Tuesday, October 2, 2012

Understanding Virtue Names and Attributes Allah Azza Wa Jalla

Understanding Virtue Names and Attributes Allah Azza Wa Jalla

Ustadz Abdullah bin al-Taslim Buthoni

Understanding the names of Allah Almighty the Most Beautiful and attributes his discussion of the sublime perfection is very important in Islam, even including the most important and major part in realizing complete faith in Allah Almighty. Because of monotheism is one of two types of monotheism which became the bedrock of faith in Allah Almighty.

Imam Ibn al-Qayyim rahimahullah said: "Major Joints (key principal) happiness, safety and luck is to realize two kind of monotheism which is the foundation of the establishment of faith in God Almighty, the Almighty God will make happen by sending his apostles. Here core appeal of the apostles from the first to the last.

The first: Tawheed al-'ilmi al-khabari al-I'tiqâdi (monotheism associated with knowledge / understanding, which is sourced from news / revelations of Allah Almighty alone, and about the belief in the liver), which contains properties determination maha-perfect nature of God Almighty, and the sanctification of His attributes of resemblance (with the nature of being), and the negation of the properties showing the shortcomings of his.

The second: Servitude to Allah Almighty only and no partner unto Him, purifying love, sincerity, fear, hope and self-reliance in Allah Almighty, as well as the attitude of the pleasure of the Almighty Allah rabb (creator), gods and protector only, and do not make the match for him with everything.

Allah Almighty has brought together two types of Tawheed is in two letters of al-Ikhlash [1] (in al-Qur'ân), that is the letter:

قل يا أيها الكافرون

Say: O disbelievers [al-Kâfirun/109: 1]

This letter contains Tawheed al-'Amali al-irâdi (monotheism concerning deeds and desires / intentions).

And the letter:

قل هو الله أحد

Say: He is Allah Almighty mighty one [al-Ikhlâsh/112: 1]

This letter contains Tawheed al-'ilmi al-khabari.

And each of monotheism can not stand alone without the other (both are perfected). Hence, the Prophet sallallaahu 'alaihi wa sallam always read two letters in voluntary prayer before dawn and after sunset prayer, and the last two cycles Witr prayer. Morning prayer and evening prayer is the opening and closing deeds (prayer), which aims to make monotheism as starters and desserts during the day "[2].

Therefore, Shaykh Muhammad ibn Saalih al-'Uthaymeen rahimahullah when explaining the meaning of faith in Allah Almighty, he said: "Faith in God Almighty contains four cases:

• First: faith / believe in the existence of Allah Almighty.
• Second: faith in the oneness of Allah Almighty in the ar-Rubûbiyyah (creator, regulator and protector of the universe).
• Third: faith in the oneness of Allah Almighty in al-Uluhiyyah (the right to be worshiped and diibadahi).
• Fourth: believing all the names and attributes of Allah Almighty in a manner consistent with the omniscience of perfection and greatness of His omniscience, without diverting meaning, reject, visualize, and likening (Him properties with the properties of the creature). Whoever distort the meaning of the verses and hadiths about the nature of Allah Almighty, it means that he is yet to realize complete faith in Allah Almighty "[3].

Understanding the Importance of Tawhid Wa `asthma trait
To clarify the above description, the following we will say a few important things which shows the magnitude of the primacy of understanding tawheed this:

1. Understanding Tawheed Asma 'wa shifât is the science of the greatest and most important in absolute terms, as they relate langsungdengan Allah Almighty, the all-perfect substance.
Imam Ibn al-Qayyim rahimahullah said: "Verily virtue of a science to follow virtue objects studied. Because belief in the arguments and evidence of its existence. Well as the great need and benefit to understand. Then no doubt, that the science of Allaah , the names, attributes and His deeds are the greatest science and foremost. Comparison of this science with other sciences is like comparing (kemahasempurnaan) Allah Almighty with all the objects studied (in) other sciences "[4].

2. Understanding Tawheed Asma 'wa shifât Allaah is the main foundation of all the other sciences.
Ibn al-Qayyim al-Jauziyyah rahimahullah said: "The Science of the name, the nature and actions of Allaah is the foundation of all science. All other sciences follow this science; were also needed to realize the existence of other sciences. So science is the origin and foundation for any other science. Whoever knows God Almighty he would know except him, and he who did not know him then he will not be more familiar than his. Allah Almighty says:

ولا تكونوا كالذين نسوا الله فأنساهم أنفسهم أولئك هم الفاسقون

And do not be like those who forgot (negligent) to Allah, Allah makes them forget to themselves, they are the transgressors "[al-Hasyr/59: 19]

Meditate on this verse, then you will find in them a sense of a great and glorious, that is: anyone who forgot to Allaah, then Allaah will make sure to himself, so he did not know the nature and goodness to himself. Even he forgot the way to goodness and fortune for himself in this world and the hereafter. Because he had been turned away from nature that Allah Almighty made for him, and he forgot to God Almighty. Then Allah Almighty to yourself and make sure their own behavior, also to perfection, holiness and happiness in this world and the hereafter. Allaah says

ولا تطع من أغفلنا قلبه عن ذكرنا واتبع هواه وكان أمره فرطا

And do not obey someone that we have neglected him from remembering Us, and indulge (lust) it, and the situation was beyond the limit "[al-Kahfi/18: 28]

Because he neglected to remember Allaah, the circumstances and his heart was beyond the limit (being broken), so he did not notice the slightest goodness, perfection, and the sanctity of life and heart, and even the condition of his heart becomes erratic and unfocused, circumstances beyond the limit, feel confused, and did not get a clue to the true path.

Thus, knowledge of Allah Almighty is the basis of all sciences, as well as a foundation of understanding a slave to happiness, perfection and goodness (himself) in this world and the hereafter. The lack of understanding in the science will lead to lack of goodness, perfection, holiness and happiness yourself. So understand this science is (key) happiness of a servant, and the lack of it is the source (primary) doom "[5].

3. Understanding Tawheed Asma 'wa shifât Allaah correctly is the only door to get to know God Almighty (ma'rifatullah) with the introduction of the right, which is the foundation of worship to God Almighty. Since one of the main runway is al-mahabbah worship (devotion) to God Almighty, and it is not possible except by knowing Allaah with the introduction of the right through an understanding of the unity of the names and attributes of His. So people who do not have ma'rifatullah (knowing God Almighty) correctly, it may not be able to worship Him properly. [6]

Ibn al-Qayyim rahimahullah said: "Whoever knows God Almighty with the names, attributes and His deeds, then he will surely love Him" ​​[7]

Therefore, Allah Almighty describes the relationship between worship Him and understanding of the names and attributes of his in two verses of al-Qur'ân:

The first verse:

وما خلقت الجن والإنس إلا ليعبدون

And I created not the jinn and mankind except that they may worship Me [adz-Dzâriyât/51: 56]

Second verse:

الله الذي خلق سبع سماوات ومن الأرض مثلهن يتنزل الأمر بينهن لتعلموا أن الله على كل شيء قدير وأن الله قد أحاط بكل شيء علما

Allah is He Who created the seven heavens and the earth as such. Commandments apply them, that you know (understand) that Allah Almighty above all things, and that Allah, His knowledge really covers everything. [Ath-Thalâq/65: 12]

These two verses indicate that the worship of Allah Almighty would not likely be realized by a servant properly, but once he knew the names and attributes of Allah Almighty with true understanding. [8]

4. Fear and true devotion to God Almighty can only be reached by ma'rifatullah (Allah Almighty knows the right way), through the understanding of the names and attributes of His.

Allah Almighty says:

إنما يخشى الله من عباده العلماء

Surely the fear of God among His servants, only the people of knowledge (knowing God) "[Fâthir/35: 28]

In a saheeh hadeeth the Prophet sallallaahu 'alaihi wa sallam: "I was the most fear of Allah Almighty and His most familiar among you all" [9].

Imam Ibn Kathir rahimahullah said: "The meaning of (paragraph above): It is only people who are knowledgeable and know that Allah Almighty has a real fear of Allah Almighty, because the more perfect understanding and knowledge (a servant) of Allah Azza wa Jalla, a substance that is most noble, all-powerful and all-knowing, which has the properties of the almighty flawless and the names of the many colors, the fear (the servant) to him, the greater the "[10].

Imam Ibn al-Qayyim rahimahullah said: "The increased knowledge of the servant of (the names and attributes) of Allah Almighty, then increasing the fear and pengagungannya Him, then this knowledge will inherit shyness, exaltation, pemuliaaan, are always being watched, love, put their trust, always returning, as well as pleasure and submit to the commands of Allah Almighty. "[11]

Shaykh 'Abdurrahman as-Sa'di rahimahullah said: "The more knowledge a person to (names and attributes) of Allah Almighty, then his fear him even bigger, which makes her fear (always ) distanced itself from immoral acts and (always) prepare to meet the feared Substance (God Almighty). "[12]

5. Understanding Tawheed Asma 'wa shifât Allaah properly is the only way to win the pleasure and glory of the highest in the world and the Hereafter.
In a saheeh hadeeth the Prophet sallallaahu 'alaihi wa sallam said: "If the Host has entered heaven, Allah Almighty says:" Do you (O inhabitants of Paradise) wants something in addition (of the pleasures of heaven)? "And they answered:" You have not whiten our faces? Did not you have put us into heaven and save us from the (punishment) hell? "Then (at that time) Allah Almighty opens hijâb (which covers the face of His mighty noble), and the hosts of heaven never get a (pleasure ) the more they liked the look (face) of Allah Almighty. "then the Prophet sallallaahu 'alaihi wa sallam read the following verse:

للذين أحسنوا الحسنى وزيادة

For people who do good, there is the best reward (heaven) and enhancements (see the face of Allaah) "[Yûnus/10: 26] [13]

Imam Ibn al-Qayyim rahimahullah in his book "Ighâtsatul lahafân" [14] explained that the highest pleasure in the Hereafter is (see the face of Allah Almighty) is the reward that Allah Almighty gave to those who feel the highest pleasure in the world, the perfection and sweetness faith, perfect love and longing to meet Him, and a feeling of calm and happy when leaned over and remembrance to him [15], that all this is the fruit of a correct understanding of the names and attributes of Allah Almighty Jalla.

He explained this by lafazh prayer Prophet sallallaahu 'alaihi wa sallam in a hadeeth saheeh: "I ask thee (O God Almighty) looked at the faces of Thy pleasure (in the Hereafter) and I asked to you longing for meet thy (as in the world) ... "[16].

Some of the points that we mentioned above describe to us his great position shifât Tawheed Asma 'wa Allah Almighty and the magnitude of the primacy of learning and understanding. There are many other points that certainly does not mention them all here.

Hopefully this article useful and a motivation for us to be more active and serious about studying religion, especially the science of monotheism that is the foundation of this religion.

O Allaah, I ask Thee pleasure looking at your face (in the Hereafter), and I ask Thee desire to meet with you (as in the world), without any danger to harm and slander are misleading.

وصلى الله وسلم وبارك على نبينا محمد وأله و صحبه أجمعين, وأخر دعوانا أن الحمد لله رب العا لمين

City of the Prophet sallallaahu 'alaihi wa sallam, 7 Jumadal End 1430 H

[Copied from the Sunnah Edition magazine 04/Tahun XIII/1430H/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

Hudud Jurisprudence

Ustadz Kholid Syamhudi Lc

Allah Subhanahu wa Ta'ala al-Hakim (the Most Wise) preserves human rights and keep their lives from kezhaliman and damage. Islamic law was set up to maintain and preserve religion, life, lineage, intellect and property which are adh-Dharûriyât al-Khamsu (five cases insist on human life). So that any person who violates any of these problems should get the punishment set Shari'a and adjusted to the offense.

One is enforcement hudûd a privilege to be one of the teachings of Islam and form the perfection of grace and mercy of Allah Subhanahu wa Ta'ala to creatures.

Shaykh al-Islam Ibn Taymiyyah rahimahullah stated: hudûd comes from the grace and kindness to creatures. Therefore, it is fitting that punishes people for their sins, aims to do for goodness and mercy to them, as the purpose of the parents nurture their children and doctors in treating the sick. [1]

Hudûd is the Arabic vocabulary that is a form of Jama '(plural) had the origin of the word means a barrier between the two objects. Named because it prevents the union had something to another. [2] There is also a state that had the word means al-man'u (prevention), so it is said hudud Allah Azza wa Jallaadalah matters that Allah Azza wa Jallalarang make or break [3 ].

According syar'i, hudûd term criminal penalties are set by the Personality 'to prevent someone terjerumusnya the same crime and perpetrators blots. [4]

2. Offense PENALTY CRIMES (jarimah al-hudud)
Qur'aan and the Sunnah of His Messenger have set specific penalties for a number of specific crimes called al-hudûd jarâimu (criminal penalty offense), which includes the case; fornication, adultery accusations without evidence are accurate, theft, drunkenness, muhârabah ( uprisings in the Islamic state and vandals security), apostate, and action goes beyond other [5]

Thus Hudud covers seven types:
1. Had adultery (Zina punishment) is established to maintain the descent and lineage.
2. Had al-Qadzf (punishment of people accused of adultery without proof) to maintain the honor and dignity.
3. Had al-wine of (punishment khamer drink (intoxicating beverage)) to maintain reasonable.
4. Had as-Sariqah (punishment thief) to keep the treasure.
5. Had al-hirabah (punishment of the robbers) to safeguard life, property and dignity of honor.
6. Had al-baghi ​​(punishment of dissidents) to keep the faith and spirit.
7. Had ar-riddah (punishment of apostates) to keep the faith.
8. Ta'zir. [6]

Hudûd disyaria'tkan to benefit the servant and has a noble purpose. Among these are:

a. The penalty for those who commit torture for people who do better and make it a crime deterrent. When he felt the pain of this punishment and bad consequences that arise from it, then it will be a deterrent for repeat and encouraged him to istiqamah and always obedient to Allah Subhanahu wa Ta'ala. Allah Subhanahu wa Ta'ala says:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله والله عزيز حكيم

The man who steals and the woman who steals, cut off the hands of both (a) reward for what they do and as a punishment from God. and Allah is Mighty, Wise. [Al-Maida / 5:38]

b. Prevent others not to fall into disobedience. Therefore, Allah Almighty had commanded to announce and do it in front of people.

وليشهد عذابهما طائفة من المؤمنين

And let (the implementation of) their punishment be witnessed by a group of people who believe. (An-Nûr/24: 2). Shaykh Ibn Uthaymeen rahimahullah stated that among the lessons hudûd is not a deterrent for repeat offender and prevent others from falling prey to it, as well as purification and removal of sin. [7]

c. Hudûd is a sin and the soul pensuci perpetrators. This is indicated by the hadeeth of Ibn Samit Ubadah radi anhu, he said:

أن رسول الله صلى الله عليه وسلم قال وحوله عصابة من أصحابه بايعوني على أن لا تشركوا بالله شيئا ولا تسرقوا ولا تزنوا ولا تقتلوا أولادكم ولا تأتوا ببهتان تفترونه بين أيديكم وأرجلكم ولا تعصوا في معروف فمن وفى منكم فأجره على الله ومن أصاب من ذلك شيئا فعوقب في الدنيا فهو كفارة له ومن أصاب من ذلك شيئا ثم ستره الله فهو إلى الله إن شاء عفا عنه وإن شاء عاقبه فبايعناه على ذلك

When all around him a group of friends, the Prophet sallallaahu 'alaihi wa sallam said, "Promise you be faithful to me, to not be to Allah Almighty with nothing, will not steal, will not commit adultery, do not kill your children and do not lie at all, and do not engage in immoral in doing good things. Who among you who kept his promise, Allah Azza wa Jallaakan give reward. But anyone who violates something from him, and then given a penalty in the world, then the punishment is kafarah (eraser sin). And those who violate something from him and covered by Allah Azza wa Jallakesalahannya (not convicted), then it is up to Allaah: if He menghendak, i forgiven his mistakes and if He wills, tortured him. "[Agreed alaih: Fat-hul Bari I / 64 no: 18, Muslim 3/1333 no: 1709 and an-Nasa'i 7/148]

d. Creating an atmosphere in society and keep it safe.

e. Resisting evil, sin and disease in the community, because if the disobedience was diffused in the community then Allaah will replace it with the damage and accidents as well as the abolition of pleasure and tranquility. To keep this the best solution is to enforce and implement hudûd. Allah Subhanahu wa Ta'ala says:

ظهر الفساد في البر والبحر بما كسبت أيدي الناس ليذيقهم بعض الذي عملوا لعلهم يرجعون

Have seen the damage on land and at sea caused by actions of human hands, that God Almighty feel to them partly from (due to) their actions, so that they come back (to the right). [Ar-Rûm/30: 41]

So the Prophet said:

لحد يقام في الأرض أحب إلى أهلها من أن يمطروا ثلاثين صباحا

From Abu Hurayrah radi anhu that the Prophet said, "A criminal penalties enforced on earth more beloved to people than their rain for thirty days." [Hasan; Saheeh Ibn Majah no; 2057, Ibn Majah 2/848 no: 2538 , an-Nasa'i 8/76). [8]

The application of Hudud not do without four conditions:

1. The predator is a mukallaf are of legal age and understanding.
2. Offenders are not forced and compelled.
3. The predator knows the ban.
4. His crimes were proven and that it does so without any doubtful. This can be proved by his own admission or by evidence the testimony of others.

Required the guardian life (ruler) to uphold and apply to all people Had the beard of al-Qur'an, Sunnah and ijma 'and qiyas required the Saheeh. [10]

Dalil al-Qur `an, which is the word of Allah Subhanahu wa Ta'ala:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله والله عزيز حكيم

The man who steals and the woman who steals, cut off the hands of both (a) reward for what they do and as a punishment from God. and Allah is Mighty, Wise. [Al-Maida / 5:38]

Propositions which are Hadith Sunnah Ubadah bin Samit said that the Prophet said:

أقيموا حدود الله في القريب والبعيد ولا تأخذكم في الله لومة لائم

"Tegakkanlah punishments (of) Allah Azza wa Jallakepada and other relatives, nor the censorious criticism affect you (in enforcing laws) because Allah Almighty." [Hasan: Saheeh Ibn Majah No.. And Ibn Majah No. 2058. 2540]

Similarly, the Muslim scholars agree on this.

If his case had been entered into the government or have been on the table Greening, then banned the intercession (on) exemption or reduction of sentence. Also the government can not accept intercession in this matter. It is described in the hadeeth of the Prophet 'Aisha radi anhuma which reads:

عن عائشة رضي الله عنها أن قريشا أهمهم شأن المرأة المخزومية التي سرقت فقالوا ومن يكلم فيها رسول الله صلى الله عليه وسلم فقالوا ومن يجترئ عليه إلا أسامة بن زيد حب رسول الله صلى الله عليه وسلم فكلمه أسامة فقال رسول الله صلى الله عليه وسلم أتشفع في حد من حدود الله ثم قام فاختطب ثم قال إنما أهلك الذين قبلكم أنهم كانوا إذا سرق فيهم الشريف تركوه وإذا سرق فيهم الضعيف أقاموا عليه الحد وايم الله لو أن فاطمة بنت محمد سرقت لقطعت يدها

Of Aisha radi anhuma saying that the Quraysh very troubled affairs of a woman who committed theft Makhzum tribe. They said, "Who can speak to the Prophet sallallaahu 'alaihi wa sallam (ie express request that she be released)?" Nobody wants to talk about it, except for Osama beloved Prophet sallallaahu' alaihi wa sallam. The Prophet sallallaahu 'alaihi wa sallam said, "Do you want to help make people free from the punishment of Allah Almighty?" Then the Prophet sallallaahu' alaihi wa sallam stood up and delivering the sermon, "Hi all people, the people before you have gone astray is caused when a nobleman stole, they let (not execute him), and when the poor steal, they had upheld him. For the sake of Allaah, unless the case Fatima bint Muhammad stole, surely Muhammad [11] cut off his hand. "[Agreed alaih] [12],

In this noble hadith the Prophet deny people intercede in the penalty had they came into government. As if it is not until then it is allowed.

Shaykh al-Islam Ibn Taymiyyah rahimahullah said: Not to be thwarted (punishment had) with intercession, prizes and more. Who blew it because it is-but he was able to apply it-then may the wrath of Allah Almighty, angels and all men happened [13].

There is no authority to enforce hudûd, except priests, heads of state, or their representatives (local government is in charge of it). Because in the apostolate, she who carry it out. . Similarly, the caliph after the death of his Shallalahu alalaihi wa sallam. Prophet had also sent Unais radi anhu to carry out the stoning, as in his saying:

واغد يا أنيس إلى امرأة هذا فإن اعترفت فارجمها

O Unais, set out to see this man's wife, if she confessed (adultery), then rajamlah! "[Bukhari no. 2147]. So he sallallaahu 'alaihi wa sallam also ordered his companions to stone Mâ'iz, stating:

اذهبوا به فارجموه

"Take it and rajamlah!" [Bukhari no. 6815].

Similarly, because the punishment had not needed ijtihad and safe from kezhaliman, it must be carried out by the priest or his representative. [14]

In the application of penalties had the same women as men, since the origin of all that shariah defined for men also apply to women until there is proof that the scenes. It is generally true in worship, or in mu'amalah punishment. However, the scholars gave three exceptions, namely:

a. Woman sentenced to sit with him while standing.
b. Tied women's clothing while men do not.
c. Hold his hands (tied) to not open his private parts, while men do not. [15]

Shaykh Ibn Uthaymeen rahimahullah stated: This is what distinguishes women with men in had of necessity demanded. If not, then the native women as with men. [16]

Thus briefly hudûd issues in Islam. Can hopefully give enlightenment to the Muslims about the beauty and completeness of Islamic law. Wabillâhi Taufiq.

Copied from magazines Sunnah XIII/1430H/2009M 01/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

Rewarding With Intention

Ustadz Kholid Syamhudi, Lc

عن أبي عبد الله جابر قال كنا مع النبي صلى الله عليه وسلم في غزاة فقال إن بالمدينة لرجالا ما سرتم مسيرا ولا قطعتم واديا إلا كانوا معكم حبسهم المرض وفي رواية إلا شركوكم في الأجر (رواه مسلم (ورواه البخاري عن أنس رضي الله عنه قال رجعنا من غزوة تبوك مع النبي صلى الله عليه وسلم فقال إن أقواما خلفنا بالمدينة ما سلكنا شعبا ولا واديا إلا وهم معنا فيه حبسهم العذر

From Abu Abdillah Jabir, he said: we shared the Prophet sallallaahu 'alaihi wa sallam in a single battle, and then he said, "Indeed some people in Medina are not you on a journey and you did not pass through a wadi (valley) unless they are with you, they detained by illness.

(And in another narration): unless they are with you in the reward. [Reported by Muslim]

And Imam al-Bukhari narrated from Anas radi anhu, he said, "We came home from the battle of Tabuk with the Prophet sallallaahu 'alaihi wa sallam and he sallallaahu' alaihi wa sallam said," Sesunggunya few people left in Madinah not we pass a street and nor the valley unless they are with us, they were restrained by udzur ".

The first Hadith narrated by Imam Muslim in Shahîhnya no. 1911 and the second hadith narrated by Imam al-Bukhari in Shahîhnya no. 2838, 2839 and 4423.

في غزاة: In one battle. In the history of al-Bukhari stated clearly that the battle of Tabuk.

واديا: the flow of water. And a valley between two mountains or hills as the place was called Wadi into a flow of water. [See al-Mufradaat work of al-Ashfahani, p. 862]

حبسهم المرض: captured by the disease, so they can not go jihad. It is not the intention of the hadith is udzur type restrictions only on pain, if not for the pain then the reward is not there. This is wrong because the common sense of this hadith covers all other syar'i udzur, as described in the history of Imam al-Bukhari with lafazh حبسهم العذر.

When explaining this hadith, Shaykh Muhammad ibn Saalih al-Uthaymeen said that this noble hadith explains that one if it had intended to do the righteous deeds, then blocked by something, so he still get the reward of deeds.

Likewise, if a particular religious practice used to doing when no udzur, then because of illness or certain udzur he can not do it, then he gets the reward of good deeds remain perfectly. Prophet sallallaahu 'alaihi wa sallam said:

إذا مرض العبد أو سافر كتب له مثل ما كان يعمل مقيما صحيحا

If a servant sick or traveling then written his reward as what diamalkannya when healthy and mukim (not traveling) [1]

For example, someone who used to pray with the congregation in the mosque, and one when it gets obstacles such as falling asleep or sick or something like that he keeps getting rewarded pray together in the mosque perfectly without any flaws.

Likewise, if he used to be but a sunnah prayer when he blocked it and was not able to implement given the reward he remained perfectly although not practice it.

As if it is not a habit he rewarded his intentions only and is not rewarded deeds. The evidence is the hadith which reads: indigent people of the Companions said:

يارسول الله سبقنا أهل الدثور بالأجور والنعيم المقيم - يعني إن أهل الأموال سبقهم بالصدقة والعتق - فقال رسول الله صلى الله عليه وسلم ألا أخبركم بشيىء إذا فعلتموه أدركتم من سبقكم ولم يدرككم أحد إلا من عمل مثل ما عملتم!! فقال تسبحون وتكبرون وتحمدون دبر كل صلاة ثلاثا ففعلوا فعلم الأغنياء ففعلوا مثل ما فعلوا فجاء الفقراء إلى رسول الله صلى الله عليه وسلم وقالوا: يارسول الله سمع إخواننا أهل الأموال بما فعلنا ففعلوا مثله فقال رسول الله صلى الله عليه وسلم ذلك فضل الله يؤته من يشاء

O Messenger of Allah! Ahlu dutsur (rich people) precede us in eternal reward and pleasure-that preceded them in bershadaqah and freeing slaves and Rasûlulullâh sallallaahu 'alaihi wa sallam said, "Will you tell me something if you do then you can follow the have preceded you and will follow you no one except those who do good as you instill it! " Then he sallallaahu 'alaihi wa sallam said again, "hymn, and bertahmidlah bertakbîr after every prayer thirty-three times." Then they mangamalkannya and rich people know about it and practice it as what they resume practicing! Kemnudian indigent people came back to the Prophet sallallaahu 'alaihi wa sallam and said,' O Messenger of Allah our brothers rich people had heard what we instill and they practiced like us, 'Then the Prophet sallallaahu' alaihi wa sallam said, " Thus the virtue of Allah Almighty granted to those who favored him ". [2] [ihat, Sharh Riyâdhush Righteous, Ibn Uthaymeen, 1 /]

In this hadith the Prophet sallallaahu 'alaihi wa sallam did not tell them that the people who did not participate had rewarded their deeds (who took part in the war), but no doubt that they have earned the reward of charitable intentions. Hence the Prophet sallallaahu 'alaihi wa sallam described the Allah Subhanahu wa Ta'ala give treasure and menginfaqkannya on the path of good, and there was a fakir said, "If I own property (as is) So and so, I really would resume practicing all Fulan practice, in his saying:

فهو بنيته فهما في الأجر سواء

So he with his intentions and both are equal in merit. [3]

In this hadith there is also a sign that people are out in the way of Allah in jihad war and then he gets the reward of the journey taken. Hence the Prophet sallallaahu 'alaihi wa sallam said:

ما سرتم مسيرا ولا قطعتم واديا إلا وهم معكم

It's not you walk in the street and you did not pass through the wadi unless they are with you

and shown also by the word of Allah Subhanahu wa Ta'ala:

ما كان لأهل المدينة ومن حولهم من الأعراب أن يتخلفوا عن رسول الله ولا يرغبوا بأنفسهم عن نفسه ذلك بأنهم لا يصيبهم ظمأ ولا نصب ولا مخمصة في سبيل الله ولا يطئون موطئا يغيظ الكفار ولا ينالون من عدو نيلا إلا كتب لهم به عمل صالح إن الله لا يضيع أجر المحسنين ولا ينفقون نفقة صغيرة ولا كبيرة ولا يقطعون واديا إلا كتب لهم ليجزيهم الله أحسن ما كانوا يعملون

It is not fitting for the people of Madinah and those Badwi who live around them, did not accompany the Prophet (go to war) and inappropriate (too) for their love themselves more than they love themselves Apostles. That is because they are not overwritten thirst, exhaustion and starvation in the way of Allah. And not (also) stepping on a place that raise the ire of the unbelievers, and not attributing a disaster to the enemy, but dituliskanlah for those with such a pious charity. Surely Allah does not waste the reward of those who do good, and they do not spend a small living and not (too) large and not cross a valley, but is written for them (good deeds anyway), because Allah will reward to them (the children) are better than what they have done. [At-Tawbah 9:120-121]

Similarly, if an ablution in his house and perfecting wudhunya then go to the mosque, he he came out just to pray, then (if this is the case), he's not one step but Allah Almighty raised one degree and eliminates the errors. This is the virtue that makes wasilah Allah (intermediate one practice) get the reward as described by the Prophet sallallaahu 'alaihi wa sallam. wallahul muwaffiq.

1. His passion for jihad and his companions tried not to miss if they do not have udzur

2. Good intentions can achieve reward practice

3. The urgency for the Muslim faith who expect the pleasure of Allah Almighty

4. Preachers should use the opportunity to preach, because the Prophet sallallaahu 'alaihi wa sallam and his companions mendakwahi motivate improvements intent when home from the war to Madinah Tabuk

5. Religion Islam is the religion that is easy and not burdensome, because it allows people who can not jihad because there udzur.

6. People who have udzur but has the right intention can win rewards Mujahideen

7. The extent of the grace of Allah to His servants.


Copied from magazines Sunnah XVI/1427/2006M 01/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

Errors Appear When Turning Away From Guidance Revelation

ياأيها الذين ءامنوا إن جآءكم فاسق بنبإ فتبينوا أن تصيبوا قوما بجهالة فتصبحوا على مافعلتم نادمين {6} واعلموا أن فيكم رسول الله لو يطيعكم في كثير من الأمر لعنتم ولكن الله حبب إليكم الإيمان وزينه في قلوبكم وكره إليكم الكفر والفسوق والعصيان أولئك هم الراشدون {7} فضلا من الله ونعمة والله عليم حكيم {8}

O you who believe, if a wicked person comes to you bringing a message, then check carefully, so that you do not impose a misfortune to the house without knowing the circumstances that caused you sorry for what you did that. And know ye that there kalanganmu Prophet. If he obeyed (will) be with you all in some matters, it is true you are going to get trouble, but God made you love faith faith and make it beautiful in your hearts and make you hate to disbelief, wickedness and iniquity. They are the ones who follow the straight path. As gifts and favors from God. And Allah is Knower, Wise. [Al Hujurat/49: 6-8]

Imam Ahmad narrated in the hadith that long, between the contents: the Prophet sallallaahu 'alaihi wa sallam sent al-Walid bin' Uqbah radi anhu to meet with al-Harith (ibn Abi al Khuza'i Dhirar of Bani Musthaliq) to take a charity that has been collected. When al-Walid has come some way, he was afraid and went home, then met the Prophet and said: "O Messenger of Allah sallallaahu 'alaihi wa sallam, al Harith my way to take zakat and tried to kill me," the Prophet sallallaahu' alaihi wa sallam prepare troops into al Harith. Al-Harith came with his friends (to Medina). Delegates (the Prophet) met him and know: "It was al-Harith". When al-Harith was nearing the delegation, he asked: "You are ordered to go where?" They said: "To you (O al-Harith)," he asked, "What for?" They said: "Verily Allah has sent al-Walid bin ' Uqbah you. According to him, you stop him taking charity and wanted to kill him, "he (al-Harith) dismissed:" No, by the One who sent Muhammad with al haq, I never saw it, he never came. " When al-Harith then the Messenger sallallaahu 'alaihi wa sallam, he said: "You refused to pay zakat and want to kill the messenger?" He replied: "No, by the One who sent Muhammad with al haq, I never saw it, he never came . Nor did I come (today), but because the messenger Prophet did not turn up. I'm worried that it's (his envoy's absence to take zakat, Pen) because of the wrath of Allah Subhanahu wa Ta'ala and His Messenger, "then this verse came down. [1]

As an explanation of the first verse, we conclude with an explanation of Shaykh Sa'di as stating:

"It's also (a) some manners that must be met and used by people who have sense. That is, if there is a wicked man who came to bring the news to them (the Muslims), they should do tatsabbut (clarification) on the news, does not necessarily take for granted. Because of these actions could result in substantial harm and falling in sin. If the message is considered as the news brought fair honest man again, and carried her womb, then there will be loss of life and property without any justifiable reason, because the contents of the news (which is not true), which ultimately lead to regret.

That must be made to the news of the wicked is tatsabbut and tabayyun (clarification and confirmation). If there is evidence that shows honesty and conditions, it can be implemented and justified. But when indicating a sheer lie, then it must be challenged and need not be followed ". [2]

This verse, although down with respect to certain reasons, only implies common and important underlying principles. The obligation a person, community, country, should not receive the news that came to them and did not carry out the substance, except after tatsabbut and tabayyun right. Because it is feared will bring disrepute to the person or people for no reason. (So) hold and tabayyun tatsabbut principle in selecting the news of a person is required, which is useful for maintaining the honor of the individuals and the maintenance of their lives and property. [3]

واعلموا أن فيكم رسول الله

(And know ye that there kalanganmu Prophet)

Word of Almighty God above, its meaning, such as Imam Ibn Kathir rahimahullah said: "Know that among you there is the Messenger of Allah sallallaahu 'alaihi wa sallam. Glorify and give glory to him. Be a full-time ethics with him. You submit the command. Because he is the person most knowledgeable about the serious benefits for you and more dear to you than yourself. Power considerations about the guys he is more perfect than you thought, like the meaning of the words of God Almighty:

النبي أولى بالمؤمنين من أنفسهم

The Prophet's (should be) more important for the believers of themselves. [Al-Ahzab: 6]

Shaykh Abu Bakr al Jazairi in the commentary states, God wants to redirect the view of the Muslims (the Companions, Pen) on an important substance that they neglect. Namely, the existence of the Prophet in their midst, with the revelation descended upon him. These conditions require them to always be honest and act-spoken elegance. If not, the revelation will undoubtedly unmask (error) them directly, if they lie. [4]

لو يطيعكم في كثير من الأمر لعنتم (If he obeyed (will) be with you all in some matters, it is true you are going to get trouble).

On the verse, Imam Tirmidhi rahimahullah narrates at the isnaad from Abu Nadhrah rahimahullah, from Abu Sa'eed al-Khudri companions radi anhu. When this noble friend reading the above paragraph, he commented:

هذا نبيكم صلى الله عليه وسلم يوحى إليه وخيار أئمتكم لو أطاعهم في كثير من الأمر لعنتوا فكيف بكم اليوم

This is your prophet, revelation revealed to him. And they (the companions) were the ones (who) was chosen (from among) you. Had he followed them in many matters, they will fall into trouble. What about you guys now? [5]

That is, if they obey him in every case they see (good) and they are proposing, they would fall in a range of issues to drag the various difficulties that are not life lay, or even did not rule on the major sins. [6]

It is like the womb the Word of God Almighty: [7]

ولو اتبع الحق أهوآءهم لفسدت السماوات والأرض ومن فيهن بل أتيناهم بذكرهم فهم عن ذكرهم معرضون

If the truth is their lusts, surely the heavens and the earth shall perish, and all that is in it. Actually, we have brought to them their pride but they turn away from pride. [Al Mukminun: 71].

Man, despite his nature straight, he needed guidance al Book and the Sunnah to know the good. Therefore, there just are not known to him, so something good is considered as evil and vice versa. Finally judgment was wrong.

In the Shahihain, from his Huzhaifah radi anhu, the Prophet sallallaahu 'alaihi wa sallam tell future state:

فيصبح الناس يتبايعون فلا يكاد أحد يؤدي الأمانة فيقال إن في بني فلان رجلا أمينا ويقال للرجل ما أعقله وما أظرفه وما أجلده وما في قلبه مثقال حبة خردل من إيمان

People will be mutually conduct transactions. Almost no one is trustworthy. So that would be echoed "among Bani Fulan trust anyone," he is praised: "It would be smart, lucky and strong himself," but he does not have the weight of a mustard seed of faith content though. [8]

However the height of science and keshalihan someone, there is only goodness she did not know. Ignorance of this kind also occur in the best generation, the generation's best friend. What about the other generations? Of course it is very possible. Therefore, referring to the Book and Sunnah al a must for every Muslim.

Shaykh Abdul Malik Ramdhani says [9]: "The Word of God (the second) above, the wording leads to the best kind of people to worship God and to understand the Sharia (the Companions, Pen). If they are left alone without being given an explanation of al the Book and the Sunnah, surely their choice in many cases will actually contain the trouble for themselves. What about the quality of people under them? "

For example, there are some friends who thought, that left her absolutely that describe the nature of 'Iffah and excellence in worship. So the Prophet sallallaahu 'alaihi wa sallam was forbidden, because there are elements of the difficulties, apart from being contrary to nature.

Sa'd ibn Abi Waqqas from radi anhu, he said:

رد رسول الله صلى الله عليه وسلم على عثمان بن مظعون التبتل ولو أذن له لاختصينا

Prophet refused tabattul [10] of 'Uthman bin Mazh'un. If he allow it, surely we will castrate ourselves. [Agreed alaih]

Or a history of other radi Mu'adh anhu relates that, when returned from Sham, he fell down before him. Then the Prophet sallallaahu 'alaihi wa sallam said:

ما هذا يا معاذ قال أتيت الشام فوافقتهم يسجدون لأساقفتهم وبطارقتهم فوددت في نفسي أن نفعل ذلك بك فقال رسول الله صلى الله عليه وسلم فلا تفعلوا فإني لو كنت آمرا أحدا أن يسجد لغير الله لأمرت المرأة أن تسجد لزوجها
"What is this, O Mu'adh?" He replied, "I just came from Sham. Keep them coming (the people there) was prostrate for bishops and their priests. So I want to do to you, "he sallallaahu 'alaihi wa sallam said," Do you guys do. If I ordered one to kneel, then will I command the wife to prostrate to her husband. "[11]

In the above hadith, Umar radi Mu'adh want to bow down to the Prophet sallallaahu 'alaihi wa sallam as a form of respect. However, the Prophet sallallaahu 'alaihi wa sallam forbade him and explain the actions he considers both opposed to the most important principle in Islam is monotheism. So the Prophet sallallaahu 'alaihi wa sallam was canceled.

So, no doubt, a tribute to the people prostrated by an element of great difficulty. Plus more irregularities in the Shari'a that alter the order value. Reality, mixing of men and women are not considered a problem, limiting the child is referred to as a form of economic consciousness, shaking hands with each other after the obligatory prayers and other practices that conflict with religious rules mistaken as part of the religion. So the existence of an absolute revelation is required for every human being.

ولكن الله حبب إليكم الإيمان وزينه في قلوبكم وكره إليكم الكفر والفسوق والعصيان (But God made you love faith faith and make it beautiful in your hearts and make you hate to disbelief, wickedness and iniquity)

But because the Prophet sallallaahu 'alaihi wa sallam guide you and Almighty God has made you love faith and make it beautiful in your care, because the love of God put al Haq and mengutamakannya the heart-mind you. And also because of the enforcement of the evidence and the instructions for al haq that shows the truth, be easy to accept, and taufikNya for you to berinabah (back) to him.

He makes you hate to al kufru and fusuq, ie great sins, and 'ishyan, ie below the level of sin through God put hatred in the hearts of you and lack the will to do it, as well as through the establishment of the arguments and evidence ugliness, and because human nature does not accept it. [12]

أولئك هم الراشدون (They are the ones who follow the Straight Path)
They (the Companions of the Prophet, Pen) was on the right path, getting the clues to good morals, do not stray again did not get lost. [13]

فضلا من الله ونعمة والله عليم حكيم (For gifts and favors from Allah. Allah is All-Knowing, All-Wise)

The gift that was given to you is a virtue and pleasure to you. Allah knows those who are entitled to appropriate guidance and humans astray. Similarly, the All-Wise God in every word, action and rules of Sharia, and destiny. [14]

Guidance obtained the friends is a virtue and grace of God for them. Allah knows the intention and the will that is in them. Allah is All-Wise in its regulation, by making the friends as human beings who deserve kindness, and make them the best people in absolute [15]

From the above verses, it could take some important lessons, as follows: [16]

First: We understand that the Prophet sallallaahu 'alaihi wa sallam has a high position.

Second: It is obligatory for us to do tatsabbut in addressing the important news that could result in disruption or danger to a person related to the news we hear.

Third: Forbidden to act in haste can result in a person with a basic presupposition menghukumi something sheer, so that perpetrators will be sorry in the world and the hereafter.

Fourth: Among the great pleasures gained a believer, that God makes love to faith in Him, and making (faith) is beautiful in her heart.

Fifth: God hates the act of making kufr, wickedness and immorality. With it, a believer becomes the straight man after his companions the Prophet sallallaahu 'alaihi wa sallam.

Washallahu 'ala Muhammad wa nabiyina' wa ala aalihi shahbihi ajma'in.

Copied from magazines Sunnah X/1427/2006M 01/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

In order to become Air Heart Baby

Ustadz Abdullah bin al-Taslim Buthoni

The presence of the baby in a household can be described as the presence of stars in the night which is the ornament of the heavens. Similarly, the meaning of being a child to a married couple, as an ornament in the life of the world. This means, domestic life without children, will feel empty and bleak.

Allah Almighty says:

المال والبنون زينة الحياة الدنيا والباقيات الصالحات خير عند ربك ثوابا وخير أملا

Wealth and children are the life of the world of jewelry, but deeds-deeds and pious eternal reward is better in hand and thy Lord is better to be hopeful. "[Al-Kahfi/18: 46].

At the same time, favors the existence of this child as well as a test that could plunge a servant in the destruction. God Almighty warned of this in His Word:

يا أيها الذين آمنوا إن من أزواجكم وأولادكم عدوا لكم فاحذروهم

O ye who believe! Truly among your wives and your children there is an enemy to you, so be careful you are with them ... [at-Taghâbun/64: 14]

The meaning of "Being an enemy to you" is divert you from doing righteous deeds and can menjerumuskanmu into immoral deeds to Allah Almighty. [1]

When interpreting the above verse, Shaykh 'Abdurrahman as-Sa'di rahimahullah said: "... because the human soul has a natural tendency to love his wife and children, then (in this verse) Allah Almighty warns His servants in order not to love is to make them comply with all wishes his wife and their children in things that are prohibited in Shariah. Allah Almighty motivate his servants to always carry out His commands and in favor of His good pleasure ... ". [2]

Liability Educating Children
Religion Islam highly emphasizes the duty to educate children with an education that comes from the guidance of Allah Almighty and His Prophet. Allah Almighty says:

يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا وقودها الناس والحجارة

O ye who believe, guard yourselves and your families from the Fire whose fuel is men and stones. [At-Tahrîm/66: 6]

Ali ibn Abi Talib radi anhu when interpreting the above verse says: "(It means): Teach kindness to yourself and your family". [3]

Shaykh 'Abdurrahman as-Sa'di said: "Keeping away from the fire of hell is to require for yourself to carry out the commands of Allah Almighty and away from his ban, and repent of all the acts that led to the wrath and punishment. Meanwhile maintain his wife and children from the fire of hell is to educate and teach them Islamic law, as well as forcing them to carry out the commands of Allah Almighty. then the servant would not have survived the torments of hell unless he earnestly carry out the orders of Allah Almighty (in this paragraph) to himself and the people under the authority and responsibility ". [4]

In a saheeh hadith, the Prophet sallallaahu 'alaihi wa sallam never banned Hasan ibn' Ali radi anhuma take alms of dates in that time Hasan radi anhuma still small, the Prophet sallallaahu 'alaihi wa sallam said: "Hekh ... hekh" that Hasan discard date , then he sallallaahu 'alaihi wa sallam said: "Do you not know that we (the Prophet sallallaahu' alaihi wa sallam and his offspring) not to take charity?". [5] Imam Ibn Hajar rahimahullah mentions that among the contents of these are bolehnya bring small children to the mosque and educate them with the etiquette that will benefit them, and forbidding them to do something that endangers their own, that do things that are forbidden (in religion), though the child has not been burdened with obligations Shari'a; trained so that they do the kindness. [6]

True Child Education Methods
Islam the perfect religion has taught adab-adab glorious for childcare purposes of Satan who wants memalingkannya effort from the right path since he was born into this world.

In a Hadith Qudsi Allah Almighty says: "Verily, I created my servants are all in a state of Hanif (pure and inclined to the truth), then the devil came to them and turning them away from their religion (Islam)". [7]

In another hadeeth, the Prophet sallallaahu 'alaihi wa sallam said: "Tears of a baby when (new) was born puncture (the temptation to mislead) from the devil". [8]

Consider this great hadith, how Satan strives to turn men from the way of Allah Almighty since they were born into the world, Whereas newborns would not know the passion, the beauty of the world and other worldly temptations; then how it is if he had known all these temptations? [9]

So here pins the main function of Islamic law and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam in keeping newborns from the temptations of Satan, through civilized manners taught in the Sunnah of the Prophet sallallaahu' alaihi wa sallam associated with the birth of a child. [10 ]

For instance, the Prophet sallallaahu 'alaihi wa sallam, advocate for a husband to be screwed his wife to read the prayer:

بسم الله اللهم جنبنا الشيطان وجنب الشيطان ما رزقتنا

"With the (calling) name of Allah, O God, take away our of (interference), and put away evil demons of sustenance [11] whom you bestowed upon us".

Prophet sallallaahu 'alaihi wa sallam said: "If a husband wants his wife screwed to read the prayer, then Allah Almighty ordained (the birth of) a child of the relationship, then the devil will not be able to harm the child is forever". [12]

Thus, it is clear that Islamic law is the only correct method in the education of children, which means that only by implementing Shariah Islam education and coaching children will produce good results.

Shaykh Muhammad ibn Saalih al-'Uthaymeen said: "What determines the success of coaching children, difficult or easy, it is easy (Taufik) of Allah Almighty. If a servant fear Allah Almighty and (trying) to take the appropriate method to Islamic law, then Allaah will ease his affairs (in educating children), Allah Almighty says:

ومن يتق الله يجعل له من أمره يسرا

Those who fear Allah He will make easy for him in (all) affairs "[ath-Thalâq/65: 4]. [13]

Spiritual And Physical Development
True love for children can not be realized only with sufficient temporal needs only. But more importantly than all of that is meeting the needs of their spiritual and religious guidance to the teaching which is based on instructions of al-Qur `an and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam. This is the proof of love and affection that actually, since realized with something useful and lasting in this world and in the hereafter.

Allaah praised His Prophet Ya'qub Alaihissallam highly prioritizes faith formation for their children. Until the last moments of his life, following advice is what he emphasized to them. Allah Almighty says:

أم كنتم شهداء إذ حضر يعقوب الموت إذ قال لبنيه ما تعبدون من بعدي قالوا نعبد إلهك وإله آبائك إبراهيم وإسماعيل وإسحاق إلها واحدا ونحن له مسلمون

Are you present when Ya'qub arrival (signs of) death, when he said to his sons, "What do you worship after me?" They replied, "We will worship your Lord and Lord of your forefathers, Ibrahim, Isma'il and Ishaq, (that) the Lord Almighty and we submit to Him [al-Baqarah / 2:133]

Think about supreme example of this noble Prophet of God, how he delivered last admonition to his children to adhere to the religion of Allaah [14], which is the foundation of worship to Allah Almighty solely (tawhid) and away from the action Shirk (ascribing partners to Him with the creature). Where most people today just give primary attention to the needs of mere worldly. What do you eat after me later? How do you provide for your life? Where you will have enough income? and so on.

In another verse Allah Almighty says:

وإذ قال لقمان لابنه وهو يعظه يا بني لا تشرك بالله إن الشرك لظلم عظيم

And (remember) when Luqman said to his son, he gave advice to him: "My son, do not be to Allah, verily ascribe (Allah) is really great kezhaliman" [Luqmân/31: 13]

Look at how the servant of Allah Almighty that this pious advising baby's most loved and loved. Hence, the advice was first presented to her baby is a command to worship (Allah Almighty mentauhidkan) solely and shirk away. [15]

Benefits And Importance Of Child Education
Imam Ibn Qayyim al-Jauziyyah - may Allaah have mercy on him - said: "One cleric said:" Verily, Allaah on the Day of Resurrection will demand accountability from parents about their children before asking for accountability of children on parents. Due as parents have the right (to be fulfilled) children, (as well as) the child has the right (to be fulfilled) parents. then, as Allaah says:

ووصينا الإنسان بوالديه حسنا

And We have enjoined man (do) good to his parents [al-'Ankabût/29: 8]

Allah Almighty also says:

يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا وقودها الناس والحجارة

Keep yourself and your family from the Fire whose fuel is men and stones "[at-Tahrîm/66: 6]

So, if anyone does not educate their children with an education that benefit him and leave without guidance, then indeed he has done great evil to his son. The majority of moral decay in children arise precisely because of mistakes their own parents, that is because they do not provide guidance and instruction to their children about the obligations as well as suggestions in religion. Thus, due to them not paying attention to their children's education as a child, then the child can not do good for himself. In the end the children were not able to do good to their parents when the elderly. That's what happens, when one of her father denounced her ungodly; then the boy said: "O my father, verily thou hast disobeyed me (not educate me) when I was a child, then I will disobey parents after you. Because you wasted nyiakanku in a child, then I will in time wasted nyiakanmu old you ". [16]

Suffice words of the Prophet sallallaahu 'alaihi wa sallam shows the benefits and virtues educate children:

إن الرجل لترفع درجته في الجنة فيقول: أنى هذا? فيقال: باستغفار ولدك لك

Indeed a man shall be exalted rank in heaven (later), then he asked: "How can I achieve this?" Then say to him: "(It's all) due istigfâr (request forgiveness of Allah Almighty who has always spoken by) thy you '". [17]

Some scholars explain the meaning of this hadith is that if a child occupies a higher position than the position of his father in heaven (later), then he would ask (pray) to Allah Almighty that his exalted position (such as position), so God Azza wa Jallapun raise (standing) his father. [18]

In another hadeeth the Prophet sallallaahu 'alaihi wa sallam said: "If a man die, terputuslah (the reward of) deeds except from three cases the charity continues to flow (the reward for diwakafkan), which continue to be taken advantage of science (practiced after him), and children pious pray always ". [19]

This hadith shows that the reward all the good deeds performed by a pious son will be up to the parents automatically and without intending to, for children, including a part of the efforts of their parents. [20] The reference to "prayer" in the hadith does not indicate the restriction that only prayer will be up to the parents [21], but the goal is to motivate children to always pray for pious parents. [22]

Shaykh Muhammad al-Albani Nashiruddin - may Allaah have mercy on him - said: "(All reward) good deeds done by a pious child, will also cater for the parents, without prejudice to the slightest reward the child, because the child is part of the efforts and the efforts of his parents. "

Allah Almighty says:

وأن ليس للإنسان إلا ما سع

And that man no gain other than what has earned "[an-Najm/53: 39]

Prophet sallallaahu 'alaihi wa sallam said: "It's the best of both (sustenance) is eaten by a human being is of his own, and it included his son (part) of the business" [23].

The content of the above verses and hadith is also mentioned in the hadith-hadith (the other) that specifically indicates the arrival of the benefit (reward) good deeds (done) by the pious son to his parents, as alms, fasting, freeing slaves and other matters ... " . [24]

Writing this summary may be a motivation for us to pay more attention to our children's education, especially their religious education, because in turn it benefits all for the good of ourselves in the world and the hereafter.

Our Lord, Grant unto us wives and our offspring the air (sight) eyes (us), and make us leaders for those who fear Allah.

وصلى الله وسلم وبارك على نبينا محمد وآله وصحبه أجمعين, وآخر دعوانا أن الحمد لله رب العالمين

[Copied from the Sunnah Edition magazine 08/Tahun XIII/1430/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

Rejecting misguidance and bid'ah

Ustadz Al-Yazid bin Abdul Qadir Jawas

عن أم المؤمنين أم عبد الله عائشة رضي الله عنها قالت: قال رسول الله صلى الله عليه وسلم: من أحدث في أمرنا هذا ما ليس منه فهو رد. (رواه البخاري ومسلم) و في رواية لمسلم: من عمل عملا ليس عليه أمرنا فهو رد.

Narrated Ummul-Mu'mineen, Umm 'Abdillah,' Aisha x he said: The Messenger sallallaahu 'alaihi wa sallam has said: "He has created a new case (worship) which has no legal basis, then it is rejected". (Reported by al-Bukhari and Muslim). In a hadith narrated by Muslim: the Prophet sallallaahu 'alaihi wa sallam said: "Whoever does good deeds, which are not based on our orders, he rejected".

BIOGRAPHY narrators
He was Ummul-Mu'mineen 'Aishah bint Abu Bakr as-Siddiq radi anhuma, the wife of the Prophet sallallaahu' alaihi wa sallam who married in Mecca at the age of six years. The Prophet sallallaahu 'alaihi wa sallam lived with her in Medina when she was nine years old, which is in the second year Hijriyyah and he did not marry any other girl.

She was the wife of the most beloved among his wives the other. She is a woman who was freed by God from the false news that happened with the revelation to the Prophet sallallaahu 'alaihi wa sallam. He was much memorizing hadith, and includes the most intelligent woman. One day the Prophet sallallaahu 'alaihi wa sallam reported to him, that the Angel Gabriel Alaihissallam sent her greetings to him.

At the time of the Prophet sallallaahu 'alaihi wa sallam died she was eighteen years old. Rumored that he was the noblest woman and wife would be the Prophet sallallaahu 'alaihi wa sallam in heaven. 'Aisha died in 58 Hijriyyah the age of 67, and was buried in the cemetery of Baqi'. [1]

1. Sahih al-Bukhari, al-Shulhi book, chapter Idzas Tholahu 'ala Shulhi Jaurin, no. 2550.
2. Sahih Muslim, Book of al Aqhdiyah, chapter-Ahkamil Naqdhil Bathilah Raddi Muhdatsatil wa-Age (no. 1718 (17, 18).
3. Sunan Abi Dawud, book as-Sunnah, chapter Fi Luzumis-Sunnah, no. 4606.
4. Ibni Majah in Sunan al Muqaddimah, no. 14.
5. Musnad Imam Ahmad (VI/73, 146, 180, 240, 256, 270).
6. Ibni Hibban Saheeh, no. 26 and 27.

Imam an-Nawawi (d. 676 H) t says, "This hadith should be memorized and used as arguments to reject any misguidance."

Daqiqil Ibn-'Id (d. 702 H) rahimahullah said, "This hadeeth is one of the important guidelines in Islam, which is the jawami'ul Kalim (sentences short and meaningful) were given to the Prophet sallallaahu' alaihi wa sallam. This hadith firmly rejected any case of heresy, and every case (in religious matters) were engineered. usul fiqh Some experts make this Hadith as a basis for rule, that any illicit expressed as a destructive thing. "[2]

Ibn Rajab al-Hanbali (d. 795 H) rahimahullah said, "This hadeeth is one of the great fundamental principles of the basic principles of Islam, and a barometer of any charitable deeds Zahir (visible). As the hadith, 'Innamal-a 'shame binniyat ... (actually all depends on the intention deeds ...).' is a barometer of any action in terms of mind (intent) ".

Indeed, every charitable act is not intended to seek the pleasure of Allah, then the charity is not rewarding. Similarly, all the good deeds that are not based on the commands of Allah and His Messenger are also fabricated from the perpetrators. Anyone who creates new things in religion that are not allowed by Allah and His Messenger, then it is not including any religious matter. [3]

Al Hafiz Ibn Hajar al-'Asqalani rahimahullah said, "This hadeeth includes part of the basic principles of Islam and is a rule from the rules of Islam." [4]

1. The implementation of Islamic Shari'ah to Do With How Ittiba '(Following), Not Ibtida' (corny Ngada).
Through this hadeeth the Prophet sallallaahu 'alaihi wa sallam maintain the purity of Islam from the hands of those who exceed the limits. This hadith is jawami'ul Kalim (short but meaningful sentences), which refers to a variety of texts al-Qur `an, which states, that salvation will only be achieved by following the Prophet sallallaahu 'alaihi wa sallam, without adding or subtracting, as mentioned the word of God:

قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم

Say (O Muhammad): "If you all love Allah, then follow me; surely Allah will love you and forgive you your sins, Allah is Oft-Forgiving, Most Merciful". [Ali 'Imran / 3:31].

Also His saying:

ومن يبتغ غير الإسلام دينا فلن يقبل منه وهو في الآخرة من الخاسرين

Anyone looking for a religion other than Islam, it will not ever be accepted (religion) thereof, and in the Hereafter he is among those who lose. [Ali 'Imran / 3:85]

Also in his words,

وأن هذا صراطي مستقيما فاتبعوه ولا تتبعوا السبل فتفرق بكم عن سبيله

And verily this is My straight path, so follow it, and do you follow the roads (misguided) because it can scatter you from my path. [Al An'am / 6:153].

Imam Muslim narrated in the book Shahihnya that in his sermon, the Prophet sallallaahu 'alaihi wa sallam said:

فإن أصدق الحديث كتاب الله وخيرالهدي هدي محمد صلى الله عليه وسلم وشر الأمور محدثاتها وكل محدثة بدعة وكل بدعة ضلالة.

The best of speech is the Book of Allah (al-Qur `an) and the best guidance is the guidance of Prophet Muhammad sallallaahu 'alaihi wa sallam. Worst of cases are made-up, and all that made-up is an innovation, every innovation is misguidance while.

In the history of al Bayhaqi and an-Nasa-i are added:

وكل ضلالة في النار.

And all the apostasy in hell.

2. Various Actions rejects.
This hadith is a clear basis, that all actions are not based on shari'ah command is rejected. This hadith also shows that all the good deeds relating to command and prohibition-bound by Shariah law. Therefore, it is very misguided deeds out of the provisions of the Shari'ah, as if the menghukumi perbuatanlah Shari'ah, and not the shari'ah that menghukumi deeds. Therefore, every Muslim shall declare, actions that are outside the provisions of the Shari'ah is bathil and rejected.

Actions that are outside the provisions of the Shari'ah is split in two. First, in the matter of worship. Second, the problem mu'amalah.

First: In the matter of worship.
Legal origin of worship, the origin is prohibited, except as exemplified by the shari'ah. Any person closer to Allah Ta'ala with a prayer, then there must be authentic arguments that show the disyari'atkannya worship. If the worship of a person out of the Shari'ah law, the act is rejected. This entry in the word of Allah Subhanahu wa Ta'ala:

أم لهم شركاء شرعوا لهم من الدين ما لم يأذن به الله

Do they have any allies other than Allah who set the rules of religion for those who are not permitted (blessed) God? [Asy-Syura/42: 21].

For example, draw closer to God and hear the singing, dancing, seeing a woman, or any other actions that are not based on shariah. These are the people who are blinded him by God, so can not see the truth, and even then always follow the steps of Satan. They claim that they can draw closer to God through deception they forge.

They are, not much different from the Arabs of ignorance that creates a form of worship and approach to God, but God does not lower the proof (science) it. Allah Subhanahu wa Ta'ala says:

وما كان صلاتهم عند البيت إلا مكاء وتصدية فذوقوا العذاب بما كنتم تكفرون

And their prayers around Baitullah it, is nothing but whistling and clapping. Then taste the torment caused by disbelief that. [Al-Anfal / 8:35].

Sometimes an act disyari'atkan in a worship, but it is not a true worship at another time and place.

For example, standing in prayer is a charitable (deeds) disyari'atkan obedience. However, deliberately standing in the hot sun stings when fasting is not disyari'atkan. Once, at the time of the Prophet Muhammad fasted anyone standing under the scorching sun sting. He did not sit and shelter. Then the Prophet told him to sit down and take shelter while continuing to refine his fast. [5]

The scholars have agreed, a prayer is not valid unless two conditions are collected. That is because Allah sincerely and mutaba'ah (following the example of the Prophet sallallaahu 'alaihi wa sallam). It should be known, that mutaba'ah (ittiba) will not happen, but if it is in accordance with the charity Islamic law in six cases: (a) why, (b) sex, (c) levels (number / size) it, ( d) kaifiyat (way) it, (e) time, and (f) place.

a. Why.
If someone does a worship to God because that is not prescribed, then worship is bid'ah and was not accepted. For example, there are people who do tahajud prayers on the night of 27th of Rajab, on the pretext that that night was the night of Mi'raj Prophet (raised to the sky). Tahajud Prayer is worship, but because it is associated with a cause, then it becomes heresy. Because worship was based on reasons that are not defined in the shari'ah. This provision is very important, because that would be known for some kind of charity that are considered include the Sunnah, but the truth is heresy.

b. Kind.
That is, the worship must be in accordance with the shari'ah of its kind. If not, then it is not acceptable. For example, a horse slaughtering for sacrifice. Then the slaughter is not valid, because the provision violates the shari'ah of its kind. That may be a sacrifice of the camels, cows, and goats.

c. Levels (number / size) it.
If there is someone who adds numbers raka'at prayer, which he said adding it was ordered, then the prayer is heresy and is not acceptable, because it does not conform with the provisions of Shari'ah in terms of numbers raka'atnya. So if there are five raka'at perform the noon prayer, for example, his prayer is not valid.

d. Kaifiyat (how) it.
If there are people who pray, he bowed before bowing, his prayer is invalid and rejected, because it is not in accordance with the shari'ah prescribed manner.

e. Time.
If there are people who slaughters an animal sacrifice or hadyu on the first day of Dhu al-Hijjah, the slaughter (sacrifice) is illegal, because the time span beyond the provisions of the teachings of Islam. Another example, the person who prays before entering the time, his prayer is not accepted.

f. Place.
If there are people who beri'tikaf at a place other than the mosque, then i'tikafnya. not valid. Therefore, the only I'tikaf in the mosque. [6]

Second: In mu'amalah problem.
Legal origin in mu'amalah is permissible, except that diada mu'amalah invent; which is no description of the shari'ah which shows the Prohibition mu'amalah.

Statement as follows:
a. Various covenants made by humans instead of a valid contract shari'ah.
For example, the events in the Prophet sallallaahu 'alaihi wa sallam. One time someone asked the Prophet and wants the punishment of adultery amended by penalties, the Prophet refused. More details, the incident narrated by Imam al-Bukhari and Imam Muslim in a hadith stating that the Prophet Muhammad sallallaahu 'alaihi wa sallam approached someone. The man said: "My son works at So and so, and he committed adultery with his wife. I have paid a fine of one hundred goats and a maid. "Hearing penuturannya, the Prophet sallallaahu 'alaihi wa sallam said:" A hundred goats and the maid returned to you, and the punishment for son one hundred lashes and exile for one year ".

b. Akad forbidden under Shari'ah, such as:
- Weddings are forbidden by God to cause relatives, or lineage, or combine the two sisters. So akadnya is bathil (not valid).
- The loss of one of the conditions in the contract, such as the marriage without a guardian, both girls and widows, it is illegitimate contract invalid.
- Agreement that is forbidden by Allah Ta'ala, such as buying and selling khamr (liquor), carcasses, pork, sculpture, dogs, usury, and all sale of which is prohibited by the Shari'ah, then akadnya bathil and rejected.
- Agreement in which there kezhaliman or fraud, then returned to the dizhalimi, and more.

Similarly, all the contract (transaction) that is prohibited by Islamic rules', or two people who do contract overlook one of the pillars or the contract terms, the contract can be canceled and rejected. The problem is, on the legitimacy and the presence and absence of fabricated and, in more detail can be read in the books of fiqh.

3. Received deeds.
In life, there are matters that are new and not contrary to the Shariah, appropriate or likely to be supported even the basics of Shariah. So matters are received. It is called the maslahat mursalah. The Companions much exemplifies this. As the Qur `an al accumulate during Abu Bakr, uniformity (reading) al Qur` an in the 'Uthman ibn' Affan by sending copies of Manuscripts to various parts along the reciters'.

Another example of science writing Nahwu, commentary, sanad hadith and various other sciences, both theoretical and empirical highly beneficial to humans, and can promote the establishment of the implementation of the law of God on this earth.

From the above it can be concluded, that the matters that are new and contrary to the shari'ah, the case was classified as a deplorable heresy and heretics. However, cases that are new and not contrary to the shari'ah, but even appropriate and supported by the shari'ah, then the case is good and acceptable.

From there it matters a sunnah, there is also the obligatory nature kifayah. Perverse heresy was varied: there are makruh and haram there, depending on the danger and incompatibility with Islamic values. Even in committing heresy, someone could fall into disbelief and apostasy. For example, people who join the cult, which denies revelation and the Shari'ah of God, called to impose man-made laws, accusing the application of the law of God is retarded. Or people who joined the congregation-Sufi worshipers disparaging various obligations, or have understood wihdatul form or Hulul (manunggaling kawulo gusti) and various other deviant behaviors; then the act is clearly kufr, and can remove perpetrators of Islam ; course, having fulfilled the terms and there is no barrier that keeps him out of Islam.

Which also includes sayyi'ah heresy or heretics, namely the glorification of an object and ask for blessings to the object with the belief, that the thing that he cherished to benefit. For example glorify trees, rocks or other. Once, a friend passed when the next lote glorified idolaters.

It was narrated from Abu Waqid al Laitsi radi anhu, he said:

We went out with the Prophet sallallaahu 'alaihi wa sallam to Hunain, and we are the ones who are new to Islam. When that idolaters have lote tree called dzatu anwath. They always come and hang up their weapons of war at the tree. We said: 'O Messenger of Allah. Be made a dzatu anwath us as they have dzatu anwath polytheists. "The Prophet said:

سبحان الله هذا كما قال قوم موسى اجعل لنا إلها كما لهم آلهة والذي نفسي بيده لتركبن سنة من كان قبلكم.

[Subhanallaah, it is like the words of the Prophet Moses (Children of Israel to Moses), 'be made a god to us, as they have a god'. Surah al-A'raf / 7, paragraph 138 - For the Lord that I was in his hands, you actually follow the tradition of those before you]. [HR at-Tirmidhi no. 2181. He said, "This hadeeth is hasan saheeh."].

In this case they did not disbelieve, because they are new to Islam. And those words, they speak out of ignorance.

The second hadeeth, "Whoever does good deeds, which are not based on our orders, then he (the practice) is denied", as some experts argue heresy first hadeeth "Whoever is creating new things in case (worship) which has no legal basis, the He denied ". They argued, we never create something new. What we do, we have got from the people before us.

So with this second hadith mention, they are not worth the argument.
1. From the above hadith we can understand, whoever they are they one practice, then his sin, he himself bears and practices are rejected.

2. Any person who held something new in worship, such as prayer and dhikr certain that no Sunnah of the Prophet sallallaahu 'alaihi wa sallam, then he has sinned from the four terms.
a. Leaving disyari'atkan prayer and dhikr.
b. Embellish Islamic law.
c. Mensunnahkan something disyari'atkan.
d. Fool the common people, who according to them, that it should be done. [7]

Mandatory for any prosecution of science to be careful, and do not rush into a charity menghukumi rejected (not accepted) postulated by this hadith. Mandatory it to see and seek the opinion of legal scholars in a problem. He must understand the rules and principles used by the scholars in determining whether a charity is accepted or rejected. [8] Allaah knows best.

1. This hadith as a barometer (scales) Zahir charity.
2. The act of heresy is forbidden in the religion.
3. Deeds is built on innovation, it was rejected.
4. That the prohibition of something, likely due to the impact of any such damage.
5. All actions are diada-forged in Islam there is no guidance from the shari'ah, the act was rejected, although done with good intentions.
6. Good deeds are done not comply with sharia, like the six cases above (ie the cause, type, degree, kaifiyat, time, and place), the charitable bathil and invalid.
7. That Islam is a perfect religion, and there is no shortage of it.
8. Obligations Muslims are sincere in worship to God and ittiba 'to the Prophet sallallaahu' alaihi wa sallam.
9. Terms receipt of charity is sincere and mutaba'ah (following the example of the Prophet).

1. Ibni li Sharh al Arba'in Daqiqil 'Id, Ed. Th. 1427 H, Dar Ibni Hazm.
2. Jami'ul-'Uloom wal-Hikam, tahqiq Shoaib Shaikh and Ibrahim al-Arnauth Baajis.
3. Al Wafi fi Syarhil-an-Nawawiyyah Arba'in, by Dr.. Mustafa al Bugha and Muhyiddin Mostu, Ed. VIII, Th. 1413 H, Maktabah Dar at-Turats.
4. Qawa-id wa minal Fawa-id-an-Nawawiyyah Arba'in, works Nazhim Muhammad Sultan Ed. I, Th. 1408 H, Dar as-Salafiyyah.
5. Sharh al Arba'in, by Shaykh Muhammad ibn Saalih al-'Uthaymeen, Ed. III, Th. 1425 H, Dar Tsurayya lin-Nasyr.
6. Fat-hul Qowiyyil Matin fi Sharh wa al Arba'in Tatimmatul-Khamsin, by Shaykh 'Abdul Muhsin bin Hamd al-' Abbad al-Badr, Ed. I, Th. 1424 H, Dar Ibni 'Affan.
7. Tash-hihud-Du'a `, by Shaykh Bakr Abu Zaid.

[Copied from the Sunnah Edition magazine 01/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]

source: http://almanhaj.or.id/

No comments:

Post a Comment