Monday, December 31, 2012



Shaykh 'Abdul Aziz ibn ar-Rayyis Rayyis

My brothers and sisters,
The phenomenon of helplessness of the Muslims and the enemies that controls us is a great tragedy and a profound examination. We shall get rid of him. This process can not be realized unless the correct analysis process. In the analysis of this disease, we should not mix the primary disease and the accompanying impact. How many people who confuse the real disease with accompanying impacts. Finally, therapies and solutions that they show too vague.

Some people think that the diseases that are befalling the people of the enemy and treason is their great power over Muslims. On the basis of this analysis, they conclude that this solution is problematic people busied the Muslims to recognize the enemy, programs, statements and reports them.

The second category states that the disease is being controlled is the existence of the Muslim rulers who do injustice in some Islamic countries. Based on this perspective, the road taken to eliminate human disease is to get rid of the rulers injustice and provoke people to hate the tyrant rulers.

Third party to be considered a disease that is the source of the weakness of the Muslims torn berainya Muslims in many countries. So, on this basis, the solution is to unite and combine them so that a force of many.

With reference to the information al-Qur `an and the Hadith, they all have made mistakes in analyzing actual human disease. As a result, the solutions offered were not appropriate.

Side of the fault first opinion, that the fabrications enemy will not harm the Muslims, if they truly fear Allah Subhanahu wa Ta'ala. Allah Almighty says:

وإن تصبروا وتتقوا لا يضركم كيدهم شيئا إن الله بما يعملون محيط

If you are patient and cautious, they do not necessarily deceit kemudharatan bring to you a bit. Surely Allah is Aware of all that they do. [Ali Imran / 3:120]

The mistake the second assumption, that the rulers of the injustice that is basically a punishment inflicted Allah Almighty to the people who do injustice. That is, the injustice can be powerful because kezhaliman and the sins of the people being led. Allah Almighty says:

وكذلك نولي بعض الظالمين بعضا بما كانوا يكسبون

And thus do We make some of the people that injustice was a friend to most of the others because of what they earn. [Al-An'am / 6:129]

So, not the rulers injustice that is the source of human disease. However, the source of the disease comes from the people they govern who have done injustice and sin.

Error third statement can be seen from the side of the large quantities that are combined into one useful when there are not many sins committed by individuals who are united. Allah Almighty says:

لقد نصركم الله في مواطن كثيرة ويوم حنين إذ أعجبتكم كثرتكم فلم تغن عنكم شيئا وضاقت عليكم الأرض بما رحبت ثم وليتم مدبرين

Allah has helped you, (O men Faithful) in battle a lot, and (remember) the battle of Hunain, when you become conceited because of the many in number, the number that a lot of it does not benefit you at all, and the vast earth it feels cramped by you, then you run back and disperse. [At-Tawbah / 9:25]

Let's see, how sin ujub (glare towards yourself) due to the number of troops led many Muslims (the Companions of the Prophet, led by the Prophet sallallaahu 'alaihi wa sallam himself) suffered defeat at the battle of Hunain.

Including other sinful acts, uniting people with the experts from the Sufi heresy, Ash'ari and Mu'tazila. Because, they were to be denied, at least with the heart is to stay away from them and do not sit with them.

From this statement it appears error 'Let's support each other in matters which we disagree and tolerate each other in matters of which we differ. "

Furthermore, there may be people who will ask the question, you have pointed out mistakes analyzes factions in groping moderate disease weakens the power of the people. So, what exactly is the proper analysis of the diseases that afflict human being by al-Qur `an and the Hadith? So we say, that there are many verses of al-Qur `an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam which describes the calamities that befall mankind for their sins. Among the words of God Almighty:

أولما أصابتكم مصيبة قد أصبتم مثليها قلتم أنى هذا قل هو من عند أنفسكم إن الله على كل شيء قدير

And why when misfortune befalls you (the battle of Uhud), when you have inflicted defeat twice to enemies (the Badr battle) you say: "How come (defeat) is" Say: "That's from (mistakes) you own ". Allah has power over all things. [Ali 'Imran / 3: 165]

In explaining the above verse, Imam Tabari rahimahullah said: "When misfortune befalls defeat at Uhud, how can you say to each other (we lost)? Whence came the defeat because this has happened to us? Whereas we the Muslims while they mushrikeen , moreover, there is a prophet among us who received revelation from heaven. 'enemies are the ones we are infidels and polytheists to Allah. "And say O Muhammad to his best friend who believe in you" That's from the (error) yourself. " Because you're breaking my command and obey me. So, because you are not the defeat of others. " [2]

Raimahullah Ibn Taymiyah said: "The triumph of the infidels happened because of the sins of the Muslims which resulted in their faith declined. If they repent with perfecting their faith, then God Almighty will win them. Allah Almighty says:

ولا تهنوا ولا تحزنوا وأنتم الأعلون إن كنتم مؤمنين

You shall not be weak, nor (did) you grieve, but ye are the people of the most high (degree), if ye are believers. [Ali 'Imran / 3:139] [3]

Ibn Taymiyyah rahimahullah also said: "With regard to the victory, Allah Almighty mempergilirkannya. Sometimes experienced by the believers as infidels also won over the infidels. This has been experienced by the Companions of the Prophet Muhammad in the face of the enemy.'s Just a good end to belongs to the believers. Allah Almighty says:

إنا لننصر رسلنا والذين آمنوا في الحياة الدنيا ويوم يقوم الأشهاد

Verily We help Our Messengers and those who believe in the life of this world and on the day when the witnesses (Judgment Day), [Ghâfir/40: 51]

The weakness of the Muslims, and the triumph of the infidels were caused by the sins and errors of the Muslims. Either because of lack of attention in the run-duty liability inwardly and outwardly. Or because they have been exceeded or lahirian inwardly. Allah Almighty says:

إن الذين تولوا منكم يوم التقى الجمعان إنما استزلهم الشيطان ببعض ما كسبوا

As for those among you who turned in the day the two armies met, only that they were derailed by the devil, due in part to mistakes they have done (in the past) [Ali Imran / 3:155]

أولما أصابتكم مصيبة قد أصبتم مثليها قلتم أنى هذا قل هو من عند أنفسكم إن الله على كل شيء قدير

And why when misfortune befalls you (the battle of Uhud), when you have inflicted defeat twice to enemies (the Badr battle) you say: "How come (defeat) is" Say: "That's from (mistakes) you own ". Allah has power over all things. [Ali 'Imran / 3: 165]

ولينصرن الله من ينصره إن الله لقوي عزيز الذين إن مكناهم في الأرض أقاموا الصلاة وآتوا الزكاة وأمروا بالمعروف ونهوا عن المنكر ولله عاقبة الأمور

Surely God must help those who help (religion) of his. Surely Allah is Mighty, all-powerful again. (Namely) those who, if We teguhkan their position on earth, they would establish the prayer, pay the obligatory charity, doing good and told to do that and prevent unjust deeds, and to Allah return all matters. [Al-Hajj/22: 40-41]

Among the most severe test of this people is the helplessness of the Muslims and the enemy might. From this it seems clear that the diseases that afflict the Muslims actually are taqshîr (lack of care) against the teachings of Islam and their violation of the Shariah of Prophet Muhammad sallallaahu 'alaihi wa sallam. And as the real effect of the disease was the victory of the Muslims over the infidels by Muslims have always controlled by their rulers as well as the presence of injustice in some Islamic countries.

Is not shirk practice is still ensnared by nets. Even symbols-symbols of shirk flying everywhere. Look at how monotheism which is the right of Allah Almighty even fought in the Islamic world? If this is the condition of the Muslim world are still covered the greatest sin before God (shirk large), how can we all expect victory and glory?

Besides Shirk, vice-vice types, such as confusion thinking about Islam and their application and their varying indulge lust has also grown in the Islamic world. If indeed we are honest and empathetic to the condition of the people, then we should not concern ourselves with the side effects of the disease people to forget the real effort to cure the disease. Empathy But let us come up with trying to restore the people to their religion pure.

May Allah give guidance to all of us toward shirâthul Mustaqim and soothing our eyes to the glory of Islam and Muslims.

[Copied from the Sunnah Edition magazine 11/Tahun XII/1430H/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Allaah shut proselytizing mission of the Apostles with the Prophet sallallaahu 'alaihi wa sallam, and Allah Almighty won his treatise until the Day of Resurrection. Allah Almighty created generations of Companions and Tabi'in charged with upholding proof to humans. Also ordered them to keep Islamic law and bertafaqquh fiddin (studying theology). Allah Almighty says:

كونوا ربانيين بما كنتم تعلمون الكتاب وبما كنتم تدرسون

Let you be the ones Rabbani, because you're always taught the Book and ye have studied it. [Ali Imran / 3:79]

Allah Almighty also says:

وما كان المؤمنون لينفروا كافة فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون

Not fitting for it to go all the Faithful (to war). why not leave each class among those few people to deepen their knowledge of the religion and to warn their people when they have been returned to him, so that they can keep him. [At-Tawbah / 9:122]

In this noble verse Allah Almighty divide them into two groups. One was told to strive in His way and others were ordered to study religion. This is so that the Muslims can refer and ask them to contemporary issues (nawâzil) that occurred among the Muslims, as Allah Almighty says:

فاسألوا أهل الذكر إن كنتم لا تعلمون

Then ask the person who has knowledge if you do not know [an-Nahl/16: 43]

No denying ijtihad of the scholars in giving fatwa on contemporary issues (Nawâzil) will be needed this race. Moreover, contemporary issues (Nawâzil) very much and keep coming. But of course, who could speak only to decide the issue of qualified scholars, among them:

1. A mujtahid (expert ijtihad / have the ability to ijtihad-red), although not an absolute mujtahid and can only ijtihad in most fields of science.

2. Must have a clear and correct understanding of the issues that will serve as an object ijtihdya.

3. In a legal setting, he leans on the proposition that mu'tabar shari'ah (justified).

The cleric berfatwa in trouble Nawâzil although sometimes mistaken quantity above three conditions are met. Stratified mistake, not the same, there is a clear and there were faint. Here are a few mistakes in the fatwa nawâzil vague:

1. Establish laws on a case consisting of several problems based on the legal origin of each issue pembenruk case without seeing how an issue-matter jurisdiction when it merged.

An example is the sale of Murabaha [2]. Sale and purchase agreement is composed of three Wakalah (representatives), contract Muwâ'adah bisy-Syirâ '(promise to buy) and a credit sale contract. The third contract is valid and justified. Based on this the Murabaha sale contract is a saheeh.

This presented the ratified purchase it, without looking to the emerging understanding of the third when the contract was put together ..

While scholars forbid, found that although the murabaha sale is composed of three on the contract, but the circumstances and factors driving the procurement and distribution of engineering shows only usury. Where the seller-the-bank financiers to lend money to buyers with profit (interest). Likewise, the buyer wants to borrow from banks at interest. Goods can only be engineered to change shape into a loan with interest to be called Murabaha sale.

Another example is the fatwa most scholars of Al-Ijarah al-Muntahiyah bit-Tamlik (finance leasing), when expressed as the contract is valid, because it is composed of Ijarah (lease), sale (Bai ') or delivery (Grant). Ijarah clearly agreed upon skill. Then, when the period of Ijarah (leasing) is completed, then the owner of the goods has the freedom to sell goods or gave it over to anyone he likes or still hold the goods as his own. No one is able to prevent the owner of the goods indulge in buying and selling possessions or assigned.

I do not mean here that allow or opinions presented are banned in this or any other issue. But just give a warning about the importance of compromise between thorough look at the issue (an-Nazhar al-Kulli al-Ijmâli) by looking at the problem in detail (an-nazhar al-Juz'i at-tafshîli) when trying to establish a law on a nawazil. Also wanted to clarify that the limit only to one side of a review course could lead to errors.

It is the duty of a scholar jurists to look carefully contemporary issues and contract transactions and understand the essence and to validate its effects.

2. Escaping the Reality.
Many mufti who when asked about contemporary issues, she responded by explaining the legal issue of the origin of law, and delivering legal requirements. Whereas in fact very difficult to implement these requirements.

For example: some mufti (experts fatwa) when asked about the financial leasing law (Al-Ijarah al-Muntahiyah bit-Tamlik) replied that it would be permissible. But the questioner went on to mention that they require insurance. So the mufti replied: you do not agree with the insurer; take the car without insurance and insurance is not binding.

Mufti should clarify the picture in practice. All financial leasing (Ijarah al-muntahiyah bit-Tamlik) in practice turned out to contain insurance.

Supposedly he explains, financial leasing with the following insurance requirements that may or may not? Then after that he could provide additional explanation that financial leasing is permissible when it meets several requirements. Followed by a description of these terms, If the conditions are violated, the law such and such.

Another example: one asked about the football competition law, and he replied that originally it was allowed, except for the things that are forbidden syari't.

Consider this answer, do not fit the question. Question asker could not be separated from the reality seen in the field. The competition is not separated from the shari'ah violations as a waste of time, open the aurat, moral damages, spend ages and wasted possessions. These things are clearly contrary to the Shariah maqasid (objectives Shari'a) from many sides.

Then too, the questioner did not ask for legal origin. If the questioner is asking legal origin, the mufti should remind the questioner of reality that occurs on the field after explaining the legal origin.

In conclusion, a mufti should not respond in this way and try to pay attention to two things:

a. Describe the shape reality and do not forget to explain the law, because does not explain the fact or dodging them is a dangerous fallacy.

b. Delivering the legal origin of the explanation the terms and conditions which include the possibility of other forms that have been there and will be there.

Fatwa which accomplishes two things will become more clear and raw.

3. Problems terms and common language.
Is a necessity when trying to lay down the law to a contemporary issue to look at the nature of the trouble, was not dazzled by the names or terms. Since the Islamic rules' only relate to the nature and understanding, not to lafadz and wordings.

It is undeniable that playing in terms of religion became a phenomenon in many transactions that are not true today. The proof, in view of all transactions arising from sharia banks or conventional, there will be no service that uses the name of blatant usury. However, does this all show the entire transaction is not usury?

Consider also the sacrifice and courage that carried by most of the Palestinian muslimn weak when dealing with the Jews, the enemies of the Muslims. Some of them called it 'amaliyah istisyhadiyyah (attempt to get re-martyrdom), while others call it a' amaliyah intihariyyah (suicidal act-ed). Though each naming has significance. Which is a problem in the name ie when not concerned with the meaning and content of that name. Not logical, if we menghukumi unlawful act above the law while at the same time we call it the 'amaliyah istisyhadiyyah. Conversely, how can the act was judged according to the shari'ah, while he dubbed 'amaliyah intihariyyah.

Kaedah raw and standards in this regard is the extent possible using syar'i names in naming the entire case. But when there are new problems and no name shar'ie him, then shall be named by the name of a known language, fitting and showing the nature of the problem.

4. Not careful in looking at development and change nawâzil.
These include errors due to the nature nawâzil sometimes a slight change and shift. These changes sometimes change the whole nature of the essence nawâzil before. Despite the changes, however, the term nawazil remain attached to both, either before or after a change.

Give fatwa based only on the first description of a problem at an event to give birth tashawwur (picture) is wrong and mistakes in understanding it (miss understanding).

If so, those who want to understand the incident completely, it should continue to update the information about it. Especially in this day and age, where change is happening so fast.

It is understandable that a fatwa can change with time, place and circumstances and customs regulations. From here it should be a mufti of the time, place, conditions and circumstances related thereto, and the applicable customary law to a contemporary issue.

For that, in matters of contemporary mufti obligation is to explain the problem and its legal form and provide the legal limit for a particular problem, and considering the legal source. It would be better if given the date of the decree.

For example in this respect is the attitude of Sheikh Abdurrahman bin Nasir as-Sa'di rahimahullah in one fatwa. He rahimahullah said that most scholars have previously berfatwa that a woman dies in a state where a baby is still alive, it is forbidden to dissect the abdomen to remove the baby. Since this includes al-mutslah (damaging the body / corpse). Then he rahimahullah to comment: "However, in times past, surgery has been growing rapidly and finally dissected the stomach or part of a limb is no longer considered to be al-mutslah. They can do that to people who are still alive with pleasure and desire for a variety of treatments. So I tend to suppose the earlier jurists state witnessed this course will allow them to dissect the pregnant belly, the baby is still alive because the existence and for mengeluarannya. Especially when the pregnancy is over and known or likely her baby will be saved ".

Having delivered his tendency rahimahullah, Abdurrahman Sheikh Nasir as-Sa'di rahimahullah said: "al-mutslah which they use as a reason to prohibit this action shows this assumption" [3]

5. Tend to simplify and ease the fatwa, without notice to the maqasid shari'ah.
Their assumption that this is the most appropriate to the human condition in our time. Because of (mostly-red) man is no longer cling to religious laws and busy with sparkling life. For that, it should be done to those who approach religion and the other weak-minded, so they can receive and look for laws Personality '. This is an effort that must be done. However, the opinion that the suit should have a solid foundation that sustains the form of texts or qiyas or opinions priest Jurist followed.

Among the examples are mostly scholars fatwa permitting a woman pilgrim traveling with friends who believed without a mahram. [4]

6. The tendency to aggravate and maqasid sharia ban regardless.
Assuming in Grama carefully and fit the circumstances some Muslims are often underestimated and do not want to perform the duties of the shari'ah. Sometimes this dismissive attitude could eventually drag someone leaves religious rules at all.

Among the examples are mostly scholars fatwa that states should not throw Jumrah at night, as well fatwa stating that IVF is absolutely haram.

7. Berhujjah only a fatwa Jama `i and without feeling the need to make another.
What is meant by Jama `fatwa` i are all fatwas and decrees or explanations issued by some al-Majâmi '(conference) and Ilmiyah committees. Terkain But with this, there are some important points to note:

a. Fatwas are sourced from many scholars more worthy to be accepted dibandungkan fatwa individuals.

b. Must distinguish between the majority of scholars fatwa delivered but there is still a problem menyelisihinya cleric ijma '. It should also be known that the fatwa was not until the dignity jama'i ijma ', both in the role as evidence and consensus.

c. Weakness congregation fatwa fatwa `ah that sometimes arises because certain parties and pressure usually has no means of sufficient information.

d. Sometimes the opinion issued by the conference (al-Majma ') is a minority opinion, even though they were all issued with the agreement. Because not all scholars the world can participate in the conference.

e. Among the ideas that is often asked is the association of the idea of ​​a world of independent scholars, not under the power or the government. This society will be studying and researching contemporary problems that occurred in the midst of the people with no pressure from any parties.

8. Berhujjah with individual fatwa, practice it and surrender to him.
The meaning of individual fatwas (al-Ifta 'al-fardi) are fatwas and decrees that came out of a cleric.

But in the case in which there are some important points to note:
a. Fatwa is a finisher and at the same individual elements forming the fatwa (al-Ifta al-jama'i).

b. The truth sometimes is on the individual rather than the majority. This is a case that has been recognized by Personality 'and real.

c. Some mufti fatwa is not considered. Because, known to underestimate the problem and follow the passions.

d. The opinion of a mufti or more, sometimes tersiarkan and widespread until people think this is the opinion of the majority, but they are not.

Similarly, most errors that appear in many contemporary fatwas, may be enlightening for all of us.

[Copied from the Sunnah Edition magazine 02/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]

Jurisprudence KNOW NAWAZIL

Fiqh nawâzil strung from two words have different meanings, namely fiqh and nawâzil. Before we know the meaning of fiqh nawâzil once assembled into one and became a name, then first we should know the meaning of the two words.

Fiqh, it means understanding the language, while the meaning understood by the term shari'ah laws relating to charitable works based on the detailed arguments of al-Qur'ân and Hadith.

Nawâzil is the plural form of the word that has a meaning nâzilah origin "are down or stopping." However, this word has become a name for the calamity that befell. From here then we know qunut nâzilah.

Then the word is well known among scholars use to describe a jurist new problems that occurred in the midst of the people and demanded ijtihad and legal translation.

This meaning of the word terfahami some scholars, for example, the words of Ibn Abd al-Barr rahimahullah, in the book Jami 'Bayânil' ilmi wa fadhluhu:

باب اجتهاد الرأي على الأصول عند عدم النصوص في حين نزول النازلة

A chapter on ijtihad with common rules based on current principal does not exist (description) of the texts (al-Qur'ân and the Sunnah) when nâzilah (new problems that require ijtihad and legal translation-pent) occurs.

Also words of Imam Nawawi rahimahullah when describing one of the words of the Prophet sallallaahu 'alaihi wa sallam:

... وفيه اجتهاد الأئمة في النوازل وردها إلى الأصول

There ... in this hadith (lesson) on the permissibility of the leaders perform ijtihad on new problems and return the matter to the principal rules [1]

Also Ibn Qayyim rahimahullah said: "This is a chapter that explains that the Companions of the Prophet sallallaahu 'alaihi wa sallam perform ijtihad nawâzil (new matters happening) [2].

This is the desired meaning in sentences nawâzil fiqh.

So fiqh is nawâzil

معرفة الأحكام الشرعية للوقائع المستجدة الملحة

understand the laws of Shari'ah related to recent events of urgency.

The conclusion from the above definition is that a problem can be categorized nawâzil if:

a. It's happening. This means that the problems that have occurred could not be categorized nawâzil. But the major problems identified would likely occur should be discussed and addressed.

b. Recently, that problem has never happened before. The event that is a repetition of the events that had happened before, could not be included nawâzil.

c. Syiddah, that these issues require immediate set shariah law [3]. New events are not categorized nawâzil if not demanding and require shari'ah law. For example, recent events, which only requires analysis of medical personnel, such as the existence of a new disease. Also linked to economic chaos and political climate of a country. Both of these examples can not be categorized nawâzil.

Also, events that do not occur in Muslim communities. It also can not be categorized nawâzil, unless if it is feared will happen in Muslim communities.

(Appointed by Ahmad Nusadi of the book works Nawazil 1/18-25 Muhammad Husain al-Jizani)

[Copied from the Sunnah Edition magazine 02/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]
[1]. Sharh Sahih Muslim, 1/213. This word is mentioned when describing the words of the Prophet sallallaahu 'alaihi wa sallam:

أمرت أن أقاتل الناس حتى يشهدوا أن لا إله إلا الله وأن محمدا رسول الله ...

[2]. I'lâmul Muwaqqi'în 1/203
[3]. Noteworthy


Every era has nawâzil (case-shirt) that are special. At this time the development of nawâzil so fast. Possible causes back to two things:

First: The development of Science and Technology Progress.
Century there has been a huge technological revolution. With the invention of electricity it means transportsi-changed, with invented cars, airplanes and trains. Also developed means of communication, information, and instruction; characterized primarily to provision phones, radios, computers, satellite and the Internet. Also developed modern medical devices that have not been known previously, is also found as well as a variety of nutrients and new drugs that could be used in humans, animals and plants. This amazing developments have enormous influence on the nawâzil and problems that arise.

Second: Deviation.
That is the attitude of people who are less consistent in implementing religious laws. As a result of their actions were less consistent, or even a manifestation of their inconsistencies are not lavish in various pleasures such as food, housing, transportation, clothing; tersibukkan with games, multiplying business income and tasyabbuh (like) people infidels. Conditions like these have been hinted at in the words of 'Umar bin Abdul Aziz rahimahullah: "The problems would appear the size of the irregularities by man". [1]

Perform ijtihad in nawâzil kifayah obligatory for these people. But sometimes it becomes mandatory 'ain for people (Ulama-pent) assigned to examine various nawâzil. For these people, reviewing nawazil obligatory 'ain on them. [2]

Imam Ibn Abd al-Barr rahimahullah mentions that the majority of scholars do not like to think about the problems that have not occurred, and (hate) extend the conversation about something that has not happened. They vote as an act of fussing with something useful. [3]

On this there is a hadith narrated by Imam ad-Darimi in his Sunan, 1/49, from Wahb bin 'Umair, the Prophet sallallaahu' alaihi wa sallam said:

لا تعجلوا بالبلية قبل نزولها فإنكم إن لا تعجلوها قبل نزولها لا ينفك المسلمون وفيهم إذا هي نزلت من إذا قال وفق وسدد وإنكم إن تعجلوها تختلف بكم الأهواء فتأخذوا هكذا وهكذا وأشار بين يديه وعن يمينه وعن شماله

Do not haste (discuss) the problems before they happen! Surely if you're not in a hurry (discuss) problems before they happen, then when the problem occurred, among Muslims there will always be people who were taufiq and correct when he speaks. But if you hurry (discuss) the problem (before they occur-pent), the lust-lust will make you at odds with each other. Kalina will be dragged down there and there ". He sallallaahu 'alaihi wa sallam pointed towards the front, to the right and to the left ".

Therefore, among the terms of the problems that may diijtihâdkan, are these problems have occurred among the Muslims. While the problems that have occurred, they are sometimes performed ijtihad makruh ruling on that issue, and sometimes unlawful. Nor shall examine the problems that only occur in the middle of the heathen, such as problems sperm bank.

Perform ijtihad on nawâzil nowadays look of urgency on the following points:

1. Explaining that the Shari'ah is suitable for every age and place, and explained that Islamic law is eternal Shari'ah and can provide an effective solution to all problems and issues are complicated.

2. Generating and remind people of the dangers of these various issues affecting Muslims. Also things that are very contrary to kaedah-kaedah and objectives of Islam. And It is unfortunate that these issues become an integral part of the lives of Muslims, while the nature of the (legal) problems Shari'ah against it has been missing from the majority of Muslims in this day and age.

3. Providing shari'ah laws appropriate to the problems emerging is a demand and a strong appeal towards the implementation of sharia law in all facets of life. It is a practical application that will reveal the beauty of Islam and show the height rules.

4. There is a need to realize the complete information based on the guidelines of Islamic law that includes contemporary issues and new problems.

5. There is no doubt that, given the laws of the Shari'ah are appropriate to the problems emerging in every age is a major task in Tajdid religions (reform towards shari'ah), and turn Tajdid signs that have faded.

(Translated from the book of Jurisprudence Nawazil Ustadz 1/23-34 by Ismail Abu Muslim al-Atsari)

[Copied from the Sunnah Edition magazine 02/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]

Evil MUST be eliminated

Ustadz Arief B. Usman bin Rozali

أنزل من السماء ماء فسالت أودية بقدرها فاحتمل السيل زبدا رابيا ومما يوقدون عليه في النار ابتغاء حلية أو متاع زبد مثله كذلك يضرب الله الحق والباطل فأما الزبد فيذهب جفاء وأما ما ينفع الناس فيمكث في الأرض كذلك يضرب الله الأمثال

He sends down water (rain) from the sky, the water flowed in valleys according to their size, the torrent bears a floating froth. And from what the (metal) that they melt in the fire to make jewelry or tools, there are (also) such buihnya foam stream. So God made a parable (for) a true and a false. As for the scum, it will disappear as something worthless; while that which benefits the people, so he remained on earth. So God made the parables. [Ar Ra'd / 13:17]

The scholars disagree about the revelation of the letter Ra'd this glorious Ar. Among them are some who say makkiyah, some say Madaniyah, some say most of makkiyah except for a few verses, and some say the most part except for a few verses Madaniyah [1].

A. Explanation of al-Hafiz Ibn Kathir rahimahullah
He said: [2]
This noble verse contains two parables, one to illustrate the robustness and permanence al haq, and one to describe the destruction and transience al bathil. Allah Subhanahu wa Ta'ala says:

أنزل من السماء

"He sends down water from the sky ...".

That is the rain.

Also he said:

فسالت أودية بقدرها

"... Then the water flowed in valleys according to their size ...".

That is, every valley rainwater according to size. If the valley is a large (wide), it may be able to hold water in significant amounts. And if the valley is small (narrow), it is appropriate rainwater harvesting size. All this is, is a sign of the human heart and the difference. Among the human heart, no one can hold a lot of science, and in the hearts of men, some are not able to accommodate a lot of knowledge in that capacity. In fact, he narrowly to hold them.

As for His saying:

فاحتمل السيل زبدا رابيا

"... The current (water) was carrying a floating scum ...".

That is; stream of water flowing in the valleys brings bubbles floating on it. This is the first parable.

Also he said:

ومما يوقدون عليه في النار

"... And from what (metal) that they melt in the fire ...".

This is the second parable. That is, from anything they melt in the fire like gold or silver.

His words:

ابتغاء حلية

"... To make jewelry ...".

That is, when they melt metals to make jewelry out of bronze or iron, it will mengambanglah remnants (corrosion) of metals such as bubbles floating on the stream before the water.

His words:

كذلك يضرب الله الحق والباطل

"... So God made parables (for) a true and a false ...".

Point. when the two come together, it is not a false thing will last and last. As bubbles that will never settle in the water. And as the remnants (rust) will never mix with the original metal when melted in the fire, nor will be lost and exhausted.

Therefore, Allah Subhanahu wa Ta'ala says:

فأما الزبد فيذهب جفاء

"... As for the scum, then he will disappear as something worthless ...".

That is, it can not be used again. The froth will scatter and be on the edges of the valley, or concerning the trees, or blown by the wind. Similarly remnants (rust) metals, both derived from gold, silver, bronze, or iron, it will be lost and perish. No one left anything. What was left was the flow of water or metals that can be utilized.

Therefore, Allah Subhanahu wa Ta'ala says:

وأما ما ينفع الناس فيمكث في الأرض كذلك يضرب الله الأمثال

"... As for the benefit of their people, so he remained on earth. So God made the parables".

As well as his word:

وتلك الأمثال نضربها للناس وما يعقلها إلا العالمون

And these parables we made for man, and no one understood except those of knowledge. [Al-'Ankabût/29: 43].

Some scholars of the Salaf said: "When I read (verses containing) parables in the Qur'an, then I do not understand it, I wept myself. Due to Allah Subhanahu wa Ta'ala has said:

وما يعقلها إلا العالمون

And no one understood ... except those of knowledge [al-'Ankabût/29: 43]

Then, he (Imam Ibn Kathir rahimahullah) explains the interpretation of the above verse from 'Abdullah ibn' Abbaas anhu, and also explained that a similar interpretation was narrated from Mujahid, Al-Hasan al-Basri, 'Atha', Qatadah, and scholars Salaf other. As has also been brought before him by the sanad-sanadnya by Imam Tabari in his commentary t. [3]

B. Explanation of Shaykh al-Islam Ibn Taymiyyah rahimahullah
After bring the verse, he says: [4]
(In this verse) Allah Subhanahu wa Ta'ala memperumpamakan science with water coming down from the sky. Because the science, the heart will live, will live as the body of water. And Allah Subhanahu wa Ta'ala memperumpamakan careful with the valley. Because the liver is a science, as the valley is a place of water. Thus, in the liver (human), one is able to accommodate a lot of science, as in the valleys there that can hold a lot of water. And in the liver (humans), there are only able to accommodate a little science, as in the valleys there that can only hold a little water.

And Allah Subhanahu wa Ta'ala also explained that it contains a floating froth after mixed with it. However, thinning and eventually disappear. And things that are beneficial to humans, it still exists on earth. So, says the state of the heart, he can tercampuri by lust and doubtful. However, when that grow in the hearts of these is al-Haq (truth), then lust and doubtful any will go away. And remaining in the liver is faith and al-Qur'ân that benefit the owners of the liver as well as others.

His words:

ومما يوقدون عليه في النار ابتغاء حلية أو متاع زبد مثله كذلك يضرب الله الحق والباطل

... And from what (metal) that they melt in the fire to make jewelry or tools, there are (also) such buihnya foam stream. So God made a parable (for) a true and a false ...

Fragment of verse, is the second-parable after parable the first above-. And this is the parable of the fire. Parable of the first signs of life, and the parable of the two light shows that illuminate. There is a parable parable such as the two above, which Allah Subhanahu wa Ta'ala explained in surah Al Baqarah / 2, verses 17-19:

مثلهم كمثل الذي استوقد نارا فلما أضاءت ما حوله ذهب الله بنورهم وتركهم في ظلمات لا يبصرون صم بكم عمي فهم لا يرجعون أو كصيب من السماء فيه ظلمات ورعد وبرق يجعلون أصابعهم في آذانهم من الصواعق حذر الموت والله محيط بالكافرين

Parable of them are like the person who lit the fire, after the fire it lit up around him, God removed the light (illuminating) them, and left them in darkness, unable to see. They are deaf, dumb and blind, so they will not return (to the right). Or the like (those are overwritten) heavy rain from the sky with darkness, thunder and lightning, they clog his ears with their fingers because (hear the) lightning, for fear of death, and Allah encompasses the unbelievers. .

So, as for the disbelievers, in fact he was in the darkness of kufr and shirk. He did not live. Even if he lived his life like the life of animals. Indeed, he lost the essential of life and high spirits, which is why it is faith. With the belief that one can feel the happiness in the world and hereafter.

For verily Allah Subhanahu wa Ta'ala sent His Apostles as an intermediary between Allaah and His servant, in explaining to them what is beneficial and harmful to them. The Apostles had perfected their life of each, whether in relation to their life in the world, and in the hereafter. Allah Subhanahu wa Ta'ala has sent them all in order for them to invite people to Allah Subhanahu wa Ta'ala, describes the people who can deliver them to him, and explain the circumstances of their people once came to him.

C. Explanation of Al-Imam Ibn al-Qayyim rahimahullah
He-after explaining the verse, which is very similar to the description and explanation similar to his teacher, Shaykh al-Islam Ibn Taymiyyah rahimahullah, - said: [5]

I mean of all the above-description, that the goodness of a heart (a person), happiness, and good fortune depends on two principal parable above.

Allah Subhanahu wa Ta'ala says:

وما علمناه الشعر وما ينبغي له إن هو إلا ذكر وقرآن مبين لينذر من كان حيا ويحق القول على الكافرين

And we do not teach poetry to him (Muhammad), and poetry was not worthy of it, it is nothing but a lesson and book that gives light. So he (Muhammad) gives a warning to those who live (her), and so must be (provision azdab) against infidels. [Yâsîn/36 :69-70].

Through the above verse, Allah Subhanahu wa Ta'ala explains that benefit and warnings from al-Qur'ân, could only be done by people living heart. It's like (shown) his word to another verse:

إن في ذلك لذكرى لمن كان له قلب أو ألقى السمع وهو شهيد

Verily in this is actually contained a warning for people who have a sense or that use hearing, while he watched. [Qâf/50: 37].

Also he said:

يا أيها الذين آمنوا استجيبوا لله وللرسول إذا دعاكم لما يحييكم

"O you who believe, fulfill the call of God and an apostle apostle calls call you to a life-giving to you ...". [Al-Anfal, 8:24].

In this verse, Allah Subhanahu wa Ta'ala is clear that our lives depend on anything that Allah and His Messenger appealed to us, in the form of science and faith. So from here, it can be seen that the death and destruction of the liver is to cause the loss of science and faith (of the heart).

A. Hadeeth of Abu Musa al-Ash'ari radi anhu, that the Prophet sallallaahu 'alaihi wa sallam, he said:

إن مثل ما بعثني الله عز وجل من الهدى والعلم, كمثل غيث أصاب أرضا, فكانت منها طائفة طيبة, قبلت الماء, فأنبتت الكلأ والعشب الكثير, وكان منها أجادب, أمسكت الماء, فنفع الله بها الناس, فشربوا منها وسقوا ورعوا, وأصاب طائفة منها أخرى , إنما هي قيعان, لا تمسك ماء ولا تنبت كلأ, فذلك مثل من فقه في دين الله ونفعه بما بعثني الله به, فعلم وعلم, ومثل من لم يرفع بذلك رأسا ولم يقبل هدى الله الذي أرسلت به

Indeed, the parable is nothing God sent me to him in the form of guidance and knowledge, like a heavy rain that falls on the land. So, in between there is a good earth, absorb water and grow small trees and lots of grass. And in between the earth, there is a hard (dry), it absorbs water. God also gives benefits to people with it. They can drink from it, take water from it, and herding (cattle them). And in the earth, some are rock hard, does not absorb water nor grow small trees. That is the parable of the good in the religion of Allah, Allah gave him the benefit of anything that God sent me to him. So he knows (hint, and science) and teach it. And that is also the parable of those who do not care at all (against instructions and science), and did not receive God's guidance that I carry. [6]

After Imam Ibn Qayyim t explain the hadith above and divide people into three groups, he said: [7]

"This noble Hadith contains a warning that the science is noble, as well as teach. Sciences sublime effect. Simultaneously contains a warning that people who are not experts be wretched and miserable. Noble hadith is also mentioned human factions. Among them there are wretched, and among them some are happy., and happy among them, there are always competing in goodness, and some are mid (in goodness). [8]

In this hadith there is also the argument that the need for knowledge as the servant of their needs to the rain, even greater. And they are, if the loss of this science, then they are missing the rain like the earth. T Imam Ahmad said: "Man's need for knowledge is greater than their need for food and beverages. Due to food and drink in a day is needed only once or twice, while science takes a breath".

Then Imam Ibn Qayyim rahimahullah bring verse 17 of the letter Ar Ra'd above.

B. Hadith Jabir bin Abdillah radi anhu, the Prophet sallallaahu 'alaihi wa sallam said:

مثلي ومثلكم كمثل رجل أوقد نارا, فجعل الجنادب والفراش يقعن فيها, وهو يذبهن عنها, وأنا آخذ بحجزكم عن النار وأنتم تفلتون من يدي

Parable of myself with you like a fire, then start grasshoppers and butterflies fell on the fire, while he always drove (the insects) from the fire. And I'm (always trying to) hold (pull) the ends of your clothes that you do not fall into hell, but you (always) slipped from my hands [9]

1. It is advisable to bring an understanding of the expression.
2. Insecurity and permanence of al-Haq (truth), and the destruction of evil are the statutes and provisions of Allah Subhanahu wa Ta'ala
3. The explanation that Allah Subhanahu wa Ta'ala promises heaven to those who surrender to faith and do obedience.
4. The explanation that Allah Subhanahu wa Ta'ala threatening those who would not bow

So, hopefully this short article to increase knowledge, faith and our deeds. Allaah A'lamu sowab bish.

Maraji '& Mashadir:
1. Al Quran and terjemahnya, cet Mujamma 'Malik Fahd, Saudi Arabia.
2. Sahih al-Bukhari, Abu Abdillah Muhammad ibn Isma'il ibn al Mughirah al Bukhari (194-256 H), tahqiq Mustafa Dib al Bugha, dar Ibni Kathir, Al Yamamah, Beirut, Cet III, Th 1407 H / 1987 AD
3. Sahih Muslim, Abul Husain Muslim ibn al-Hajjaj Qushayri an-Naisaburi (204-261 H), tahqiq Muhammad Fuad Abdul Baqi, Daar Ihya at Turats, Beirut.
4. Tafsir Tabari (Jâmi'ul Bayan 'an Ta'wîli Ayil Qur'ân), Abu Ja'far Muhammad ibn Jarir al-Tabari ath (224-310 H), tahqiq Mahmud Shakir, Daar Ihya at Turâts, Beirut, Ed. I, Th. 1421 H / 2001 AD
5. Zâdul Masir, Abu al-Faraj Jamaluddin 'Abdurrahman ibn' Ali ibn Muhammad al-Jawzi al-Baghdadi (508-597 AH), al-Maktab al-Islami, Beirut, Ed. III, Th. 1404 H / 1984 AD
6. Tafsir Ibn Kathir (Tafsir Al-Qur'aan Al 'Azhîm), Abu al-Fida' Umar ibn Ismail ibn Kathir (700-774 H), tahqiq Sami bin Muhammad as Salamah, Dar ath Thayibah, Riyadh, Cet I, Th 1422 H / 2002 M.
7. Aisarut Tafâsir li Kalâmil 'Aliyyil Kabir, Abu Bakr Jabir al Jazairi, Maktabah al-Ulum wal Hikam, Madinah Munawwarah, KSA, Cet VI, Th 1423 H / 2003 AD
8. An Nihayah Fi Gharîbil Hadîtsi wal Atsar, Imam Din Abi Majdud as Sa'adat al-Mubarak bin Muhammad al-Jazari Ibn al-Athir (544-606 H), Khalil tahqiq Syiha Ma'mun, Darul ma'rifah, Beirut-Lebanon , cet I, th 1422 H / 2001 AD
9. Majmû'ul Fatawa, Shaykh al-Islam Ibn Taymiyyah (728 H), takhrij 'Aamir Al Jazzâr and Anwar Al Baz, Maktabah Al Ubaikan, Riyadh-KSA, Cet I, Th 1419 H / 1998 AD
10. Ighâtsatul Lahfân fi Mashâyidisy Shaytan, Shamsuddin Ibn Qayyim al Jauziyah (751 H), takhrîj Nashiruddin Muhammad al-Albani (1332-1420 H), tahqiq Ali bin Hasan bin Ali bin Abdul-Hamid al-Halabi al Atsari, Dar Ibn al Jawzi, Dammam, KSA , ed. I, Th. 1424 H.
11. Daris Miftâhu Sa'adah, Wa Mansyûru Walâyati Ahlil 'wal ILMI will of god, Shamsuddin Ibn Qayyim al Jauziyah (751 H), muraaja'ah Shaykh Bakr ibn' Abdillah Abu Zaid (1429 H), tahqiq 'Ali ibn Hasan ibn' Ali al- Halabi, Dar Ibn al Qayyim, Riyadh-KSA, & Dar Ibn 'Affan, Cairo-Egypt, ed. I, Th. 1425 H / 2004 H.

[Copied from the Sunnah Edition magazine 01/Tahun XII/1429H/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Ustadz Abu Ihsan al-Atsari

Lately we often see labels Islami in our communities. This phenomenon is so alluring that dazzling views of some Muslims in particular. Everything is labeled to emphasize Islamic halal status. Came the bank Shari'a, Islamic music, Islamic soap operas, nasheed islamic, islamic movies, cosmetics Islamic, Islamic art, Islamic songs, skits islamic, islamic cartoon, islamic novels, theater-Islamic, Islamic thought, Islamic knowledge and so forth.

The use of labels is like to be smelling Islamic legal aspect for goods or products. However, the extent to which the truth? That's what still needs to be studied further. Because, in general, those who pinned the label did not quite understand Sharia law, so that the truth and conform to the Shari'a is still a question mark. As already understood together, the label can not be a man-made barometer content. Could be but it haram halal label, and vice versa. And certainly not a guarantee label contents and can not alter the nature of the content.

This is a problem that we will discuss here.

Goods or anything that is labeled Islamic is not separated from the two forms:

First: The case-law of the case worldly origin is permissible. Shari'a rule states that the legal origin for worldly affairs is permissible until Shari'a arguments against it.

Second: Case-established case law of worship in the Shari'a. Shari'ah rule states that legal origin matters for worship is forbidden until the proposition that Shari'a told.

For the first form, the Islamic label here gives the sense that the goods or it is permissible or lawful or confirm that it is not forbidden in the Shari'a, such as Islamic dress, Islamic food, drinks Islamic, Islamic medicine, cosmetics islamic, islamic boutique, hijab slang and the like.

For the second form, the Islamic label here gives the sense that it is recommended or required case or confirm that there is a command to him or in line with Shari'a Shari'a commands, such as dhikr Islamic, Islamic prayer, Islamic pilgrimage, Umrah Islamic, Islamic Hajj, Islamic Jihad and other matters.

Perhaps this second form is rarely heard, which we often hear is that the first form. The term is sometimes used to use the word Islam itself, like the example above, or by using frills Shari'a, such as banks Shari'a, Shari'a or home mortgage, savings and loan Shari'a and the like. Or with one of the symbols and Islamic identity, such as the Kaaba, Mecca, Medina and the like, for example, is a mecca cola drink with the label.

Indications show that this trend was limited to seeking popularity. These symptoms are usually contemporary. Our society today is being faced with a phenomenon called pop culture or pop culture. Talkative attitude is one of his trademark. And pop culture is apparently related to all aspects of human life, and the Muslims are the biggest market share. Even this discourse has gained strength in religious contexts. This phenomenon can be seen from the rise of Islamic trends are emerging like mushrooms in the rainy season.

Muslims in Indonesia are known to become Muslim sensitivities. They are very sensitive to the forms of Islam that are distinctive packaging. So the trend is simply a place in the hearts of some Muslims here. Moreover, the opportunity to be exposed media, both print and electronic media in the form of an increasingly expanding its influence. Surely Islamic trend will be easily accepted by the majority Muslim societies. It's certainly a very lucrative opportunity for business minded people. So even this Islamic trend turned into mass culture. Along with that, the flow of capitalism began to influence mass culture trends earlier. Assume they can reap great benefits from this phenomenon. So the Islamic trends become a lucrative commodity for them. Eventually symbols agamapun be sold or commercialized and stock market needs.

From there, her unpredictable, Islamic trend is just to satisfy the hungry consumer market with such a phenomenon is due to their saturation with modernity or just looking for an alternative solution. The market is more advanced than the aspect of halal haraam. While the name of the Shari'a is the skin without content. Therefore most of these Islamic label was not Islamic even far away from the spirit of Islam, clearly forbidden by Islam. This will be apparent when we look at one by one.

For example, the emergence of the phenomenon of slang veil is regarded as an Islamic Muslim clothing. The use of the word hijab suggests that this fashion is Islamic fashion. However, look at the conditions and criteria syar'i veil for women obviously far from the truth. Appropriate title for the hood slang like this is a veiled but naked. Imagine, a Muslim woman wearing a hijab are simply wrapped around the neck while the chest was left open, combined with fashionable makeup, pants and a shirt so tight street, to every curve and bulge formed body, how we should vote? That is a phenomenon that we are witnessing.

Jilbab gaul like this raises precisely the continuous moral degradation that can not be avoided. Why so? Because the veil is only used as slang trend by young people. Worse yet, they are already close aurat properly so it is more difficult getting them to wear the hijab syar'i than women who do not wear the hijab basically at all.

Misconceptions about the meaning and function of the real hijab is caused by many things:
First: The rise of television images that are less educated.
Second: The lack of knowledge of a Muslim against Muslim values ​​as a result of a lack of religious education in public schools.
Third: The failure of family functions.
Fourth: The role of the designers who do not understand the true principles of Islamic clothing.

Similarly high-profile music, song and the emerging Islamic nasheed emerged in recent years, even in America now rap islami are loved by young children. Most of the actors do not know that Islam forbids music. The Islamic scholars have even written a book regarding the prohibition of music and musical instruments. One is a book written by Ibn al-Qayyim al-Allama Kasyful Ghithâ entitled t '' an Hukmi Samâ'il Ghina '[1]. In the book, he not mention the four schools of priests agreement on the issue. In the book Ibn Qayyim t even claim that music is said that Islam is precisely the breath is more dangerous than other types of music. Because affixing the word 'Islamic' in situ suggests that it may be according to Islamic law, it is not.

Similarly, the proliferation of Sharia banks, Sharia labeling here suggests that all systems and procedures that apply in it is in accordance with the shari'ah. But is it so?

Lately also rife Islamic novel trend. Rise of paperback books that he says having Islamic by selling love! The reader thinks that the content of the novel portrays the personal and Islamic atmosphere. Novels that present a story that is consistent with expectations of readers who idolized Islamic values. In a short time he became a trend and turn to mass excitement. Perhaps the author's intent is to instill the values ​​of a particular religion. But in fact that is not captured by the reader. They are more interested in the young man who becomes the main character in the novel. His personality is seen as an example for them. So that is embedded in their minds is a treat about romance and dating young couple models of Islam!? Soap-soap operas, plays and movies that he sides with Islam the same money with this.

Is not the story that Allaah suguhkan for us in al-Qur'ân and delivered by the Prophet sallallaahu 'alaihi wa sallam was enough to ibrah for us? Those of the Children of Israel to perish when they switched to the stories and leave their scriptures.

Perhaps some people do it for the purpose of carrying out Islamisation in various fields and aspects of human life now. In fact it is considered as a parameter of the rise of the Islamic world. But that should be observed whether to implement this goal is consistent with Islamic law itself? Or precisely backfired for Islamization itself, like backfire? So that people already believe syar'inya a case which did not stray far from even syar'i Shari'a. In this case some people may melatahi what is done by other people. For them that's beyond the current solution to tackle such a heavy dragging the Muslims. The people should be given a solution and this is one of the solutions according to their assumptions. But good intentions do not guarantee the ways and procedures would also be nice. As the words of one of the Companions of the Messenger of Allah Abdullah ibn Mas'ud radi anhu, "How many wishers but he did not manage to get it?"

Good intentions must be accompanied by a good way anyway so the results will be good. Well keep in mind the words of the scholars 'who explained to us that worship was not accepted by Allaah unless it meets two conditions are sincere and follow the Prophet sallallaahu' alaihi wa sallam.

[Copied from the Sunnah Edition magazine 02/Tahun XIV/1431H/2010M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

LOSS essential

Muslim cleric Abu Isma'il al-Atsari

A rational person would have to choose something that is not that bad either, that the happiness of the eternal rather than a moment of happiness. Even if we contemplate the world and everything in it is, we must be aware and convinced that the world and everything in it is only temporary, not permanent. Happiness and sadness in the world is also temporary. Contrary to happiness or misery in the Hereafter that all is eternal. So how to lose, those who pursue only material and superficial pleasures of the world, because soon it will all end in death.

O Allah, do you make the world as the center of our attention!

The people who are competing pleasures of this world are like the people who are in a game that neglect, no longer the game will end, leaving no significant fatigue.

وما الحياة الدنيا إلا لعب ولهو وللدار الآخرة خير للذين يتقون أفلا تعقلون

The life of this world is but play and amusement alone. And really abode of the Hereafter is better for those who fear Him. Will ye not then understand? [Al-An'am / 6: 32]

Imam al-Alusi rahimahullah said, "That is all the action that is devoted to the life of this world just like messing around and joking, which is not helpful and not permanent (eternal). With this explanation, as stated by many scholars, righteous deeds done in this world is not included (and sendau playful joke), such as worship and deeds done for the basic necessities of life. "[1]

Do not be complacent!
Because the carnal pleasures it only briefly and not eternal, then no one should be deluded and does not cause forgetting affairs hereafter. Almighty Allah reminds the believers so as not to make it a family affair to forget to worship the Almighty Allah. Allah Almighty says:

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

O ye who believe, let not your wealth and your children divert you from the remembrance of Allah. Those who do so then they are the losers. [Al-Munâfiqûn/63: 9]

Imam Ibn Kathir rahimahullah says of this verse: "Allah Subhanahu wa Ta'ala commanded His servants who believe, to remember Him and forbade them plenty busy with wealth and children to forget remembrance. Allah also told them that whoever neglected by the world and all the pleasures of life jewels of creation is the main goal and always to remember to obey his Lord, so he was among the losers. Who harm themselves and their families on the Day of Resurrection. "[2]

Then Allah Almighty berinfaq recommends the believers that in order to be obedient to Allah Almighty. Allah Subhanahu wa Ta'ala 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: "O my Lord, why have you not suspend (death) to my near future, which caused me to give alms and I including those pious? " [Al-Munâfiqûn/63: 10]

This verse implies that everyone will regret malpractice at his death. He will ask for a minute of extra time to find and fix keridhaanNya past. But it was impossible. Everything that has happened has passed and what will happen in the future. Each person will express regret in accordance with the level of negligence. " [3]

Allah Almighty to preach repentance unbelievers with His Word:

وأنذر الناس يوم يأتيهم العذاب فيقول الذين ظلموا ربنا أخرنا إلى أجل قريب نجب دعوتك ونتبع الرسل أولم تكونوا أقسمتم من قبل ما لكم من زوال

And give a warning to mankind against the day of (the then) came torment to them, then the wrongdoers say: "Our Lord, give respite to our (send us back to the world), although in a little time, we will undoubtedly obey thy cry, and will follow the apostles ". (They were saying): "Is not the past (in the world) you've vowed that you would not be destroyed? [Ibrâhîm/14: 44]

Also in His Word:

حتى إذا جاء أحدهم الموت قال رب ارجعون لعلي أعمل صالحا فيما تركت كلا إنها كلمة هو قائلها ومن ورائهم برزخ إلى يوم يبعثون

(Thus the state of the disbelievers), when death comes to one of them, he said: "Yes I Rabbku return it (to the world), so I can do good deeds at all that I have left. Nay. Indeed, it is the spoken word alone, and there is a wall in front of them until the day they are raised. [al-Mukminûn/23: 99-100]

Some people think that the faith he had been lucky and avoided losses, though still neglecting duty. Such assumption is not true. Because all men are losers, except that it has four properties. Allah Subhanahu wa Ta'ala says:

والعصر إن الإنسان لفي خسر إلا الذين آمنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر

For the sake of time. Behold, the man is really in loss, except those who believe and do righteous deeds and advised each other in order to obey the truth and advise each other in order to fulfill patience. [Al-'Ashr/103: 1-3]

Sheikh Abdurrahman bin Nasir as-Sa'di rahimahullah said, "Allah Subhanahu wa Ta'ala vowed to use the time that is night and day, which is when the whole slave deeds done, that all men are losers, no luck. The loss was stratified, there is a total loss, as the loss of the world and the hereafter, do not go to heaven just entered Hell, there is a loss of one side, but not from the other side. Therefore, Allah Subhanahu wa Ta'ala says that losses upon all people, except those who have four properties:

1. Faithful to the things which are commanded by Allah Almighty to be believed. And that faith would not exist if there is no science. So science is a part of faith. Faith can not be perfect unless science.

2. Pious charity. It covers all the good deeds, which born and the inner, which deals with the rights of Allah and the rights of His servants, and the mandatory circumcision.

3. Counsel advised the al-Haq. Al-Haq is faith and good deeds. That they were advised, advocated and give each other mutual motivation to carry it out.

4. Advice advised to remain steadfast in carrying out the act obedient, patient in left immoral deeds and Allah patient receives a painful fate.

With two (properties) of the first, one can perfect himself, and with two (properties) next, he can refine others. Successfully completed the above four properties, means it has survived the loss and achieve a big fortune. "[4]

LOSS essential
Many people grieve and feel loss when it failed to get into popular schools, failed in business, failed to achieve the ideals of the world and so forth. There was no denying this is a loss that must be anticipated. But do not forget that there is harm with fatal consequences in pain the loss the next. Losses caused by kufr, shirk and various other immoral acts that culminate in hell and blocked from heaven. This is the ultimate loss.

Allah Almighty commanded His Messenger to be announced to the people, that his religion is mentauhidkan Almighty Allah in worship.

قل الله أعبد مخلصا له ديني

Say: "Only Allah's all I ibadahi with obedience to Him purifies the (running) my religion". [Az-Zumar/39: 14]

Furthermore, Allah has threatened to impose a real loss in the Hereafter for those polytheists, those who worship other than Allah Almighty. Allah Almighty says:

فاعبدوا ما شئتم من دونه قل إن الخاسرين الذين خسروا أنفسهم وأهليهم يوم القيامة ألا ذلك هو الخسران المبين

Therefore serve ye (O unbelievers) what you want but Him. Say: "Verily those who lose are those who harm themselves and their families on the Day of Resurrection". Remember that so it is a real loss. [Az-Zumar/39: 15]

What happened to the unbelievers in the Hereafter is a real loss. Allah Subhanahu wa Ta'ala continue his word:

لهم من فوقهم ظلل من النار ومن تحتهم ظلل ذلك يخوف الله به عباده يا عباد فاتقون

Those layers of fire above them and below they also layers (of the fire). Thus Allâh frighten His servants to torment it. So fear Me O My servants. [Az-Zumar/39: 16]

Hell is a real loss, while the ultimate success is to go to heaven and be saved from hell. Allah said:

كل نفس ذائقة الموت وإنما توفون أجوركم يوم القيامة فمن زحزح عن النار وأدخل الجنة فقد فاز وما الحياة الدنيا إلا متاع الغرور

Every soul shall taste death. And only on the Day of Resurrection shall you be paid your wages. Whoever kept out of hell and put in heaven, then indeed he has been lucky. The life of the world is no more than delude pleasure. [Ali Imran / 3: 185]

May Allah Almighty save us from deception the world and make us among those reaching the ultimate fortune, survivor of the actual loss. Only Allah place begging for help.

[Copied from the Sunnah Edition magazine 01/Tahun XIV/1431H/2010M. 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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