Saturday, September 22, 2012

Road to Heaven

Road to Heaven

Ustadz Al-Yazid bin Abdul Qadir Jawas

عن أبي عبد الله جابر بن عبد الله الأ نصاري رضي الله عنهما أن رجلا سأل رسول الله صلى الله عليه وسلم فقال: أرأيت إذا صليت الصلوات المكتوبات, وصمت رمضان, وأحللت الحلال, وحرمت الحرام, ولم أزد على ذلك شيئا, أأدخل الجنة? قال: «نعم». قال: والله, لا أزيد على ذلك شيئا

From Abu 'Abdillah Jabir ibn' Abdillah al-Ansari radi anhuma that a man asked the Prophet sallallaahu 'alaihi wa sallam then said, "What do you think if I do the obligatory prayers, fasting Ramadan, justify a lawful, proscribe the unclean, and I did not add one bit of it, if I would go to heaven? "He replied," Yes. "He said," By Allaah, I will not add any on such. '

This hadeeth saheeh. Narrated by Muslim (no. 15 (18)), Ahmad (III/316, 348), and Abu Ya'ala (no. 1936, 2291), Abu 'Awaanah (I/4-5), and Ibn Mandah in Kitab ul Faith (no. 137).

Sharh HADITHs.
One man asked the Prophet sallallaahu 'alaihi wa sallam, in this hadeeth is an-Nu'man ibn al-Khuzâ'i Qauqal radi anhu, the Companions who followed the Battle of Badr and was killed at the Battle of Uhud.

1. Prophet sallallaahu 'alaihi wa sallam is a mercy to all the worlds
Allah Almighty sent Prophet Muhammad sallallaahu 'alaihi wa sallam as a mercy for mankind, to save them from straying that will plunge them into hell and lead them to a magazine that will deliver guidance to heaven. The road to get there is a clear and easy way. Allah Almighty give their limitations and require adab-adabnya. Whoever commitment and sticking will be delivered to heaven and whoever crosses the line and menyalahinya be cast into hell. In fact that has been established and mandated by Allah Almighty was at the limit of human ability because Allah Almighty wills ease and does not want trouble for his servant. This is clearly visible in the instructions the Prophet sallallaahu 'alaihi wa sallam in this hadith hadiths and other matters. [1]

2. Miss heaven and lead the way
Jabir radi anhu tells of a believer who aspire to enter Paradise as wide as heaven and earth, prepared for those who fear Allah. He came to the Prophet sallallaahu 'alaihi wa sallam asked about the course and ask for fatwa about the charity that will put it in a very broad heaven, the Prophet sallallaahu' alaihi wa sallam show he wants to reach his goal.

There is a hadith which convey the above hadith. It was narrated from Abu Hurayrah radi anhu that there is an Arab bedouin said, "O Messenger of Allah sallallaahu 'alaihi wa sallam! Shew me the practice that if I do then I will go to heaven. "He replied,

تعبد الله لا تشرك به شيئا, وتقيم الصلاة المكتوبة, وتؤدي الزكاة المفروضة, وتصوم رمضان

"You worship Allaah and not associate him with something, obligatory prayers, pay the obligatory alms, and fasting Ramadan."

The man said, "By (Allah Almighty) who has sent you with the truth, I will not do it at all and would not reduce them forever. When he had gone, the Prophet sallallaahu 'alaihi wa sallam said, "Who is happy to see someone from the inhabitants of heaven, then let him look at this man." [2]

Of Talha bin 'Ubaidullah radi anhu that an Arab Bedouin came to the Prophet sallallaahu' alaihi wa sallam in a state of hair was matted, and he said, "O Messenger of Allah sallallaahu 'alaihi wa sallam! Tell me, what is required to pray Almighty God upon me? "He replied," a prayer five times a day, unless you are working on one of the disunnahkan. "People said, 'Tell me what is fasting Allah Almighty enjoined upon me? "He replied," Fasting Ramadan, unless you want to do the sunnah fasting. "People said, 'Announce zakat me what Allah Almighty enjoined upon me?" Then the Prophet sallallaahu' alaihi wa sallam preach about shariah-shari'ah 'at Islam. Then the man said, "By (Allah Almighty) has memuliakanmu the truth, I'm not doing a sunnah practice and I do not diminish what Allah Almighty enjoined upon me one bit." Then the Prophet sallallaahu 'alaihi wa sallam said "If he is right (honest), he'll be lucky." Or he said, "If he is right (honest), he will go to heaven." [3]

From Anas ibn Malik radi anhu that there is an Arab bedouin asked the Prophet sallallaahu 'alaihi wa sallam, and he mentioned the hadith to convey the same at the top and put in it, "Pilgrimage to the House for those who are able to get there." Then the man said, "By (Allah Almighty) who sent you with the truth, I will not do it and will not reduce it." So the Prophet sallallaahu 'alaihi wa sallam said, "If he is right (honest), behold, he will go to heaven." [4 ]

What is meant by the Bedouin Arabs is that it does not add sunnah worship apart from the obligatory prayers, the obligatory zakat, fasting Ramadan, and pilgrimage to the House. So, he does not mean do not do any of sharia-Islamic law and the obligations of worship other than the above. Hadiths above does not mention the attitude away from the things that are forbidden, because the questioner asked the Prophet sallallaahu 'alaihi wa sallam about actions that put the culprit to heaven. [5] The above hadith shows that people who carry out the obligations and avoid any -what is forbidden then it will go to heaven. And many hadiths that show that going to heaven is to perform the obligation mentauhidkan Allaah, among them: narrated from Abu Dhar radi anhu, that the Prophet sallallaahu 'alaihi wa sallam, he said:

ما من عبد قال: لا إله إلا الله, ثم مات على ذلك; إلا دخل الجنة

"It is not a servant to say, 'la ilaha illallah (there is no deity that has the right diibadahi properly besides Allaah) and he died in such circumstances, unless he enter Paradise."

I (Abu Dhar radi anhu) said, "Even if he committed adultery and theft?" He replied, "Even if he committed adultery and stealing." He repeated it three times, then on the fourth time he said, "Although Abu Dhar radi anhu did not like it." Abu Dhar radi anhu came out and said, "Although Abu Dhar radi anhu did not like it." [6]

Prophet sallallaahu 'alaihi wa sallam said,

من شهد أن لا إله إلا الله وحده لا شريك له, وأن محمدا عبده ورسوله, وأن عيسى عبد الله ورسوله وكلمته ألقاها إلى مريم وروح منه, وأن الجنة حق والنار حق; أدخله الله الجنة على ما كان من العمل

"Whoever testifies that none has the right god diibadahi correctly except Allaah alone, no partner unto Him, that Muhammad sallallaahu 'alaihi wa sallam is His slave and His Messenger, that' Jesus is the servant of Allah Almighty, His Messenger, and the spirit of his sentence is entered into Mary, that heaven is true, and Hell is true, then Allah Almighty put it into heaven according to what he instill. "[7]

Prophet sallallaahu 'alaihi wa sallam had said to Mu'adh bin Jabal radi anhu:

ما من عبد يشهد أن لا إله إلا الله وأن محمدا عبده ورسوله; إلا حرمه الله على النار

"It is not a servant testified that there is no deity that has the right diibadahi correctly except Allaah, and that Muhammad sallallaahu 'alaihi wa sallam is His slave and His messenger, but God Almighty mengharamkannya over hell." [8]

Prophet sallallaahu 'alaihi wa sallam said:

إن الله قد حرم على النار من قال: لا إله إلا الله يبتغي بها وجه الله

"Verily, Allaah has forbidden hell for people who say, 'There is no god who has the right diibadahi properly besides Allaah,' and he sought the face of God Almighty to him." [9]
Some scholars say that the actual phrase of unity as causes go to heaven and be saved from hell. But he has some conditions, which perform a variety of duties and steer away from the barrier are major sins. [10]

Al-Hasan rahimahullah said to al-Farazdaq, "Surely the phrase la ilaha illallah own terms. So shun ye women accused of adultery who guarded her chastity. "[11]

It is said to Wahb bin Munabbih rahimahullah, "Is not the phrase la ilaha illallah was key to heaven?" He replied, "Yes, but no one key but it has teeth. If you come with a toothed lock, then you will open, if not, it will not be opened for him. "[12]

Some scholars say that the absolute hadiths are limited, ie sentences spoken honestly tawhid (true) and sincere, and not doing immoral constant. [13]

Actual heart of the meaning of la ilaha illallah, heart with honesty and sincerity make her heart to worship Allaah alone, glorify Him, reluctant to Him, fear Him, love Him, trust in Him, and sole trust Him, and make the heart does not make being a god to be worshiped but Allah Almighty. If that happens, then the heart is not no love, desire, and intention to what is not wanted Allaah, His beloved, and He wills. Whoever loves something and be obedient to him, to love and hate it, then something is his Lord. So, who does not love and hate except for Allaah, not berloyal and hostile except for Allaah, indeed, Allah is his Lord Almighty. And whoever desires love, hate, therefore, hostile to peace and therefore, it is his god his own lust, like the Almighty God hath spoken:

أفرأيت من اتخذ إلهه هواه

"And have you ever seen people who make their desires as his god ..." [al-Jâtsiyah/45: 23]

Al-Hasan rahimahullah said, "The person in question is a man who does not want anything but obey."

Qatadah rahimahullah said, "He is the person who wants something each time and every time it obeys wants something he does it. Wara 'and taqwa can not prevent it. "
Similarly, people who engage in immoral to obey the devil in Allaah, then he has become his slave. As Allah Almighty hath spoken:

ألم أعهد إليكم يا بني آدم أن لا تعبدوا الشيطان إنه لكم عدو مبين

"Did I not command you, O Children of Adam so that you do not worship the devil? ..." [Yâsîn/36: 60]

Thus, it becomes clear that the realization of the meaning of la ilaha illallah is not valid unless the person who in his heart there is no intention to love what is hated by Allah Almighty. If there is something in one's heart from him, then it reduces monotheism and polytheism is hidden. Therefore the word of God:

ألا تشركوا به شيئا

"... Do not associate anything with Him ..." [al-An'am / 6:151]

Mujahid rahimahullah said, "I mean, do not you love than I am." [14]

Thus it becomes clear meaning of the words of the Prophet sallallaahu 'alaihi wa sallam: "Whoever testifies that none has the right god diibadahi properly besides Allaah correctly from the heart, then Allah Almighty mengharamkannya over hell." And that people who go to hell from people who say the sentence is not due because of the lack of honesty in saying it, because if the sentence is pronounced with honest (true), the heart becomes clean of anything other than Allah Almighty. Whoever correct in saying la ilaha illallah, he will not love than Him, no hope except in Him, not fear except Allah Almighty, not unless the sole trust in God Almighty, and not left to themselves to prioritizing her himself and his desires. Whenever there is a desire in his heart prelude besides Allaah, then it is due at least in the honesty to say it. [15]

This meaning is reinforced by the hadeeth of Mu'adh bin Jabal radi anhu, that the Prophet sallallaahu 'alaihi wa sallam, he said:

من كان آخر كلامه لا إله إلا الله; دخل الجنة

"Whoever is the final words la ilaha illallah then he go to heaven." [16]

Therefore, people who almost died ought to say the phrase "لا إله إلا الله" with sincerity, repentance, regret past sins and resolve not to repeat them. This opinion was chosen by al-Khaththâbi in his book specifically about Tawheed and it's a good thing. [17]

3. Always carry liability and are forbidden to leave the base of the victory
An-Nu'man bin Umar radi Qauqal asked whether, if he did all he was asking in the above hadith and not add it to the other virtues that disunnahkan like doing devotions sunnah or leave a makruh, such as wara 'to things the dimubahkan; whether it is enough to be able to put it into a paradise that is the hope and the highest ideals with those who leaned over and its predecessor the well without touching any torment and torture? Prophet sallallaahu 'alaihi wa sallam answered with his soothing answers, paving his chest, his heart happy, satisfying desires, and realize her dream. He replied, "Yes."

So, when a Muslim doing the obligatory-compulsory course based on the mengikhlaskan worship (tawhid) of Allah Almighty and ittibâ 'to the Prophet sallallaahu' alaihi wa sallam, and keep anything that is forbidden, then he will go to heaven as he answers sallallaahu 'alaihi wa sallam.

4. Compulsory prayers in the mosque
The words of an-Nu'man bin Umar radi Qauqal: "Doing the obligatory prayer."

That is, the five obligatory prayers that Almighty Allah obligated upon us in the day and night, and its implementation should be in accordance with the way in which the Prophet sallallaahu 'alaihi wa sallam as he sabdakan:

صلوا كما رأيتموني أصلي.

"Pray you, as you see me pray." [18]

Perform the five daily prayers must be performed by the congregation in the mosque. Most of the Companions found the necessity of praying with the congregation in the mosque and no one else menyelisihinya Companion.
This opinion is also shared by the 'Atha' Rabbah bin Abi al-Hasan al-Basri, al-Auzâ'i, Ibn Khuzaimah, Shafi'i, al-Bukhari, Ibn Hibban, Zhâhiriyyah, Ishaq bin and all of Ahl-ul-Hadith Rahawaih and Hanabilah, based on the arguments that show a lot and firm obligations. Among these arguments are:

Prophet sallallaahu 'alaihi wa sallam said,

ليس صلاة أثقل على المنافقين من الفجر والعشاء ولو يعلمون ما فيهما لأ توهما ولو حبوا, ولقد هممت أن آمر المؤذن فيقيم, ثم آمر رجلا يؤم الناس ثم آخذ شعلا من نار فأحرق على من لا يخرج إلى الصلاة بعد.

"There is no prayer heavier on the hypocrites than Shubuh prayer and 'Isha'. If they knew the reward contained in it, they would come to them even by crawling. Really, I want to order the muezzin to peal iqâmah then I ordered one lead the people, and then I took a beam of fire to burn (the) people who are not out to the prayer (in congregation). "[19]

It is a clear proposition obligatory prayers in congregation, because the person who left the case which might not want to burnt mustahab by he sallallaahu 'alaihi wa sallam. No doubt that fard prayer if done as instructed a servant of Allah Almighty, and as described by the Prophet sallallaahu 'alaihi wa sallam, so he has a great influence to his soul, which purify and rid of the mess, and encourage perpetrators do virtue and prevent acts of moral turpitude.
Allah Almighty says:

إن الصلاة تنهى عن الفحشاء والمنكر

"... Surely prayer restrains from (action) shameful and unjust ..." [al-'Ankabût/29: 45]

5. Obligatory Ramadan fasting
The words of an-Nu'man bin Umar radi Qauqal: "Fasting of Ramadan."

Fasting in the month of Ramadan, including pillars of Islam are known. Allah Almighty says:

يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون

"O ye who believe! Fasting obligatory upon you as required above those before you, that ye may fear Allah. "[Al-Baqarah / 2:183]

Also based on the words of the Prophet sallallaahu 'alaihi wa sallam:

بني الإسلام على خمس: شهادة أن لا إله إلا الله وأن محمدا رسول الله, وإقام الصلاة, وإيتاء الزكاة, وحج البيت, وصوم رمضان

"Islam is built upon five Pekara: (1) that there is no god testament entitled diibadahi correctly except Allaah and Muhammad sallallaahu 'alaihi wa sallam, is the Messenger of Allaah, (2) establish the prayer, (3) practice regular charity, (4) perform the Hajj, and (5) fasting in Ramadan. "[Bukhari and Muslim]

And all Muslims agree that Ramadan fasting is one of the pillars of Islam, who deny that he infidels from Islam.
Undertake fasting as instructed must Allaah and be not waste goals and abortion; until fasting give effect to the spirit of a servant so as to mensucikannya, clean and bequeath piety. [20]

Prophet sallallaahu 'alaihi wa sallam said,

من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه.

"Whoever fasts the month of Ramadan on the basis of faith and hoping for reward, it will be forgiven of past sins." [21]

6. Zakat and Hajj
Doing this required the two pillars, the zakat and hajj, is because saved from hell and go to heaven, without diadzab first. An-Nu'man radi anhu did not mention both the zakat and hajj, as he mentions prayer and fasting. It could be because they are not required or because the questioner is not affected by such obligations due to poverty or disability. Or because they will enter into heaven, because the meaning contained in the generality lafazh: justify the lawful and forbid the unlawful. Too demanding to do all the mandatory, because amongst the halal it was obligatory and left is unlawful. [22]

7. Convinced haram what Allah Almighty is disbelief halalkan
The words of an-Nu'man bin Qauqal radi anhu: "I justify the lawful and forbid the unlawful."

Some scholars interpret justify believing that kosher and halal haram forbidden to believe keharamannya and away from him. [23] It is sufficient even if he did not do it, because believe haram what Allah Almighty or believing halalkan halal what Allah Azza wa Jalla forbade cause infidelity. [24]

It could also be understood that the reference is to justify the lawful carry. Halal here means something that is not prohibited then it makes him something obligatory, sunnah, and permissible. Thus, the meaning of kosher justify doing whatever is not unlawful and does not go beyond what is allowed and avoid things that are forbidden. [25]

Regarding the word of Allaah:

الذين آتيناهم الكتاب يتلونه حق تلاوته أولئك يؤمنون به ومن يكفر به فأولئك هم الخاسرون

"Those to whom We gave the Book, they read it as they should, they are the ones who believe in him. And whoever reneges him, they are the ones who lose. "[Al-Baqarah / 2:121]

A number of scholars Salaf, among them Ibn Mas'ood and Ibn 'Abbas interprets the above verse by saying, "They justify what the Book is lawful, proscribe what Prohibition, and did not change from the original." [26]

What is meant to justify the lawful and forbid the unlawful is lawful and avoid doing what is unlawful. Allah Almighty says:

يا أيها الذين آمنوا لا تحرموا طيبات ما أحل الله لكم ولا تعتدوا إن الله لا يحب المعتدين وكلوا مما رزقكم الله حلالا طيبا

"O ye who believe! Do you forbid yourself what Allah has made lawful to you, and do not transgress limits. Surely Allah loves not transgressors. And eat of what Allah has given to you as sustenance is halal and good ... "[al-Maida / 5:87-88]

This verse is down due to a people who refuse to eat any of the good things for the world and want ascetic life miserable. While some of them mengharamkannya against itself, either because of an oath or because it mengharamkannya against itself. But it all does not make it a forbidden food. And some of them refused to eat most of the good and not because of his oath not because mengharamkannya. They all said to forbid the halal, which mean that refusing food because they can endanger yourself and keep away from lust-syahwatnya. [27]

8.Membolehkan things which Almighty Allah has forbidden is disbelief
The words of an-Nu'man bin Umar radi Qauqal: "Proscribe unlawful."

Imam Ibn Salah rahimahullah said, "The Zahir that you want from the words I forbid the unlawful are two things: first, believing keharamannya and second, do not justify the prohibition is different from the lawful, because it is enough to believe halal." [28 ]

Among the things that Allaah enjoined upon the Muslims is haram let them believe what Allaah made unlawful and did not do it, because anyone who believes the halal what Allah Almighty forbade he dikafirkan although he did not shirk the . And who believe prohibition what Allaah forbade shirk then he did it because lusts and syahwatnya dikafirkan but he shall not be considered wicked and still be regarded as a Muslim.

Illegitimate by definition is what scholars of Usul be rewarded for people who left because of the command and given a punishment to the perpetrators.

Justified and proscribe the rights of Allah Almighty, the Omniscient Creator of human welfare in this world and the hereafter they. It is not lawful for a servant beyond the rights of his Lord. Whoever does this then he has established himself as a god to man and as an ally for his Lord in his Uluhiyyah. [29]

But clearly, this hadith indicates that those working on the obligations and stop of the things that are forbidden, he entered heaven. [30]

9. Bolehnya leave things mustahab (disunnahkan)
The words of an-Nu'man bin Umar radi Qauqal: "And I did not add one bit of it, if I would go to heaven?"

Its meaning: "I did not add to the implementation of the obligation to worship the Sunnah." Then the Prophet sallallaahu 'alaihi wa sallam answered with, "Yes." This is an argument that the work obligation, justifies a lawful, proscribe the unlawful and did not do to put a servant to heaven.

However, people who leave the sunnah worship have lost benefits, a great reward. Similarly sunnah worship as for bringing the love of God Almighty. Allah says in a Hadith Qudsi:

... ولا يزال عبدي يتقرب إلي بالنوافل حتى أحبه ...

"And my servant is not always closer to Me by performing acts of worship until I love him Sunnah." [31]

In addition, the sunnah worship can patch the existing deficiencies in the fard prayer, elevating a servant of his Lord in hand, and cleanse his soul. The scholars of the Salaf was the most spirit-worship practicing the Sunnah.

Prophet sallallaahu 'alaihi wa sallam was not reminded about the Sunnah of worship as a form of ease and spaciousness to him because he is a person who is new to Islam. [32]

1. Explanation of the spirit of the Companions in asking about science.
2. The obligation of a Muslim is to ask the scholars about religious matters does not know.
3. Ideally for scientists and educators to pay attention to the state of those who study him before he delivered the knowledge to him so he can give knowledge that he could resume practicing.
4. Prompts giving good news, providing convenience when deploying science.
5. Simple of duty and left the ban can enter into heaven.
6. Good deeds are for someone to go to heaven.
7. Key principles to get into heaven is mentauhidkan Allaah and shirk away.
8. An explanation of the highest ideals of the Companions is to go to heaven and away from hell, not much wealth, children, and position in the world.
9. This hadith is also a refutation of Tariqat Shûfiyah says that it is not to worship heaven and away from hell!
10. That a Muslim if only replenish themselves with the obligatory prayer alone then there is no reproach to him and he was forbidden to go to heaven.
11. That prayer and fasting is one of the reasons to go to heaven.
12. A person may not restrict or forbid what Allah Almighty permitted.
13. A person can not justify what is forbidden by Allah Almighty.
14. A servant who shy away from the halal without cause syar'i is disgraceful and dishonorable.
15. Case haram forbidden is what Allah Almighty in His Book or through the words of His messenger. Justify the lawful and forbid the unlawful is common in any halal and haram in each.

Marâji '
1. Al-Qur-an and terjemahnya.
2. Ibni Kathir Tafsir.
3. Tafsir Tabari.
4. Sahih al-Bukhari.
5. Saheeh Muslim
6. Musnad Imam Ahmad and the four books of Sunan.
7. Musnad Abi 'Awaanah.
8. Abu al-Musnad Ya'la Mushîli.
9. Mustadrak al-Hakim.
10. Sharh Sahih Muslim Nawawi lin.
11. Faith Kitab ul li Ibni Mandah.
12. Jâmi'ul 'Uloom wal Hikam, works of Ibn Rajab al-Hanbali. Verification: Shoaib Ibrahim al-Arnauth and Bajis.
13. Qawa'id FAWAID wa minal 'Arba'în an-Nawawiyyah, Mohammed Sulthan Nâzhim work.
14. Al-Wafi Arba'în an-Fi Syarhil Nawawiyyah, by Dr.. Mustafa al-Bugha and Muhyidin Mustha.
15. Syarhul Arba'în an-Nawawiyyah, by Shaykh Muhammad ibn Saalih al-'Uthaymeen.

[Copied from the Sunnah Edition magazine 04/Tahun XI/1428/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

Three Levels of Muslims, Group Which We?

Ustad Muhammad Asim Musthofa

ثم أورثنا الكتاب الذين اصطفينا من عبادنا فمنهم ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات بإذن الله ذلك هو الفضل الكبير

And that which We have revealed to you the Book, namely (Al-Qur'an) is the truth, confirming the previous scriptures. Verily Allah is All-Knowing, All-Seeing (state) of His servants. [Fâthir/35: 31]

Al-Qur `an IS THE TRUTH OF GOD Almighty
Allaah reported that Al-Qur `an was revealed to His Messenger is the truth. That's because there is a charge al-Haq in it. Until the truth as if it was just limited in it alone. So do you feel cramped with it. Loads of truth contained in it gives the sense that the entire case and concerns that have been shown to him, the problem ilahiyyat (Aqeedah about Allah Almighty), supernatural matters and others will be exactly the facts.

Al-Qur `an to justify the books and the apostles before. The apostles also preached the coming of Al-Qur `an. Therefore, a person may not believe in these books, but to deny Al-Qur `an. Because the denial to the Al-Qur `an conflict with his faith in the previous books. That the news of Al-Qur `an has been enshrined in the books. Additionally, descriptions of books previously corresponded with what was in Al-Qur `an.

For example, God gives to each according to his human condition. In this context, the Shari'a Shari'a prevailing in ancient times is irrelevant except for their day and age. Therefore, God always sent the apostles, until finally shut down by the Prophet Muhammad sallallaahu 'alaihi wa sallam. He sallallaahu 'alaihi wa sallam came with Sharia rules relevant for every place and time. Such a summary description of Shaykh as-Sa'di of the first verse. [1]


ثم أورثنا الكتاب الذين اصطفينا من عبادنا فمنهم ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات بإذن الله ذلك هو الفضل الكبير
Then the book that we pass on to the people that we choose among the servants Us, and among them there are persecuting themselves and among them there are mid and among them there are (also) the earlier act together with idzin God. That is the great favor. [Fâthir/35: 32]

Allah Almighty to preach how great His mercy and pleasure that has been bestowed upon the people of Muhammad sallallaahu 'alaihi wa sallam. Options Allaah to them, because they are the perfect people with intellect, have the best minds, hearts are soft, and a clean soul. [2] Specifically, Allah Subhanahu wa Ta'ala pass book containing ultimate truth and guidance ( Al-Qur `an) to them. Scripture also includes al-haq content contained in the Gospel and the Torah. Therefore, the two books are not relevant to a guidance and guidance for mankind, because had terintervensi by human intervention. [3]

Allaah classifying those who received Al-Qur `an, namely the Muslims into three kinds. The first group is called injustice linafsihi. The second category is called muqtashid. The last type of degree sâbiqun bil-Khairat. The following brief explanation.

Group One: ظالم لنفسه (zhalim linafsihi).
Meaning zhalim linafsihi a term for Muslims who do taqshîr (less charitable) in most liability, coupled with the actions of certain violations of those things that are forbidden, including a multitude of sins. [4] In other words, those who obey Almighty God, but he also told him commit adultery. The character class is contained in the word of Allah Almighty follows: [5]

وآخرون اعترفوا بذنوبهم خلطوا عملا صالحا وآخر سيئا عسى الله أن يتوب عليهم إن الله غفور رحيم

And (there are) others who confess their sins, they mix the blend of good jobs with another job that bad. Hopefully God accepted their repentance. Allah is Forgiving, Merciful. [At-Tawbah / 9: 102].

Group Two: المقتصد (al-muqtashid).
The people included in the term, are those who are obedient to Allah Almighty without sin but not run sunnah worship to draw closer to Allaah. Also for people who have been working on the commands and avoid prohibitions only. No more than that. [6] Or in another sense, the people who have worked on these obligations, leaving the unlawful acts, but punctuated by leaving a sunnah practice and perform makruh cases. [7]

Group Three: سابق بالخيرات (sâbiqun bil-Khairat).
This group is characterized by running the obligations of Allah Almighty and away muharramât (prohibitions). In addition, features that can not be separated from them is the willingness to execute deeds-deeds of obedience that is not mandatory for them to get closer to Allah Almighty. [8] Or they are people who work obligations, deeds-deeds sunnah again dosad away sins big and small. [9]

It is an interesting thing, when Imam al-Qurtubi rahimahullah ascertains the many opinions of scholars associated with the properties of the three categories above. Sheingga can be used as a mirror and materials muhasabah (introspection) for a Muslim in his daily life, whether it was included in the first group (the lowest), the middle, or the best position in each of the attitudes, words and actions. [ 10]

Then Allaah explains that He is Almighty promised Jannatun-Na'im the three groups, and Allaah does not deny his promise. Allah Almighty says:

جنات عدن يدخلونها يحلون فيها من أساور من ذهب ولؤلؤا ولباسهم فيها حرير

(For them) paradise 'Eternity, they got into it, they shall be adorned therein with bracelets of gold and pearls, and their garments therein is silk. [Fâthir/35: 33]

The promise of Allah Almighty be Jannatun-Na'iim to all these groups, grasp the first time - in the order in paragraph - by linafsih injustice. It shows that this verse includes Arja âyâtil-Qur `an. That verse Al-Qur `an extremely membekaskan optimism powerful people. Not a single Muslim out of the three classifications above. So this verse can be used as the basis for the argument that the perpetrators of grave sin is not eternal hell. Because the class of infidels and replies to them, in particular has been discussed in the paragraphs after [Fâthir/35 verses 36-37].

Syaikh'Abdul-Muhsin al-Abbad Hafizhahullah say about the above verse: "Allah Almighty to preach about the magnitude of generosity and pleasure to choose who he wants to convert to Islam to include three groups overall. Every person who has received guidance Islam of Allaah, then place the return is Jannah, although the first group will experience kezhaliman punishment for the actions committed against himself ". [11]

This is very different from the People of the Book. They just divided into two groups, ie groups who muqtashid in charity, and both groups-that-percent, most of the people who bad deeds. Allah Almighty says:

منهم أمة مقتصدة وكثير منهم ساء ما يعملون

Among them there ... the middle class. And what was worse what is done by most of them. [Al-Ma `idah / 5:66].

Why linafsihi advanced class injustice in obtaining appointments Jannatun-Na'iim than the other two groups (al-muqatshid and sâbiqun bil-Khairat), but a man of the lowest levels of the three groups are there?

The scholars have tried to analyze the cause. Some scholars have argued, that the first group did not despair of the mercy of Allah Almighty, and class sâbiqun bil-khayrat not dazzled and deceived by its own deeds. Some other scholars said the reason for prioritizing groups zhâlimun linafsihi because the majority of the inhabitants of heaven come from that group. Therefore, people who have never fallen into immoral acts are few. It is based on the word of Allah Almighty:

وإن كثيرا من الخلطاء ليبغي بعضهم على بعض إلا الذين آمنوا وعملوا الصالحات وقليل ما هم

... And truly, most of the people who organize it most of them do injustice to others, except those who believe and do good deeds, and they are Very few ... [Shâd/38: 24]

More broadly, Imam al-Qurtubi rahimahullah has described the opinions of other scholars in the book of commentary. [12]

1. The high glory of the people of Muhammad to obtain gift book Al-Qur `an that contains the truth and guidance Gospel and the Torah.
2. The extent of the grace of Allah Almighty for the people of Prophet Muhammad sallallaahu 'alaihi wa sallam
3. The Muslims are divided in three levels menjagi charity.
4. The importance of competition in virtue.
5. The person who sins than kufr and shirk no eternal hell.
6. A description of the heavenly pleasure. Allaah knows best

Marâji `:
1. Aisarut-Tafâsîr, Abu Bakr Jabir al-Jazairi, Maktabah 'Ulum wal-Hikam, Medina.
2. Adhwa Îdhâhil fi Bayan-ul-Qur `an bil-Qur'an, Muhammad al-Amin ash-Syinqîthi, Maktabah Ibn Taymiyyah, Egypt, H 1415 - 1995 AD
3. Al-Jami li Ahkâmil-Qur'an (Tafseer al-Qurtubi), Abu 'Abdillah Muhammad ibn Ahmad al-Ansari al-Qurtubi, tahqiq:' Abdur-Razzaq al-Mahdi, the Darul-Kitâbil-'Arabi, Matter IV, Year 1422 H - 2001 AD
4. Jâmi'ul-Bayan 'an Ta `Ay wil al-Qur` an, Abu Ja'far Muhammad bin Jarir Tabari, Dar Ibn Hazm, Matter I, Year 1423 H - 2002 AD
5. Pole wa sense of `il, Min Kunûzil-Qur` anil-Karim, 'Abdul-Muhsin al-Abbad al-Badr.
6. Tafsîrul-Qur `anneal-'Azhîm, al-Hafiz Abul-Fida Isma'il ibn' Umar ibn Kathir al-Qurasyi, Darul Hadeeth Cairo 1426H-2005M.
7. Taisîrul-Karîmir-Rahman, 'Abdur-Rahman bin Nasir as-Sa'di, Dar al-Mughni, Riyadh, Ed. I, Th. 1419 H - 1999 AD

[Copied from the Sunnah Edition magazine 08/Tahun XII/1431/2010M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

Charity immediately, before Doom Coming!

Ustad Muhammad Asim Musthofa

يا أيها الذين آمنوا لا تلهكم أموالكم ولا أولادكم عن ذكر الله ومن يفعل ذلك فأولئك هم الخاسرون

O ye who believe, do not treasure-your wealth and your children divert you from the remembrance of Allah. Whoever made this, then they are the ones who lose [al-Munâfiqûn/63: 9]

Almighty Allah warns the believers of the behavior of the neglect munafiqin dhikrullah because I was busy paying attention, addressing matters of wealth, enjoy and develop; well because their excitement to the presence of children and busy meeting the needs of the baby's [1]. Their preoccupation with affairs resulted in their neglect dhikrullah. Dhikrullah by Shaykh 'Abdul Muhsin al'Abbâd Hafizhahullah here is all obedience to Allah Almighty [2]. Allah Almighty tells anyone who neglected from dhikrullah for the reasons above will experience a real loss. This is because the person has deviated from the purpose behind its creation to obey and remember (worship) his Lord [3].

They suffered great losses, having been traded lasting pleasure with pleasure is fleeting and transient [4].

Allah Almighty prohibits the sale after Friday prayers prayer for the same reason, because it will be neglected in this case consists in is Friday prayers. Allah Almighty says:

يا أيها الذين آمنوا إذا نودي للصلاة من يوم الجمعة فاسعوا إلى ذكر الله وذروا البيع ذلكم خير لكم إن كنتم تعلمون

O ye who believe, when called upon to perform the Friday prayer, then ye haste to remember Allah and leave your trading. Which is better for you, if you know [al-Jumu'ah / 62:9]

Almighty Allah praised those who are not neglected by the luxury world of dhikrullah. Allah Almighty says:

في بيوت أذن الله أن ترفع ويذكر فيها اسمه يسبح له فيها بالغدو والآصال رجال لا تلهيهم تجارة ولا بيع عن ذكر الله وإقام الصلاة وإيتاء الزكاة يخافون يوما تتقلب فيه القلوب والأبصارليجزيهم الله أحسن ما عملوا ويزيدهم من فضله والله يرزق من يشاء بغير حساب

Glorify Allah in the mosques that have been ordered to be glorified and called his name in it, in the morning and the evening. Men who are not neglected by the commercial and not (also) by the sale of remembering Allah, establish the prayer, and pay zakat. They fear that one day (in the day) heart and vision to jiggle. (They do such) so that Allah will reward them (the children) are better than what they have done, and so that Allah add to his gift to them. And Allah gives sustenance to whom He wills without limit [al-Nûr/24 :36-38]

Furthermore, Allah Almighty says:

وأنفقوا من ما رزقناكم من قبل أن يأتي أحدكم الموت فيقول رب لولا أخرتني إلى أجل قريب فأصدق وأكن من الصالحين

And spend some of what We have given you before death comes to any one of you, and then he said: "Yes Rabbku, why do not you suspend (death) to my near future, which caused me to give charity, and I am among those the righteous "[al-Munâfiqûn/63: 10]

In this verse, Allah Almighty urges the believers to berinfak [5]. Almighty Allah commanded the believers to allocate a portion of their wealth in obedience to Allah Almighty and His menginfakkannya on the road before the arrival of death that causes wealth to be no cost to the owner again. This command includes the mandatory infak infak-like charity, paying kaffarah, support his wife and slaves, also includes infak-infak that are mustahab like berinfak for the benefit of the people [6]

Anyone will not feel possessions when he is in a condition breathe his last, because he was fixated on the enormity of the pain and fear being addressed. Even when in a state hospital, the rich did not feel he had abundant wealth. So, whatever will be submitted to save her from the harsh conditions that (breathe his last). Whatever be redeemed for treating the disease. From this little understood reason the Prophet sallallaahu 'alaihi wa sallam when answering a question from a Companion of the Afdhal infak.

Abu Hurayrah radi anhu reported there was a man came to the Prophet sallallaahu 'alaihi wa sallam. He asked: O Messenger of Allah, alms are the greatest reward? ". He replied: "That is when you give alms to feel healthy again hunks, and mengakhawatirkan deficiency and sufficiency dream" [HR. Al-Bukhari, no. 1419 and Muslim no. 2382]

Word of Almighty Allah:

وأنفقوا من ما رزقناكم

(And spend some of what We have given you) said to Shaykh as-Sa'di rahimahullah show that Almighty Allah does not burden His servants with infak that trouble them. Because they are simply told to remove a small portion of the sustenance they get from Allah Almighty. For he makes it easy for them to obtain his sustenance. [7]

He added that berinfak including mirrors servant gratitude to God for sustenance derived from Him. He said, "Let them give thanks to the One who gave them (sustenance) through a way of sharing with people in need (the poor). They should hasten to do before death came to them. At that moment, a servant not able to do good even as small ant seed though. [8]

At the time of death comes, souls full of regret and hope to get a death resignation,-and this is impossible-even for a moment to give alms and pious charity which will be able to save them from the punishment and gain reward. However, the demand and expectations are not in place and time again and is unlikely to change.

Imam al-Qurtubi rahimahullah convey interesting conclusion from the above verse by saying, "This verse shows hasten payment obligations (submission) zakat and legal origin should not delay payment. Similarly, the entire liability of worship when it comes time to" [9 ].

At the end of the letter, Allah Almighty says:

ولن يؤخر الله نفسا إذا جاء أجلها والله خبير بما تعملون

And Allah is not going to suspend (death) when it comes time someone died. And Allah is Knowing of what you do [al-Munâfiqûn/63: 11]

That is, Allah Almighty will not suspend a person's death by extending the age at death. However, immediately take it. Allah Almighty and Omniscient practice all His servants, He encompasses all, there is nothing un is hidden from Him. Almighty Allah will reward them all, good people will be rewarded for his kindness and the ugly will be rewarded by bad actions [10] Allaah knows best.

[Copied from the Sunnah Edition magazine 04-05/Tahun XIV/1431/2010M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

Dharuriyyatul-khams (Five Important Needs To Be Guarded By The Muslims)

Sheikh Ali bin Hasan al-Halabi al-Atsari

What is a dharûriyyâtul-khams? Dharûriyyâtul-khams meaning, which involves five essential requirements that should be maintained by the Muslims. And in this issue, Al-Quran and as-Sunnah have given the most attention. The following discussion reviews associated with the above title. We host a lecture by Sheikh Ali bin Hasan al-Halabi al-Atsari on Syar'iyyah I Daurah organized by Imam Bukhari Foundation, Jakarta, in Ciloto, Bogor, West Java, in mid-February 2007, and refers to the book of maqasid al-shari'ah 'ah' Inda Ibni Taymiyyah, the work of Dr. Yusuf bin Muhammad Al-Badawi that became the shaykh handle such daurah

Dharûriyyâtul-khams intended, which includes guarding against the din (religion), life, lineage, intellect, and property.

This is the most important necessities and are at the highest order. As Allah Subhanahu wa Ta'ala:

وما خلقت الجن والإنس إلا ليعبدون

"And I have not created jinn and men but that they may worship Me. [Adz-Dzâriyat/51: 56]

Thus the ultimate goal of creating creatures. To achieve this goal, then the apostles were sent and the books down. As His Word.

رسلا مبشرين ومنذرين لئلا يكون للناس على الله حجة بعد الرسل

"(Those We sent) apostles as the bearer of good tidings and warners so that is no reason for people deny God after the coming of the apostles." [An-Nisa / 4: 165].

So is the word of Allah Subhanahu wa Ta'ala:

ولقد بعثنا في كل أمة رسولا أن اعبدوا الله واجتنبوا الطاغوت

"And verily We sent messengers to tiaptiap people (to call):" Worship Allah (Alone), and turn away from that Evil ". [An-Nahl/16: 36]

In order to Allaah preserve din (religion) of the damage, because the din is dharuriyat greatest and most important, it also forbids riddah Shari'ah (apostate), to sanction the apostate and killed. As word of the Prophet sallallaahu 'alaihi wa sallam:

من بدل دينه فاقتلوه

"Those who changed his religion, then kill him" [Bukhari]

As well as the words he sallallaahu 'alaihi wa sallam others.

لا يحل دم امرئ مسلم إلا بإحدى ثلاث النفس بالنفس والثيب الزاني و المفارق لدينه التارك للجماعة

"It is not lawful blood of a Muslim (not to be killed, Red.), But with one of the three because the soul with the soul, the adulterous parents (killed by stoning, Ed.), The apostate abandons his religion and jama'ahnya "[Bukhari]

This is all to keep the din. Realization can be done in several ways, including by:

(A). Faith in Allah Almighty, loving Him, glorify Him, knowing asthma and Nature Allahl.
(B). Cling to religion, learning, and mendakwahkannya.
(C). Avoiding and warned of shirk and riya '.
(D). Fight the apostates.
(E). Reminiscent of action against the Ahl-ul-Bid'ah and heretics. [1]

Keeping the soul also includes dharûriyatul-khamsi, and din not be straight, if no souls enforce it. If we want to enforce din, meaning, we must keep the souls who will enforce this din. To maintain and glorify these souls, Allah Almighty says:

ولكم في القصاص حياة يا أولي الألباب لعلكم تتقون

"And in Qisas there (security of) life for you, O men of understanding, that ye may fear Allah" [Al-Baqarah / 2:179]

In this verse Allah Almighty makes Qisas as one reason for the preservation of life, but it is a death Qisas. Why? Because, in the presence of Qisas laws, the criminals become deterrent, life becomes safe. So, Qisas is one reason the establishment of a peaceful life, calm, and in the shadow of guidance.

ولا يقتلون النفس التي حرم الله إلا بالحق ولا يزنون

": (In the nature of God's servants of the Merciful are) not kill the soul which Allah has forbidden (to kill), but with (reason) is true, and do not commit adultery". [Al-Furqân/25: 68]

The so-called al-haq (truth), which must be to the law and evidence. If not, it means killing without right. And based on Al-Quran and as-Sunnah, killing without right, legal limits.

The Prophet sallallaahu 'alaihi wa sallam has said about the preservation of the soul:

من تردى من جبل فقتل نفسه فهو في نار جهنم يتردى خالدا مخلدا فيها أبدا

"Those who threw himself off the mountain and then he kills her (dead), then he will be in Hell Jahannam throw myself in a state of forever". [HR Imam Bukhari]

In this hadith there is a rebuttal against someone who believes "I am free to do anything on me". Words like these are the words wrong, because in the Qur'an Karim anul-mentioned remarks about right, as a guide for the believers if something bad happens. Allah Almighty says.

الذين إذا أصابتهم مصيبة قالوا إنا لله وإنا إليه راجعون

"(They are) those who, when a misfortune befalls, they say," Inna lillahi wa inna Ilaihi raji'un. "[Al-Baqarah / 2: 156]

Inna lillahi (actually we belong to Allah) with that, we belong to God Almighty, should not be done arbitrarily on us, should not hurt menyengaja own hands and said "this is my hand, I am free to do anything about it". Moreover, to say "this is my soul, I want to kill myself or throw myself off the mountain, or drinking poison", then all of this should not be, because it includes doing sewenangwenang on something that was not hers.

O servant of God! The soul that to you it belongs to the Creator and your Lord, the One whom you ibadahi, ie Allah Almighty. You should not act arbitrarily to him.

In the hadith "whoever threw himself off the mountain and then he killed her (dead), then he will be in Hell Jahannam throw myself in a state of forever" are lessons that we can take. That person is lasting forever in Hell Jahannam, while at the Ahlu Sunnah wal-Jama'ah-in-law of which are major sins actions included in the category of sins can be forgiven by God Almighty when God wills. As Allah Almighty:

إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء

"Verily Allah will not forgive the sin of shirk, and He forgives all sins, apart from this (shirk), for whom He wills" [al-Nisa / 4: 48]

Suicide, including in the first part of this paragraph, or the second part? Is suicide include Shirk, Shirk or under? The answer, including the sin of suicide under the sin of shirk. But in the hadith that is explained, he conserved forever in hell. So how to answer?

The scholars said that this hadith brought sense to the person who killed himself, because he thought it was halal, or for underestimating the shari'ah law, not merely immoral, both small and great. However, this is a violation of the basic law of the shari'ah, he opposed it and menghalalkannya. In such conditions, it is immoral sin to be sin infidelity.

Therefore, Abu Ja'far ath-Thahawi, in the book 'aqidah him a famous, he said: "We do not mengkafirkan Ahl-ul-qiblah (Muslims) with sin, as long as he did not consider it halal."

Perpetrators of this sin, if considered halal, then he becomes an infidel, although sin is smaller or fewer than suicide.

In summary, hifzhun-nafs can be done in several ways, including:

(A). At the time of emergency (very forced), shall take anything to make ends meet, despite the time that there was something unlawful in origin.
(B). Meet expenditures, such as food, drink and clothing.
(C). Requiring the implementation of Qisas (law of kill for a kill, if it met the terms, Ed.) And forbid harming or torturing themselves [2]

Means to keep the mind is science.
Sentence first revelation that came to the Prophet sallallaahu 'alaihi wa sallam and touch the ears he sallallaahu' alaihi wa sallam was sentence iqra '(bacalah!), after that sentence:

علم الإنسان ما لم يعلم

"(He taught man what he did not know". [Al-Alaq/96: 5]

Because reading is a way to get the science, though not the only one, but he is the most important.

In the texts of the Qur'an else, Allah says,

وقل رب زدني علما

"(And say:" Yes Rabbku, add science to me "[Thaha/20: 114]

However, this knowledge shall be accompanied by deeds. Science is not just to be known, but the science to be cautious, do good deeds, and menjauhan away from immoral acts with a foundation of fear of Allah Almighty. Therefore the word of God surah Al-Maida verse 91 mentioned.

إنما يريد الشيطان أن يوقع بينكم العداوة والبغضاء في الخمر والميسر ويصدكم عن ذكر الله وعن الصلاة فهل أنتم منتهون

"Surely he intends going to cause enmity and hatred among you, and gamble that hinder you from the remembrance of Allah and prayer; then stop you (from doing it)."

The wine and gambling has caused people deterred from the path of Allah k and can eliminate the sense (consciousness), while the human mind is needed to understand the orders and laws of Shariah.

In this verse, once Allah Almighty describes and explains the legal syar'i obligations, then as if God Almighty wanted to arouse the attention of men. Almighty Allah says, which means: (then stop you [from doing it]). Why do not you stop the things that you are prohibited from it, form the habit of Ignorance, which khamr and gambling? While the Prophet sallallaahu 'alaihi wa sallam has said:.

كل مسكر خمر وكل خمر حرام

"Every intoxicating is khamr, and all khamr is forbidden".

Although many factories making products, then Satan makes the terms for such products, but we have a rule that includes all names, although the new name and dirubahrubah, however, any intoxicating is khamr, and all khamr is forbidden.

And that, to keep the good of intellect, the Shari'ah forbids all that could ruin both meaningful (abstract) such as gambling, singing, looking at things that are forbidden, as well as the physical as khamr, drugs and give sanction to do so. [ 3]

Among dharûriyyâtul-khams are maintained and kept in the shari'ah, which is keeping the offspring. Allah Almighty says:

ولا تقربوا الزنا إنه كان فاحشة وساء سبيلا

"And come not nigh to fornication; fact that adultery was a heinous act. And an evil way ". [Al-Isrâ/17: 32]

Forms of custody so that people keep people from fornication, the Shari'ah allow and encourage polygamous marriage, as the word of Allah Almighty mentions.

فانكحوا ما طاب لكم من النساء مثنى وثلاث ورباع

"Then the woman marry a woman (another) that you enjoy: two, three, or four" [An-Nisa / 4: 3]

The Prophet sallallaahu 'alaihiwa sallam also said:

يا معشر الشباب من استطاع منكم الباءة فليتزوج ومن لم يستطع فعليه بالصوم فإنه له وجاء

"O young men, whoever among you is able to marry, then let him marry. And whoever is unable, then let him do fasting (circumcision). Because fasting is actually a cure for him. "

The Prophet sallallaahu 'alaihi wa sallam also said:

لا يزني الزاني حين يزني وهو مؤمن

"An adulterer will not be committing adultery, while he was in a state of faith."

In most of history explained, uprooted her faith. If he stops of adultery, then back to her faith. All these texts to keep offspring.

Maintenance of this line, can be seen from the following:
(A). Prompts for a wedding.
(B). Testimony in marriage.
(C). The obligation to maintain and provide maintenance to the child, including the child's education notice obligations.
(D). Forbids marriage with adulterer.
(E). Prohibit decided to THALAQ if not out of necessity.
(F). Ikhtilath forbid. [4]

The last part of dharuriyâtul-khams guarded by the shari'ah. That is something that is a pillar of life, well-being and happiness, namely keeping the treasure. As Allah Almighty:

ولا تؤتوا السفهاء أموالكم التي جعل الله لكم قياما وارزقوهم فيها واكسوهم وقولوا لهم قولا معروفا

"And do not leave it to people who are not perfect intellect, wealth (those within your power) which is used as a staple of life Allah" [An-Nisa '/ 4: 5]

That is, the establishment of human existence is to treasure. Therefore there is a command issued Zakat, Sadaqah. And charity is the right of Allah k. So people who deserve awake and property of the issuing also be clean and pure.

The Prophet sallallaahu 'alaihi wa sallam said:

لعن الله السارق يسرق البيضة فتقطع يده

"Allaah curse the thief who steals an egg and his hand cut off."

In the Shari'ah of God is wise, there is also a ban on acts tabdzir (waste). Allah Subhanahu wa Ta'ala says,

ولا تبذر تبذيرا إن المبذرين كانوا إخوان الشياطين وكان الشيطان لربه كفورا

"And do not squander (your wealth) is wasteful. Indeed, it is a spendthrift-spendthrift brothers Satan, and Satan is very dissenter to his Lord ". [Al-Isra: 26-27]

Likewise, Allah Subhanahu wa Ta'ala forbid israf (exaggeration), as mentioned in His Word.

ولا تسرفوا إنه لا يحب المسرفين

"And do not exaggerate. Allah loves not those exaggerated "[Al-An'am / 6: 141]

Among the tools in the maintenance of the property are:
(A). Islam requires charity and tried.
(B). Maintaining human treasures in their power.
(C). Islam recommends bershadaqah, allow buying and selling of debt.
(D). Islam forbids injustice act against someone else's property and must be replaced.
(E). Obligation of the property and not waste it. [5]

So a few texts from the Quran and as-Sunnah, which deals with dharûriyyâtul-khams.

May Allah Almighty give convenience to other Muslims to understand it, so the add and strengthen confidence in the truth of the din, the religion of truth is. Allaah knows best bish-sowab

[Copied from the Sunnah Edition magazine 04/Tahun XI/1428/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

The content of Islamic Shari'ah, Full With Goodness

Sheikh Ali bin Hasan al-Halabi al-Atsari

So wonderful rules presented Islam to mankind. All facets of life are filled with signs that are not only loaded with benefit, but it also frees people from danger. Bak fine, the content of Islam contains many nutrients, hyginis or clean of dirt. That is the substance of Islamic values ​​in a very sturdy stick. This article explains a few things related to beauty content of Islamic law. Adapted from the book of maqasid al-Shari'ah "by Dr. Inda Ibni Taymiyah. Yusuf bin Muhammad Al-Badawi, Darun-NAFA-is, Jordan, Matter I, 1421 H / 2000 AD This book has become a handbook Sheikh Ali bin Hasan al-Halabi al-Atsari on Syar'iyyah I Daurah organized by Imam Bukhari Foundation, Jakarta, in Ciloto, Bogor, West Java, in mid February 2007. The following paper writing is done by Ustadz Ashim ibn Mustafa who mixes with a few additions from other books. Hopefully useful. (Editors).

No exaggeration, if confirmed that the arrival of Islam as an absolute pleasure, because closely related to eternal happiness.

"Dinul-Islam, is really a pleasure principle, which certainly leads man to life Kamal (perfect). And the man is utterly worthless, before he knew sesembahannya accordance with the guidance of Islam, before the familiar universe in accordance with the instructions of Islam, before understand themselves and their role in nature and glory on the side of his Lord, as spoken of Islam that has been blessed of God. Humans do not have any prices before it gained independence from the worship of fellow beings to worship the Lord of all beings. Without the values ​​that God has bestowed through the straight religion, man would live like animals roaming, even more astray from him, for Allah's reply to this (such as Islam) with disbelief.

Allah Subhanahu wa Ta'ala says:

أرأيت من اتخذ إلهه هواه أفأنت تكون عليه وكيلا أم تحسب أن أكثرهم يسمعون أو يعقلون إن هم إلا كالأنعام بل هم أضل سبيلا

"Explain to me about the man who makes his desires as a god. Then you'll be a guardian over him? Or do you think that most of them hear or understand. They were nothing, just like cattle, nay even more astray path (of cattle it) "[Al-Furqan: 43-44]

If Islam is so important, even more benefits than what is imagined by anyone, so he was really the gift of plenary should evoke excitement. Excitement cases against him including the beloved and blessed by God. In fact, Allah does not like the Farihin (rejoice).

Allah Subhanahu wa Ta'ala says.

قل بفضل الله وبرحمته فبذلك فليفرحوا هو خير مما يجمعون

"(Say:" With God's grace and mercy, let them rejoice with it. Gifts and His mercy is better than what they collect. ") [Yunus: 58]." [1]

In line with the above description, Sulthanul-'Ulama, Al-' Izz ibn 'Abdis-Salam rahimahullahu [2] said: "So, Allah Subhanahu wa Ta'ala to introduce to them everything that contains guidance and benefit to them, so that they do. And (Allah) to introduce any thing that contains the error and keburukankeburukan, so they avoid them and preach to them that Satan is their enemy, (and) that they were hostile and opposed it. So, Allah Subhanahu wa Ta'ala focused welfare-benefit world and the hereafter through obedience to Him and away from his adulterous against "[3]

Among scholars, discussion of themes brought Islamic mission Rasulullahn, popular with the term jalbul-mashâlih and dar'ul-mafasid. [4]

Mashalih plural of the word meaningful mashlahah goodness. And the plural of the word mafâsid mafsadah Manzhur defined by Ibn al-t with meaning madharrah (danger) opponents of ash-Salah (goodness).

Al Ghazali rahimahullahu expose it as everything that eliminates dharuriyyatulkhams. [5]

The sense globally, which brought the entire goodness and avoiding damage. There is no good for mankind, but Islam has set her orders and recommendations. And there is no evil that threaten or damage human, but has set a warning and ban him.

Above mission, the mission of all the prophets sent by Allah Ta'ala. Prophet sallallaahu 'alaihi wa sallam said:

إنه لم يكن نبي قبلي إلا كان حقا عليه أن يدل أمته على خير ما يعلمه لهم وينذرهم شر ما يعلمه لهم

"Sesungguhnnya no prophet before me, but he was obliged to the kindness leadeth his people that he knew and warned them of the bad things that he knew to them". [Reported by Muslim]

Allah Subhanahu wa Ta'ala says about the role of the Prophet Muhammad sallallaahu 'alaihi wa sallam to the universe

وما أرسلناك إلا رحمة للعالمين

"And We sent thee not, but for (a) a mercy to the worlds". [Al-Anbiya: 107]

Sometimes referred to as the language mashalih al-khair (goodness), an-naf'u (benefit) and al-hasanaat (goodness). While mafâsid, once expressed by the language of ash-shari'ah syarru (ugliness), adh-dharru (hazard) and the as-sayyi-AT (the evils). [6]

Similarly substance of Islam, which is situated on two points, namely to bring the virtues and vices eliminate. Shaykh al-Islam Ibn Taymiyah rahimahullahu often repeated this statement in his books. For example, he said: "The rule of Shari'ah came to produce welfare-benefit and improve it, and eliminate the evils and reduce it" [7]

Through in-depth study of the texts of the shari'ah and sharp pencermatannya the secrets therein, Shaykh al-Islam rahimahullahu assert some rules related to this discussion. Among the following.

1. The apostles were sent to this world to bring benefit-benefit and complete it, and eliminate the evils and pressing the numbers according to their ability. [8]

2. Shari'ah rules ordered the case containing the pure goodness or more dominant, and banned from the case containing the damage (keburukankeburukan) or more dominant than the charge kindness. [9]

Even Sulthânul-'Ulama, Al-' Izz ibn 'Abdis-Salam concludes, the focus where shariah was at one point only, namely to create mashaalih solely for the universe. He said: "All the rules of shari'ah is mashâlih. Good to reject evil and for good. If you hear Allah Subhanahu wa Ta'ala says: يا أيها الذين آمنوا "O those people who believe," (then) renungilah his message after the call. You will not find unless a recommended goodness of God over you, or that he forbid her ugliness, or berpaduan between the two, encouragement and bans. In most of the provisions of law in his book, God describes a number of ugliness so shunned and (explain) mashâlihnya an invocation so do mashâlih ". [10]

It's obvious, how to care for the good of mankind Islam in particular, who later took to achieve true happiness, in this world and the hereafter.

Al-'Izz ibn' Salam Abdis rahimahullah asserts: "All happiness stems from following all the rules of Shari'ah came, and came accompanied by invitation dismissed lust menyelisihi shari'ah. Almighty Allah Subhanahu wa Ta'ala says:

فمن اتبع هداي فلا يضل ولا يشقى

"(Then whoever follows My guidance, he will not go astray, and he will not get hurt)" (Thaha/20 paragraph 123) that is to say, he did not wander in the world and in the Hereafter no harm to accept the punishment "[11]

For example, Islam commands people to believe. Because faith is wholly really useful. Islamic Jihad command set that contains comprehensive benefit, although demand sacrifice soul. However, the benefit of jihad itself is very powerful. Outbreak of infidelity, the impact is more dangerous than death in the path of Allah.

As Allah Subhanahu wa Ta'ala prohibits acts fawâhisy (abomination), both the seen and the unseen, forbids sin, kezhaliman without truth, shirk against God with everything and lie in the name of Allah l. All such matters are prohibited at any time and in the Shari'a all prophets.

Prohibition of blood, carcass, swine and other highly chlorinated mafsadah, as in khamr and gambling, although there is no benefit to humans, but the consequences of his sin is greater than the benefit that can be achieved. [12]

Therefore, it really is a fatal mistake if someone deny the existence mashâlih, Mahasin (the sides of beauty) and maqasid (orientation) in the Shari'ah of God is established for mankind in this world and the hereafter. Shaykh al-Islam Ibn Taymiyah judge such people as "people who have experienced the error, misguided. Damage to a statement has been understood with ease ". [13]

Similarly, the opinion which holds that Islam is only intended benefit in this world, are the lame, as the notion of Ibn Assyrians. [14]

Rate the person's ability to sense other people are very varied. Truth, good and bad judgment, if only based on the intelligence of human reason alone, it is very naive. Because it is relative and relative. Kongkretnya evidence, the rules of human products often undergo changes and revisions along with the times and distinction holder control.

Thus, good judgment by someone not rule refuted by others. The result is a mistake in judging good or bad for an object or behavior. No way differences are resolved, except by returning to the source of which is not disputed status. That is, back to the Book and the Sunnah. Allah Subhanahu wa Ta'ala says.

فإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر ذلك خير وأحسن تأويلا

"Then if you differ on anything, then restore it to Allah (Quran) and Prophet (Sunnah), if you truly believe in Allah and the Last Day. That is over (advantageous) and better in the "[An-Nisa: 59] [15]

As has been explained earlier that the orientation of Islamic law is to create all forms of mashlahah. That way, no one kemashlahatan abandoned in view of the shari'ah. Allaah has perfected the religion of Islam for Muslims and improve the enjoyment for them.

Ibn al-Qayyim rahimahullah clarify the fact that Allah Almighty has implanted in human nature that is still clean and reasonable, namely the ability to assess both the honesty, to do good to others, 'Iffah, the nature of the knight, the noble morality, trust, silaturrahmi , keeping promises ... and assess adversely affect behavior that is contrary to nature. However, the ability to reason and human nature in that context, just like his passion to cool water when thirsty, the food was delicious when it feels hungry and wants to wear warm clothes when cold. Of the most correct of the above, ie by as-Sam'u (revelation), because of the ambiguity experienced by reason and nature in understanding some of the nature of the problem. As for those who know in detail about it is Rasulullahn sallallaahu 'alaihi wa sallam. [16]

Therefore, the existence of Islamic law derived from Allah Subhanahu wa Ta'ala among men is absolute. Therefore, common sense, however sophisticated, he was unable telescoped all the essential goodness and badness. Shaykh al-Islam Ibn Taymiyah rahimahullah stated: "If there is no treatise, the human mind is not able to know the beneficial aspects and dangerous in the world and in the hereafter in detail". [17]

He added: "It is incumbent upon everyone to mobilize skills and ability in order to learn the content of the treatise which brought the Prophet sallallaahu 'alaihi wa sallam and obedient to him. And how, through ar-riwayah (narration) and an excerpt-naql (revelation). Because, reason alone can not afford that. As light can not be seen, except in the presence of light in front of him. Similarly, the human mind has no power to seek guidance, except when the beam treatise was published "[18]

Sulthânul-'Ulama Al-' Izz ibn 'Abdis-Salam rahimahullahu also said the same statement. He said: "The mashâlih and mafâsid the afterlife and the factors can not be known, except by the shari'ah. If there are still not clear, then searched through the arguments of the Shari'ah, namely Al-Kitab, as-Sunnnah, Ijma ', Qiyas which mu'tabar, and istidlâl a saheeh "[19]

In this issue, there is also a deviation from a stream. The who carried mentioned by Shaykh al-Islam Ibn Taymiyah, as follows. [20]

First, it is a sect Qadariyyah Mu'tazilites, some scholars Syafi'iyyah and many circles of scholars Hanafiyyah.

They said basically commanded or forbidden objects is indeed good or bad, before the advent of provision. Assessment and don'ts just pushed characteristics together with him, did not result in good or bad judgment. In their view, should not be led to the establishment or prohibition orders at the instigation of the lessons arising from the case itself.

Another with the ideology that comes from the flow and the Jahmiyyah Jabriyyah Asha'ira. They looked, an order does not contain any magical power, either from the command itself or its implications. Allaah does not create any kind on the basis of wisdom. The will of God is the one who determines the emergence of what is out there, and the determination of one of two similar things without special factors. Good or evil according to their perception, not a part of nature that converges on an object. Goodness and evil, because nothing has been judged good or bad by the shari'ah. Implicitly or explicitly, there is no good or evil elements associated with the object. In turn, the consequences of their views, then Allah Subhanahu wa Ta'ala may order an injunction, though intangible kufr, wicked or immoral acts. Likewise, prohibiting any case, despite the problem of monotheism, fairness or justice.

Two views on the very opposite orientation Islamic law, which provides for the greater good of the universe. This view is also menyelisihi view of the Prophet and the Companions of the next generation that followed them faithfully.

In their view, the lessons arising varied into three kinds.

Such actions contain elements of benefit or mafsadah, although Shariah has not mentioned it. For example, it is known that it contains the benefit of honesty and kezhaliman cause mafsadah. Two things that are in the category of hasan (good) or qabîh (bad), which can be digested by the mind and through the shari'ah. Not on the basis of the properties that were previously attached to it. However, this does not automatically lead to the perpetrator should receive punishment in the Hereafter, if the shari'ah has not set one up. This is among the extreme error in assuming the good and evil can be taken through reason alone. They said that the people will be punished for their behavior is bad, even if God had not sent a messenger who explains the ugliness to them. Quite clearly, that is contrary to the understanding of the verse:

وما كنا معذبين حتى نبعث رسولا

"And we will not mengadzab before we sent an apostle" [Al-Isra/17: 15]

رسلا مبشرين ومنذرين لئلا يكون للناس على الله حجة بعد الرسل

"(Those We sent) apostles as the bearer of good tidings and warners so that is no reason for people deny God after the coming of the apostles. And Allah is Mighty, Wise "[An-Nisa / 4: 165].

Form Two: Behold court ordered and imposed restrictions, the object of which gained favor because of the nature of sharia ordered or tainted by evil due to bans. For example, khamr (liquor, intoxicants), which was previously not haram, then comes provisions mengharamkannya, so khamr turned into goods khabîtsah (vile).

Type Three: That is a boon to the command, but not a serious benefits. The orientation is as a test for a servant, is a devout man or the opposite actually violate these rules. As experienced by Al-Khalil was ordered to kill his son, Ishmael.

The third form is a vague, can not be digested by the Mu'tazilites. Their perception, good and evil does not arise except as something that blends with nature, without the provision of Shari'ah. While group-sighted Asha'ira, all shariah rules intended only as imtihân (test) alone, and all behavior has no implications whatsoever, either before specified by shari'ah as prohibitions and commands, and after set. Lessons enactment of sharia they never noticed, both in terms of command or prohibition. As the wise men, the majority of scholars, they define three types, and that is the correct opinion and intelligence indicates the soul. [21]

So, based on the testimony of Ibn Taymiyyah, that reason and nature can sometimes be self-sufficient in determining the good or bad thing, but very limited. In addition, the common knowledge about the good and bad of a case does not affect the response Hereafter, in the form of reward, punishment, as long as there is no proof that the set one up. [22]

The view of Ibn Taymiyyah was in perkaraperkara related to culture and experiences. As for dealing with worship, such as prayer, tawaf and others, the real reason has no say at all. [23]

Ibn al-Qayyim rahimahullahu also insisted: Statements that determine this issue, that the aspects of good and evil, sometimes contained in a particular action, but God has not rewarded for doing so, and hence menghukumi but once established proof by sending messengers. These issues are not addressed by the group Mu'tazilite. [24]

In summary, the Shari'ah has never ruled out the benefit to anything, even God l have perfected the religion of Islam and improve the enjoyment for Muslims. However, if the mind believes any benefit on a case which was not defined by the Shari'ah, it is not separated from the two possibilities. First, the fact Shari'ah has shown, but has not been seen by humans. Or actually the case was not a benefit, although believed by the common benefit. Because mashlahah called, is the benefit of pure or dominant. [25]

Overall, Islam contains a benefit. Ibn al-Qayyim rahimahullahu said: "If you are contemplating the wisdom in the straight religion, the teachings of the Shari'ah Hanif and carried the Prophet Muhammad sallallaahu 'alaihi wa sallam, that perfection can not be conveyed through expression, imagination could not even imagine the beauty and power scholars think the doctrine can not initiate the better of him, even though they were united with the help of the most discerning intellect. Suffice it to good Muslims, that the intellects perfect again had major admits knowing its beauty and virtues. And indeed there was never a doctrine in this world more perfect, more noble and big thereof. If Allah did not bring evidence of the truth, it is enough that the Shari'ah as a hint to prove ". [26]

Therefore, mankind really needs Shari'ah, because it contains all the major benefit, care mashâlih man in the world and in the Hereafter, and a means to reach safety and happiness. God explains in his book, that his Shari'ah is shirâthul-Mustaqim (straight path), the straight and true method. Anyone who consistently on it, will be saved. And those who turn away, it will perish "[27]

Therefore, as stated by Shaykh Abdur-Razzaq al-'Abbad in Asbabul Ziyadatul-Iman wa Nuqshanihi [28] (p. 36), that reflect on the sides of the beauty of Islam and the content of the message of Islam which includes a variety of commands, prohibitions, rules , law, morality and ethics, including a critical factor is the main attraction for the people to Islam, and increase faith for its adherents. Wallahul-muwaffiq.

[Copied from the Sunnah Edition magazine 04/Tahun XI/1428/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

Understand the purpose of Shari'a

Sheikh Ali bin Hasan al-Halabi al-Atsari

The paper was removed and extracted from the material presented by Sheikh Ali bin Hasan al-Halabi al-Atsari on Syar'iyyah I Daurah organized by Imam Bukhari Foundation, Jakarta, in Ciloto, Bogor, West Java, in mid February 2007. In addition, a summary and a summary lecture Sheikh Ali bin Hasan on the importance of understanding the purpose of the enactment of sharia (maqashid shari'a), also referred to the book as his grip daurah the Book maqasid al-Shari'ah 'Inda Ibni Taymiyyah, Dr works. Yusuf bin Muhammad Al-Badawi, Darun-NAFA-is, Jordan Matter I, Year 1421 AH / 2000 AD, subtitles Ahammiyyah maqashid ash-Shariah Nisbati lil-Muslim bin Al-'Adi, and several other sources.

This paper deals with the importance of every Muslim, though the layman, to understand the purpose of shari'ah. Especially if he is a missionary. This summary prepared by Ustadz Ahmas Asifuddin Faiz. Authors focus only summarize the problem again this shariah destination with free language and concise, be more easily understood.

According to Sheikh Ali bin Hasan, and also author of the book maqasid al-Shari'ah 'Inda Ibni Taymiyah which is used as a handle him in daurah is, in fact there are some scholars have argued that it is not useful to understand the purpose of shari'ah, except for the scholars and experts ijtihad only . He said, of course this is a fallacy.

Following the discussion, please listen. (Editorial)

Matters are urgent and essential primer for human life (dharuriyat), important purposes but not primary (hajîyat), as well as support matters (tahsinîyat / kamâlîyat) are the three foundation upon which the science of ash-Shariah maqashid (objectives and purposes of Shariah). Maintenance of the Pekara dharuriyat, hajîyat and tahsinîyat / kamâlîyat a matter which is the goal and purpose of the enactment of sharia by Allah Subhanahu wa Ta'ala. All that has been described in the Qur `an and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam.

So in summary what was described by Sheikh Ali bin Hasan Al-Halabi in Daurah Syar'iyah in Ciloto, Bogor, West Java. In daurah it, he describes the case dharuriyat maintenance, hajîyat and tahsinîyat, related to science maqashid ash-Shariah. Among his description to be quoted briefly here as muqadimah, is about the maintenance of hajîyat cases (cases that not need very basic, but important).

He said:
The maintenance of hajîyat case, it is built on the principle of providing ease and eliminate the difficulties. Ath-Tahir ibn 'Assyria, one of the scholars mu'ashirin (present age) who first wrote about the maqasid (tujuan-tujuan/maksud-maksud) Shari'ah up as if he was a mujaddid (reformer) in matters of science maqashid syari 'ah after the expiration of writing about science, said: "Research shows that the Shariah ease and looseness is one purpose of shari'ah".

The ease and looseness that is part of the purpose of the Shari'ah, the commands included in the Lord of the Alamin. But that does not mean we understand bolehnya considered easy and loose to shave his beard, shaking hands with women or mingling between men and women who are not mahram, for example, arguing, "an important clean heart". Not! We will continue to explain that the purpose is not loose and easy to perform such breach.

For all these misconceptions include talbis (ambiguous understanding of exhaled) Satan. This is all the cursed demon trap. As Allah Subhanahu wa Ta'ala:

إن الشيطان لكم عدو فاتخذوه عدوا إنما يدعو حزبه ليكونوا من أصحاب السعير

Satan is an outright enemy to you, so make it an enemy (mu), for verily demons invite only party so they will be companions of the Fire were burning. [Fathir/35: 6]

Allah Subhanahu wa Ta'ala has also said:

ولا تتبعوا خطوات الشيطان

Do you follow the steps of Satan. Surely he is your enemy to you. [Al-Baqarah / 2:208].

Satan steps starting from these general principles. That's the steps that are now the most widely penetrated by some clever and cocky studied fiqh, the people who love and despise facilitates affairs made it easy on behalf maqasid sharia, on behalf of the spirit of the Shari'ah, in the name of "ease of not difficult ".

These terms are actually derived from the texts of the Qur'an and Sunnah. Therefore, these terms should not be used to destroy the texts of the Qur'an and Sunnah.

For example, the word of Allah Subhanahu wa Ta'ala:

لا يكلف الله نفسا إلا وسعها

Allah does not burden a person but according to his capacity. [Al-Baqarah / 2:286]

Many people do not understand this paragraph. So think, that if they feel heavy implement a command, such command to bearded, then they leave the pretext paragraph above. In fact, the above paragraph is the preaching of Allah Subhanahu wa Ta'ala, that Allah does not burden His servants with orders that are beyond their capabilities. That is, all the provisions of the Shari'ah of God is not beyond the ability of his servant. Only the heavy hambalah then considers some of Shari'ah based desires, when in fact they are able to do so.

Therefore, it is important for Muslims to understand the purpose of the adoption by the shari'ah of Allah Almighty.

The importance of understanding the purpose of the Shari'ah for Muslims in general, is seen in some of the following points.

First: That in understanding the objectives of the enactment of sharia, and sharia shariah it is perfect, complete, useful and very berfaidah, will be able to increase the faith of a Muslim to his Lord Tabaraka wa Ta'ala, and will be able to strengthen 'Aqidah Islamiyah net into his heart. So after that, it has a consistency in religion and syari'atnya.

Stability is, of course, will give birth to high commitment, so that the Muslim will earnestly implement the teachings of Islam with truth. This will all add to the love of shari'ah, increased his determination to hold on to religion, and improve kekokohannya the straight path of God, based on the Book of Allah and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam.

Second: aakan can provide resilience and strength in themselves a Muslim to face ghazwul-fikri (brain washing / attack thoughts) and offensive trivialization 'aqidah, which today is heavily aimed towards Muslims from all sides.

In turn, a Muslim will also be able to resist a variety of other teachings that infiltrate and destroy the various currents of thought, who the perpetrators are always hiding behind false slogans and false propaganda, which aims to give the impression that Islam is barbaric, terrorist religion , extreme religion and a lie in the name of Islam even more. Also for attaching various doubtful and apostasy in Islam, with the intention of giving a false picture to people who do not understand, and lay people who are not mature in their study.

This deception will not be seen by people who do not understand the nature of Islam. But if someone did not at first understand the nature of Islam and did not understand the noble goals behind Shari'ah, then when he can understand it, then he will be the one who has the resistance to deter-doubtful doubtful infiltration into the heart. So he became a strong person mentally strong and powerful religious knowledge according to the abilities they possess.

As for now, it is probably doubtful smearing many Muslims, that Islam is a terrorist religion. Why? Because they said: "Look, what is done by Fulan! See what is done by the congregation-and-so!"

And the answer is easy: Behold Fulan, or congregation-so it is not a mirror true Islam and not the Muslims jama'ahnya mirror. But they are only part of the Muslims. These groups are not meant congregation can definitely be in the truth. It may be that the congregation-the congregation was only taking one side only of the teachings of Islam and left a lot of the other side. It was probably just a one-sided understanding of the teachings of Islam, whereas true understanding precisely opposite side difahaminya it.

Then who can understand these matters correctly, except for those who understand the true goals and intentions of the enactment of sharia?

Third: Surely the duty of a Muslim is the will align itself with the will of the shari'ah. However, people who are blind intent and purpose of the Shari'ah, he will not understand what the will of the shari'ah. And people who do not understand the will of the Shari'ah, would not be able to align his will with the will of Islamic law.

A true Muslim, the whole purpose and will follow his will and is determined by the goals and the will of the shari'ah, not follow-sensual passions, opinions and wishful thinking human being empty. But all of that to follow the will, the commandments and prohibitions shari'ah.

Anyone who understands that these goals have statutes ketatapan sharia law is certain, it shall make himself be bound and always right in line with the objectives of the shari'ah. So he did not try to escape or circumvent or deviate from the provisions of Shari'ah knowingly, directly or indirectly, for he knew that behind it there are great dangers, destruction and sin known only to God. Those who do not try to align his goals appropriately to the goals shari'ah, then he will be stuck on the habit to get out, run, and avoid burdens shari'ah and convoluted to be rid of her. Wal-'Iyadzu Billah.

From this need for every Muslim to understand the goals and intentions of the enactment of sharia.

Fourth: As the realization of real worship to Allah Subhanahu wa Ta'ala.
Realization of worship to Allah Almighty clearly this is the main purpose created jinn and human beings. Allah Subhanahu wa Ta'ala says:

وما خلقت الجن والإنس إلا ليعبدون

And I have not created jinn and man to worship Me. [Adz-Dzariyat/51: 56].

In this regard, Al-'Izz ibn' Abdus-Salam in his book "Qawâ'idul-Ahkam" said:

The purpose of writing the book (Qawâ'idul-Ahkam) is to:

1. Explaining maslahat-beneficiaries (virtues) that is in obedience to God, the problem mu'amalah and in all good manners, so that people earnestly trying to achieve obedience obedience.

2. Explain the consequences of deviations, so that the servant of Allah earnestly seek to deny these deviations.

3. Explaining maslahat-beneficiaries who are in worship, so that the man of God is always ready to implement.

4. Describes some beneficiaries who need to take precedence over other beneficiaries.

5. Explaining mafsadat (crappy case that damage) which must diakhirkan from other mafsadat, and

6. Explain what is involved in the ability of human endeavor, and what is not included in the capabilities of human endeavor.

And shari'ah, are all beneficiaries, whether that is resist damage and that was the good.
If you hear God calling

يا أيها الذين آمنوا

(O ye who believe!), Then note that orders will be delivered after that. You will not get it, but the good that you are encouraged to get it, or the ugliness that you are forbidden to do so, or a combination of suggestion and restrictions. Allah has explained in his book several laws relating to the damage in the form of an order, to avoid damaging it matters. And explain some of the laws relating to the goodness in the form of an order, for goodness come. [1]

Associated with the call Allah Subhanahu wa Ta'ala:

يا أيها الذين آمنوا

(O ye who believe!), There atsar from 'Abdullah ibn Mas'ud narrated by Imam z Baihaqi in Syu'abul-Faith, and also narrated by the priest-another faith.

Ibn Mas'ud radi anhu said: "If you hear Allah Subhanahu wa Ta'ala says

يا أيها الذين آمنوا

(O ye who believe!), Then it is the word of God guard your ears. For indeed it is a commandment, that you are instructed to do so or restrictions that prohibited you from it ". [2]

Thus some shari'ah objectives that need to be understood by most Muslims. Included in the generality of the Muslims, that the preachers who menda'wahkan (calls) in order to return to the Lord of all men-'Alamin. Not required of a missionary have expert scholars of ijtihad, because science has levels. But one of the requirements for a missionary, he was not ignorant of the science of religion.

So a man from among the Muslims, if he has knowledge and understanding which makes it has the ability and expertise to preaching ilallah, then this person will gain weight, his understanding, his thoughts, his vision and his power, if he understands the goals shari'ah. A preacher was in the middle of a great ocean of his preachings. Allah Subhanahu wa Ta'ala says:

ومن أحسن قولا ممن دعا إلى الله وعمل صالحا وقال إنني من المسلمين

Who better than the preaching his word to God, doing charitable deeds, and said: "I am among those who submit" [Fushshilat/41: 33]

Allah also says:

قل هذه سبيلي أدعو إلى الله على بصيرة

Say: "This is my way (my religion). I and those who follow me invites (you) to Allah by bashirah (science / tangible proof) ..." [Yusuf/12: 108]

Allah Subhanahu wa Ta'ala in the verse that says "based bashirah (clear knowledge)" and did not say "based on ignorance", meaning bashirah / clear science against religion. Bashirah in the Qur'aan and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam.

So the next point for the propagators are:
Fifth: A preacher must disclose the purposes and objectives of the enactment of sharia to the crowd, both associated with the command or prohibition, whether contained in the Qur `an and the Sunnah contained within.

The goal is that more and more understand the religion of Allah Azza wa Jallaepada people, and encourage them, both the common people and certain people so that more and more excited and passionate perform the duties of this shari'ah. His command executed, and the ban on his left.

For example, when explaining to people about the virtues and importance of prayer, then a missionary shall specify that prayer has a purpose, even has many purposes in addition to the basic purpose of prayer, which is obligatory. In addition, prayers will be able to prevent the perpetrators of lust constantly berterus deeds beyond. As Allah Subhanahu wa Ta'ala has said:

إن الصلاة تنهى عن الفحشاء والمنكر

Indeed prayer will prevent it from shameful and unjust deeds. [Al-Ankabut/29: 45].

Someone praying, someone else was also praying. But the first commit irregularities and chaotic in his prayer, whereas both steady and sturdy. Certainly not the same between the two.
Never some companions came to the Prophet sallallaahu 'alaihi wa sallam They asked: O Messenger of Allah, verily Fulan prayed at night, but if it is time for the morning he stole. "

Prophet sallallaahu 'alaihi wa sallam replied:

إن كان كما تقولون فستنهاه صلاته

"If it is true (he did) like what you say, then it will eventually hinder prayer (from stealing)"

This hadith contained in the book is authentic, as well as explain the weakness of the two hadiths famous among men and often conveyed to the common people and the special people without knowledge, without guidance and without the foundation of the Book of Allah. Two weak hadith that is what they thought the words of the Prophet sallallaahu 'alaihi wa sallam follows:

من لم تنهه صلاته من الفحشاء والمنكر فلا صلاة له

"He that prayer can not be prevented from shameful and unjust deeds, then there is no prayer for him"

It is a hadith bathil. And they call again another hadith lafazh:

من لم تنهه صلاته من الفحشاء والمنكر فلم يزدد من الله إلا بعدا

"Whoever does not deter him from his prayer perbuaan shameful and unjust, then it will not add anything, except getting away from God."

This is clearly contrary to the saheeh hadeeth.

If a preacher ilallah come and explain to the people the virtue of prayer, and that prayer is a prayer that is required, while the worship will be required to help people become committed and lust and control of matters forbidden, shameful and unjust, then is not it it is because the strongest and most stable method to introduce to the crowd about the noble goals of this service? So therefore, they receive this service with satisfaction, berdasakan knowledge and understanding. Not only do the prayers granted, changed from worship to mere tradition.

By explaining the important objectives behind the prayer, for example, then people will be praying not only to relieve the burden. Therefore, prayer, by some considered the heavy load, which when it is implemented as apart of that burden.

Compare with prayer Nabiyyul-Islam, the Prophet Muhammad sallallaahu 'alaihi wa sallam, when he said to Bilal:

يا بلال, أقم الصلاة! أرحنا بها

O Bilal, qamatilah prayer, the prayer that we feel comfortable!

Meanwhile, some Muslims reality show, they will feel comfortable when you've finished praying, as if in spite of a heavy burden. While the Prophet sallallaahu 'alaihi wa sallam and his companions even feel comfortable with prayer. Because the Prophet sallallaahu 'alaihi wa sallam and his companions were noble g recognizes the importance, goals, interests, position, influence and results of prayer. While some Muslims as if they just stop at a picture lahiriyah prayer, not to the substance. Stop on the outside, not to go into the interior. We ask God to save us all.

Similarly, when explaining about the devotions and in others (in this issue, Sheikh Ali Hasan describes examples widely, but here we said, Adj.).

So understanding the laws of the Shari'ah without understanding its objectives is a huge drawback. So understanding the Shari'ah objectives are required by anyone, whether lay people, clerics and preachers or mujtahid.

Furthermore, the importance of understanding the Shari'ah objectives, sometimes it will look more and more for the propagators as to understand and formulate priorities in preaching ilallah. Meanwhile, understanding the priorities require a depth of understanding and research. When the Prophet sent Mu'adh bin Jabal to Yemen, he sallallaahu 'alaihi wa sallam advised:

إنك تقدم على قوم من أهل الكتاب, فليكن أول ما تدعوهم إليه أن يوحدوا الله. متفق عليه.

Behold, thou shalt come unto a people of the Book, then let that first you da'wahkan to them is that they mentauhidkan God. [Muttafaq 'alaih] [3]

Thus, God is a matter mentauhidkan greatest and most exalted position. He is the highest priority. Then a missionary ilallah when preaching to the people, he must pay attention to what the error is generally done by humans, then what is the most important therapy to begin. So dai should pay attention to the object preachings, and provide the most appropriate remedy. And he will not be able to provide the most appropriate remedy, unless he understands the goals shari'ah. Will misdiagnose fatal.

Once there was a man came to Ibn al-Jawzi rahimahullah, then this person asked him: "O Imam, which is more important, glorify or forgiveness?"

Consider Imam Ibn al-Jawzi answer: "Clothes are dirty need soap or need perfume?"

Certainly need soap. So, if the person is a righteous and religious experts, is certainly more mainstream exalt him. But if the person is a person who is not a lot of prayer and a lot of sin, forgiveness is certainly more important to him. But how one can distinguish detail matters like this, if he does not understand the goals and do not understand the shariah important priorities?

Priorities in proselytizing will not be understood unless one understands the goals shari'ah. So he must understand priorities through understanding of the shariah enactment purposes. There is an important case, but there are more important matters.

Putting the case is more important than an important case is an important case. But again, one can not do it, unless he understands the goals shari'ah. Thus, eventually, he will understand the priority scale properly according shari'ah.

Here there is nothing to watch! That exploitation maqashid Shari'ah (Shari'ah objectives) for the sake of falsehood, not truth. There are some people who like to talk about shariah goal incorrectly.

They said: "Understanding the priorities include maqasid sharia". This is certainly an acceptable statement. The Prophet sallallaahu 'alaihi wa sallam when sent Mu'adh to Yemen ordered him to put the unity of the mission. But they did not just say that's it. They said: "Understanding the priorities included maqasid sharia. And most priority for us to do is to establish Islamic rule, establish an Islamic state".

Introductions true, but the edges are ugly. How can they say that the main priority was to establish an Islamic government, but it is not in the missionary history of the Prophet sallallaahu 'alaihi wa sallam and historical travel companions? Even the history of the Prophet sallallaahu 'alaihi wa sallam indicates that the main priority is to uphold' ubudiyah (worship) to God alone, mentauhidkan God. The collapse of the mushrikeen and the victory of the Muslims, then this is a gift from God, for Muslims to realize the 'worship to God alone, not to shirk and bid'ah.

So in summary a few things related to the importance of understanding the objectives of the Shari'ah for every Muslim, which was delivered by Sheikh Ali bin Hasan Al-Halabi al-Atsari-Hafizhahullah-. Then it is time the Muslims try to live up to any obligations or any restrictions set by God, the purposes behind it all, that worship of God is done with passion, fun and correctly, in accordance with the guidance of the Prophet sallallaahu 'alaihi wa sallam. Wallahul-Muwaffiq.

[Copied from the Sunnah Edition magazine 04/Tahun XI/1428/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


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