Monday, December 10, 2012

Receive Salaf Methods In Science


Receive Salaf Methods In Science


By
Shaykh Abdul Badawi Adhim



وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

"Meaning: No believer Mu'min men and not (also) for women who are believers, when Allah and His Messenger have set a statute, it is there for those options (the others) about their affair., And whoever disobeys Allah and His Apostle, then behold, he has been misguided, perverted the real "[al-Ahzab/33: 36]

Of phenomena that appear at this time, (we watched) sermons, exhortations, a lot of lessons, than in the days of the companions of the Prophet sallallaahu 'alaihi wa sallam, tabi'in (those who studied to friends ) and tabiut Successors (those who studied the tabi'in). But as it did, a little deeds. Often times we hear (God's commandments and His Messenger) however, we often do not see obedience, and often times we know it, but too often we do not practice.

It's the difference between us and the friends of the Prophet sallallaahu 'alaihi wa sallam tabiut Successors Successors and that they are living in a glorious time. It was during their counsels, sermons and lessons a bit, until one of his friends said (which means): "It is the Prophet sallallaahu 'alaihi wa sallam when giving advice seek the circumstances in which we are active, because we are tired of worrying' [ Agreed Alaihi]

At the time of the Companions first few words but many actions, they know that what they had heard from the Prophet sallallaahu 'alaihi wa sallam shall be carried out as a state that soldiers must carry out his superior command on the battlefield, and if not implemented kehinaanlah defeat and that would be experienced .

The companions of the Prophet sallallaahu 'alaihi wa sallam ago, received the revelation of Allah Almighty through the medium of the Prophet sallallaahu' alaihi wa sallam with the attitude of listening, obedient and fast practice. It's not too late at all their commands and prohibitions in practice they hear, and also not too late to practice the knowledge they learned from the Prophet sallallaahu 'alaihi wa sallam.

This example explains how the companions of the Prophet sallallaahu 'alaihi wa sallam when getting revelation from Allah' Azza wa Jalla. The commentators say about the cause of the decline verses in Surat al-Ahzab verse 36's (with a variety of reasons), I feel the need to menukilnya, this is because the decline in the verse:

The commentators narrates that the Prophet sallallaahu 'alaihi wa sallam wanted to destroy the differences levels (caste) among men, and eliminate barriers between fuqara (poor people) and the rich. And also among the independent (ie not a slave, nor his descendants), the people (getting the favor of Allah 'Azza wa Jalla) became a free man after the former slaves.

Prophet sallallaahu 'alaihi wa sallam wanted to explain to people that they are all like the teeth are arranged, there is no virtue for Arabs against Arabs apart, and no primacy over the white man against the black except taqwa (distinguishing between them) . As Allah 'Azza wa Jalla.

يا أيها الناس إنا خلقناكم من ذكر وأنثى وجعلناكم شعوبا وقبائل لتعارفوا إن أكرمكم عند الله أتقاكم إن الله عليم خبير

"Meaning: O mankind, We created you from a male and a female and made you peoples nation and tribes that ye may know each other know. Verily the noblest among you in the sight of God is the most pious among you. Verily Allah is Knower, Knowing "[al-Hujurat / 49: 13]

Prophet sallallaahu 'alaihi wa sallam mabda instill in the human heart' (foundation) is. And perhaps, in a situation like this, saying little avail and influence, such as that caused by human nature to stand and love of popularity. Then the Prophet sallallaahu 'alaihi wa sallam found to embed this foundation in human souls in the form of charitable works (which he sallallaahu' alaihi wa sallam manifest) within the family and the relatives he sallallaahu 'alaihi wa sallam. This is because good deeds and give the impression more profound effect in the human heart, than just talking alone.

Then the Prophet sallallaahu 'alaihi wa sallam went to Zainab bint Jahsiy his aunt daughter sallallaahu' alaihi wa sallam (Zainab grandfather and grandfather the Prophet sallallaahu 'alaihi wa sallam same Abdul Mutthalib a prominent Quraish) to ask for her hand. He sallallaahu 'alaihi wa sallam wanted to marry with his slave Zaid bin Haritha who had been given the favor of God be independent (because freed from slave). Then when he said that he would marry Zaid bin Haritha with Zainab bint jahsiy, Zainab bint Jahsiy said: "I do not want to marry him". Then the Prophet sallallaahu 'alaihi wa sallam replied: "You have to marry him." Answered by Zainab: "No, by Allah, I will not marry forever."

When the ongoing dialogue between Zainab and the Messenger sallallaahu 'alaihi wa sallam, Zainab argue and argue he sallallaahu' alaihi wa sallam, then descended the revelation that decided the matter:

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

"Meaning: No believer Mu'min men and not (also) for women who are believers, when Allah and His Messenger have set a statute, it is there for those options (the others) about their affair., And whoever disobeys Allah and His Apostle, then behold, he has been misguided, perverted the real "[al-Ahzab/33: 36]

Then the Prophet sallallaahu 'alaihi wa sallam recited the verse to Zainab, Zainab then said: "O Messenger of Allah! Are you pleased he was to be my husband?" Prophet sallallaahu 'alaihi wa sallam replied: "Yes", then Zainab said: "Then I will not disobey Allah and His Messenger, then I will marry Zaid".

Thus Zaynab bint Jahsiy approve the commandments of God and His Messenger, and the situation just did not agree at the beginning of time, because the Prophet sallallaahu 'alaihi wa sallam was offered and consulted with him. And when down the revelation, his case is not just a case of marriage or propose, agree or disagree, but (after the revelation), his case turned into obedience or engage in immoral to God and His Messenger.

There is no other way in front of Zainab bint Jahsiy radi 'anha (may Allah meridhainya), but must listen and obey Allah and His Messenger, and that obey not the means have been disobedient to Allah and His Messenger, and God says.

ومن يعص الله ورسوله فقد ضل ضلالا مبينا

"It means: And whoever disobeys Allah and His Messenger, then behold, he had gone astray, misguided real" [al-Ahzab/33: 36]

Thus, the attitude of the Prophet's companions when first received revelation from Allah 'Azza wa Jalla, while our (very different), every morning and evening in our ears and listen to the commandments, prohibitions the commands of God and His Apostle, but as if we do not listen bit. And Allah Jalla Jalaluhu has testified that the man most wretched is the man who can not take advantage of a counsel, God says.

فذكر إن نفعت الذكرى سيذكر من يخشى ويتجنبها الأشقى الذي يصلى النار الكبرى ثم لا يموت فيها ولا يحيى

"Meaning: Therefore give warning because the warning is helpful, those who fear (Allah) will get a lesson, wretched people (unbelievers) will go away. (Also) who will enter the fire (of hell). Later he did not die in it and not (also) life "[al-A'la / 87: 9-13]

And Allah 'Azza wa Jalla says the hypocrites circumstances when they are present in the assembly of the Prophet sallallaahu' alaihi wa sallam, they present with an inattentive heart.

وإذا رأيتهم تعجبك أجسامهم وإن يقولوا تسمع لقولهم كأنهم خشب مسندة يحسبون كل صيحة عليهم هم العدو فاحذرهم قاتلهم الله أنى يؤفكون

"Meaning: And when you see them, their bodies make you amazed., And if they say you listen to their words. They are as if the wood were leaning. They think that every cry is against them. They that enemy (the real thing), so beware of them: may Allah destroy them. How are they turned away (from the truth)? " [Al-Munafiqun/63: 4]

Then when dispersed from the assemblies, they do not understand at all, God said.

ومنهم من يستمع إليك حتى إذا خرجوا من عندك قالوا للذين أوتوا العلم ماذا قال آنفا أولئك الذين طبع الله على قلوبهم واتبعوا أهواءهم

"Meaning: And among them there are people who listen to what you say so that when they come out of your side they say to people who are more given knowledge (the Prophet's companions): 'What does that?' They are the ones who locked their dead hearts by God and follow their lusts "[Muhammad/47: 16]

Fear for your selves! (O servant of Allah), from a state that happens to hypocrites, try and take heart to act as the companions of the Prophet sallallaahu 'alaihi wa sallam. Know! as Allah Almighty has denounced those who turned and neglect, indeed Allah Almighty praises those who listened and understood as intended by Allah 'Azza wa Jalla, then practice it, Allah' Azza wa Jalla says .

فبشر عباد الذين يستمعون القول فيتبعون أحسنه أولئك الذين هداهم الله وأولئك هم أولو الألباب

"Meaning: Therefore Convey news to My servants, who listen to the words and follow the best of them. They are the ones who have been given God's guidance, and they are the ones who have the intellect" [az-Zumar / 39: 17-18]

Know O Muslim servant of God, that there is no option for you to the commands of God are commanded! there is no longer an option for you! either you do it or not.

There is no longer an option for you to prohibitions of Allah 'Azza wa Jalla have you banned from it! either you leave or not! You and what you have everything belongs to Allah 'Azza wa Jalla thou servant of Allah, and Allah' Azza wa Jalla is your master. For a slave, should keep in mind in him to hear and obey the command of his master, even if the order was apparent weight on him. And if you do not obey, it will get the wrath of his employer.

And Allah 'Azza wa Jalla has negate faith of the people who are not pleased with His law and is not subject to His Messenger and His Messenger command, God says.

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

"Meaning: No believer Mu'min men and not (also) for women who are believers, when Allah and His Messenger have set a statute, it is there for those options (the others) about their affair., And whoever disobeys Allah and His Apostle, then behold, he has been misguided, perverted the real "[al-Ahzab/33: 36]

After that, you ought (O noble reader) together with my attention to this comparison:

We had been saying: that the Prophet sallallaahu 'alaihi wa sallam went to Zainab bint Jahsiy radi' anha to ask for her hand for bi Haritheh Zaid. Originally Zainab refused, because the proposal Prophet sallallaahu 'alaihi wa sallam merely help alone, (not a command). And when down verses, transformed into a command to obey his case (to Allah and His Messenger).

There is no flexibility for zainab bint Jahsiy after the fall of the verse, but (should) hear and obey. And even if it only helps his case alone, of course Zainab bint Jahsiy right to refuse (if not agree), because a woman's right to choose a husband, as a man for a candidate's wife, and this is what happened in the story Barirah:

And his story is as narrated Barirah Imam Bukhari: "That 'Ummul Mu'minin Aisha radi' anha purchased a slave named Barirah, and 'Aisha memerdekakannya. Barirah has a husband named Mughis (and he was also a slave). Yet, when freed Barirah have the right to choose whether he stays side by side with her husband (who is a slave), or divorced. Messenger sallallaahu 'alaihi wa sallam provide an option for him. Apparently Barirah chose to divorce her husband.

As for her husband, it is very loved with a love that very much. Until when Barirah a divorce with him, he was walking behind Barirah in the villages of Medina in a state of tears. And when the Prophet sallallaahu 'alaihi wa sallam see how it was, he sallallaahu' alaihi wa sallam said to his uncle Abbas: "Do you wonder at the affection Mughis to Barirah?'m Barirah not like Mughis?" Then the Prophet sallallaahu 'alaihi wa sallam said to Barirah: "O Barirah, why do not you go back to sumimu?" surely he is your husband and the father of your children! "So Barirah said:" O Messenger of Allah, do you advocate a rule or just right? "

Allahu Akbar! O readers consider this Barirah question! O Messenger of Allah, do you rule? So i did not eligible menyelisihi command? or you just suggested it so I could argue with my mind? The Prophet sallallaahu 'alaihi wa sallam said: "I'm just suggesting it". Barirah said: "I do not need my husband again!"

Here we say: "The first time Zainab bint Jahsiy refused to marry Zaid bin Haritha, because the problem is merely recommended, then go down the revelation when his case turned into obedience or immoral.

Zainab bint Jahsiy said: "O Messenger of Allah sallallaahu 'alaihi wa sallam are you pleased with me to marry him?" Prophet sallallaahu 'alaihi wa sallam replied: "Yes". If so I will not disobey Allah and His Messenger.

And also to Barirah, when the Prophet sallallaahu 'alaihi wa sallam offered to let her return to her husband, the father of her children who can not bear to part with it, Barirah ask for clarification: "Are you telling me, O Messenger of Allah?" So there is no freedom for me but to listen and obey? And when the Prophet said: "I only recommend" Barirah said: "I do not need it anymore".

So courtesy of the Companions of Allah and His Messenger, and the religion of Allah and His Messenger with the attitude to listen and obey, God empowers them this world, and the hands of those people come to the religion of Allah in droves. As for us, when not civilized to Allah and His Messenger, we falter and weigh up the commands and prohibitions prohibitions (we do or do not do), then so be our situation as we see it today, then by God, Him- please help is you, O Muslims!

وأنيبوا إلى ربكم وأسلموا له من قبل أن يأتيكم العذاب ثم لا تنصرون

"Meaning: And you go back to your Lord and submit to Him before the coming doom am left to you then you can not be helped (again)" [az-Zumar/39: 54]

وتوبوا إلى الله جميعا أيه المؤمنون لعلكم تفلحون

"Meaning: And ye repent to God, O you who believe that you are lucky" [an-Nuur/24: 31]

[Transcribed from Adz-Dzkhiirah magazine Al-Islamiyah Edition: Th. 1/No. 04/2003 - 1424H, Published: Ma'had Ali Al-Ershad surabaya. Address Editor Library Arabic Ma'had Ali Al-Ershad, Jl Sultan Iskandar Muda 46 Surabaya]



Should Not Harm Others



By
Ustadz Al-Yazid bin Abdul Qadir Jawas


عن أبي سعيد سعد بن مالك بن سنان الخدري رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: لا ضرر ولا ضرار

From Abu Sa'id Sa'd ibn Malik ibn Sinan al-Khudri Radhyallahu anhu, the Prophet sallallaahu 'alaihi wa sallam said, "There should be no danger and can not harm anyone else."

TAKHRIJ HADITTS:
This is narrated by:
1. Malik in al-Muwatta '(II/571, no. 31).
2. Ad-Dâraquthni (III/470, no. 4461).
3. Al-Bayhaqi (VI/69).
4. Al-Hakim (II/57-58). In the history of al-Hakim and al-Baihaqi there are additional,

من ضار ضره الله ومن شاق شق الله عليه

Whoever causes harm to others, then Allah will reward him, and whoever danger or trouble others troublesome, then Allah will difficult for him. "

Hadeeth of Abu Sa'eed above has some reinforcement from a number of other Companions, including 'Ubadah ibn al-Samit (Ibn Majah, no. 2340),' Abdullah bin 'Abbas (Ibn Majah, no. 2341), Abu Huraira, Jabir bin 'Abdillah, Tsa'labah bin Abi Malik al-Qurazhi, Abu Lubabah, and' Aisha Radhyallahu anhum. Hasan hadeeth is assessed by an-Nawawi rahimahullah in al-Arba'în, Ibn Rajab rahimahullah in Jâmi'ul 'Uloom wal Hikam, and Shaykh al-Albani rahimahullah in Silsilatul Ahâdîtsish Shahîhah (no. 250), Irwâ-ul Ghalîl (no . 896) and Saheeh wa Kitâbil Adzkâr Dha'îfuhu (II/985, no. 981/1247).

Sharh HADITHs:
1. Definition of ad-dharar and ad-Dhirâr
The Scholars disagree about is there any difference in meaning between the words and the adh adh-dharar-dhirâr? Some of them say, the meaning of those two words together, (pronounced twice) to confirm. But popular opinion is between those two words there is a difference of meaning.

Dharar (danger) is the opposite of benefit. The meaning of the Hadith should not be any danger and should not pose madharat (danger) without justifiable reasons the Shari'a. There is also a saying, dharar is memudharatkan others who never do the same thing to him, was dhirâr is making kemudharatan against others who have done the same thing to her (reply-red) in a way that is not allowed.

This hadith explains the rules «لا ضرر ولاضرار» standardized Ulama. The jurists qiyas Why all the harmful matters with these rules, especially the contemporary problems that do not exist at the time of the Prophet sallallaahu 'alaihi wa sallam, for example, drugs and cigarettes. Both were convicted for unlawful entry in this rule. Because it is dangerous and harmful to others. And there are many other examples that can be drawn from this rule. Therefore, Imam Abu Dawood rahimahullah said that this hadith is one hadith that the axis of fiqh laws.

In conclusion, the Prophet sallallaahu 'alaihi wa sallam refused dharar (harm / danger) and dhirâr (hazard) without right. The madharat attributing to someone in the right way, then it does not include prohibited in the above hadith. For example, a person who violates the laws of Allah Almighty, and punished according to the crime, or someone menzhalimi other people, and people with fair dizhalimi revenge. Because of that mentioned in the above hadith is causing madharat a way that is not true. [1]

Examples لا ضرر ie, someone smoking or taking drugs. This means that people have done dharar (hazard / loss) against him. Therefore, it must be prevented, and he shall be quit of his actions, because he had menzhalimi himself and endangering others.

Example "ولا ضرار", someone betray or deceive us, to practice the piece hadith, we should not respond to deceive or betray. Another example, the A menzinai woman B, the family of the woman who can not reciprocate dizinai menzinai A family with the A. However, it should be reported to the authorities so that the perpetrators be punished.

2. Haram, Raises Madharat To A Muslim
This hadith shows that a Muslim should not memudharatkan (harm) to others without good reason. A Muslim should not memudharatkan memudharatkannya people, should not be berated and chided those who can not hit the guy who hit him. To ask for their rights, he can ask through the judge without having to curse. In many hadiths, the Prophet sallallaahu 'alaihi wa sallam forbade everything that bring harm upon the Muslims. Among them, the words of the Prophet sallallaahu 'alaihi wa sallam:

إن دماءكم وأموالكم حرام عليكم ...

Verily your blood and treasure over you ... you bastard [2]

Doing something that is dangerous or damaging the honor, property or life of the Muslims is an act that is forbidden by Allâh kezhaliman Almighty. Prophet sallallaahu 'alaihi wa sallam said in a hadith that he riwayatkan from his Lord,

يا عبادي! إني حرمت الظلم على نفسي, وجعلته بينكم محرما; فلا تظالمو ...

O My servants! Indeed I forbid injustice acts upon me and I am making it unlawful among you, do not you each menzalimi ... [3]

3. Kinds of Measures Provide harm
First: The action pure purpose to cause madharat to others. This action is clearly bad and forbidden. The ban raises madharat mentioned in several places in al-Qur'ân, including:

a. In probate. Allah Subhanahu wa Ta'ala says,

من بعد وصية يوصى بها أو دين غير مضار

"... After (filled will) made or (after paid) debt with no trouble (heirs) ..." [al-Nisa '/ 4:12]

Ibn 'Abbaas anhuma said, "Potential madharat testament including the major sins." Radi anhuma Then he read the paragraph above. [4]

Madharat cause the will was sometimes in the form of:
- Exceeding a certain part of the heirs as determined by Allah Almighty. As a result, it will definitely harm the other heirs. Therefore, the Prophet sallallaahu 'alaihi wa sallam said:

إن الله قد أعطى كل ذي حق حقه, فلا وصية لوارث

Verily Allah has given the rights to the owners. Therefore, there is no will for heirs. [5]

- Intestate property to others with more than a third of his property. Consequently, the share of the beneficiary is reduced. Therefore, the Prophet sallallaahu 'alaihi wa sallam said:

الثلث, والثلث كثير

A third, and a third that many. [6]

If a person intestate to one of the heirs or others with assets in excess of a third of his property, then the will should not be carried out except with the permission of all heirs, either the intestate was deliberate and intended to cause madharat or not.

If he deliberately intended to cause madharat and willed by more than a third of his property, then he is guilty of this intention. The question is whether it will be rejected if the perpetrator gives recognition or not? Ibn 'Athiyah narrated a history of Imam Malik that it will be rejected. Some say that it is the opinion of Imam Ahmad analogy. [7]

b. On the issue of marriage reconciliation. Allah Almighty says:

وإذا طلقتم النساء فبلغن أجلهن فأمسكوهن بمعروف أو سرحوهن بمعروف ولا تمسكوهن ضرارا لتعتدوا ومن يفعل ذلك فقد ظلم نفسه

If you mentalak wives, and they reach their iddahnya, then rujukilah them in a ma'ruf, or ceraikanlah them in a ma'ruf (anyway). And do not hold them with malicious intent to oppressed them. Whoever did this, then he has menzalimi himself ... [al-Baqarah / 2:231]

Whoever intends to cause madharat when referring to his wife, he sinned. It's like the events that occurred in the early period of Islam before the divorce is limited to three divorces. At that time, a person can mentalak wife later left him. When iddah she is running out, he reconciled with his wife and then mentalaknya again. He did just that without a deadline. He let her in the unclear status, the status of divorced or referenced. Therefore, Allah Almighty rescind such actions and limiting divorce to three times. [8] Allaah knows best.

c. In Ila '(vow not screwed wife).
People ancient ignorance there ILA action '(vow not screwed his wife) for a year or two years. The goal is to torment her. As a result, the wife of a woman adrift and did not feel as a wife. Therefore, Allah Almighty determines the ILA 'to the extent of four months. If a man vow not screwed his wife (Ila '), the validity period of Ila' is four months. If the husband pulled back îlâ'nya and screwed his wife, that forms repentance. But if he insists on not screwed her over four months, then this should not go unpunished. According to the generation of the Salaf and Khalaf, in this issue there are two opinions:

First: His wife divorced by the end of the ILA '.
Second: Left. If your husband îlâ'nya withdraw within four months, then no action is okay, but if not, then he should be told to mentalak his wife. [9]

d. On the issue of breastfeeding. Almighty Allah says,

لا تضار والدة بولدها ولا مولود له بولده

No mother should not suffer because of her child and also a father (suffer) because of his [al-Baqarah / 2:233]

On the word of Allah Almighty above, Mujahid rahimahulah explains, "A father should not prohibit women who have given birth (maternal-red) breastfeed their babies in order to make the woman grieve."

'Atha', Qatadah, az-Zuhri, Sufyan, as-Suddi, and others said, "If a mother (a woman who has given birth to her son and then divorced by her husband, Ed) to pay the same pleasure with another woman, then he more right to breastfeed her child (rather than the other women-ed). "

And the word of Almighty Allah,) ولا مولود له بولده ("And do not also a father (suffer) because of his son," including in this case is that if a divorced woman asks to breastfeed with a standard wage, the father of the baby should be granted The woman's request, either another woman or not. This is the opinion of Imam Ahmad. But if she is asking wage higher than the standard wage and the baby's father to find another woman who can breastfeed their babies, the father are not required to meet the demands of women who have dicerainya it, because she intends to cause harm. Imam Ahmad also thought so. [10]

e. Dharar in the sale.
Islam forbids all forms of sale containing dharar (hazards) and harm the Muslims. Islam prohibits the sale inah [11], trading with stones, gharar sale (which is not clear), buying and selling with usury, and more.

Second: The action is not purely for memudharatkan, he has other goals correct., For example, a person using his stuff for the good of himself, but his actions cause madharat on others or prohibit other people take advantage of her belongings so that he get banned because of its ban madharat .

The first problem; Someone using her possessions for the good of himself, but his actions cause madharat on others. If that happens it is not fair, for example, someone lit a fire on the land on a hot day after a fire burned everything that is in the land and in the surrounding land. This means the actor has done injustice and the need to replace the damage caused by his actions. However, if it happens naturally, then there are two opinions by scholars in this issue:

- It is not forbidden to do so. This is the opinion of Imam Shafi'i rahimahullah, Abu Hanifa rahimahullah and others.
- It is prohibited to do so. This is the opinion of Imam Ahmad rahimahullah, in line with the opinion of Imam Malik rahimahullah in some form (case).

Among the examples is that someone opens a hole in her wall height or building height, so he could see his neighbor and he did not close it. Consequently, annoyed neighbors. Therefore, he is obliged to close it. Allaah knows best.

Another example is the well digging wells near neighbor to neighbor's water well spent. In the opinion of Imam Malik and Ahmad, neighboring wells should be filled.

Another example, doing something on their property, but this raises madharat activity on neighboring property, such as shaking, pounding, and so forth. It is prohibited by Imam Malik and Ahmad. It was also one of the opinions of the friends of Imam Shafi'i.

Another example, raises madharat to fellow residents. For example, someone who has an unpleasant odor, and so forth. This person should eliminate body odor.

The second problem; Prohibiting other people take advantage of her possessions, such as prohibiting others wood leaning on the wall of his house. It should not be unless they pose a danger to the owner of the wall, such as wall strong enough so that the feared collapse. However, the origin should not be banned, based on the hadith of the Prophet sallallaahu 'alaihi wa sallam:

لا يمنع أحدكم جاره أن يغرز خشبة في جداره

Do not ever one of you banned neighbor put wood on the wall.

Abu Hurayrah radi anhu said, "Why do I see you turn away from this sunnah. By Allah, I would toss it into the midst of you. "[12]

'Umar Umar radi sentenced to Muhammad bin Umar radi Maslamah so he let the water from flowing into the neighboring land. He said, "You have to drain the water even through your stomach." [13]

Among the things that a person is prohibited because it would cause madharat which forbids utilize the excess water. The Prophet sallallaahu 'alaihi wa sallam said:

لا تمنعوا فضل الماء لتمنعوا به الكلأ

Do you forbid (the use-red) residual water (with goals-red) to prohibit (use-red) grass (around-red). [14]

The Prophet sallallaahu 'alaihi wa sallam said:

المسلمون شركاء في ثلاث: في الماء والكلإ والنار

The Muslims were allied in three things: water, grass and fire [15]

The Prophet sallallaahu 'alaihi wa sallam also said:

ثلاث لا يمنعن ا لماء والكلأ والنار

Three things that should not be banned (utilization-red): water, grass and fire [16]

Most scholars have argued that there should be absolutely forbid anyone to use the remaining water to flow and radiate, well water is referred to as belonging to the owner of the land where the water is or is not. This is the opinion of Abu Hanifa, Shafi'i, Ahmad, Ishaq, Abu 'Ubaid and others.

Imam Ahmad rahimahullah found the rest of the water shall be supplied free of charge without any compensation for the taking of human, animal drinking and irrigating crops. Abu Hanifah rahimahullah and Shafi'i rahimahullah found no excess water must be given to the plant. [17]

Included in the scope of the content of the Prophet sallallaahu 'alaihi wa sallam, "Not to be memudharatkan" that Almighty Allah does not burden His servants to do the things that bring madharat to them, because of what He Almighty commanded them kindness is the essence of religion and their world, and what He forbade k is the essence of their religion and the destruction of their world. Almighty Allah also commands His servants with something that will harm them physically. Therefore, Allah Almighty abort obligations with water purification for the sick. Allah Almighty says:

ما يريد الله ليجعل عليكم من حرج

Allâh does not want to complicate ... you ... [al-Maida / 5: 6]

Allah Almighty to remove the obligation of fasting from sick people and travelers. Allah Almighty says:

يريد الله بكم اليسر ولا يريد بكم العسر

... Allah wants ease for you, and does not want hardship for you ... "[al-Baqarah / 2:185]

From Ibn 'Abbaas anhu, that the Prophet sallallaahu' alaihi wa sallam asked, "Religion is the most beloved of Allah?" The Prophet sallallaahu 'alaihi wa sallam said:

الحنيفية السمحة

Straight a tolerant religion. [18]

The Prophet sallallaahu 'alaihi wa sallam said:

إني أرسلت بحنيفية سمحة

Indeed I have been sent with the straight and intolerant religion. [19]

About the meaning of this, narrated from Anas ibn Malik radi anhu that the Prophet sallallaahu 'alaihi wa sallam saw someone running and said that the man vowed to Hajj on foot and then he said:

إن الله لغني عن مشيه, فليركب. (وفي رواية) إن الله لغني عن تعذيب هذا نفسه

Verily Allah does not need the guy, so let him ride the vehicle. (In another narration), "Verily, Allah does not need to torture yourself that people do this." [20]

RULES jurisprudence (fiqh)
This hadith لا ضرر ولاضرار (kemudharatan may not create and can not reply kemudharatan) is a rule of jurisprudence. For example: a person who vandalized his property of others, then he should not retaliate by destroying the property of the person. Because this action does not bring benefits, it expands kemudharatan. He demanded that people should only be damaging his property damage worth replacing it.

The rules of branches arising from the above core principles are:
1. الضرر يدفع بقدر الإمكان
Kemadharatan could have been prevented can.
That is, eliminating kemadharatan has happened is an obligation, it is also required to repair the damage that has been caused.

For example, if someone on the street brought water then drains it annoys people passing by, so he was obliged to dispose of the water channel and replace or repair damage from plumbing.

2. الضرر يزال
Kemadharatan be removed.
That is, kemadharatan must be prevented before they occur. Because, to prevent something lighter and easier than eliminating kemudharatan had happened. Any rate prevention is better than cure. However, efforts to prevent this madharat certainly done his best.

For example, khamr, drugs, smoking disrupt and endanger themselves and others, it shall be removed. Therefore, the Government and the Ulema Council shall prohibit consuming illicit goods.

3. الضرر لا يزال بمثله
Kemadharatan not removed by kemudharatan comparable.
For example, a union member can not force the other members to share the treasures that can not be shared because it would hurt the union.

4. الضرر الأشد يزال بالضرر الأخف
Kemadharatan heavier kemadharatan eliminated with a lighter.

For example, a judge may not take part treasure more than the zakat that should be issued by the rich, if the charity has been collected has not been able to meet the needs of poor people. Because kemudharatan result taking from the rich treasure lighter than kemudharatan caused when poor people's needs are not met.

5. ويتحمل الضرر الخاص لدفع ضرر عام
Leaving kemadharatan that are specific to eliminate kemudharatan general nature.
That is, if there are two kemadharatan, then kemadharatan general nature should preferably be avoided or eliminated, though it would cause kemadharatan for a small group.

Example: a judge may compel a person who store goods to sell at the market. Decisions of judges are inherently detrimental to people who hoard stuff, but if the judge will let it happen kemadharatan the public.

6. درء المفاسد مقدم على جلب المصالح
Avoiding damage precedence over bringing kemashlahatan.
That is, if in one case there is damage to the side and a side benefit, the higher priority is to avoid damage. Despite so, ignoring the kemaslahatannya.

For example, the ban on selling drugs. Although the selling will benefit the material. Because drugs will damage the mind, heart, physical and moral society.

Prohibition of selling khamr (liquor), drugs, and sell cigarettes because it will cause damage to themselves, their families and communities. It shall be prevented despite the material benefits, taxes, and more.

7. إذا تعارض المانع والمقتضي يقدم المانع
If the barrier and supporters contrary, the barrier first.

For example, the prohibition to spend possessions together. Although he has a right to spend it, but if he can spend memadharatkan other members who also have it. Ownership is a supporter, while the ownership of others is a barrier.

8. الضرر لا يكون قديما
Kemadharatan that there can not be allowed because there first
This is because all kinds madharat must be removed, no matter whether the first kemudharatan there or not.

For example, someone who has a window facing the empty land belonging to someone else. Then on top of the vacant building was erected so that the windows facing built right first newly built houses, thereby disrupting the woman who occupied a new home. Then the window should be moved, although its existence first.

This rule is a rule that limits the other methods, namely, "who have long left as they are." This rule is general in nature, includes everything that nature has been there first.

For example, a person who finds the wood is above the neighbor's wall, then he should not move the wood, because the wood was already on the wall earlier and placed correctly. [21]

FAWAA-ID HADITHs
1. This hadith is a great rule of usul. This hadith can be landasaran to menghukumi new matters that have nothing nash (the proposition) that expressly forbid it.
2. The Prophet sallallaahu 'alaihi wa sallam given by jawâmi'ul Kalim Allah (the word meaning a compact but solid). This hadeeth includes jawâmi'ul Kalim.
3. Cause harm / loss is forbidden, either by word, deed or other.
4. Eliminating madharat (hazard / loss) is obligatory.
5. Unlawful for a person to harm himself, his property or his honor. For example, to perform acts that harm or consume food and drinks that harm.
6. Islam is a religion that survived that lead men to the good of the world and the Hereafter, and ordered to leave the dangerous acts and not useful.
7. All commands in Islam will bring serious benefits and restrictions in Islam shall be kept because it contains madharat (danger).
8. Madharat (hazards) should not be eliminated with kemadharatan (danger) semisalnya especially kemadharatan greater.
9. If mafsadah (damage) and beneficiaries (goodness) collide then resist damage takes precedence over the good of reach.

Marâji ':
1. Al-Qur-an and terjemahnya.
2. Kutubus Sitta and Musnad Imam Ahmad ibn Hanbal.
3. Saheeh Ibn Hibban (at-Ta'lîqâtul Hisan).
4. Mustadrak al-Hakim.
5. Sunan al-Bayhaqi.
6. Genealogy al-ahadith al-Shahîhah, by Shaykh Muhammad al-Albani Nashiruddin.
7. Jâmi'ul 'Uloom wal Hikam, works of Ibn Rajab al-Hanbali. Verification: Shoaib Ibrahim al-Arnauth and Bajis.
8. Qawa'id wa minal Arba'în FAWAID an-Nawawiyyah, Mohammed Sulthan Nâzhim work.
9. Al-Sharh al-Wafi Arba'în.
10. Syarhul Arba'în an-Nawawiyyah, by Shaykh Muhammad ibn Saalih al-'Uthaymeen.
11. Al-FAWAID al-Mustanbathah minal Arba'în an-Nawawiyyah.

[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]


Why It must Tabayyun?


By
Shaykh Ustadz Mudrika


يا أيها الذين آمنوا إن جاءكم فاسق بنبإ فتبينوا أن تصيبوا قوما بجهالة فتصبحوا على ما فعلتم نادمين

O you who believe, if there is a faasiq come to you to bring an important message, then tabayyunlah (examine first), so do not be inflicted on a people of a danger on the basis of ignorance, and then you end up being sorry for your treatment.
[Al-Hujurât/49: 6].

Prolegomena
Social life is not cracked from the issue, to provoke gossip among humans. This situation is clouded by the presence of a group of people make the gossip and `disgrace and` aurat (honor) the other as commodities for profit world. Even for the purpose popularity is selling rumors involving himself and his family.

Behavior gossip has become the disease was not recognized by most pecandunya, spreading the rumor that has been like another brother to eat carrion. Allah Ta'ala describes such as prohibiting the faithful mutual backbiting (wag), as stated in al-Qur `an:

يا أيها الذين آمنوا اجتنبوا كثيرا من الظن إن بعض الظن إثم ولا تجسسوا ولا يغتب بعضكم بعضا أيحب أحدكم أن يأكل لحم أخيه ميتا فكرهتموه واتقوا الله إن الله تواب رحيم

O ye who believe, avoid most prejudiced, because actually some prejudice is a sin. Nor should you spying and backbiting each other. Do any of you who like to eat carrion his own brother? Of course, you disgust him. And fear Allah, Almighty Allaah accept repentance and Merciful. [Al-Hujurât/49: 12].

Of the disease, lust will spread and grow other diseases are no less dangerous, including habitual lying, decided silaturrahim, do Hajr (boycott, silence), at-tahazzub (clustering), al-wala 'and al-Bara' (like and hate) that does not fit the place, even to get to the point where killing each other. Na'ûdzu billahi min forbid.

Menggungjing disease will not be cured as long as Al-Qur `an is only treated as mere science and dikhutbahkan read in pulpits, and did not make it as a therapy. And Allah Ta `ala says:

وننزل من القرآن ما هو شفاء ورحمة للمؤمنين

And we sent down Al-Qur `an as medicine and mercy for the believers. [Al-Isra '/ 17:82].

Allah Ta `ala also says:

إن هذا القرآن يهدي للتي هي أقوم

Indeed, Al-Qur `an is guided to the straight path. [Al-Isra '/ 17:9]

Therapy of Al-Qur `an with the word core, the tabayyun. Allah Ta'ala has mentioned it in a letter al-Hujurât/49 verse 6, and inshaa Allaah, which will be discussed in terms of the three sides. Wallâhul-Muwaffiq.

SABABUN-Nuzul
Al-Hafiz Ibn Kathir stated, this verse is motivated by a case as narrated from many paths. The best thing, is that of Imam Ahmad in his Musnad, from the chief pathway Banil-Mushthaliq, al-Harith ibn al-Khuzâ Dhirâr `i, the father of the nodule-Harith Juwairiyah Ummil radi-Mu` minin anhuma.

Al-Imam Ahmad rahimahullah said: "We diberithu by Muhammad ibn Sabiq, he said: I diberithu 'Isa ibn Dinar, he said: I diberithu by my father, that he heard a straight narrative of al-Harith ibn al-Khuzâ Dhirâr` i radi anhu :

Al-Harith said: "I went to Rasûlillâh sallallaahu 'alaihi wa sallam. He led me into Islam, I will agree. I said: 'O Messenger of Allah. I'm going home to take them berislam, also tithe. Who receives, I collect zakat, and please send messengers to me at this time and that, in order to bring the charity that had I collected it to you '. "

After he collects alms from those who accept his message, and also arrived at the desired tempo Rasûlillâh sallallaahu 'alaihi wa sallam, was the messenger restraint and did not come. Meanwhile, al-Harith think that Allah and His Messenger angry, so he quickly gathered his people rich and announced: "The Prophet sallallaahu 'alaihi wa sallam never determine when to instruct delegates to take an existing charity to me, while the promise is not menyelisihi habits of the Prophet sallallaahu 'alaihi wa sallam. And unlikely envoy arrested, but because of the anger of Allah and His Messenger. Therefore, let us go to the Prophet sallallaahu 'alaihi wa sallam'.

Actually, the Prophet sallallaahu 'alaihi wa sallam was sent al-Walid ibn `Uqbah to al-Harith to take charity, but in the middle of the street, al-Walid frightened, so he returned to Rasûlillâh sallallaahu' alaihi wa sallam as he said:" O , Allah's Apostle! Al-Harith refused to give zakat, even going to kill me, "the angry Prophet sallallaahu 'alaihi wa sallam and sent troops to al-Harith. Meanwhile, al-Harith had departed with his people.

When the troops departed and left Medina, al-Harith Meet with them, then there was the dialogue:

The force said: "This is it al-Harith".
After al-Harith recognize them, he said: "Who sent you?"
They said: "To you".
He asked: "For what?"

They answered: "Verily the Messenger sallallaahu 'alaihi wa sallam had sent al-Walid ibn` Uqbah, and he reported that you refuse to pay the zakat, even wanted to kill him ".

Al-Harith replied: "Not true. By Allah who sent Muhammad with the real, and I never saw it at all, let alone come to me ".

After al-Harith face, the Prophet sallallaahu 'alaihi wa sallam said: "(Is it true) you refuse to pay the zakat, and even want to kill the messenger?"

Al-Harith said: "That's not true. By Allah who sent you the true, I never saw it and did not come to me. Also, I'm not leaving until after the real absence of messenger. I'd worry if he did not come because of the anger of Allah and His Messenger ago, "then fell verse in Sura al-Hujurât: [1]

يا أيها الذين آمنوا إن جاءكم فاسق بنبإ فتبينوا

Interpretation PER SENTENCE
1. يا أيها الذين آمنوا (O those who believe).
This verse begins with the invocation of the Ahl-ul-Iman. Besides these cases occurred among the faithful, as we describe above, as well as it relates to unauthorized commands executed except by those who believe. This verse also indicates that the diversion of the commands can reduce the levels of faith. Therefore, let us prepare for the ears and heart, as he pleaded with God that we vacate the chest with the advice of this paragraph.

2. إن جاءكم فاسق بنبإ فتبينوا (if anyone fasiq who comes to bringing important news).
An-Naba ', meaning that the issue (news) is important. As for the faasiq, is fusuuq actors, namely those coming out of obedience to God. Every disobedience is fusuuq. Therefore, faasiq classified into two types, namely fasiq large and small fasiq.

Fasiq large, synonymous with great kufr, which issued the culprit of Islam. Declared by Almighty Allaah in many verses of al-Qur `an:

إن المنافقين هم الفاسقون

Those of munaafik the ones who fasiq. [At-Tawbah / 9:67].

We also know, the hypocrisy of munafiqeen the time of the Prophet sallallaahu 'alaihi wa sallam frequently mentioned in the Qur `an is hypocrisy i'tiqâdi (large). Similarly, about Pharaoh and his followers:

إنهم كانوا قوما فاسقين

Indeed, they were a people who fasiq. [Al-Qashash/28: 32].

Minor transgression, synonymous with sin that does not give the perpetrator of the religion of Islam. Such as lying, pitting, decide the case without doing tabayyun (study of truth steal) first. It is also mentioned many of God, of which the following verses.

ولا يضار كاتب ولا شهيد وإن تفعلوا فإنه فسوق بكم

And do not register or witnesses (of debt) was hurt. And if you do that, then it plunges you in wickedness. [Al-Baqarah / 2:282].

فمن فرض فيهن الحج فلا رفث ولا فسوق ولا جدال في الحج

If anyone has been decisive in the months to berhajji, do not rafats, do not also do fusûq, do not also argue during hajj. [Al-Baqarah / 2:197].

In interpreting the word (fusûq) in the above verse, the scholars say, is immoral acts [2]. And the wickedness done by Shahabi (companions) in sababun-Nuzul this paragraph, that lies in delivering the news.

Imam Al-Qurtubi [3] said: "Al-Walid stated fasiq, meaning lie". [4]

Thus, the impact of fasiq indications show that if a lie is only a minor transgression already requires us to be aware of and need to tabayyun, so especially if the act is a big fasiq.

3. فتبينوا (then examine the first).
There are two Qira `ah in this sentence. Jumhur al-Qurra read "fatabayyanû", while al-Kissa `i and the Qurra` Medina read "fatatsabbatû". [5] Both are correct and have the same meaning. [6]

About this sentence, interpret Tabari: "Endapkanlah first until you know the truth, do not rush to accept it ...." [7]

Shaykh al-Jaza 'envious say, that is, examine again before you say, do or convicted. [8]

4. أن تصيبوا قوما بجهالة (lest you inflict a danger to a nation on the basis of ignorance).
The linkage between the ignorance of the meaning of the error is very close, so the word "jahâlah" interpreted fault.

Imam Al-Qurtubi said, "bi jahâlah," the point is in the wrong. [9] The error which continues defended and sought justification under various pretexts, then so is the nature and habits of the Nassara, so Allah Ta'ala called them with Azh-zhâllîn. That is, people who lost as mentioned in al-Fatihah suurat.

Explanation of one party without tabayyun complained to the complaint, may cause our views to one's murky provenance clean, so we prejudice to him, reluctant to meet and even boycotting it, and due to the widespread ditimbulkannyapun. If the trade can reduce turnover, decrease in the association of sympathy, in da'wah made ummah would not take advice and the lessons it conveys, even up on the assumption that all that it teaches is invalid. If so, then who gets the loss is the ummah.

5. فتصبحوا على ما فعلتم نادمين (then you are sorry for your treatment).
Allah Ta'ala says it will overwrite someone regret a wrong decision in dropping because looking at a problem (case) without tabayyun, and not from the rumored negative. Since the sentence has been done injustice. While the accused without proof, it means mazhlûm (terzhalimi). Though Rasûlillâh sallallaahu 'alaihi wa sallam never said to Mu'adh bin Jabal radi anhu:

واتق دعوة المظلوم فإنه ليس بينها وبين الله حجاب

And avoid the terzhalimi prayer. Surely there is no veil between the terzhalimi prayer with God. [10]

LAFAZH generality and specificity BETWEEN THE CAUSE OF THIS PARAGRAPH
Basic principle is among the commentators, that:

العبرة بعموم اللفظ لا بخصوص السبب

(Which became the benchmark is indicative lafazhnya generality, not specificity why). [11]

This rule teaches us, that the arguments background specific case, is not only applicable to the case at that time only. But it also applies to similar cases in the decades afterward, even cases that are covered by the generality lafazh. And of course, a case similar to the implementation of major ranks verse.

Therefore, in this verse, there are two guidelines.

1. Special cases, which lies about al-Walid and Sunnah tabayyun of Rasûlillâh sallallaahu 'alaihi wa sallam. If not do tabayyun, could result in a verdict apostasy, wars and murders.

2. General indications contained in two words pitched muthlak, namely "fasiq", and "naba` ".

Fasiq, is related to the quality of the messenger. In terms of hadith experts called "Rijal" or "sanad". While "naba` "which means an important issue, and in terms of hadith experts called matan (the substance of the news).

At this point, some mistake is to narrow the meaning of this verse by saying, if that issue (paper) or even giving the verdict of a cleric, then it must be true, because he (cleric's) righteous people. Conversely, if the cleric-turned-verdict is wrong, because based on suspicion without tabayyun, whether we will be pinned on the chaplain as "fasiq"?

When the author asked about this on al-'Allama Shaykh' Ali Hasan al-Halabi - Hafizhahullah-he said firmly: "You look sabab Nuzul verse. Did not go down concerning about Shahabi (companions of the Prophet)? "

Hafizhahullah-he-mean, of course, that Shahabi Adil (legitimate), even ta `dil (legitimacy) of the Companions of Allah is" radhiyallâhu'anhum waradhû 'anhu'. That is, God has been pleased with them, and they are pleased with Him.

What Shahabi less legitimate? But the Prophet sallallaahu 'alaihi wa sallam remained ordered Khalid Ibn al-Walid in order to perform tabayyun or tatsabbut (cross check), because the complaint al-Walid would be fatal. This case is more important in the application of the above paragraph from the generality lafazh.

The conclusion that can be drawn from this verse as follows.
1. This verse is an etiquette lesson for the faithful in the face of an issue or news that is not clear.

2. Tabayyun command execution, is ibaadah can be uplifting. And leave tabayyun can reduce faith.

3. Tabayyun obligations charged to the person receiving the news story and will be a verdict for the defendant.

4. Violation of orders tabayyun, berdampat can damage personal relationships and communities.

5. Regret in this world and the hereafter will inflicted upon those who receive negative issues, disseminate, and to those who sentenced without tabayyun first.

Therefore, this compact interpretation. May Allah Almighty glorify us with hidâyatut-Taufiq, so we are tolerant with this advice. Wa âkhiru da'wânâ, 'anil-hamdu lillahi Rabbil' Alamin.

[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]



To Allah Azza Wa Adab Jalla

By
Muslim cleric Abu Isma'il al-Atsari



Verily Allah Subhanahu wa Ta'ala favors to His servants so much, are innumerable. Where only a servant of his eyes, he would see the grace of Allah Subhanahu wa Ta'ala presence. Enjoyment of Allah Subhanahu wa Ta'ala has obtained his servant since he was in the form of a drop of semen is mixed with egg depends on the mother's womb. Then invariably accompany it until his death.

Allah Subhanahu wa Ta'ala says:

وما بكم من نعمة فمن الله ثم إذا مسكم الضر فإليه تجأرون

And what is in your favor, then from Allah (coming), and if you're struck by kemudharatan, then unto Him you ask for help. [An-Nahl/16: 53]

Even if people want to count the favors of him, then he will not be able to count them. Allah Subhanahu wa Ta'ala says:

وإن تعدوا نعمة الله لا تحصوها إن الله لغفور رحيم

And if ye count the favors of Allah Subhanahu wa Ta'ala, surely you can not specify the amount. Verily Allah Subhanahu wa Ta'ala really Forgiving, Most Merciful. [An-Nahl/16: 18]

Therefore, Allah Subhanahu wa Ta'ala has the rights is incumbent upon His servants. Rights of Allah Subhanahu wa Ta'ala should take precedence over the rights of their fellow creatures. Among the rights of Allaah and the duty of the servants that have good adab to Allah Almighty. It is obligatory for a slave has adab-adab as follows:

1. Faith And Not Kufr ..
Allah Subhanahu wa Ta'ala has ordered His servants to have faith in him and the matters that must be believed. Allah Subhanahu wa Ta'ala says:

يا أيها الذين آمنوا آمنوا بالله ورسوله والكتاب الذي نزل على رسوله والكتاب الذي أنزل من قبل ومن يكفر بالله وملائكته وكتبه ورسله واليوم الآخر فقد ضل ضلالا بعيدا

O ye who believe, still believe in Allah and His Messenger and the Book which Allah sent down to His Messenger and the Book which Allah sent down before. Those who disbelieve in Allah, His angels, His books, His messengers, and then days, then surely that person has strayed far-away. [An-Nisa '/ 4:136]

Then a servant rightly believe in Allah Subhanahu wa Ta'ala, believing the truth of His word and subject to His commands and prohibitions. It's not civilized when there is a servant who disbelieve and oppose him. Allaah denounced those who disbelieve in Him with a loud reproach, as his word:

كيف تكفرون بالله وكنتم أمواتا فأحياكم ثم يميتكم ثم يحييكم ثم إليه ترجعون

Why do you disbelieve in Allah, whereas you had to die, then God turn you, then you turned off and turned on his back, and then unto Him you shall be returned? [Al-Baqarah / 2: 28]

Including faith in Allah Subhanahu wa Ta'ala is believed oneness of Allaah in His rububiyah, Uluhiyyah Him, and believe in the names and attributes of His as described by Allah Subhanahu wa Ta'ala and the Prophet His.

Similarly, including the terms of faith is away from Shirk, because Shirk was abolished charity. Allah Subhanahu wa Ta'ala says:
ولقد أوحي إليك وإلى الذين من قبلك لئن أشركت ليحبطن عملك ولتكونن من الخاسرين
And indeed it has been revealed to you and to the (prophets) before you. "If ye ascribe (Allah), He will wipe away amalmu and surely thou perish. [Az-Zumar/39: 65]

2. Gratitude And Not Kufr Scrumptious.
Favor of Allah Subhanahu wa Ta'ala to the servant, very much, therefore the duty of a servant to be grateful is to recognize that the blessings come from Allah Subhanahu wa Ta'ala, praise him with the tongue, and use these favors for pleasure- His. Allah Subhanahu wa Ta'ala says:

فاذكروني أذكركم واشكروا لي ولا تكفرون

Therefore, remember you told me surely I recall (it) to you, and be grateful to Me, and do not deny (favors) Me. [Al-Baqarah / 2:152]

It's not civilized, deeds deny keutaman enjoyment and goodness of the Lord of the giver.

3. Remembering Allah Subhanahu Wa Ta'ala And Not Forget Him.
Man should always remember Allah Subhanahu wa Ta'ala and do not forget him. Because liability is loving servant of Allah Subhanahu wa Ta'ala with the highest affection. Someone who loves something, he will always remember and call and do not forget it. People who forget God Almighty, Allah Subhanahu wa Ta'ala will be forgotten; Allah Subhanahu wa Ta'ala will let him in distress. Allah Almighty says:

ولا تكونوا كالذين نسوا الله فأنساهم أنفسهم أولئك هم الفاسقون

And do not be like those who forgot Allah, then Allah makes them forget to themselves. They are the ones who rebel. [Al-Hasyr/59: 19]

4. Obedient And Not adulterous
That is always trying to obey Allaah and His Messenger, and restore all things in dispute to Allaah and His Messenger. Allah Subhanahu wa Ta'ala says:

ياأيها الذين ءامنوا أطيعوا الله وأطيعوا الرسول وأولى الأمر منكم فإن تنازعتم في شىء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الأخر ذلك خير وأحسن تأويلا

O ye who believe! Ta'atilah ta'atilah Messenger of Allah and (His), and ulil amri (scholars dam Umara ') among you. Then if you differ on anything, then restore it to God (Al-Qur'ân) and the Prophet (Sunnah), if you truly believe in Allah and the Last Day. That is over (advantageous) and better in the end. [An-Nisa '/ 4:59]

Imam Ibn al-Qayyim rahimahullah said: "Allah Subhanahu wa Ta'ala commanded his servants to obey Him and obey His Messenger. Allah Subhanahu wa Ta'ala repeating the verb (ie: ta'atilah!) As notice that obey His Messenger shall be absolute, ie without reviewing what he sallallaahu 'alaihi wa sallam commanded the Qur'an. If he sallallaahu 'alaihi wa sallam commanded, must obey implicitly, that he commanded whether it's in the Qur'an or nothing in it. For verily he sallallaahu 'alaihi wa sallam was given the Book, and other matters with him. " [I'lâmul Muwaqqi'în 2/46, publisher: Darul Hadith, Cairo, th: 1422 H / 2002 H]

Therefore, the believer will always be subject to the decision of Allaah and His Messenger. Allah Subhanahu wa Ta'ala says:

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

And it is not appropriate for Mu'min men and not (also) for women who are believers, when Allah and His Messenger have set a statute, will be there for their choices (the other) of their affairs. Whoever disobeys Allah and His Messenger, then behold, he had gone astray, misguided real. [Al-Ahzab / 33: 36]

Imam Ibn Kathir rahimahullah said: "This verse is general, covering all cases, ie if Allah Subhanahu wa Ta'ala and His Messenger have set something, then there is no right for anyone to menyelisihinya, and here there is no choice for anyone, not There are also opinions and words (which menyelisihi decree of Allaah and His Messenger). " [Tafsir Ibn Kathir, Sura al-Ahzab / 33:36]

It's not civilized, if there is a weak servant dared to oppose rulers, the Mighty and the Almighty with immoral deeds and kezhaliman.

5. Not Preceding Allaah and His Messenger.
Allah Subhanahu wa Ta'ala says:

يا أيها الذين آمنوا لا تقدموا بين يدي الله ورسوله واتقوا الله إن الله سميع عليم

O ye who believe, do not precede Allah and His Messenger and bertaqwalah to God. Surely Allah is Hearing, Knowing. [Al-Hujurât / 49:1]

Imam Ibn al-Qayyim rahimahullah said: "It means: 'Do not you say before the Prophet sallallaahu' alaihi wa sallam said, do not rule before the Prophet sallallaahu 'alaihi wa sallam commanded, ye berfatwa before the Prophet sallallaahu' alaihi wa sallam berfatwa, do not judge before the Prophet sallallaahu 'alaihi wa sallam who judge him and carry out his decision. "[I'lâmul Muwaqqi'în, 2/49), publisher: Darul Hadith, Cairo, Th: 1422 H / 2002 H]

6. Fear of Torture Against Him
Allah Subhanahu wa Ta'ala says:

فلا تخشوا الناس واخشون ولا تشتروا بآياتي ثمنا قليلا

Have no fear of man, (but) fear Me. and do not exchange My verses with a little price. [Al-Maida / 5: 44]

Shaykh Muhammad ibn Saalih al-'Uthaymeen rahimahullah said: "The fear that there are several kinds: First: Fear for worship, humility, reverence, and obedience. This is called khauf sirr.'s Not appropriate except to Allah Subhanahu wa Ta'ala. Anyone associating besides Allah Subhanahu wa Ta'ala with Allah Subhanahu wa Ta'ala (with this fear-pen) he is a person who does shirk akbar. Example: People are afraid of the statues, the dead, or the people they thought as a guardian and they believe can bring benefits and dangers for them, as is done by some grave worshipers, he was afraid to residents beyond the grave fear Allah Subhanahu wa Ta'ala ". [Al-Mufid Qaulul, 2/166; publisher: Darul 'Âshimah]

7. Shame to Him
A Muslim will always realize that knowledge of Allaah and His oversight includes everything, including all of the circumstances. Therefore, his heart full of respect and reverence to Allah Subhanahu wa Ta'ala. He's shy and menyelisihi sinner His good pleasure. Because it is not an adab, when a servant to his master-vice works revealing or return the favor with the evils, when his master is always watching. The Prophet sallallaahu 'alaihi wa sallam has warned his companions in order to really feel ashamed to Allah Subhanahu wa Ta'ala, as in the hadith:

عن عبد الله بن مسعود قال قال رسول الله صلى الله عليه وسلم استحيوا من الله حق الحياء قال قلنا يا رسول الله إنا نستحيي والحمد لله قال ليس ذاك ولكن الاستحياء من الله حق الحياء أن تحفظ الرأس وما وعى والبطن وما حوى ولتذكر الموت والبلى ومن أراد الآخرة ترك زينة الدنيا فمن فعل ذلك فقد استحيا من الله حق الحياء

From 'Abdullah ibn Mas'ud, he says: "Rasulullah SAW said:" Be ye really feel ashamed of Allah Subhanahu wa Ta'ala "We said:' O Messenger of Allah, al-hamdulillah us ashamed (to Allah Subhanahu wa Exalted) "He said:" It is not so (as you suppose-pen). But shy of Allah Subhanahu wa Ta'ala with the truth is you keep your head and what is collected, keeping the stomach and what it contains, as well as considering the death and destruction. And whoever wants the afterlife, he will leave the jewelry world. Whoever has done this, he was ashamed of Allah Subhanahu wa Ta'ala with truth [HR. Tirmidhi, no. 2458; Ahmad, no. 3662; Shaykh Al-Albani declared 'Hasan lighairihi, in Saheeh at-Targhîb, 3/6, no. 2638, the publisher. Maktabah al-Ma'arif]

Mentioned in the book Sharh Tirmidhi Tuhfatul Ahwâdzi the explanation of this hadith: "The point is to keep the head from its use for other than obedience to Allah Subhanahu wa Ta'ala, that thou shalt not bow down to other than Him, do not pray because riya ', you do not bow their heads to besides Allah Subhanahu wa Ta'ala, and have not picked it up because of snobbish. And keep what is collected by the chief intention is to keep the tongue, the eyes and ears of the court that is not kosher.

Keeping the stomach point guard from unclean foods, and keep in touch with what it means that the pubic, legs, hands, and hearts. Since all members of the body is related to the abdominal cavity. As for how to keep it is to not use it to commit adultery, but used in the pleasure of Allah Subhanahu wa Ta'ala.

Given the death and destruction, it means that you are considering your situation in a tomb that has become a bone in your life. And whoever wants the afterlife, he will leave the jewelry world. Because they will not come together in perfect shape, even for people who are strong, as stated by al-Qari. As for al-Munawi said: "They are like two honey, if one is used as a pleasure, the others become angry"

8. Repent to Him
The Prophet sallallaahu 'alaihi wa sallam has explained that among the human nature is much sin and error. He sallallaahu 'alaihi wa sallam said:

كل ابن آدم خطاء وخير الخطائين التوابون

All the sons of Adam made lots of mistakes, and the best people who made lots of mistakes are those who repent lot. [HR. Tirmidhi, no. 2499; Ibn Majah; Ahmad; ad-Darimi. Dihasankan by Shaykh al-Albani]

Therefore, a proper man to always reproduce repent and not despair of the mercy and forgiveness of Allah Subhanahu wa Ta'ala. Verily Allah Subhanahu wa Ta'ala has encouraged the idolaters who wallow with sins to repent to Him in His Word:

قل يا عبادي الذين أسرفوا على أنفسهم لا تقنطوا من رحمة الله إن الله يغفر الذنوب جميعا إنه هو الغفور الرحيم

Say: "O My servants who go beyond the limits of themselves, do not despair of the mercy of Allah Subhanahu wa Ta'ala. Verily Allaah forgives all sins. Verily He is the Forgiving Merciful. [az-Zumar/39: 53]

9. Husnuzhan (Be kind Sangka) to Him.
Includes adab to Allah Subhanahu wa Ta'ala is the kind thought to him. Because it is bad manners and prejudices, when someone adulterous Allah Subhanahu wa Ta'ala and he thought that Allah Subhanahu wa Ta'ala did not watch and will not respond. Allah Subhanahu wa Ta'ala has warned of this in His Word:

وما كنتم تستترون أن يشهد عليكم سمعكم ولا أبصاركم ولا جلودكم ولكن ظننتم أن الله لا يعلم كثيرا مما تعملون وذلكم ظنكم الذي ظننتم بربكم أرداكم فأصبحتم من الخاسرين

Occasionally you can not hide from the testimony of hearing, sight and skin to you, but you thought that Allah did not know most of what you do. And such is prasangkamu have you thought to your Lord, the prejudice that has devastated you, then you be among those who perish. [Fushshilat/41: 22-23]

Similarly, including prejudice, when a servant doing devotion and obedience, and he thought that Allah Subhanahu wa Ta'ala will not reward good deeds.

Here's a little article about some manners towards Allaah, may Allah Almighty guide us always in his favor. Amen.

REFERENCE:
1. Minhâjul Muslims, Shaykh Abu Bakr Jabir al-Jazairi
2. I'lâmul Muwaqqi 'In, publisher: Darul Hadith, Cairo, th: 1422 H / 2002 H
3. Tafsir Ibn Kathir, publisher: Darul Jail, Beirut, nd.
4. Qaulul al-Mufid, by Shaykh al-'Uthaymeen, publisher: Darul' Ashimah.
5. Saheeh At-Targhîb, works of Shaykh al-Albani, al-Ma'arif Maktabah publishers.
6. Tuhfatul Ahwâdzi Sharh Tirmidhi, etc..

[Copied from the Sunnah Edition magazine 01/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]

Did You Feel the Benefits of Prayer?


By
Ustadz Mochammad Taufiq Badri



Prayer is a duty for every Muslim. A glorious worship that have an important role to the Islamic one. So the Prophet sallallaahu 'alaihi wa sallam likens prayer as the foundation of a building. N He said:

بنى الإسلام على خمس: شهادة أن لا إله إلا الله وأن محمدا رسول الله, وإقام الصلاة ....

Islam is built on five things: testifying that there is no god worthy of worship except Allah correctly and the Prophet Muhammad sallallaahu 'alaihi wa sallam, is the Messenger of Allah, establishing prayer .... [Bukhari and Muslim]

Therefore, when the muezzin's call to prayer, Muslims flock to houses of Allah Subhanahu wa Ta'ala, ablutions, then lined up neatly on the back of their prayer leader. Begin the Muslims deep in dialogue with Allah Subhanahu wa Ta'ala and so humility enjoy praying until the priest say hello. And upon completion, each return to the activity.

The question arises, whether individual Muslims praying together to enjoy this? Will also get the same results?

We need to know that every good deeds bring good influence to the perpetrators. This effect will be even greater in accordance with the practice of sincerity and truth. And have we ever asked, "whether the benefits of the prayers?" Or "did I feel the benefits of prayer?"

Imam Hasan al-Basri once said: "O son of man. Prayer is to stop you from immoral and munkar. If prayer does not stop you from disobedience and munkar, then essentially you do not pray ". [1]

Of his counsel, we can understand that the praying is done correctly will bring a positive influence to the culprit. And on this occasion, let us study the benefits of prayer. Then we ask ourselves, did I feel the benefits of prayer?

1. Prayer is Peace Symbol.
Prayer shows peace of mind and purity of heart of the perpetrators. When enforcing the actual prayer, then diraihlah peak happiness heart and source of all peace of mind. Previously, righteous people get peace and release all the problems when they are immersed in prayer kekhusyu'kan.

Narrated by Imam Abu Dawud in his Sunan vol:
One day 'Abdullah bin Muhammad al-Hanafiyah went with his father to visit their relatives from among the Ansar. Then came the time for prayer. He summoned his servant, "O servant, take ablutions! Hopefully the prayers I can rest, "we also deny his words. He said: "I heard the Prophet Muhammad said, 'Get up ya Bilal, istirahatkanlah us to pray!'". [2]

Let us introspect ourselves, have peace of this kind we find in the prayers we? It is very much a prayer that we exert, but have we ever thought this prayer benefits? Or pray that we enforce routine everyday?

Once a tabi'in named Sa'id bin Musayib complained of pain in his eyes. The friend said to him: "If you want to walk around see the green Wadi 'Aqiq, surely will ease your pain," but he replied: "Then what's the point I was praying' Isha 'and Fajr?" [3]

Thus, the older generation of people is positioned prayer in their lives. For them, prayer is a cure for all the problems. Pray with their hearts, so that the soul reaping peace and happiness.

2. Prayer is light.
Take the light of the prayers we. Remember, prayer is not ordinary light glow. He is the light given by the Ruler of the universe. Given to showed man to the straight path, the path of obedience to God Rabul 'alamin.

In a hadith narrated by Imam Muslim, from the companions of Abu Malik al-'Ash'ari Prophet sallallaahu' alaihi wa sallam said: والصلاة نور (and pray it is light). Therefore, let us look at ourselves, have this light illuminate our lives? And it is very easy if we want to know whether prayer has brought light to us? That can be seen, whether the prayer brings obedience to God and keeps us from Him adulterous? If it is, the prayer has become a source of light to our lives. This is the beginning of the perceived light man in the world. And in the Hereafter, he will be the light that is needed, which saved him from darkness to various mengatarkannya to heaven Allah Subhanahu wa Ta'ala.

3. Prayer as Medicine From Failure.
Negligent is a dangerous disease that afflicts many people. Negligent leads man to a range error, even make people drown in it. They will bear the consequences of negligence that they take in this world and in the Hereafter. So inattentive to cover that covers the human heart. Heart covered negligence, cause it would be difficult to favor him. But enforcing prayer in accordance with the terms and rukunnya, by keeping the sunnah and humility in it, God willing, will be the most effective drug of this omission, cleanse our hearts from the dross. Allah Subhanahu wa Ta'ala says:

واذكر ربك في نفسك تضرعا وخيفة ودون الجهر من القول بالغدو والآصال ولا تكن من الغافلين

And call it (the name) your Lord in your hearts to humble yourself and fear, and with his voice, in the morning and evening, and do not include those who neglectful. [Al-A'ra / 7:205].

Imam Mujahid said: "When the morning is the dawn prayer and the evening is a prayer 'Asr".

Prophet sallallaahu 'alaihi wa sallam said:

من حافظ على هؤلاء الصلوات المكتوبات لم يكتب من الغافلين رواه ابن خزيمة وابن حبان

Those who keep the prayers obligatory, then he would not have written as those who neglectful. [4]

4. Prayer For Life Problems Solution.
It's human nature when he was stricken and trials, he will find a solution to resolve the problem. So there is no way more potent and more powerful than prayer. Prayer is the best of solutions in the face of various kinds of trials and difficulties of life. Because there is no better way to get closer to someone with his Lord except by prayer. Prophet in his saying to say:

أقرب ما يكون العبد من ربه وهو ساجد فأكثروا الدعاء رواه مسلم

The closest position of a servant to his Lord is when he is prostrating, then multiply prayer. [Reported by Muslim]. [5]

This is among the very great benefit of prayer, closer to the One who was the servant he needs to solve his problem. So, we do not squander this golden opportunity. Let us not be negligent in our prayer seconds. Do not be too hasty in our prayers, as if there was no benefit to him.

Prayer can be an amazing tool to bring help and support of Allah Subhanahu wa Ta'ala. In the story of Jonah Alaihissallam, Allah Subhanahu wa Ta'ala tells:

فلولا أنه كان من المسبحين للبث في بطنه إلى يوم يبعثون

So had he not among those who remember Allah much, surely he would have stayed in the belly until the Day of Resurrection. [Ash-Shafât/37 :143-144].

Companion Ibn 'Abbaas anhu interpreting "remember Allah much", that is, he was among those who uphold prayers, [6]

Companions radi Hudzaifah anhu never told about the Prophet Muhammad sallallaahu 'alaihi wa sallam:

كان النبى - صلى الله عليه وسلم - إذا حزبه أمر صلى. رواه أبو داود

Previously, if the Prophet sallallaahu 'alaihi wa sallam struck an affair, so he praying. [Reported by Abu Dawud]. [7]

5. Prayer Prevents From shameful and unjust deeds.
As we understand it, that prayer will bring to light that showed the culprit to obedience. At the same time, the prayer will prevent perpetrators from shameful and unjust deeds. As it is spoken of Allah Subhanahu wa Ta'ala:

اتل ما أوحي إليك من الكتاب وأقم الصلاة إن الصلاة تنهى عن الفحشاء والمنكر ولذكر الله أكبر والله يعلم ما تصنعون

Read what has been revealed to you, that the Book (Al-Qur `an) and establish regular prayers. Indeed prayer restrains from (deeds) cruel and unjust. And remembrance of God (prayer) is greater (primacy of worship others). And Allah knows what you do. [Al-'Ankabût/29: 45].

When interpreting this verse, Ibn 'Abbas said: "In prayer there is a ban and warnings of adulterous to God". [8]

6. Eliminating Prayer Sin.
Prayer in addition to rewarding the perpetrators, as well as being a sin, cleanse man of sin ever committed. Prophet sallallaahu 'alaihi wa sallam said:

أرأيتم لو أن نهرا بباب أحدكم يغتسل فيه كل يوم خمسا ما تقول ذلك يبقي من درنه قالوا لا يبقي من درنه شيئا قال فذلك مثل الصلوات الخمس يمحو الله به الخطايا

"What do you think, if on the front door of any one of you there is a river (flowing), she showered her five times a day, whether the remaining dirt from her?" The Companions replied: "Not at all impurities will be missed." He sallallaahu 'alaihi wa sallam said: "So the five daily prayers, God abolished with errors." [Bukhari and Muslim]

Here's some of the benefits of countless prayers, of which we know and are stored in the sight of Allah. Therefore, let us calculate respectively, have among those benefits that we feel? Or do we still make prayer as one of the routine of our lives? Let us not be among those who blamed God in His Word:

فويل للمصلين الذين هم عن صلاتهم ساهون

So woe to those who pray, (that) those who are neglectful of their prayers. [Al-Mâ'ûn / 107:4-5].

May God put us into golonagn servants who uphold prayers, and reap the fruit of prayer that we do.

[Copied from the Sunnah Edition magazine 12/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]


Mandatory Effective Good In All Things


By
Ustadz Al-Yazid bin Abdul Qadir Jawas


عن أبي يعلى شداد بن أوس رضي الله عنه, عن رسول الله صلى الله عليه وسلم قال: «إن الله كتب الإحسان على كل شيء. فإذا قتلتم فأحسنوا القتلة, وإذا ذبحتم فأحسنوا الذبحة, وليحد أحدكم شفرته, وليرح ذبيحته ». رواه مسلم.

From Abu Ya'la Shaddad ibn Aus radi anhu, from the Prophet sallallaahu 'alaihi wa sallam, he said: "Verily, Allah requires that applies well to everything. So if you kill, kill let in a good way. If you slaughter, slaughter let in a good way. Let one of you sharpen his knife and fun animal sembelihannya ". (Reported by Muslim).

TAKHRIJ HADITHs
This hadeeth saheeh. Narrated by: Muslim (no. 1955), Ahmad (IV/123, 124, 125), Abu Dawood (no. 2815), at-Tirmidhi (no. 1409), an-Nasa `i (VII/227), Ibn Majah (no. 3170), ath-Thayalisi (no. 1215), al-Baghawi in Syarhus-Sunnah (no. 2783), 'Abdurrazzaq in al-Mushannaf (no. 8604), Ibn Abi al-Mushannaf Syaibah (no . 28 386, 28 388), Ibn-al-Muntaqa Jarud (no. 839, 899), ath-Thahawi in Sharh Ma'ânil-atsar (III/184-185), al-Bayhaqi in as-Sunanul-Kubra (VIII / 60), ad-Darimi (II/82), ath-Thabrani in Mu'jamul-al-Kabir (VII / no. 7114-7123).

Everything from the Abu Qilabah, from Abul-San'ani Ash'ath ash, from Shaddad ibn Aus radi anhu.

In another narration of Anas bin Malik rahimahullah Companions, the Prophet sallallaahu 'alaihi wa sallam said:

إذا حكمتم فاعدلوا, وإذا قتلتم فأحسنوا, فإن الله محسن يحب المحسنين.

If you punish (deciding a case), then decide fairly and if you kill, then let kill in a good manner, because Allaah Muhsin (always good) and He loves those who do good. [1]

POSITION HADITHs
Imam an-Nawawi rahimahullah said, "This hadeeth includes from the hadiths that includes rules of Islam." [2] Therefore, this hadith shows the generality of doing good in every way. He  told to do well and do good at killing the slaughter or simply as an example of the need to explain it. Therefore, Imam an-Nawawi rahimahullah been true and correct in selecting this hadith and put it in the book of al-Arba'în which he compiled. That's because this hadith calls on the general rule, which includes every word and action, and it is his intention to collect forty hadith. [3]

Sharh HADITHs (DESCRIPTION HADITHs)
1. Law of Doing Good.
Prophet sallallaahu 'alaihi wa sallam: "Verily Allah obliges apply well to all things."

Textual hadiths oblige God wants to do good to all beings. So, are required to do well in everything and to all beings, whether human or animal.

The word al-kitabah means mandatory according to most jurists and scholars of usul fiqh. The word "kitabah" in Al-Qur `an is used to something that is mandatory, as the word of Allah Ta'ala:

إن الصلاة كانت على المؤمنين كتابا موقوتا

... Indeed, prayer is a timed obligation upon those who believe. "[An-Nisa '/ 4:103].

And the word of God:

كتب عليكم الصيام

Compulsory upon you to fast ... ... [al-Baqarah / 2:183].

Prophet sallallaahu 'alaihi wa sallam said about the night prayer in Ramadan (Tarawih):

إني خشيت أن تكتب عليكم.

I'm afraid (the prayer) is obligatory upon you. [4]

Thus, the above hadith stresses the obligation to do good, because God Almighty himself commanded. Allah Ta'ala says:

إن الله يأمر بالعدل والإحسان

Verily Allah tells (you) to be fair and do good .... [An-Nahl/16: 90]

Exalted and His word:

وأحسنوا إن الله يحب المحسنين

... And do good. Truly, Allah loves those who do good. [Al-Baqarah / 2:195].

2. Understanding Ihsan
Ihsan is a form of the word أحسن mashdar - يحسن - إحسانا (ahsana, yuhsinu, ihsânan), its meaning is to provide benefits to others. [5] command to do good is sometimes meaningful mandatory, as do good to parents and relatives, according to levels that can produce devotion and friendship. Or be kind to guests in accordance with the levels that could produce a banquet for him. And sometimes it means doing good command sunnah (recommended), as Sadaqah sunnah and the like.

This hadith indicates the obligation to do good things, but to do good to something that according to the measure. Do well in carrying out the duties visible and concealed carry is perfectly. Levels of doing good in performing the duties visible and hidden as it was compulsory, being kind perfected by sunnah-Sunnah is not obligatory.

Do good in leaving things in a way that is forbidden to stop him and left, both visible and hidden. As Allah Ta'ala says:

وذروا ظاهر الإثم وباطنه

And forsake sin visible or hidden ... [al-An'am / 6:120]

Levels do good in it as it is mandatory.

Looking forward to doing good in destiny is to be patient against him as it should without grumbling and complaining.

Do good who are required to interact with humans and creatures is to fulfill their rights as required by God. Required to do good in the lead man is carrying out all the duties of leadership, while the rest of the levels are not included required then it is called charity. [6]

3. Doing Good In Killing
Do good at killing humans and animals may be killed the point is to kill as quickly as possible and in the most convenient and should not act too much like a tortured abominably and therefore not required.

That was what the Prophet in this hadeeth. Could be, he mentioned the killings as an example, or he needs to explain. Therefore, berliau said:

فإذا قتلتم فأحسنوا القتلة, وإذا ذبحتم فأحسنوا الذبحة.

So if you kill, kill let in a good way. And if you slaughter, slaughter let in a good way.

That is, let you do good in the way of slaughtering and killing. This shows the necessity of accelerating soul murder be killed in the most straightforward.

Ibn Hazm rahimahullah mentions is Ijma '(agreement) about the necessity of doing good at killing.

How to kill the easiest person is cut off his neck. Allah Ta'ala says:

فإذا لقيتم الذين كفروا فضرب الرقاب

Therefore, when ye meet the unbelievers (in battle), then beat their neck ... [Muhammad/47: 4].

Allah Ta'ala says:

سألقي في قلوب الذين كفروا الرعب فاضربوا فوق الأعناق واضربوا منهم كل بنان

Someday ... I'll give it a sense of fear into the hearts of the unbelievers, then beat upon their necks, and beat each of their fingertips. [Al-Anfal / 8:12]. [7]

4. Prohibition chop-chop (mutilation) In Murder
Prophet sallallaahu 'alaihi wa sallam when sending troops to jihad in Allah he said:

اغزوا باسم الله في سبيل الله. قاتلوا من كفر بالله. اغزوا ولا تغلوا ولا تغدروا ولا تمثلوا ولا تقتلوا وليدا ...

Fight with the name of Allah in the way of Allah, fight those who disbelieve in Allah. Fight you and do not overdo it, do not cheat, do not chop-chop (the enemy), and do not kill children ... [8]

Al-Bukhari rahimahullah narrate 'Abdullah bin Yazid radi anhu, he said:

نهى النبي صلى الله عليه وسلم عن النهبى والمثلة.

The Prophet sallallaahu 'alaihi wa sallam banned from deprivation and chop-chop (enemy). [9]

5. The Murder shape Allowed
Know that allowed the killing was due to two reasons.

First: Qisas. So, penyincangan don'ts for people who diqishash, but the man was killed as he killed his victim. If the person that diqishash chop-chopped the victim if he or she chopped-chopped slain with the sword? There are two opinions of scholars on this issue.

a). People who diqishash acted like he killed the victim. This is the opinion of Imam Malik, Shafi'i, and Ahmad in her opinion known.

In Sahih al-Bukhari and Saheeh Muslim from the hadeeth mentioned Anas bin Malik Radhiyalahu anhu, he said: "A girl came out wearing jewelry of silver and then throw stones at Jews. She was brought before the Prophet sallallaahu 'alaihi wa sallam in a state wanted to dying. He said to her, 'Does someone have to kill you? "She raised her head. He asked the girl for the third time, 'Does someone have to kill you?' The girl nodded. Prophet sallallaahu 'alaihi wa sallam killer call girl then split his head with two stones. "

In another narration: "Then the murderer was arrested and he confessed."

In a report narrated by Muslim: "A Jew killed a girl of the Ansar who wear silver jewelry, then threw it in the well and broke his head with stones. Jews were arrested, brought before the Prophet sallallaahu 'alaihi wa sallam, and he ordered that the Jews were stoned to death. Jews were stoned to death ". [10]

b). No Qisas except with the sword. This is the opinion of Imam Sufyan ats-Tsauri, Abu Hanifa, and a history of Imam Ahmad.
There is a third story of Imam Ahmad that the killer acted like he killed the victim, unless the murderer killed the victim by burning or chopping-cincangnya. So, he was killed by the sword because of some restrictions chop-chop and burn people. History of Imam Ahmad was quoted by al-Atsram.

Second: Murder by infidelity. Both intrinsic and infidelity infidelity in the form of apostasy (out) of Islam. Most scholars argue that it is makruh penyincangan in and pagans are quite killed with the sword.

It has been reported from a number of scholars of the Salaf that allow penyincangan pagans, for example by burning it and so forth, as did Khalid ibn al-Walid radi anhu and much more.

People who allow the chopping infidel berhujjah hadith about people Urainah. Al-Bukhari and Muslim narrated in his Sahih, both [11] from Anas ibn Malik radi anhu: "That people Urainah came to the Prophet in Madinah then they suffer from abdominal pain. Prophet sallallaahu 'alaihi wa sallam said to them,' If you will, please go to the charity then drink camel milk and urine. 'They implement suggestions Prophet sallallaahu' alaihi wa sallam and they are healthy again. But then they turned to the camel herders, killing them, apostates from Islam, and took the camels belong to the Prophet sallallaahu 'alaihi wa sallam. It was then he heard the Prophet sent a friend to go along in their footsteps. Managed to bring their best friend, then the Prophet sallallaahu 'alaihi wa sallam their hands and feet cut off, their eyes gouged out, and leave them in the sun until they died ".

In another narration: "Their eyes dicelaki with nails that had been heated by the fire and put under a hot sun. They asked for water but not given water ".

The scholars differed on the punishment for people like them. There are scholars who said: "Whoever did as they were then lapsed, fighting the Muslims, and seized property, he is treated like them." It was narrated from a number of scholars, such as Abu Qilabah, and this is a history of the opinions of Imam Ahmad.

The Prophet sallallaahu 'alaihi wa sallam gouged out the eyes of the people because they gouged out the eyes Urainah herders. It was narrated by Muslim from the hadeeth of Anas.

6. Burn ban Killing Ways
It has been narrated from the Prophet sallallaahu 'alaihi wa sallam that he never allowed pagans burning with fire, then he is banned, as is mentioned in Sahih al-Bukhari from Abu Hurayrah radi anhu, he said: "The Prophet sallallaahu' alaihi wa sallam never send our in one detachment (army) and then he said, 'If you find So and so and So and so, both the Quraysh, burn them'. When we were about to leave, the Prophet sallallaahu 'alaihi wa sallam said,' I told you to burn So and so and So and so, and indeed should not be torture with fire except Allah. Therefore, if you find two people, kill them. '"[12]

Also narrated in Sahih al-Bukhari from Ibn 'Abbaas anhuma that the Prophet sallallaahu' alaihi wa sallam said:

لا تعذبوا بعذاب الله عز وجل.

Do you torture the punishment of Allah 'Azza wa Jalla. [13]

Most scholars view makruh burning man even against a lion though.

Narrated by Saheeh from the Prophet sallallaahu 'alaihi wa sallam that he forbade detention livestock, livestock meant detained then beaten with arrows or other to death. Anas bin Malik  said:

نهى النبي  أن تصبر البهائم.

The Prophet sallallaahu 'alaihi wa sallam forbade detention livestock, and then tortured. [14]

From Ibn 'Umar anhuma that he walked past one of the the pitch then threw a chicken. Ibn 'Umar anhuma said: "Who did this? Indeed, the Prophet sallallaahu 'alaihi wa sallam cursed anyone who did like this ". [15]

Ibn 'Abbas c said: The Prophet sallallaahu' alaihi wa sallam said:

لا تتخذوا شيئا فيه الروح غرضا.

Do you make something in which there is spirit (animate beings) as the target. [16]

The meaning is something that is thrown at the target with arrows. Lots convey with this hadith.

7. Applies Good As Slaughtering Animals
Prophet sallallaahu 'alaihi wa sallam: "If you slaughter, slaughter let in a good way. Let one of you sharpen his knife and fun animal sembelihannya ".

And includes doing good in the slaughtering process is mandatory notice requirements and recommendations contained in the shari'ah, among them are:

1. The tools used must be sharp and can draw blood.
Prophet sallallaahu 'alaihi wa sallam said:

ما أنهر الدم وذكر اسم الله فكل, ليس الظفر والسن ...

What can drain blood and mentioned the name of Allah (kill time), then eat. In addition to nails and teeth .... [17]

Word he sallallaahu 'alaihi wa sallam:

وليحد أحدكم شفرته ...

Let one of you sharpen his knife ....

2. Cut throat, esophagus, and two veins of the neck at the same time quickly.
May slaughter animals in a way injure any part of an animal to death is difficult to syar'i slaughtered, for example, animals that had fallen into a well or a wild and hard to catch. It is based on the word of his camels are vague and difficult to catch and a friend shot him: "Verily among the camels, there were wild as wild beasts. So if in the camels that anyone could make you hassle, then do it to them ". [18] That panahlah in the neck or kill, and then eat.

3. Reading basmalah (Bismillah).
Based on the word of Allah Ta'ala:

ولا تأكلوا مما لم يذكر اسم الله عليه

And do not eat of what (animal meat) which (when slaughtered) not mentioned the name of Allah ... [al-An'am / 6:121].

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

ما أنهر الدم وذكر اسم الله فكل, ليس الظفر والسن ...

What can drain blood and mentioned the name of Allah (kill time), then eat. In addition to nails and teeth ... [19]

If not known, whether the animal is slaughtered by reading basmalah or not, or forget when slaughtered, then read basmalah do when they wanted to eat the animal slaughtered. It was narrated from 'A'ishah radi anhuma that a people who had just embraced Islam said to the Prophet sallallaahu' alaihi wa sallam:

يا رسول الله, إن قوما يأتوننا باللحم لا ندري أذكروا اسم الله عليه, أم لا? فقال رسول الله صلى الله عليه وسلم: «سموا الله عليه وكلوه».

"O Rasululllah, there is indeed a people who came to us with the meat we do not know whether or not mention the name of Allah?" Then the Prophet sallallaahu 'alaihi wa sallam said to them, "God's Call by your name to it (read: Bismillah) , and then eat. "[20]

4. The nature of the slaughter.
Namely Muslims, sensible, legal age, or small children who have tamyiz, or People of the Book (Jews and Christians), provided that their sacrifice is not to be presented to the church or their feast. About the food (slaughtered) People of the Book is lawful in Sura al-Ma `idah, paragraph 5. The Prophet sallallaahu 'alaihi wa sallam never ate goat thigh awarded by a Jewish woman of Khaibar. [21]

5. Do not sharpen the knife in front of the animal sacrifices.
Narrated Ibn 'Abbaas anuma that the Prophet sallallaahu' alaihi wa sallam passed putting a foot on the stomach of a goat while sharpening a knife, while the goat was seen with the eyes of his head, so the Prophet sallallaahu 'alaihi wa sallam said: "Why do not you do it before This? Or do you want him dead with two deaths? "[22]

6. Do not cut anything from the animal's body until slaughtering sacrifices really complete and not excessive in the cut. [23]
Therefore, the Prophet sallallaahu 'alaihi wa sallam commanded to do good in the murder and slaughter. He ordered sharpening knives and fun animal sacrifices. This shows that the slaughter with sharp weapons was fun animals slaughtered because a sharp knife hastened his death.

FAWÂ `ID (BENEFIT) HADITHs
1. Compassion and mercy of Allah Ta'ala to all beings.
2. The order applies to both in every way. Including doing good is showing the way to a person, giving food, doing good and avoiding unjust, and so forth.
3. Shall become good at everything because God requires it, meaning mensyari'atkannya firmly.
4. Indeed, the order and the law it belongs to God alone by words of the Prophet sallallaahu 'alaihi wa sallam: "Verily Allah obliges apply well to all things."
5. Ordinance of God is twofold: provision of destiny and permanence shari'ah. Assessment inevitable fate, being Shari'ah provisions (obligation) sometimes occurs in someone sometimes not.
6. Goodness and it includes everything a person can do good in all things by the word he sallallaahu 'alaihi wa sallam: "Verily, Allah requires that applies well to everything."
7. Al-Muhsin including Asma ul-Husna '(names of Allah are beautiful). [24]
8. Among the attributes of God Almighty is al-Ihsan, which convey kindness and favor and arrange everything neatly. [25]
9. The good teaching of the Prophet sallallaahu 'alaihi wa sallam, by providing permisalan because teaching by giving permisalan more closer to the intended meaning.
10. Necessity of doing good in the way of killing.
11. Prohibited killed by burning and chopping someone after he died without a justifiable reason.
12. Mandatory applicable both in slaughtering, butchering the disyari'atkan way.
13. Necessity of sharpening the knife to slay, by sharpening, because it is much easier in the slaughter.
14. Not to be sharpening the knife in front of the animal to be slaughtered.
15. Unpleasant necessity of animal sacrifice, by slaughtering as soon as possible.
16. Mandatory reading bismillah when slaughtering.
17. Should not eat sacrifices which are not read Bismillah when slaughter.
18. If someone does not know whether the sacrifices were read Bismillah or not, let him read Bismillah when eating.
Allaah knows best.

[Copied from the Sunnah Edition magazine 12/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]



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