Friday, January 4, 2013



Ustadz Al-Yazid bin Abdul Qadir Jawas

Islam is a perfect religion. Islam regulates all aspects of life and human life. Islam also explain and provide solutions to all the problems in your life, both in the matter of 'faith, worship, morality, morals, muamalah, household, neighbors, politics, leadership, poverty reduction and others. The discussion this time was Islam alleviate poverty.

Islam tried to overcome poverty and find a way out, and oversees the possible impacts. The goal, to save 'faith, morals, and good deeds; nurture family life and protect the stability and peace of the community, in addition to embody the spirit of brotherhood among Muslims. Thus, Islam recommends that every individual obtain a decent standard of living in the community.

In general, each individual shall endeavor to live reasonably, according to circumstances. With a peaceful life, he can carry out the commands of Allah Almighty, able to face the challenges of life, and able to protect themselves from the dangers of poverty, infidelity, Christianization, and others.

Can not be justified according to Islamic perspective of the man who lives in the community of Islam in a state of starvation, dressed in rags, begging, vagrancy or celibate.

So, what should be done by the government, the rich, and the Muslims to help his brother in order to achieve a decent standard of living? And what about the role of Islam in improving their living conditions?

In providing guarantees for Muslims into a respectable standard of living, Islam explains the various ways and means. Them as follows:

1. WORK.
Every person living in Islamic societies are required to work or earn a living. They were also ordered to wander on earth and eat of the sustenance of Allah Almighty. Allah Almighty says:

هو الذي جعل لكم الأرض ذلولا فامشوا في مناكبها وكلوا من رزقه وإليه النشور

"He it is Who made the earth for you an easy to navigate, then explore in all corners and eat some of his fortune. And unto Him ye will (once again) are raised. "[Al-Mulk/67: 15]

Making a living is the main weapon to overcome poverty. He is the principal means of obtaining wealth and prosperity is a dominant factor in the world. In Islam, a worker should not be prevented from receiving his wages. Even he had to accept wage before his sweat dried.

Islam provides the motivation that drives passion and endeavor, as well as raise awareness for traveling on the surface of the earth.

There are people who are reluctant and lazy to work on the pretext of "put their trust in Allah Almighty." Establishment like this is not justified by Islam. Put their trust in Allah Almighty does not mean silent and did not work. Tawakal is trying, as he sought prayer and hope, it is only to Allah Almighty alone. As Muslims, let us be guided by the words of the Prophet sallallaahu 'alaihi wa sallam when there is someone who let his camel apart, without bound, under the pretext put their trust in God. N Prophet rebuked him, saying:

إعقلها وتوكل

Tie your camel first then your sole trust recently. [1]

This means that the resignation was made after trying to find sustenance.
Prophet sallallaahu 'alaihi wa sallam,

لو أنكم تتوكلون على الله حق توكله لرزقكم كما يرزق الطير, تغدو خماصا وتروح بطانا

If you put their trust in Allah earnestly to his resignation, indeed you will be given sustenance by God as He gives sustenance to the birds. Morning bird out on an empty stomach, and then go home in the afternoon in a state of satiety. "[2]

Similarly, the Companions Prophet sallallaahu 'alaihi wa sallam, they live with the trade, both at sea and on land. They work according to their expertise. Allah has created the earth and blessed in it, complete with ingredients, supplies-supplies, and sources of wealth in the earth and on the surface, for the needs of His servants. Almighty Allah explains this in many verses, including the Surat al-A'raf / 7, paragraph 10; al-Israa '/ 17 paragraph 70; Ghaafir/40 paragraph 64); Huud/11 paragraph 6) and other other.

Sunnatullah has been true for all beings, that any provision contained in the earth, the materials that have been prepared foods, as well as the sources of wealth of fun, all of it will not be obtained, it should be with hard work and earnest effort. Therefore, Allah Almighty commanded that men often try, as well as the Prophet sallallaahu 'alaihi wa sallam has said:

ما من مسلم يغرس غرسا أو يزرع زرعا,; فيأكل منه طير أو إنسان أو بهيمة إلا كان له به صدقة

No Muslim would sow seeds or plant the crops, and then a bird, a human being, or an animal, eat part of it, but will be considered as charity for him. [3]

The Prophet sallallaahu 'alaihi wa sallam also said:

ما أكل أحد طعاما قط خيرا من أن يأكل من عمل يده

There is not a better meal for someone (other) than what is generated by the work of his own hands. [4]

In other words he n:

لأن يأخذ أحدكم حبله فيأتي بحزمة حطب على ظهره فيبيعها فيكف الله بها وجهه خير له من أن يسأل الناس, أعطوه أو منعوه

Indeed, one of you take a rope and bring a bundle of firewood on his back, then he sold it to him so that God watches over his face (honor), it is better for him than he had to beg to others, they give or do not give him. [5]

Prophet sallallaahu 'alaihi wa sallam, not only provides a theoretical explanation alone. He displays an example of the practical (the act), as well as other noble apostles. He sallallaahu 'alaihi wa sallam said: "Allaah has not sent a prophet, but he was herding goats." The Companions asked, "And you too, O Messenger of Allah?" He replied, "Yes, I was herding cattle Meccans with some qirâth wages. "[6]

Thus, each member of the Islamic community should be responsible overcome all obstacles in order to realize the welfare of both the individual and for society. Among the forms of that responsibility is to try opening up employment in all areas of the most coveted of all the people all the time. They are also obliged to prepare experts to administer and maintain. These are all mutual obligation (fard kifaya) for Muslims. If some have done it, must let loose sin and the responsibility of all people. However, when no one was around people who carry the bear sin, especially the government (ulil amri) and the rich (conglomerates).

One of the concepts of Islamic law is that every individual has to overcome poverty by using a weapon, namely the attempt. But beyond that, there should be efforts to help weak people who are unable to work.

The concept put forward to address it is by a guarantee between family members. Islam ordered family members to each other and ensure adequate. Partially alleviate the suffering of other members. Almighty Allah says, which means: "... Those who have relatives relationship was partly more entitled against each other (rather than non-kin) according to the Book of Allah ..." [al-Anfal / 8:75]

Islam obliges the rich to give to the poor family living. This means that it has laid the first capital in the creation of social security. Living is not just a good suggestion, but it is an obligation from Allah Almighty to dilakasanakan. Islamic law also has detailed provisions in this chapter to the family income. It is not located in a Shari'ah-shari'ah earlier, was also not found in modern law today.

Therefore, most of the right of every Muslim poor who are living to his family filed the rich. This is supported by the laws and regulations of Islam, which to this day is still influential position in the forum court proceedings and court-syar'iyyah.

Islam is not indifferent and let the fate of the poor homeless. Indeed Allaah has set for them a specific right there on the wealth of the rich, and a fixed part and certainly the zakat. The main target is to provide for the zakat poor people.

Allah Almighty says:

إنما الصدقات للفقراء والمساكين والعاملين عليها والمؤلفة قلوبهم وفي الرقاب والغارمين وفي سبيل الله وابن السبيل فريضة من الله والله عليم حكيم

Indeed, charity is only for poor people, poor people, amil zakat, which softened his heart (convert), to (freeing) slaves, to (frees) the debtor, to the way of Allah and for the people who are on their way, as obligations of Allah. Allah is All-knowing, all-wise. [At-Tawbah / 9:60]

Destitute is the group that should be prioritized in the distribution of alms. Therefore, the Prophet sallallaahu 'alaihi wa sallam did not mention other groups entitled to such charity. Fakir poorer primary target. When Mu'adh bin Jabal Umar radi assigned to Yemen to preach, the Prophet sallallaahu 'alaihi wa sallam said which means: "Behold, you will come to a people of the Book, then invite them to testify that there is no god except properly entitled diibadahi Allah, and that Muhammad is the Messenger of Allah ". (On the other lafazh: "So the first time you preach to them is to worship Allah alone.) (In other lafazh again: 'So they take God as the only one entitled to diibadahi). If they mentaatimu as such it (in another narration: "if they have mentauhidkan Allaah), then notify them that Allah has obliged them to pray five times a day. If they mentaatimu as such, then notify them that Allah has made obligatory upon them alms taken from the rich people among them, and then distributed to the poor people among them. If they mentaatimu as such, then ye turn away their wealth is good and you fear for the dizhalimi prayer, because there is no veil between the dizhalimi prayer to God. "[7]

In this hadith, the Prophet sallallaahu 'alaihi wa sallam assert that alms (zakat) which is required to be collected from the rich and distributed to the poor from among them as well. In this hadith there is also a signal that the management of zakat that there is a special need to pick from the rich and distributing to the poor.

Al-Hafiz Ibn Hajar rahimahullaah said, "According to the Hadith, priest (ruler) who is authorized to manage the affairs of zakat, collect, and distribute directly or by means of elected representatives. Whoever among them rejected, then it could be collected by force. "[8]

Islamic businesses in overcoming poverty is not an effort in passing, temporary, or half-half. Eradication of poverty, for Islam, it is one of the distinctive principles with solid joints. Not surprisingly, that charity which has been used by God as the source for the rights of the poor people it is set as the third pillar of Islam.

• Punishment For People Who Do not Pay Zakat
Prophet sallallaahu 'alaihi wa sallam describes the punishment in this world for people who do not practice regular charity, that God Almighty will bring them a long drought and famine.

Prophet sallallaahu 'alaihi wa sallam said,

... ولم يمنعوا زكاة أموالهم إلا منعوا القطر من السماء ولو لا البهائم لم يمطروا

Nor did they hold their wealth alms, but rain from the sky will be held for them. And if there are no animals will undoubtedly rain down to them. [9]

Zakat in the Islamic view, is a right, or a debt to be a burden for the rich to be paid to the factions of the weak and those who deserve it. Zakat is also a haqqun ma'luum (a particular right), that is, a certain number and size, which is known by the person obliged to give charity, and also by the people who deserve it. Which establishes and limits the provision is God Almighty.

• Persons Entitled to Receive Zakat
Al-Qur-an has explained factions and sectors are eligible to receive zakat. This is a rebuttal to those who are very ambitious hypocrites get the charity by taking the road that is not kosher. They are very vengeful to the Prophet sallallaahu 'alaihi wa sallam because he ignored them. Almighty Allah says, which means: "And among them are those who reproach about (division) alms (zakat), if they are a part, they have a heart, and if they are not given the part, suddenly they're angry." [ at-Tawbah / 9: 58]

• Keeping People honors More Preferred In Receiving Alms
Due to an error in the presentation and application of the teachings of Islam, many people think that is a poor people and the poor are entitled to receive zakat are those who are unemployed or ordinary beggars commonly refers showed poverty and squalor. Perhaps the poor image of this kind; were a misunderstanding in the minds of most people for a long time. Therefore, the Prophet sallallaahu 'alaihi wa sallam make improvements; partly by his saying: "It is not the so-called poor people who need a grain or two date stones, nor a mouthful or two mouthfuls of food. But actually it's called the poor are the ones who maintain the honor himself. Read if you like, 'They did not ask to people with force [al-Baqarah / 2: 273].' "[10]

The meaning of "beg them not to men by force" are those who are not forced to beg and not bothersome to others in terms of their own actually did not need. Surely those who beg to others, but what he wants is already there in him, it means that person has done ilhaaf (asked by force).

Beg to others without any need or to enrich themselves is forbidden in Islam. Prophet sallallaahu 'alaihi wa sallam said,

من سأل الناس أموالهم تكثرا, فإنما يسأل جمرا, فليستقل أو ليستكثر

He who asks a treasure to others to enrich themselves, so really, he just asked for ember, then please he asked for a little or a lot. "[11]

• The Strong And Able Work Not Entitled to Receive Zakat
There are some people who have a false idea that they thought that it was protecting the unemployed charity. Though Islam does not want it so.

Therefore, the strong longer able to work are required to actively seek and work. He must be given the opportunity to work so that he can make ends meet with their own labor and sweat.

Expressly Prophet sallallaahu 'alaihi wa sallam said,

لا تحل الصدقة لغني ولا لذي مرة سوي

Not kosher alms, for the rich and powerful for healthy again. [12]

The definition of a strong person is the person who physically are allowed to work. While the definition of healthy is the normal and perfect limbs.

Zakat marupakan a social security system that was first in the world.

In fact, charity is a conceptual legislation that came into existence, in fostering the creation of a social security. Zakat is not adhering to the assistance (funds) individual voluntarily, but relying on the assistance which the government handled regularly and orderly. Assistance it can realize the welfare of every human being in need, both the needs of food, clothing, shelter, or the necessaries of life to another.

This is the social security system, according to Islam, who has not been touched by the mind of the Western world. European Community are new to the system lately. That, too, has not been able to match the level of social security of Islam. Islamic social security, each individual is able to achieve a perfect welfare to individuals and families. This sort of thing can not be found in the social security system of the Western model.

In addition to the charity, there are the rights of any other material, which must be fulfilled by Muslims, for various reasons and relationships. Neighboring rights.

Prophet sallallaahu 'alaihi wa sallam said,

ليس بمؤمن من بات شبعان وجاره إلى جنبه جائع وهو يعلم

Not worth called those who believe, those who slept the night in a state of satiety while the neighbor who was beside him suffer hunger, and he knew it. [13]

Prophet sallallaahu 'alaihi wa sallam said to Abu Dhar radi anhu,

إذا طبخت فأكثر المرق, ثم انظر بعض أهل بيت جيرانك فاغرف له منها

When you cook soup, broth multiply, then you look at the neighbor's family, then antarkanlah most to him. [14]

a). Victims of Hari Raya Haji
Prophet sallallaahu 'alaihi wa sallam said,

من كان له سعة ولم يضح فلا يقربن مصلانا

Whoever has the ability to sacrifice, and he did not do it, then let him do not ever approached our prayers. "[15]

b). Expiation Oath
Almighty Allah says, which means: "... And kafaratnya (violation fines oath) is to feed ten poor people, from regular food you give to your family, or clothe them, or free a slave ..." [al- MA-idah / 5:89]

c). Expiation Dzihar
Whoever told his wife, "You are to me like my mother," the words that caused it to be forbidden to interfere wife before he paid off kafaratnya, namely free a slave, if not able, he must fast two consecutive months, or if unable, he must feed sixty poor people to [al-Mujâdilah/58 :1-4]

d). Expiation for intercourse during the day in Ramadan.
People who have intercourse during the day of Ramadan must pay expiation. Kafaratnya with wife mendzihar expiation. [See hadith: Sahih al-Bukhari (no. 1936) and Saheeh Muslim (no. 1111)]

e). Fidyah elderly and pregnant and lactating women are not able to fast.
The three classes above if they can not afford fasting fasting abandonment shall replace it by giving food to the poor every day. [See al-Baqarah / 2:184]

f). The right crop at harvest
Almighty Allah says, which means: "And He it is who makes the plants are not vines and vines, palm trees, plant a diverse taste, olives and pomegranates similar (shape and color) and similar (taste ). Eat fruit if it bear fruit and give it right on time reap the results, but do not be excessive. Allah loves not those who exaggerated. "[Al-An'am / 6:141]

In interpreting the meaning right here, Ibn 'Umar z said, "It is the Companions of the Prophet sallallaahu' alaihi wa sallam, they provide something other than zakat." [16]

g). Right to adequate poor.
This is the most important of these rights.
Prophet sallallaahu 'alaihi wa sallam said,

مثل المؤمنين في توادهم, وتراحمهم, وتعاطفهم, مثل الجسد

"The likeness of those who believe in love-love, love-love, and compassion are put together as one body, ..." [17]
Prophet sallallaahu 'alaihi wa sallam said,

الساعي على الأرملة والمسكين كالمجاهد في سبيل الله

People who assist the needs of the widows and the poor position as those who strive in the way of God. [18]

• Threat To People Who Do not Pay attention to poor Faqir
Al-Qur `an has imposed on the shoulders of all those who believe in a responsibility towards people. Al-Qur `an assert, ignoring the poor means have been disobedient to Allah Almighty and deserve a painful chastisement. Allaah explains why these harsh punishment in his word, which means: "Verily, he who does not believe in God the Most Great. And also he did not encourage (others) to feed the poor. "[Al-Hâqqah: 33-34]

Moreover, Allah Almighty said that being rude to orphans and reluctant to make happy others to feed the poor people including signs disbelieving of religion. [19]

Imam Ibn Hazm rahimahullah said, "and required the rich people in any country to tackle jointly the poor. While the authorities may intervene to suppress them in melaksanaannya, ie when the Zakat and the treasures of the Muslims to another is not sufficient to address their needs. So that their food needs that can not be put off it can be met. Similarly, clothing and shelter they need. "[20]

He berhujjah with several arguments including: Word of Allah Almighty in Surat an-Nisa 'verse 36 and al-Muddatstsir verses 38-44

In this verse Allah Almighty put the position to feed the poor parallel to pray obligations. "

Being proof of the Sunnah of them:
Prophet sallallaahu 'alaihi wa sallam said:

من لم يرحم الناس لا يرحمه الله

Who does not have mercy on people, then God is not merciful to him. [21]

Also words of the Prophet sallallaahu 'alaihi wa sallam:

المسلم أخو المسلم لا يظلمه ولا يسلمه

The Muslim is a brother to other Muslims. Therefore, do not apply to him and do not let the injustice he abandoned. [22]

Imam Ibn Hazm rahimahullah said, "He let his brother in a state of hunger and not dressed, but he was able to feed and clothe him, meaning he had let his brother abandoned." [23]

Prophet sallallaahu 'alaihi wa sallam said:

من كان معه فضل ظهر فليعد به على من لا ظهر له, ومن كان له فضل من زاد فليعد به على من لا زاد له

Whoever has the power advantage, so let him give to people who do not have power, and whoever has the advantage of provisions, let him give to people who do not have stock.

Then he sallallaahu 'alaihi wa sallam mentioned some kind of object as such so we did not see anyone among us who have excess rights. [24]

Imam Ibn Hazm rahimahullah said, "What is mentioned above is ijma 'Friend. And Abu Sa'id in delivering such a history is like that, then we should be, citing what is contained in that history. "[25]

Personal glorious and true Muslims are human beings who love to give more than what's required, like donating more than what is asked. He likes to give something, though not required. He likes to donate (give infak) in times and in bad, secretly or openly. He did so not because of love pomp or popularity and not because of fear of punishment from the authorities.

These qualities and the things that motivate so many properties found in the Qur'an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam, including the words of the Prophet sallallaahu' alaihi wa sallam,

أيكم مال وارثه أحب إليه من ماله? قالوا: يا رسول الله ما منا أحد إلا ماله أحب إليه. قال: فإن ماله ما قدم ومال وارثه ما أخر

Which one of you who love wealth more than he loved his heirs own wealth? They said, "O Messenger of Allah! No one among us but loves his money more myself. "And he said," Indeed it is his property alone what dipergunakannya (disedekahkannya) and property heir is what he left behind. [26]

SOCIAL Endowments
Among the beloved Islamic charity is charity jariyah, for use eternal and everlasting benefits. Therefore, also the eternal reward that flows to the giver, for charity is still used, even though the donor had died.

Prophet sallallaahu 'alaihi wa sallam said,

إذا مات الإنسان انقطع عمله إلا من ثلاثة: صدقة جارية, وعلم ينتفع به, وولد صالح يدعو له

If the man dies, his deeds terputuslah except three things: jariyah charity, beneficial knowledge, and a righteous child who mendo'akannya. [27]

Ibn 'Umar Umar that his father (' Umar ibn al-Khattab) when it gets a piece of land from the village Khaibar, he asked the Prophet sallallaahu 'alaihi wa sallam, "O Messenger of Allah! I've got a piece of land at Khaibar, and during this time I never got more wealth than this, what do you command me to land? "Then the Prophet replied,

إن شئت حبست أصلها وتصدقت بها

If you like, hold anyway, and you sedekahkan him (wakafkan).

Then 'Umar Umar execute commands of the Prophet sallallaahu' alaihi wa sallam mentioned. He menyedekahkan land, the provisions may not be sold, assigned, and passed, and provided for the benefit of the needy and the relatives, for the purpose of freeing slaves, to provide for weak people, ibn sabil (travelers who run out of stock), and persons allowed to take care of his part in a way that should, and enjoy it with moderation. (In another report stated: It may take as long as not to accumulate wealth piles.) "[28]

Thus, the Prophet sallallaahu 'alaihi wa sallam has put "Basic Social Endowment" which benefits can be felt by the Muslim community of all time. This event is also a proof, how it likes to do good sense of awareness among the Muslims. They did not have the heart to let the deficiencies suffered by the public so that they mewakafkan most possessions.

Such methods adopted Islam in solving problems of poverty, which is then summed up into three methods:

The first method: a special way, which must be taken by the poor themselves. Impoverished shall conduct business, as long as he still has the ability and willingness to work. In this case, the community, people who are able and the government is obliged to provide assistance.

The second method: This road stem the Islamic community's willingness to help. They have a responsibility to meet the needs of the poor, which are either compulsory contributions such as zakat and expiation, and that is not mandatory as endowments and donations.

The third method: a special way, which should be done by the rich and the government. In the Shari'ah, the government is obliged to provide for the poor and needy, whether he is a Muslim or not (kafir dhimmi), while he was still under the control of the Islamic government. Sources that can be used to meet this requirement is zakat, ghanimah, treasure fa'i, jizya, unclaimed goods, the wealth of the country of its natural resources. In addition, the donor shall be determined by the government of the rich, when income zakat and other sources decline.

Allah knows best.
Hopefully what we describe beneficial and can help in overcoming poverty. We pray to God Almighty that we are deprived of malignancy indigence and poverty.

[Copied from the Sunnah Edition magazine 05/Tahun XIII/1430/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
[1]. Hasan: HR. at-Tirmidhi (no. 2517).
[2]. Hadeeth: Narrated by at-Tirmidhi (no. 2344), Ahmad (I/30, 52), Ibn Majah (no. 4164), at-Tirmidhi said, "This hadeeth is hasan saheeh." Dishahihkan also by al-Hakim ( IV/318), from 'Umar ibn al-Khattab radi anhu. See Genealogical al-ahadith al-Shahîhah (no. 310).
[3]. Saheeh: HR. al-Bukhari (no. 2320, 6012).
[4]. Saheeh: HR. al-Bukhari (no. 2072).
[5]. Saheeh: HR. al-Bukhari (no. 1471, 2075).
[6]. Saheeh: HR. al-Bukhari (no. 2262) and Ibn Majah (no. 2149).
[7]. Saheeh: HR. al-Bukhari (no. 1395, 1458, 1496, 4347, 7372) and Muslim (no. 19 (29)).
[8]. Fathul Bari (III/360).
[9]. Saheeh: HR. Ibn Majah (no. 4019).
[10]. Saheeh: HR. al-Bukhari (no. 4539), Muslim (no. 1039 (102)).
[11]. Saheeh: HR. Muslim (no. 1041), Ahmad (II/231), Ibn Majah (no. 1838), Ibn Abi al-Mushannaf Syaibah (no. 10 767), al-Bayhaqi (IV/196), Abu Ya'la (no . 6061), and Ibn Hibban (no. 3284-at-Ta'lîqâtul Hisan).
[12]. HR.Abu Dawood (no. 1634), at-Tirmidhi (no. 652), and much more.
[13]. Saheeh: HR. al-Bukhari in al-Adabul simplex (no. 112), ath-Mu'jamul Tabaraani in al-Kabir (no. 12 741), al-Bayhaqi in Syu'abul faith (no. 5272), and others. See Genealogical al-ahadith al-Shahîhah (no. 149).
[14]. Saheeh: HR. Muslim (no. 2625 (143)).
[15]. Hasan: HR. Ibn Majah (no. 3123), and others.
[16]. See Tafsir Ibn Kathir (III/348).
[17]. Saheeh: HR. Muslim (no. 2586) and Ahmad (IV/270). See Genealogical al-ahadith al-Shahîhah (no. 1083).
[18]. Saheeh: HR. al-Bukhari (no. 5353), Muslim (no. 2982), and others.
[19]. View Surat al-Mâ'ûn / 107:1-3
[20]. Al-Muhalla (VI/156, to issue 725), cet. Darul Fikr-Beirut.
[21]. Saheeh: HR. al-Bukhari (no. 7376), Muslim (no. 2319), and at-Tirmidhi (no. 1922).
[22]. Saheeh: HR. al-Bukhari (no. 2442, 6951).
[23]. Al-Muhalla (VI/157, issue no. 725).
[24]. Saheeh: HR. Muslim (no. 1728), Abu Dawood (no. 1663), and others.
[25]. Al-Muhalla (VI/158 issue no. 725).
[26]. Saheeh: HR. al-Bukhari (no. 6442).
[27]. Hadeeth: Narrated by Muslim (no. 1631), Ahmad (II/372), al-Bukhari in al-Adabul simplex (no. 38), Abu Dawood (no. 2880), an-Nasa-i (VI/251 ), at-Tirmidhi (no. 1376), Ibn Hibban (no. 3005-at-Ta'lîqâtul Hisan) and others, from Abu Hurayrah radi anhu. It is lafazh at-Tirmidhi. See Irwâ-ul Ghalîl (no. 1580).
[28]. Saheeh: HR. al-Bukhari (no. 2737), Muslim (no. 1632), and others.


Muslim cleric Abu Isma'il al-Atsari

The world is a state exam. Allah Almighty willed human condition varies as a test. There are the believers and the unbelievers, the healthy and sick, rich and poor, and so on. The meaning of all this, that a person is tested by people who do not like him. A rich example, he tested the existence of the poor. Rich people deserve help and not insulted. Instead the poor are also tested in the presence of the rich. He does not deserve the envy of the rich and not take his property with no rights. And each one is obliged to pursue the path of truth.

So if we are tested by Allah Almighty with poverty and hardship, let us react in ways that have been shown by Allaah and His Messenger. Among the tips are facing difficult circumstances:

First and foremost let every servant berhusnu-zhan (prejudiced either) to Allah Almighty for the calamity and hardship that has befallen him. Because real faith and the unity of a person will not be perfect but with Husnu-zhan to God Almighty. Shaykh Muhammad ibn Saalih al-'Uthaymeen rahimahullah said: "You shall Husnu-zhan to God Almighty for his deeds in this world. Thou shall know that what Allah Almighty do that is perfect wisdom, sometimes the human mind understand or sometimes not. With this greatness of Allah Almighty and His wisdom in His fate is unknown. So do you think that if God Almighty to do something of this nature, it is because his will is bad. Includes events events and calamities that is, Allah Almighty did not hold it because of ill will associated with his actions. Meanwhile associated with creatures, that God Almighty specify what He wills, it is sometimes distressing, it is like the word of God Almighty:

قل من ذا الذي يعصمكم من الله إن أراد بكم سوءا أو أراد بكم رحمة

Say: "Who can protect you from the (fate of) Allah, if He wills or wills mercy upon you disaster for you?" [Al-Ahzâb/33: 17] [1]

Be patient
Then the guns in the face of adversity servant dalah patience. Tolerance is a great trait. Patience face of adversity is to hold the soul of complaining, complained to withstand verbal humans, and holding limbs of cases menyelisihi shari'ah. For a believer wait a weapon to deal with hardship. And it will bring goodness to him.

If we look at the state of the Prophet sallallaahu 'alaihi wa sallam and his family, we will be amazed with the patience they face the hardship of life in this world. Indeed, they deserve to be role models. Anhuma Ibn Abbaas said:

كان رسول الله صلى الله عليه وسلم يبيت الليالي المتتابعة طاويا وأهله لا يجدون عشاء وكان أكثر خبزهم خبز الشعير

Previously, the Prophet sallallaahu 'alaihi wa sallam passed several nights in a row with an empty stomach condition, as well as his family, they did not have dinner. And truly, most of them are bread wheat bread. [2]

In addition to patience, the attitude that is not less important is qanâ'ah. What is meant by qanâ'ah division is pleased to Allah Almighty. Because the real essence of it is rich in heart-rich, not rich treasures. And qanâ'ah is the way of happiness. The Prophet sallallaahu 'alaihi wa sallam said:

قد أفلح من أسلم ورزق كفافا وقنعه الله بما آتاه

Indeed, those who have been fortunate to have converted to Islam, given the adequacy rizqi, and God makes qanâ'ah against anything which he has given to him.

That is really successful people who submit to his Lord, and he was given sufficient rizqi lawful purposes and basic needs, and Allah Almighty makes qanâ'ah for all he has given to him. [4]

Imam Ibn al-Maqdisi Qudamah rahimahullah said: "Know that poverty is commendable. However, the poor deserve to be qanâ'ah, do not expect to beings, does not want the goods are in the hands of people, and they are not greedy search for treasure in every way , but it's all but impossible to do, unless he qanâ'ah with a minimum size of the food and clothing ". [5]

Whoever being qanâ'ah, it will bring out the 'affâf (guard of honor) by not expecting the property of others, let alone beg.

Prophet sallallaahu 'alaihi wa sallam said:

إن المسألة كد يكد بها الرجل وجهه إلا أن يسأل الرجل سلطانا أو في أمر لا بد منه

Indeed, it is begging for someone scratches on his face. Unless someone were to ask the government or in the case that there is no choice for him. [6]

And the nature of 'affâf has a huge virtue. Let us look at the great offers from the Prophet sallallaahu 'alaihi wa sallam very true words, which words he sallallaahu' alaihi wa sallam:

من يكفل لي أن لا يسأل الناس شيئا وأتكفل له بالجنة فقال ثوبان أنا فكان لا يسأل أحدا شيئا

Who guarantees me that he will not ask for anything to man, and I will guarantee Paradise for him? Tsaubân pal said: "I". So he never asked for anything to anyone. [7]

Even the Prophet sallallaahu 'alaihi wa sallam bequeath to some Companions did not ask him to keep the creature, although famine struck up unable to walk! Abu Dhar al-Ghifari Radhiyalahu anhu recalled:

ركب رسول الله صلى الله عليه وسلم حمارا و أردفني خلفه ثم قال: ((أبا ذر, أريت لو أصاب الناس جوع شديد حتى لا تستطيع أن تقوم من فراشك إلى مسجدك?)) قلت: الله و رسوله أعلم. قال: تعفف!

Prophet sallallaahu 'alaihi wa sallam and memboncengkanku donkey behind him, then said: "Abu Dharr, what do you think when a devastating famine afflict mankind, that you will not be able to get up from your bed into masjidmu?" I replied, "Allaah and His Messenger know better." He said: "Ta'affuf-lah (Do not ask for it)". [8]

Then among our most important in the face of adversity is to be frugal in spending. Do not get bigger stake than the pole. That is not to spend more than the income. Because it would be fatal. Some people end up mired in debt hole no end. Therefore Allah Almighty praised His servants who behaved middle when issuing their property, not stingy and not wasteful. Allah Almighty says:

والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما

And those who when they spend (property), they are not excessive, and not (also) a miser, and is (spending it) in the middle between the case. [Al-Furqân/25: 67]

Even thriftiness was one of three rescue! The Prophet sallallaahu 'alaihi wa sallam said:

ثلاث منجيات: خشية الله تعالى في السر والعلانية والقصد في الغنى والفقر والعدل في الرضى والغضب

Three cases save: fear Allah Almighty alone and together at the crowd; being frugal at times rich and poor, and to be fair at the time of pleasure and anger. [9]

Besides that people of faith who believe in the providence of Allah Almighty, should not despair in the face of the exams in the life of this world. Moreover, to end his life by force, or suicide. Just because of economic hardship, or a test of relentless disease, or ideals that do not occur, or pain that is not relieved, some people are willing to pick up dead with suicide. In fact, the Prophet sallallaahu 'alaihi wa sallam warned against the threat of violent suicide with a word he sallallaahu' alaihi wa sallam:

من تردى من جبل فقتل نفسه فهو في نار جهنم يتردى فيه خالدا مخلدا فيها أبدا ومن تحسى سما فقتل نفسه فسمه في يده يتحساه في نار جهنم خالدا مخلدا فيها أبدا ومن قتل نفسه بحديدة فحديدته في يده يجأ بها في بطنه في نار جهنم خالدا مخلدا فيها أبدا

Whoever threw himself out of a mountain, and then kill himself, so he in Hell threw himself from a mountain, he lived a long time and made a long stay forever in Hell forever. And whoever drank the poison then kill her, then the poison will be in his hand, he will drink it in the Hell he stayed longer and made a long stay forever in Hell forever lamanya.Dan whoever kills himself with an iron, the iron will be hand, he would stab his stomach in Hell, he stayed longer and made a long stay forever in Hell forever ". [HR. Bukhari, no. 5778; Muslim, no. 109, from Abu Hurayrah; lafazh for al-Bukhari]

In closing, that we as believers have to believe that whatever happened to us, if we respond correctly, then it is good for us. Prophet sallallaahu 'alaihi wa sallam has preached a stunning state of the believer, for all his affairs are good for him, in a hadith below:

عن صهيب قال قال رسول الله صلى الله عليه وسلم عجبا لأ مر المؤمن إن أمره كله خير وليس ذاك لأحد إلا للمؤمن إن أصابته سراء شكر فكان خيرا له وإن أصابته ضراء صبر فكان خيرا له

Of Suhaib, he said: The Messenger sallallaahu 'alaihi wa sallam said: "This business is a believer surprising. For verily all his affairs was good, and it was only owned by the faithful. If pleasure about it, he was grateful, so grateful it was good for him. And if trouble about it, he be patient, then patient was well for him. [10]

Here's a little article about tips face of adversity, may be useful.

[Copied from the Sunnah Edition magazine 05/Tahun XIII/1430/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
[1]. Qaulul Mufid al-'ala Book of At-Tawheed, juz: 3, p: 144.
[2]. HR. Tirmidhi, no. 2360; Ibn Majah, no. 3347, and others; dihasankan by Shaikh Salim al-Hilali in Bahjatun Nâzhirin, no. 514.
[3]. HR. Muslim, no: 1054; Tirmidhi, no. 2348; Ibn Majah, no. 4138
[4]. See Tuhfatul Ahwadzi Sharh Hadith no. 2348.
[5]. Mukhtasar Minhâjul Qâshidin, p. 256, with comments and takhrîj hadith Sheikh Ali al-Halabi; Publisher Dar 'Ammar,' Amman, Jordan.
[6]. HR. Tirmidhi, no. 681; Classed as saheeh by Shaykh Salim al-Hilali in Bahjatun Nâzhirîn, no. 533.
[7]. HR. Abu Dawud, no. 1643, and others; Classed as saheeh by Shaykh Salim al-Hilali in Bahjatun Nâzhirîn, no. 535.
[8]. HR. Ibn Hibban (Mawâriduzh Zham's, no. 1862); Ahmad 5/149; Abu Dawud, no. 4261, and others; Classed as saheeh by Shaykh Mustafa al-Adawi in Saheeh al-Musnad min Ahâditsul Fitan walMalâhim, p. 269-270.
[9]. HR. al-Bazzar, Al-'Uqaili; Abu Nu'aim, and others; dihasankan by Shaykh al-Albani in the ash-Shahîhah pedigree, no. 1802.
[10]. HR. Muslim, no: 2999

Relationship among Ahlul Bait PROPHET AND FRIEND

Ustadz Abu Fuad Abdul Hadi Haryanto

Allah Almighty says:

محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم

Muhammad is the Messenger of Allah and those with him are hard against the unbelievers but compassionate among themselves [al-Fath/48: 29]

Imam al-Baghawi rahimahullah رحماء بينهم to interpret meaning, "Meek and mutual affection berkasih-some of them to others, like a child's relationship with his parents." [1]

Shaykh 'Abdurrahman as Sa'di rahimahullah said: "They love each other, love each other and love like the body, some of them loves for his brother what he loves for himself." [2]

This verse - and the verses of al-Qur `an other-mentioned by al-Hafiz Ibn Kathir rahimahullah contains all the properties of the noble and praise for the Prophet's Companions. [3]

Circumstances and the nature of such was always attached to them till the Day of Resurrection, no one else can release it. So that all that is and ever occurred among them did not abort the noble qualities and did not tarnish their honor and virtue.

Relationship among the Prophet sallallaahu 'alaihi wa sallam WITH Khulafa Rashidun
The virtue possessed by Khulafa 'Rashidun-Abu Bakr,' Umar, 'Uthman and' Ali radi anhum - very much. All texts al-Qur `an and the Hadith that talk about the virtues of the Prophet's Companions radi anhum they were the first viable to carry it, even more so because of their proximity to the Prophet sallallaahu 'alaihi wa sallam in kinship.

Ummul Mu'mineen 'Aishah radi anhuma, daughter of Abu Bakr as-Siddiq, a woman most loved by the Prophet sallallaahu' alaihi wa sallam [4]. This noble woman was his wife that much narrate the hadith number reaches 2210 [5]. Often the Companions asked him to issue fatwas. The Prophet sallallaahu 'alaihi wa sallam chose his home as a place of rest when the pain that led him toward Rafiq al-A'la al. Based on this, Abu Bakr as-Siddiq radi anhu father-in-law as the Prophet sallallaahu 'alaihi wa sallam, as well as a loyal best friend, and a true Prophet sallallaahu' alaihi wa sallam until his death was buried next to the tomb of the Prophet sallallaahu 'alaihi wa sallam.

In year 3 AH, the Prophet sallallaahu 'alaihi wa sallam married Hafsah bint' Umar radi anhuma. A woman who likes to again endure fasting obligations. Known as amînatul ummah (women trusted Ummah) in maintaining and preserving manuscripts of al-Qur `an that has been collected during the reign of Caliph Abu Bakr as-Siddiq radi anhu. While his father, 'Umar radi anhu, a man who always accompanied the Prophet sallallaahu' alaihi wa sallam since the beginning of Islam until today, even today people in the field dibangkaitkannya mahsyar. He was buried next to his friend and his lover, the Prophet Muhammad sallallaahu 'alaihi wa sallam.

The Amiril Believers 'Uthman ibn' Affan radi anhu, the third caliph, one of those who get news to heaven, and the first generation who embraced Islam. Friends are taking part in the two move-to-Habasyah and Medina, the chiefs at the time of Ignorance and Islam. Because he was the allegiance Ridwan occurred. Its proximity to the Prophet sallallaahu 'alaihi wa sallam visible from the lineage (lineage) that met his lineage Prophet sallallaahu' alaihi wa sallam on the order of a third grandfather, 'Abdu Manaf bin Qushai. He was 'Uthman ibn Affan bin Abil' Ash bin Umayya ibn 'Abdu Shams ibn' Abdu Manaf. While lineage Prophet sallallaahu 'alaihi wa sallam was Muhammad ibn' Abdillah bin 'Abdul Muthallib bin Hashim bin' Abdu Manaf. While Mother 'Uthman, Arwa bint Kuraiz is a child of the marriage Kuraiz with al Baidha bint Abdul Muthallib is female siblings' Abdullah, father Prophet sallallaahu' alaihi wa sallam.

Not only that, then the Prophet sallallaahu 'alaihi wa sallam married daughter, Ruqayyah radi anhuma with' Uthman before the Hijrah to Habasyah. When Ruqayyah died, the Prophet sallallaahu 'alaihi wa sallam married him another daughter, Umm Kulthum radi anhuma. Thus, 'Uthman ibn' Affan radi anhu was the son of son Prophet sallallaahu 'alaihi wa sallam.

While 'Ali bin Abi Talib radi anhu was the husband of the daughter of beloved Prophet sallallaahu' alaihi wa sallam, Fatimah radi anhuma, is said by the Prophet sallallaahu 'alaihi wa sallam in the hadith: "Fatima is part of me. [6]" In another stated: "And I hate people who hurt her." [7] In another story: "Who hate means he hates me." [8] another place it says: "What hurt me hurt." [9]

The primacy of 'Ali ibn Abi Talib radi anhu very much. In the battle of Khaibar, the Prophet sallallaahu 'alaihi wa sallam said: "Surely I will give tomorrow's war banner to a man, Allah gives victory through his hands, he loves Allah and His Messenger, Allah and His Messenger loved him. "Diberikanlah flag it to 'Ali ibn Abi Talib radi anhu. [10]

In addition, the Prophet sallallaahu 'alaihi wa sallam never said to' Ali: "You are part of me, and I am a part of you." [11] He sallallaahu 'alaihi wa sallam was once said to him: "Do not you pleased to be a part myself as standing in front of Moses, Aaron? "[12] 'Umar anhu said," The Prophet sallallaahu' alaihi wa sallam died in a state of pleasure to 'Ali. And Ali radi anhu was the most similar to the Prophet sallallaahu 'alaihi wa sallam in the physical and moral. [13]

Allah Almighty says:

هو الذي أيدك بنصره وبالمؤمنين وألف بين قلوبهم لو أنفقت ما في الأرض جميعا ما ألفت بين قلوبهم ولكن الله ألف بينهم إنه عزيز حكيم

It was he who memperkuatmu with His help and with the believers, and which unites their hearts (those who believe). Although you spend all the (wealth) which are in the earth, surely you can not unite their hearts, but Allah has made us their hearts. Verily, He is the Mighty, the Wise [al-Anfal / 8: 62-63]

Shaykh 'Abdul Karim al-Harani Hafizhahullah provide records related to the word of Allah Almighty on top: "All heart Ahlul Bait and the Companions of the Prophet sallallaahu' alaihi wa sallam gathered on top of the same sentence, the above sentence Tawheed, Islam and passion. This verse and the other is the main principle used as a reference (in explaining the relationship between the Companions of the Prophet and the Ahlul Bait-pen). "[14]

This principle is clearly demonstrated by the statement of 'Ali ibn Abi Talib radi anhu related to the policy of' Uthman ibn 'Affan radi anhu: "O people, do not you exaggerated (in denouncing)' Uthman, and do you guys say about him except words better. For the sake of Allah, what has he done-gathering al-Qur `an in the Mushaf except after approval from us all, the Prophet's Companions. By Allah, if only I were appointed as leader, surely I would have done as he did. "[15]

History 'Ali radi anhu firmly above described to us how the Ahlul-Bait berkasih affection and love of the Companions of the Prophet the other, there is no hatred and animosity at all between them. When we want to look at the history of Ahlul Bait life, we will find the many facts that prove sincere statement made by 'Ali radi anhu above.

Kinship between Ahlul Bait WITH FAMILY Abu Bakr as-Siddiq Umar radi
Once the bond of kinship that exists between the Prophet Muhammad sallallaahu 'alaihi wa sallam with the family of Abu Bakr as-Siddiq radi anhu through his marriage to' Aisha bint Abu Bakr radi anhuma before the events of the Hijrah to Madinah, Ahlul Bait relationship with Abu Bakr radi anhu continues.

Hasan ibn 'Ali ibn Abi Talib radi anhuma, beloved grandson of the Prophet sallallaahu' alaihi wa sallam married the grandson of Abu Bakr as-Siddiq; Hafsah bint Abdurrahman ibn Abu Bakr as-Siddiq before the year 49 AH Then from the grandson of Hasan, Musa al-Jaun bin 'Abdillah al-Hasan ibn al-Mahadh Mutsannâ bin Hasan as-Sibth bin' Ali bin Abi Talib married the grandson of 'Abdurrahman, Umm Salamah bint Muhammad bin Talha bin' Abdillah bin 'Abdirrahmân bin Abu Bakr as-Siddiq in the year 154 H.

Being from lineages radi anhuma Husain, Muhammad al-Baqir ibn 'Ali Zaenal' Abidin bin Husayn bin 'Ali bin Abi Talib Farwah married to Umm al-Faqih bint Qasim ibn Muhammad ibn Abi Bakr as-Siddiq in 80 H.

All of the fabric of marriage is filled with blessings and glory, came after the death of Caliph Abu Bakr as-Siddiq radi anhu, that might not happen due to political or economic conspiracy between them. All that constituted solely by the love and affection that exist in their hearts clean again glorious. All of the men are from the Ahlul Bait, while the women all came from a noble family of Abu Bakr as-Siddiq radi anhu. All of that is a testament to a very clear and obvious that the men who have a deep desire and passion to the family of the girl's great. In addition, everything that happens after many defamation occurred among the Companions of the Prophet sallallaahu 'alaihi wa sallam Tsaqifah Bani-after events, war Siffin, Jamal war, the events of Karbala and so-.

A love that continues to terjalim tightly and does not break, until the Ahlul Bait named their children and grandchildren with the names of the Companions of the Prophet sallallaahu 'alaihi wa sallam glorious, like Abu Bakr ibn Hasan ibn' Ali ibn Abi Talib, also with brother son, 'Umar ibn al-Hasan ibn' Ali ibn Abi Talib.

Even 'Ali bin Abi Talib radi anhu called children of his wives after the death of Fatimah radi-anhuma - with the names of the characters predecessor Islam: Abu Bakr ibn' Ali ibn Abi Talib's wife named Laila bint Mas'ud al Jundal , 'Uthman ibn' Ali ibn Abi Talib's wife named Ummul Banin bint Hizam Rabi'a ar. [16]

'Ali Zaenal' Abidin bin Husayn bin 'Ali bin Abi Talib radi anhu was named his children as' Umar,' Uthman and Khadija. Similarly, one of the daughters of Muhammad al-Baqir named Khadija. Ja'far al-Sadiq had a daughter named 'Aisha. Similarly, Musa al-Kazim named his children as Abu Bakr, 'Umar, Hamza, Khadija, al-' Abbas, 'A'isha and his grandson named' Aisha bint Jafar ibn Musa al-Kazim.

All that proves that slander exhaled by the 'few' people who insular outlook and her heart was filled with hatred for the Companions of the Prophet sallallaahu 'alaihi wa sallam, who said that Ahlul Bait is not in line with the Prophet's Companions is an obvious falsehood and distortion of historical facts .

However, the actual fact is that the fabric of affection and love that continues to cling tightly bound and among Ahlul Bait Prophet sallallaahu 'alaihi wa sallam, and his Companions radi anhum, nothing separates their relationship in the world for the hereafter. Because the relationship is built on the belief in Allah Almighty and the love of His Messenger sallallaahu 'alaihi wa sallam.

Through the above explanation, it can be concluded that the close proximity between the Khulafa-caliphs Abu Bakr, 'Umar,' Uthman and 'Ali radi-anhum the Prophet Muhammad sallallaahu' alaihi wa sallam who woke up on the rope of faith and at the same kinship. Glorifying the Prophet sallallaahu 'alaihi wa sallam means requires us to glorify his Companions and anhum hate the Sahaba radi tantamount to hate the Prophet sallallaahu' alaihi wa sallam.

People who believe there has been a feud between the Friends of the Ahlul Bait, they are just people who have enmity towards Islam. Allaah knows best.

1. Ma'âlimut Tanzil, Imam al-Baghawi
2. Tafsir al-Qur `ânul 'Azhîm, al-Hafiz Ibn Kathir
3. Karimur Taisir al-Rahman, Shaykh 'Abdurrahman as Sa'di
4. Kaifa Naqra `u Tarikh al-al wa al-Ashhab, Shaykh al-Harrâni
5. Al-Al al-Ashhab wa, wa Mahabbatan Qarâbatan, 'Ali at-Tamimi.

[Copied from the Sunnah Edition magazine 02/Tahun XV/1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
[1]. Tanzil Ma'âlimut 7/323-324
[2]. Karimur Taisir al-Rahman 1/795
[3]. Tafsir al-Qur `ânul 'Azhîm (7/360)
[4]. HR. at-Tirmidhi no. 3890. Shaykh al-Albani menshahihkannya
[5]. Qawa'id at-Tahdîts, Jamaluddin al-Qâsimi 1/25
[6]. HR. al-Bukhari no. 3110 and Muslim no. 6462
[7]. HR. al-Bukhari no. 3729
[8]. HR. al-Bukhari no. 3767
[9]. HR. Muslim no. 6461
[10]. HR. al-Bukhari no. 4210 and Muslim no. 6370
[11]. HR. al-Bukhari 12/467/9
[12]. HR. al-Bukhari no. 3760
[13]. HR. al-Bukhari 12/475/10
[14]. Kaifa Naqra 'Tarikh wa al-Aal al Ashhab p. 28th
[15]. Fathul Bari 18/9
[16]. Tarikh Tabari 4/358

HOW (EXPLANATION OF) GOD willing it, and she did not LOVE it? [1]

Shaykh Muhammad bin Ibrahim al-Hamd

If it is asked: How is (description of) God wants a case, and in the same time he did not meridhainya and do not like it? How to compromise between his will to it and hate him?

The answer is: What is desired that there are two kinds: what is desired and what is desirable for in others. What is it you want, then that's the intended longer loved, and in it contains the goodness. This is what is meant by iraadatul ghaayah wal maqaashid (the desired goal). While what is desired for more, sometimes not his desired destination and there is no benefit in it, when seeing dzatnya-though as a means toward the goal and what He wills. This was not liked by his terms of dzatnya, but desired in terms of his qadha' and association of the wills. So berhimpunlah two things: his hatred and his will, and the two are not contradictory. So, he did not like from one side but loved it from the other side.

This is a case that has been tolerated by humans. (For example) a drug that is not preferred, both taste and smell, if people know that behind the drug is healing him (with Allah), then he hated and loved in one way from the other side. So he does not like it in terms of the bitterness he felt, but he liked it in terms that the drug will bring it to what she likes (health).

As it is also the limbs gnawed illness, if he knew that by going to amputate to save her. As well as distance that weight, if it is known that it will lead to what she wants and likes. And also like people crossing a barren desert and silent towards Baitul 'Atiq (House / Ka'bah).

From this it is clear to us that if something is in it gather two things: hate from one side and preferably from the other side, then they do not negate each other. This is in the affairs of the creature, then what is the case with al-Khaliq Its not hidden from Him nothing hidden and Yang have a profound wisdom? He Subhanahu wa Ta'ala do not like something, and that's not a contradiction to his will to him, because of the purpose of the other, and because it is a leading cause of cases preferred.

I show you some examples for that:

Almighty God created evil that is destroying the material that did all the damage in the face of this earth, in religion, faith, lust, and doubtful. He is the cause of the misery of the slaves and the way they are hated by Allah Almighty. Despite it all, it is a means to various litigation and other loved ones great wisdom.

Before talking about the wisdom of the wisdom we need reminding about important matters. That is, not a necessity for the people who determine the reason God acts with a variety of lessons and benefit, to know the reason for all his actions and commands. In fact, he must believe that Allah Almighty did not show his creatures all his wisdom, but tell them what He wills, and what is hidden from them more than what they know. Therefore, every Muslim is obliged to believe that the acts of God and His commandments are not empty from a variety of great wisdom astonishing sense, although it is not known in detail, because of the absence of knowledge about something is not the argument of the ketidakadaannya. Medicine, for instance, and surgical operations, it is not known except by special people. Similarly, architecture and much more. A lack of knowledge in addition to those on the suit is not showing up ketidakadaannya.

If this explanation is unsatisfactory, then I point out to you about some of the collected wisdom of the scholars, the wisdom of the creation of the devil:

1. To appear to the servants of Lord Almighty power to create things that are opposite.
He creates substance-devil-which is the Essence of the worst and the cause of all evil, but He created his opponent-as-Gabriel, who is the One who is the noblest, the most sacred, and is a matter of all virtues. Glory be to Allah who created this and that. Similarly, his power is evident in the creation of night and day, hot and cold, water and fire, disease and medicine, death and life, as well as good and bad. Therefore, it would appear something beauty with his opponent. And this is the strongest proof of the perfection of power, strength, and His power. He created things that the opposite is, in part contrasting with others, empowering some of the others, and made it as a place of action, regulation, and His wisdom. Void of some of the general form is to negate the wisdom, perfection of action, and setting his kingdom.

2. In order to enhance the levels of God 'ubudiyyah for his lover.
That is by fighting the devil and his armies, made furious by way of obeying God, seek refuge in Allah from him, and seek refuge in Allah from him and to protect them from their tricks. As a result of that they get the benefit of various worldly and hereafter will not be obtained without it.

Then love, repentance, resignation, patience, pleasure, and the like are the types most beloved worship God. All of this can only be realized with the jihad, sacrifice life, and more loving Allah Almighty for everything other than Him. So the creation of the devil is the cause of the these matters.

3. Getting exam.
The creation of the devil is to be a test for humans, it became clear to him that the bad from the good.

4. Shows various influences Asma Allah Subhanahu wa Ta'ala, consequences, and linkages.
Among his name is ar-Raafi '(Who raised degrees), al-Khaafidh (Yang degrading), al-Mu'izz (which glorify), al-Mudzill (The humiliating), al-Hakam (The Wise) , and al-'Adl (the Just Yang).

These names require linkages in which laws will appear. Thus, the creation of the devil is to show a variety of factors influence these names. If being completely obedient and faithful, undoubtedly influences many of these names will not appear.

5. Removing what is found in human nature in the form of good and evil.
Human nature includes good and evil, and it is hidden in it like a fire in the husk. God created the devil to remove what is contained in the nature of evil perpetrators, such as the potential to do, and the Apostles were sent to remove what is in the nature of goodness in the form of potential actors to do. Then the wisest of Judges (Allah) issued what is contained in them, in the form of hidden goodness in them, so that the effects of his look at him, and took out what was in them in the form of evil, so that influences and wisdom He looked at both groups, as well as his wisdom implemented on both, as well nampaklah what we had known him earlier, in line with his previous knowledge.

6. Showed many signs of God's power, and the wonders of His creation.
Caused disbelief and wickedness of heathen souls and injustice, there is a lot of signs and miracles, such as storms, wind, destruction Thamud and Lot, changing the fire became cool and safety for Prophet Ibrahim (Alaihssallam), various miracles that revealed the hand of God through Prophet Moses (Alaihisallam), and signs of other powers. Were it not for fate disbelief and denial infidels those who disbelieve, surely the sign of extraordinary powers, spoken by man, generation after generations until the end of this period never showed up.

Meanwhile, that Allah Subhanahu wa Ta'ala suspend the devil until the day Kia-mat, then it is not respect for him, but contempt for him, for his sin increased, making the punishment more severe and adzabnya doubled. In addition, God is making it as a test to sort out the bad from the good-as mentioned before-as long as there are beings till the Day of Resurrection, then it requires to exist, while humans still exist. Allaah knows best.

Similarly, the creation of sorrow and calamity that contains a variety of wisdom known only to Allah Almighty, the wisdom-wisdom that contain grace, justice, and mercy. Among the lessons-lessons:

1. Childbirth 'ubudiyyah (worship) at the time of adversity, in the form of patience.
Allah Subhanahu wa Ta'ala says:

ونبلوكم بالشر والخير فتنة وإلينا ترجعون

"... And We shall try you with evil and goodness as a trial (in truth). And just to Us you shall be returned." [Al-Anbiya / 21: 35]

Against exams (from God) in the form of joy and goodness, it must be addressed with gratitude, while the test of hardship and ugliness in the form, should be addressed patience.

All this does not happen, unless God's servants turn things over, so terlihatlah honesty devotion to God Almighty. The Prophet sallallaahu 'alaihi wa sallam said:

عجبا لأمر المؤمن, إن أمره كله خير, وليس ذاك لأحد إلا للمؤمن. إن أصابته سراء شكر فكان خيرا له, وإن أصابته ضراء صبر فكان خيرا له.

"Amazing affairs who believe that virtually all his affairs are good, and it does not happen to anyone except the believer. If he gets the pleasure, he was grateful, then it is good for him, and if he gets a hardship, he perseveres, it also is good for him. "[2]

2. Probity and free from the bad traits.
Therefore, it's healthy to occasionally push the ugliness, pride, and awe with yourself, because one feels energetic, strong, peaceful circumstances, and his fun.

If restricted to the examination and the pain, the soul cries, his heart became soft, and free from smudges impeccable morals and bad traits, such as arrogant, cocky, 'ujub (amazed with myself), envy, and other properties . In its place is submission to God, cry in front of him, tawadhu '(humble) to humans, and not conceited towards them.

Al-Munbaji rahimahullah said, "Those who suffered should know that if there is no test of the world and various musibahnya, undoubtedly afflicted human being arrogant, 'ujub, proud and hard-hearted, which is the cause doom, immediate or delayed. Among the best to grace the One Who is merciful, He gave him-sometimes-different kinds of drugs such as disaster, which would become her protector from these diseases, preserve the truth of worship, as well as get rid of the various elements of the destructive, mean, and destroy . Glory to God who gives His grace to the exam (catastrophic), and tested with a variety of his pleasure. As it is said:

Sometimes God gives favor to the disaster, although large
and Allah are also some of the other test with the various pleasures

If Allaah does not treat his servants with drugs such as test and trial, they would exceed the limit, despotic, arrogant, cocky in the face of the earth, and cause damage. Because of the decay of the soul, if it is getting power (ruling and ban), health, opportunity, and freedom to say anything without any barriers that prevented syar'i, it is rampant and walked the earth with the damage, even though they know what experienced by the people before them, then what happens if they do-with-the offense is left?

But when Allaah wills goodness to His servants, He drug testing and temptation to drink according to their circumstances, which would emit dangerous diseases from it. So when he had been clean and clear it, then he put it on the world's most noble degree, that worship Him, and raised on the highest reward of the Hereafter, which saw him. [3]

3. Strengthen the faithful.
Therefore, the accident contains exercises for the believer, a test of patience, and strengthen faith.

4. Watching rububiyyah power and submission 'Ubu-diyyah.
Because one can not run away from God and His qadha' and from the wisdom of his policies and his exams. We are the servants of God, He treats us as the preferred and desired him, and we return to Him in all our affairs. To his place again, Who gathers us for our resurrection.

5. Reaching sincerity in prayer and honesty in repentance.
Therefore, the disaster can make people feel weakness and indigence himself before his Lord. Then it was pushed to the sincerity in praying to Him, and the need for an excellent submission to Him and repent and be honest in return to Him.

Were it not for these calamities, surely he has not been seen in front of the shelter and humiliation. Allaah knows human negligence to Him, and He will test them through these favors with a variety of disorders that drive them to the door and asked him to help him. So, it was a pleasure wrapped in exams. While the test is purely nothing melalaikanmu of thy Lord.

Sufyan bin 'Uyainah rahimahullah said, "What's not to like slave is better for him than what he loved. Because of what he did not like pushing it to pray, whereas what he likes will melenakannya. "[4]

6. Sensitize people tested from negligence.
How many people were tested with the loss of health care, obtain a saving repentance. How many people were tested with the loss of his property, can use all of his time to worship God with the situation better. How many people were negligent towards him, and turn away from his Lord, then get a test of his Lord, then it woke him from his sleep, awakened from his negligence, and memotifasinya to renew the whereabouts with his Lord.

7. Knowing the value of health.
Because something is not known except by his opponent, then it will get a sense of gratitude that causes the increase pleasure, because what God gave it more perfect form of health care, more fun, more, and bigger than the trials and pain. Then obtaining health and pleasure, after the pain and distress that is greater value for humans.

8. Among the pain that sometimes there is a health factor.
Sometimes a person hit by a disease, and it turns out that the reason for the healing of diseases. Sometimes a person gets a disease then he went to treat it, then expose that in fact he has a chronic illness that is not exposed, but the disease causes a sudden this. Ath-Thayyib Abu al-Mutanabbi says:
Maybe it's commendable result kecacatanmu
and may be a healthy body with the disease

9. Obtaining compassion to those who are hurting.
People who tested with a case, he will find in him a sense of compassion to those who are hurting. Compassion is causing God's mercy and grace that many. For whoever is merciful to anyone who was on this earth, then who is in heaven (God and the angels) will love her anyway.

10. Obtain blessings (perfect blessing), mercy, and guidance from God.

Allah Subhanahu wa Ta'ala says:

ولنبلونكم بشيء من الخوف والجوع ونقص من الأموال والأنفس والثمرات وبشر الصابرين الذين إذا أصابتهم مصيبة قالوا إنا لله وإنا إليه راجعون أولئك عليهم صلوات من ربهم ورحمة وأولئك هم المهتدون

"Be sure we shall test you give, with something of fear, hunger, and lack of wealth, lives and fruits. And give glad tidings to those who patiently persevere, (They are) those who, when a misfortune befalls, they say , 'Innaa lillaahi innaa Ilaihi raaji'uun wa.' They were the ones that get the perfect blessing and mercy of his Lord, and they are the ones who receive guidance. " [Al-Baqarah / 2: 155-157]

11. Merit, he noted deeds kindness, and removal errors.
The Prophet sallallaahu 'alaihi wa sallam said:

ما من شيئ يصيب المؤمن, حتى الشوكة تصيبه, إلا كتب الله له بها حسنة, أو حطت عنه بها خطيئة.

"Nothing that happened to a believer, though spines pierced, but God records a virtue for him so or eliminate one mistake away from it." [6]

Most of the Salaf said, "Were it not for the calamities the world, will come on the Day of Judgment we bankrupt the essentials." [7]

Even the reward is not only reserved for those who get exam only, but also gained in others. A Muslim doctor when treating the sick and intended to seek reward, the reward is written for him, by the grace of God. Because, whoever ease of those who believe the distress of the world's troubles, Allah will relieve him of a hardship from troubles on the Day of Resurrection.

Similarly, people who visit people who are sick, then the reward is written for him, as well as for those who felt a watnya.

12. Knowing about hinanya world.
The smallest misfortune befall humans will clear her, steadying her life, and can make it forget the delights of the world. Intelligent people will not be deceived by the pleasures of the world, but he will make the world as a field for the afterlife.

13. God's choice for the slave is better than pili-han servant for him.
This is an amazing secret, the servant should understand. That is because Allah Almighty is the Best Judge Merciful and Most wise, He would know the various welfare of His servants, and more dear to them than themselves and their parents.

When it comes to them something they do not like, then it is better for them than when it does not come to them, as a form of attention from him, kindness, and compassion to them.

If they are allowed to choose for themselves, they would not be able to do the things bermaslahat for them. But God Almighty that govern their affairs according to the science, justice, wisdom, and grace, whether they like or dislike.

14. Humans do not know the result of his business.
Maybe he was looking for something that is not commendable result, and maybe he did not like something useful for him. Almighty Allah knows more about the result of an affair.

Ibn al-Qayyim rahimahullah said, "His Qadha' for the faithful servant is a gift, even if in the form of obstacles, and it is a pleasure, even in the form of exams, as well as his exams were safety, even in the form of disaster.

But because of ignorance and kezhalimannya servant, he does not regard it as a blessing, enjoyment, and safety, but what can be enjoyed immediately and in accordance with his nature.

If he had been blessed with the knowledge that much, surely he considered obstacles as pleasure, and disaster as a blessing, and he felt the exam is much more delicious than the pleasures of safety, poverty is much more delicious taste than wealth, and in a few it is much more grateful than the state a lot. "[8]

15. In the group of people who loved God Almighty.
Believers who get the exam will be placed in a group of people who love again honored with the love of the Lord of the Worlds. If he loves a people, He tests them. Mentioned in as-Sunnah (Hadith), which suggests that the test is evidence of the love of God to His servant, in which the Prophet sallallaahu 'alaihi wa sallam said:

إن عظم الجزاء مع عظم البلاء, وإن الله إذا أحب قوما ابتلاهم, فمن رضي فله الرضا, ومن سخط فله السخط.

"Behold, children's size according to the size of the test, and if Allah loves a people He tests them then. Whoever is pleased, then he gets the pleasure, and whoever is angry (not pleasure), so he got furious. "[9]

16. Something you do not like something sometimes bring a loved one, and vice versa.
If knowledge servant of his Lord true, then he knows for sure that things are not like that happened to him and the various tests that come to her benefit, and contains a variety of benefits that are not counted by the knowledge and did not know all of them by the mind.

Even the benefit of servants on what he dislikes more than on what he likes, for the benefit of souls in general lies in the things he did not like, as kemudharatannya and causes destruction in general lies in the things he likes. Allah Subhanahu wa Ta'ala says:

فعسى أن تكرهوا شيئا ويجعل الله فيه خيرا كثيرا

"... Because maybe you do not like something, but God made him much kindness. [An-Nisaa ': 19]

He also said:

وعسى أن تكرهوا شيئا وهو خير لكم وعسى أن تحبوا شيئا وهو شر لكم والله يعلم وأنتم لا تعلمون

"... It may be you hate something, but he was very good to you, and may be (too) ye dislike a thing while it is very bad for you, Allah knows, while you know not." [Al-Baqarah / 2: 216]

If the servant knows that that is not the case sometimes preferred to bring the love, and the love affair that sometimes brings an unwelcome thing. So he does not feel safe due to the difficulty to come to him from the pleasure, and he did not despair, the joy can come to him from the distress. [10]

And wisdom of other lessons that may be known or unknown people.

From here, it seems clear to us that there is no contradiction between the will of God to a lawsuit with his hatred of him, because he has a variety of great wisdom and glory.

"Many people-even most of them-are trying to uncover the wisdom-the wisdom of God in all things, but it is not beneficial to them, perhaps even to their detriment. He said:

يا أيها الذين آمنوا لا تسألوا عن أشياء إن تبد لكم تسؤكم

"O you who believe, do not ask (for your Prophet) when things are explained to you, undoubtedly troubling you ...." [Al-Maa-idah: 101]

This problem, namely the problem of objective acts of God and the end of wisdom (wisdom) his is a big problem, maybe even a matter of the greatest deity. "

Ibn Qutaibah rahimahullah said, "a fair statement of the Qadr is, let you know that God is the Just. Should not be asked, 'How did he create?' How is he doomed? How can he give? And how is he blocking? Nothing that comes out of his power, not in His kingdom, the heavens and the earth, but what He wills, there is no debt to anyone above him, and no rights for anyone before him . If He gives, then it is a gift and if you block it, and it is with justice. "[12]

With this it became clear to us about the gathering of two cases in the rights of Allah Subhanahu wa Ta'ala, namely: His will to something with his hatred of him, and there is no contradiction in that.

Thus (our discussion), and there will be an additional explanation about this issue in the next discussion, when talking about wisdom created and ditakdirkannya disobedience.

[Transcribed from the book of Al-Qadr wal Qadhaa Iimaan bil, Issue Problems premises Peel Completed Fate, Author Muhammad bin Ibrahim al-Hamd, translator Ahmad Syaikhu, Sag. Publisher Library Ibntu Kathir]
[1]. See it in details Syifaa-ul-'Aliil, p. 364-412 and 445-460. See also, Thariiqul Hijraatain, p. 181-183, al-Fawaa-id, p. 136-140, Muqaddimah Miftaah Daaris Sa'aadah, p. 3 and thereafter from the Muqaddimah, Madaarijus Saalikiin, (I/264-269 and II/190-198), Sharh al-'Aqiidah at-Thahaa-wiyyah, p. 252-256, al-Hikmah wat Ta'liil fii Af'aalillaah, p. 205-210, and Lawwaami'ul Anwaaril Bahiyyah, (I/339-343).
[2]. HR. Muslim, (no. 2999), from the hadeeth Suhaib.
[3]. Tasliyah Ahlil Mashaa-ib, p. 25.
[4]. Al-Faraj ba'da ash-Syiddah, Ibn Abi Dunya, p. 22.
[5]. Diiwaan al-Mutanabbi, (III/86).
[6]. HR. Muslim, (no. 2572).
[7]. Bardul Akbaad, p. 46.
[8]. Madaarijus Saalikiin, (II/215-216).
[9]. HR. At-Tirmidhi, (no. 2396) and Ibn Majah, (no. 4031), from the hadeeth of Anas z, dihasankan by at-Tirmidhi also al-Albani in Shahiih at-Tirmidhi, (II/286).
[10]. See detailed discussion of the wisdom-the wisdom disaster in Shaidul Khaathir, Ibn al-Jawzi, p. 91-95, 213-215, and 327-328, al-Fawaa-id, Ibn al-Qayyim, p. 137-139, 178-179, and 200-202, and Bardul Akbaad, p. 37-39.
[11]. Minhaajus Sunnah an-Nabawiyyah, (III/39), and view of the same book, (I/46), Majmuu'ul Fataawaa, (VIII/81), and Ighaatsatul Lahfaan, Ibn al-Qayyim, (II/187-195) .
[12]. Al-Ikhtilaaf fil Lafzh, p. 35, and see, al-Inaabah 'an an-Naajiyah Syari'atul Firqaah, Ibn Baththah, (I/390).


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