. AMAR ma'ruf nahi munkar BY Ahlus Sunnah Wal Jama'ah
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
عن أبي سعيد الخدري رضي الله عنه; قال: سمعت رسول الله صلى الله عليه وسلم يقول: «من رأى منكم منكرا فليغيره بيده, فإن لم يستطع فبلسانه, فإن لم يستطع فبقلبه, وذلك أضعف الإيمان».
From Abu Sa'id al-Khudri radi anhu, he said, "I heard the Messenger sallallaahu 'alaihi wa sallam said," Whoever amongst you see munkar, then let him change it with his hand (power), if he is unable, then with his tongue (advised), and if he is not able to as well, then with his heart (was not happy and do not agree), and thus it is the least of weak faith. '"
TAKHRIJ HADITHs
This hadeeth saheeh. Reported by:
1. Muslim (no. 49).
2. Ahmad (III/10, 20, 49, 52-53, 54).
3. Abu Dawood (no. 1140, 4340).
4. An-Nasa'i (VIII/111-112).
5. At-Tirmidhi (no. 2172).
6. Ibn Majah (no. 1275, 4013).
7. 'Abdurrazzâq in al-Mushannaf (no. 5649).
8. Abu 'Awaanah (I/35).
9. Ibn Hibban (no. 306, 307) in at-Ta'lîqâtul Hisan.
10. Abu Ya'la (no. 1005, 1198).
11. Al-Bayhaqi in his Sunan (III/296-297) and in Syu'abul Iimân (no. 7153).
12. Ath-Thayâlîsi in Musnadnya (no. 2310).
13. Ibn Mandah in al-Iimân (no. 179-182).
14. Abu Nu'aim in Hilyatul Auliya '(VII/304, no. 10,611; X/27, no. 14,387).
Convey the same hadith is also narrated from many paths.
Sharh HADITHs
The above hadith indicates the obligation to deny munkar own pace. The denial of kemungkaran obligatory, because the heart does not deny munkar, showed faith has been lost from the heart. [1]
1. Definition enjoining Nahi Munkar
A. Definition of al-Ma'ruf
Raghib al-Ashfahani rahimahullah (d.. 425 H) said, "al-Ma'ruf is a name known to all his good deeds by reason or shari'ah, while al-munkar is what is denied by both." [2]
Shaykh al-Islam Ibn Taymiyah rahimahullah (d.. 728 H) said, "al-Ma'ruf is one name that covers everything that is loved by Allah, such as faith and good deeds." [3]
Medium according to Shari'ah, al-Ma'ruf are all things that are considered good by the shari'ah, ruled done, praised and commended those who do it well. All forms of obedience to Allah enter in this sense. al-Ma'ruf the main thing is mentauhidkan Allah Subhanahu wa Ta'ala and have faith in Him. [4]
B. Definition of al-Munkar
al-munkar is all that is prohibited by sharia or anything that violates the shari'ah. [5]
Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "al-Munkar is one name that covers everything banned Allâh." [6]
When explaining the nature of Islam, Imam ash-putting the Syaukani rahimahullah, "Surely they had to (deeds) are doing good in the shari'ah and the banning of the unjust. And that became the benchmark that something is doing good or unjust is the Book (al-Qur'ân) and as-Sunnah. "[7]
From this description, it is clear that determining a belief, saying or doing good or evil deed is not the right actors doing good and avoiding evil. But all of that is returned to the explanation of al-Qur'ân and Sunnah according to the understanding Salafush Salih. [8]
2. The virtue of doing good and avoiding Munkar
Imam Ibn al-Maqdisi rahimahullah Qudama (d.. 689 H) said, "Know that doing good and avoiding evil is the greatest axis in religion. It is an important task for which Allah sent His Prophet. Suppose the task is disabled, it will appear destruction everywhere, and the world will be destroyed. "[9]
Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "doing good and avoiding evil is the cause of Allah Subhanahu wa Ta'ala lowering his books and sent His Apostles, and the core of religion." [10]
Among the virtue of doing good and avoiding evil, namely:
a. Including the most important obligations in Islam.
b. As for the integrity, safety and the good of society.
c. Turning hearts.
d. For factors that could invite help, glory and power of the earth.
e. Including nahi munkar enjoining Sadaqah.
f. Rejecting distress.
g. People who are prevented from unjust deeds will be saved by Allah Subhanahu wa Ta'ala.
h. Doing good and avoiding unjust including the properties of the righteous believers.
i. Doing good and avoiding evil is the major jihad.
j. Doing good and avoiding evil, including sin forgiven.
k. Doing good and avoiding evil is the good word and seutama-major charity.
3. Effects and enjoining Leaving Bad Influence Nahi Munkar
a. Got the curse of Allah Subhanahu wa Ta'ala, censure and humiliation
b. The damage gets worse.
c. Punishment of Allah Subhanahu wa Ta'ala.
d. Controlled by the enemies of Islam.
e. Benediction was not granted.
f. Will be destroyed by Allah Subhanahu wa Ta'ala.
g. Be held accountable for his actions on the Day of Resurrection.
h. Fell in destruction, makes the heart sick, or even turn it off.
4. Law Denying kemungkaran
Denying kemungkaran by hand and oral twofold:
First: Terminator Back Then kifayah.
Allah Subhanahu wa Ta'ala says,
ولتكن منكم أمة يدعون إلى الخير ويأمرون بالمعروف وينهون عن المنكر وأولئك هم المفلحون
And let a party there among you who call to the good, tell (do) that Ma'ruf, and prevent it from being unjust. And they are the lucky ones. "[Ali 'Imran / 3:104]
Regarding the interpretation of this verse, al-Hafiz Ibn Kathir rahimahullah said, "The purpose of this clause is to take the evidence of a party of these people are ready to hold this role (doing good and avoiding evil) ..." [11]
Imam Ibn al-'Arabi said: "This verse and the next verse is an argument that doing good and avoiding evil is fard kifaya ..." [12]
It is therefore mandatory for ulil amri (government) to appoint a number of people who have the ability and preparation to carry out this task. Because there are some unjust act that can not be changed except by a certain number of people who have the knowledge, true understanding and wisdom attitude. For example, to deny firqah Bâthiniyah (shufiyah) and explain their beliefs and other errors. If these institutions fulfill their obligations properly then gugurlah obligations of the other. [13]
Denial kemungkaran by hand and oral, shall be carried out according to ability.
Prophet sallallaahu 'alaihi wa sallam said,
إذا عملت الخطيئة في الأرض كان من شهدها كرهها وقال مرة: أنكرها كمن غاب عنها ومن غاب عنها فرضيها كان كمن شهدها
If an error made on earth, the person who saw it then hate (n He once said: then deny it) the same as those who did not see it but some people do not see the same blessings as those who see it. [14]
Secondly, Terminator Back Then 'ain.
Generality of the Prophet sallallaahu 'alaihi wa sallam, which means, "Whoever among you see munkar, then let him change it with his hand. If not able, then with his tongue ...," suggesting that deny munkar mandatory for any individual who has the ability and knowing munkar or seen. [15]
Imam an-Nawawi rahimahullah said, "Verily, doing good and avoiding evil is fard kifaya then sometimes becomes fard 'ayn if a situation and circumstances no one knows except him." [16]
So, people who saw the error and then hate it by heart, just like people who do not see it but was unable to deny the verbal and hands. While people who do not see the error then blessings, he was like a man who saw it, but did not deny it when he was able to deny it. Because condone mistakes include unlawful acts of the worst in the liver and cause a denial but denial can not be implemented with care is an obligation for every Muslim and not fall from anyone in all circumstances. [17]
From the description it can be seen that deny munkar with the heart is obligatory for every Muslim in all conditions, while denying it with his hands and tongue were in accordance with ability. As in the hadeeth of Abu Bakr as-Siddiq radi anhu, the Prophet sallallaahu 'alaihi wa sallam said:
ما من قوم يعمل فيهم بالمعاصي يقدرون على أن يغيروا ثم لا يغيروا إلا يوشك أن يعمهم الله منه بعقاب.
It is not a people who worked in their midst disobedience many were able to stop them, but they do not prevent, but Allah will surely bring down punishment to them all. [19]
From Abu Sa'id al-Khudri radi anhu, he said, "I heard the Prophet sallallaahu 'alaihi wa sallam said:
إن الله ليسأل العبد يوم القيامة حتى يقول: ما منعك إذ رأيت المنكر أن تنكره? فإذا لقن الله عبدا حجته قال: يا رب, رجوتك, وفرقت من الناس.
Verily Allah certainly asked a servant on the Day of Resurrection until he asked, 'What are you off from denying a munkar if you see it?' If Allah had taught proof to His servant, the servant said, 'my Lord, I wish to -MU, and I leave humans. [20]
Prophet sallallaahu 'alaihi wa sallam also said in his speech,
ألا لا يمنعن رجلا هيبة الناس أن يقول بحق إذا علمه
Remember, do not ever think people are reluctant to preclude someone to tell the truth if he knows it.
Abu Sa'id al-Khudri radi anhu wept and said, "Indeed, by Allah, we saw a lot of things and then we are reluctant."
This hadith is also narrated by Ahmad with additional,
فإنه لا يقرب من أجل ولا يباعد من رزق أن يقال بحق أو يذكر بعظيم
Due to utter the Truth or reminded of something big not close to death and did not shy from the provision. [21]
The hadith is interpreted that the barrier to deny munkar it just shy and not fear that removing the obligation to deny munkar. [22]
How Legal Authority To deny munkar?
Prophet sallallaahu 'alaihi wa sallam said,
أفضل الجهاد كلمة حق (وفي رواية: عدل) عند سلطان جائر.
Best Jihad is to say a sentence of truth (in another narration: fair) the leader injustice. [23]
Sa'id bin Jubair radi anhu said, "I said to Ibn 'Abbaas anuhma,' I am the ruler and the ruled goodness forbid from munkar? 'Ibn' Abbaas anhuma replied, 'If you fear him kill you, do you do.' I repeat what I said it before, but Ibn 'Abbas about answer as the original answer. I repeated my words, but Ibn 'Abbaas said anhuma remain as they are and say,' If you had to do, then do it privately with him. '[24]
Prophet sallallaahu 'alaihi wa sallam said,
من أراد أن ينصح لذي سلطان فلا يبده علانية, ولكن يأخذ بيده فيخلو به, فإن قبل منه فذاك و إلا كان قد أدى الذي عليه
Anyone who would like to advise the ruler, he must not reveal openly. Hold his hand and let him be alone with him. If the authorities would listen to that advice, then it's the best and if the rulers were reluctant (not accept), then indeed he has done his duty [25]
While defected from the ruling to lift the sword (gun) it is feared raises a number of defamation that causes bloodshed of the Muslims. If someone wants to come forward to deny munkar rulers but at the same time feared his actions will bring negative impact to family and neighbors, then he should not do it. Because of his actions would cause a nuisance to others. That was said by Fudhail bin 'Iyâdh t and others. If someone is worried about him being killed, or whipped, or imprisoned, or handcuffed, or exiled, or deprived of his property, and other threats, the authorities have the obligation to do good and forbid them from munkar to fall away. It affirmed the priests, including Imam Malik rahimahullah, rahimahullah Ahmad, Ishaq and others vol.
Imam Ibn al-Qayyim rahimahullah explains this principle by example in his statement, "Whoever slanders examine large and small that occur in Islam, he will know that slander is because neglecting basic rules and can not wait to (deny) munkar. Demanding kemungkaran loss, but born to her a more substantial munkar. Previously, the Prophet sallallaahu 'alaihi wa sallam saw a big kemungkaran n Makkah and he could not change it. Even when Allah Subhanahu wa Ta'ala be conquered Makkah Islamic country, he was determined to change the Ka'bah and return it in accordance Abraham Alaihissallam building foundation, but is prevented (although he can) by fears of the emergence of a greater evil, that is worrying the people of Quraish can not accept it because they are new to Islam and leave kufr. Therefore, it is not permitted to deny the ruling by hand, because it creates a greater munkar ". [26]
5. Levels in Preventing misguidance
Doing good and avoiding evil has a level that should be known by the perpetrator that what he did according to the demands of sharia and civilized manners should be considered. This level has been described by the scholars past and present, and they continue to advise the actors doing good and avoiding unjust to him.
Imam Ibn al-Qayyim rahimahullah said, "Verily Shari'ah stands on the foundation of wisdom and welfare of the world for the hereafter God's servants. Shari'a is, entirely fair, grace, and wisdom beneficiaries. So every issue that comes out of the principle of justice to kezhaliman, from mercy to his opponent, from beneficiaries to mafsadat and of wisdom to violence, then it is not included shariah though put into it to cause takwil. Shari'a is the mirror of justice of Allah Subhanahu wa Ta'ala to His servant, His mercy among His servants, His providence and wisdom of God on earth which is the most perfect clue that proves the existence of Almighty Allah and the Apostle honesty His. "[27]
Rahimahullah He also said, "Verily, the Prophet sallallaahu 'alaihi wa sallam told his ummah mensyari'atkan to deny munkar realized that doing good deeds who loved Allah and His Messenger. If deny munkar lead to something more and more unjust thereof by the wrath of Allah and His Messenger, then it is not allowed to deny it though Allah hates and memurkai culprit. It's like denying the kings and leaders revolted by them, because it is the source of every evil and slander until the end of time. "[28]
He rahimahullah continued, "Eliminating munkar has four levels:
1. Kemungkarannya lost and replaced by its opposite, which is good.
2. Kemungkaran reduced although not lost entirely.
3. Kemungkaran lost kemungkaran replaced with a similar one.
4. Munkar is replaced by kemungkaran heavier (larger).
The first and second levels disyari'atkan (to do). The third-level of skill into the area ijtihad, and the fourth level haram (to do).
These levels change kemungkaran to know:
a. Knowing munkar.
b. Denying kemungkaran by hand and its terms.
This level is required by the authority, ability, wisdom, understanding, and a lot of lust.
c. Denying kemungkaran with oral and its phases.
The first stage, providing insight and lessons gently.
The second stage, prohibiting the giving lessons and advice.
The third stage, firm in giving advice.
The fourth stage, threaten and scare the torment of Allah Subhanahu wa Ta'ala.
d. Denying kemungkaran with heart
e. Denying kemungkaran with swords or guns
6. Differences in Levels of Human Responsibilities deny munkar
It was mentioned earlier that Allah Almighty we do require all doing good and avoiding evil according to his ability. But the thing to note is that people of different levels in this obligation. A Muslim man who lay (minimal knowledge) must undertake this obligation within its capabilities. He had to send his wife and children with religious matters that have been learned.
Moderate clerics have obligations other than those that are not owned because they are the inheritors of the prophets. If they underestimate this task will override the various shortcomings of this people, as happened after the Children of Israel.
While the obligation of the government in this task is very large because they have the power to force people to return from munkar. For people affected by the advice and exhortations were very few. If governments underestimate this task, then this is a huge disaster because it will lead to the spread of munkar as well as the perpetrators of evil and wickedness of the brave conduct their vanity actions against those who hold to the truth and the people who made repairs. [29]
[Copied from the Sunnah Edition magazine 06/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]
AMAR ma'ruf nahi munkar BY Ahlus Sunnah Wal Jama'ah
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
7. Denying munkar The Visible and been known as munkar
Word of the Prophet sallallaahu 'alaihi wa sallam: "Whoever among you see munkar."
This shows that denial is linked to vision munkar. If kemungkaran was hidden and not visible, but someone know, then-in most of the reports of Imam Ahmad who know this should not investigate and examine something he doubted. In another narration from Imam Ahmad that the person must uncover if convicted. For example, if someone heard the song that is forbidden or entertainment appliances, and he knows the source, then he should deny it. Because kemungkarannya been proven and he knows his place, so that just as he noticed immediately. It was confirmed by Imam Ahmad and he said, "If he does not know where munkar, then exposed to deny liability."
The climb up the wall to find the people who gathered in the munkar, then this hated priests, such as Sufyan ats-Tsauri and others, these actions fall into the category of prohibited spying. It was said to Ibn Mas'ud radi anhu, "Woe Walid bin 'Uqbah, beard dripping with liquor." Ibn Mas'ud radi anhu said, "Allah forbids us to spy." [30]
8. Denying munkar By Heart
Prophet sallallaahu 'alaihi wa sallam, "If you can not then with his heart, and that is the weakest of faith."
Prophet sallallaahu 'alaihi wa sallam said:
ما من نبي بعثه الله في أمة قبلي إلا كان له من أمته حواريون وأصحاب يأخذون بسنته ويقتدون بأمره, ثم إنها تخلف من بعدهم خلوف يقولون ما لا يفعلون, ويفعلون ما لا يؤمرون, فمن جاهدهم بيده فهو مؤمن, ومن جاهدهم بلسانه فهو مؤمن, ومن جاهدهم بقلبه فهو مؤمن, وليس وراء ذلك من الإيمان حبة خردل.
No prophet was sent by Allah on one of the people before me but he has a loyal following and people who take the Sunnah and follow the instructions. Then after that, coming generations are not saying what they do and do what is not commanded. Anyone against them with his hand, he was a believer. Anyone against them with his tongue, he is a believer. And who resists them with his heart, he was a believer. And in hindsight it was not even a mustard seed of faith. [31]
It shows that doing good and avoiding evil part of the faith. His Word also shows that people are able to work on one part of faith is better than the people who left and could not do it.
Denying kemungkaran by hand and oral, both legal fard 'ayn or fard kifaya is appropriate to their ability and capability. As for the heart to deny munkar is fard 'ain that can not be killed no matter what the circumstances. Hearts are not doing good deeds and not knowing deny munkar is empty heart and empty of faith. Ibn Mas'ud radi anhu hear people say, 'Woe to those who do not have the good and forbid from munkar, "then Ibn Mas'ud radi anhu said:
هلك من لم يعرف قلبه المعروف وينكر قلبه المنكر
Woe to those whose hearts are not aware of the good and not deny munkar. [33]
His intention is that Umar radi knowing and doing good deeds with a heart that is munkar liability fall from anyone. As for the hand and oral according to ability. And pleasure is a sin against the munkar and worst mistake. The responsibility of a servant does not go away by denying kemungkaran with heart until he really can not deny munkar by hand and verbally threatening to cause harm or loss of property, and he does not have the ability to withstand such hazards.
Avail deny munkar with the heart that very few, while denying benefits to the hand and oral kemungkaran it very much. [34]
9. Deny munkar Have Agreed as munkar
Munkar is that we must eliminate the agreed kemungkaran Muslims as munkar as shirk, associating partners with Allah Almighty, grave worship, pray and ask for other than Allah Subhanahu wa Ta'ala, magic, came to the shaman predicted, making this new cases in religion there is no instance of the Prophet sallallaahu 'alaihi wa sallam, or heresy, usury, adultery, drinking khamr (liquor), tabarruj (preening for women to besides mahram), the daily prayers and the like.
The cases that are still disputed among scholars about illegal or legal necessity, it is necessary to elaborate. If the dispute in issue was proof of the weak and strong mengharamkannya scholars, people who commit these acts be denied the legal dispute. But if the problem is a disagreement sharp, hard to pick a strong opinion and Legal Affairs Committee can only be done by the scholars who are competent (qualified), then the person who did something like this-Allaah knows best-not to be denied. [35]
With regard to issues that clearly violates nash munkar and not a problem ijtihadiyah then this should be denied. For how much heresy, polytheism, immoral and munkar by some Muslims considered the issue khilafiyah and ijtihadiyah, when the act is shirk, bid'ah and distorted.
Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "Those who violate and menyelisihi al-Qur'ân and Sunnah are famous or violates the Salaf generation agreements are not accepted udzur (reason) it, then apply against such muamalah muamalah the Ahl-ul-Bid'ah are obliged to deny them. "[36]
10. Rule-rule enjoining Nahi Munkar
a. Shari'a is the principal in setting the nahi munkar enjoining
Indeed, the weights and the benchmark in determining that doing good or evil thing is the Book of Allah and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, and what is the deal Salafush Salih, and not matters that menyelisihi Shariah but considered either by humans.
Have knowledge of the nature and bashirah doing good and avoiding evil
Shaykh 'Abdul' Aziz bin Baz rahimahullah said to the preacher who invites people to the path of Allah and doing good and avoiding evil doer, "Let you be above the dakwahmu Bayyinah, that is above science. Do not you be the one who does not know to what you preach:
قل هذه سبيلي أدعو إلى الله على بصيرة أنا ومن اتبعني
Say (O Muhammad), 'This is my way! I and those who follow me invites (you) to Allah with bashirah (science) ... "[Yûsuf/12: 108]
So there must be a science, because science is mandatory. Therefore preach ye upon shun ignorance, flee ye speak without knowledge, because people who do not know it can only destroy and not to build, and can only be destructive and could not fix.
Shaykh Muhammad ibn Saalih al-'Uthaymeen rahimahullah said, "Verily, the first stock to be owned by the preachers were invited to the (path) Allah Almighty is to let him be in the knowledge of the Qur'aan and the Sunnah of the Prophet sallallaahu' alaihi wa sallam a saheeh. The da'wah without knowledge that it was preaching on the folly, the stupidity was preaching in the greater harm than good, because a preacher has established itself as a mentor and educator; if he was stupid then he is to be a misguided and misleading. Wal'iyâdzu Billah. "[37]
b. Putting the most important before the critical
Indeed, start with the most important matters then is important is that there should be a rule of duty doing good and avoiding evil. Namely let actors doing good and avoiding evil begin by fixing the Usul (the points) 'Aqeedah. So, the first time he had to mengikhlaskan worship only to Allah Almighty alone and forbidding shirk, heresy, and superstition; Then he asked for prayers, zakat issued; then asked to perform other duties and leave actions unlawful acts, then instructed to implement the Sunnah-sunnah and leave a dimakruhkan matters.
c. Think about and weigh between beneficiaries and mafsadat
Shaykh al-Islam Ibn Taymiyah rahimahullah said, explaining this rule, "enjoining kema'rufan should not eliminate much, or bring greater munkar. Nahi munkar evil should not bring a larger or more powerful kema'rufan eliminate thereof. "[38]
Islamic law is built on rules bring serious benefits (good) and refining as well as preventing mafsadat (damage) and eliminate or meminimalisirnya. Therefore, among the rules is important in doing good and avoiding evil is estimated to be of benefit so required in doing good and avoiding evil so as not to cause mafsadat greater than munkar or the like. If deny munkar pose a greater munkar the obligation to deny munkar becomes void even not to do.
11. Noting Attitude Wisdom in the Telling deny munkar and Deeds Ma'ruf
Allah Ta'ala says:
ادع إلى سبيل ربك بالحكمة والموعظة الحسنة وجادلهم بالتي هي أحسن
Summon (people) to the way of your Lord with wisdom and good teaching and bantahlah (berdebatlah) them in a good way ... "[an-Nahl/16: 125]
Among the forms of wisdom is to pay attention to those circumstances will we command and forbid us. So on the one occasion should be gentle and smooth as the word of Allah Subhanahu wa Ta'ala:
اذهبا إلى فرعون إنه طغى) 43 (فقولا له قولا لينا لعله يتذكر أو يخشى
Go both of you to Pharaoh, for he has really exceeded; then both of you speak to him (Pharaoh) with words of gentleness, hopefully he's conscious or afraid. "[Thâhâ/20: 43 -44]
And on another occasion to use assertiveness and hard. Allah Almighty
يا أيها النبي جاهد الكفار والمنافقين واغلظ عليهم
O Prophet! Strive (against) the unbelievers and the hypocrites, and be hard at against them ... "[at-Tawbah / 9:73]
Therefore, the people who carry out this task must have certain properties. Imam Sufyan ats-Tsauri rahimahullah said, "There should be doing and nahi munkar enjoining except those who have three properties: (1) gentle in order and banned, (2) fair in order and banned, and (3) he knows something that he commanded and forbidden. "[39]
Imam Ahmad rahimahullah said, "All men need a gentle demeanor in enjoining not hard except to those who showed iniquity, then is not forbidden tough stance against him."
Rahimahullah He also said, "If the companions of Ibn Mas'ood radi anhu walked past a people they see doing something they hate, they say," Slow pelanlah you, may Allah bless you. Gradually pelanlah you, may Allah bless you. "[40]
12. Actors Amar Ma'ruf Nahi Munkar Let Being Exemplary For Other People
Being a good role model for others is the nature and behavior that must be present in preachers and actors doing good and avoiding evil. Because of the influence of copying and imitation has great value to him in the souls of people are called and invited. That is why the Prophet sallallaahu 'alaihi wa sallam is a good example and role model who worships so that people follow him in his words and deeds. Almighty Allah says, which means, "Indeed, there has been the (self) And he was a good role model for you (that is) for those who expect (grace) of Allah and (the coming of) the Hour, and remember Allah much." [ al-Ahzâb/33: 21]
If the act of doing good and avoiding evil perpetrators violate his word then danger threatens not only herself even usually threaten people because he was a bad example for society.
Allah Almighty says:
أتأمرون الناس بالبر وتنسون أنفسكم وأنتم تتلون الكتاب أفلا تعقلون
Why would you tell others to do good, while you forget about yourself, when you read the book (Torah)? Do not you understand? [Al-Baqarah / 2:44]
Lest we be like the person who told the Prophet sallallaahu 'alaihi wa sallam in his saying:
يجاء بالرجل يوم القيامة فيلقى في النار فتندلق أقتابه في النار فيدور كما يدور الحمار برحاه, فيجتمع أهل النار عليه فيقولون: يا فلان ما شأنك, أليس كنت تأمر بالمعروف وتنهانا عن المنكر? قال: كنت آمركم بالمعروف ولا آتيه, وأنهاكم عن المنكر وآتيه.
Someone brought on the Day of Resurrection and thrown into Hell so the intestines came out in Hell, then he spins around in circles like a donkey in stone gilingannya. Hell dwellers gathered around him and they said, 'O so and so! What's wrong with you? Did not you once tell us to do good and forbid us from munkar? 'He replied,' I used to tell you to do good, but I myself do not do it, and I used to forbid you from munkar but I own it. [42]
13. Leaving Danger enjoining Nahi Munkar
If the Muslims, good rulers, scholars, and the people, belittle and leave the task of doing good and avoiding evil, despicable acts of humiliation and it will spread and people are wicked people will rule the righteous. So the truth is considered evil and evil called the truth. This caused the Muslims will get havoc, including: [43]
Deprived of the mercy of Allah as People of the Book when they leave this important task. Almighty Allah says,
لعن الذين كفروا من بني إسرائيل على لسان داوود وعيسى ابن مريم ذلك بما عصوا وكانوا يعتدون) 78 (كانوا لا يتناهون عن منكر فعلوه لبئس ما كانوا يفعلون
The unbelievers of the Children of Israel had been cursed by oral (speech) Dawud and 'Isa son of Maryam. That is because they disobeyed and always exceeded the limit. They did not prevent each other from unjust deeds which they used to do. Really, very bad what they do. "[Al-Maida / 5:78-79]
1. Destruction of the world will get. Prophet sallallaahu 'alaihi wa sallam said:
مثل القائم على حدود الله والواقع فيها كمثل قوم استهموا على سفينة, فأصاب بعضهم أعلاها وبعضهم أسفلها, فكان الذين في أسفلها إذا استقوا من الماء مروا على من فوقهم, فقالوا: لو أنا خرقنا في نصيبنا خرقا ولم نؤذ من فوقنا, فإن يتركوهم وما أرادوا هلكوا جميعا, وإن أخذوا على أيديهم نجوا ونجوا جميعا.
The likeness of those who stand on the limits of Allâh (implementing the laws of God) and those who fall (breaking) the limits of Allah, as one people who toss (raffle sys) on the boat. Some have a place at the top and some at the bottom. As for the people who are under water if they want to take them to go through the people who are on top, and they say, 'If we lobangi this boat, we will not disturb those who are above us.' If the people who are above letting people make a hole under the boat, it will be vain all. And if they hold hands (banning) the people who are under doing it, so safe! That are above and below them all. [44]
The Prophet sallallaahu 'alaihi wa sallam also said:
إن الناس إذا رأوا الظالم فلم يأخذوا على يديه أوشك أن يعمهم الله بعقاب منه.
Indeed, when people see the perpetrators kezhaliman (munkar), but do not stop (change it) with his hands, almost leveling Allah torment them. [45]
2. Not granting the prayer. Prophet sallallaahu 'alaihi wa sallam said,
والذي نفسي بيده لتأمرن بالمعروف ولتنهون عن المنكر أو ليوشكن الله أن يبعث عليكم عقابا منه, ثم تدعونه فلا يستجاب لكم.
For the Lord my soul is in His hands. Let you told to do good and forbid from munkar, or if not, they just lose adzab Allah unto you, and then you pray to Him, but your prayer is not granted. [46]
If a servant falls in kemungkaran he has plunged himself for punishment of Almighty Allah and His wrath, therefore, obligatory upon a Muslim to save his brother from punishment and wrath of Allah is to forbid munkar does. And this is a form of affection to him. The Prophet sallallaahu 'alaihi wa sallam said:
الراحمون يرحمهم الرحمن, ارحموا من في الأرض يرحمكم من في السماء ...
People who care for others, they are loved by (Allah) Most Merciful. Then treat the people who are in the earth surely you loved by (Allah) who is in heaven ... [47]
Because Allah who has the right to be obeyed, not be dimaksiati shall remember not to be overlooked, must be grateful not to be denied, and defended the lives and property of the violations he forbade. Whoever of the level and the previous level, so any interruption in the way he met Allah be small and insignificant it is possible he even prayed for the people who bother him, as accepted in those sayings the Prophet sallallaahu 'alaihi wa sallam about a prophet who was beaten his people then he wiped the blood from his face and said, "my Lord, forgive my people, for they do not know." [48]
FAWAA-ID HADITHs
1. This hadith shows that doing good and avoiding evil part of the faith. therefore issuing this hadith Imam Muslim in Kitab ul Iimân, chapter: Explanation that enjoining Nahi Munkar including Faith.
2. The Prophet sallallaahu 'alaihi wa sallam gave a mandate to the whole community to deny munkar, based on the words he sallallaahu' alaihi wa sallam: "Whoever among you see munkar ..."
3. Should not deny an act to be sure that the action was unjust. It is observed from two sides: first, be sure that it is munkar, and second, believe that it is unjust to himself the culprit. Because sometimes there is something that is unjust in dzatnya but kemungkaran called for the perpetrators. For example, eating and drinking during the day in Ramadan. Original law was unjust, but sometimes not be unjust for the culprit as he was eating because of the pain that caused him to be open, or he is a traveler, or she is menstruating or postpartum.
4. The hand is a tool to prevent munkar because usually tanganlah used to grind.
5. Someone who is not able to change the munkar with his hands and his tongue then he shall turn the heart with hate and determined that if one were able to change it by hand or his tongue then he will do it.
6. There is no hardship in religion. That obligation was carried out in terms of religion afford.
7. Denying kemungkaran by hand should not be done by any person in any munkar, because the potential to cause a lot of damage and danger.
8. Denying kemungkaran done by hand, oral, and liver. And deny munkar carefully the consequences are left munkar.
9. Faith is a charity and goodwill. Because the Prophet sallallaahu 'alaihi wa sallam made this level include faith. Denying the hand and oral is charity, while the liver is the intention and it includes the heart works.
10. People who worry about the dangers befall, property or family obligations deny munkar by hand and verbal becomes void.
11. Denying munkar has a high position in Islam can even match the reward first generation, if terms and conditions are met.
12. Denying kemungkaran with oral preaching on the street with Allâh, done with the right words, gentle, giving good advice and lessons.
13. Munkar and sinners on earth so much, because it is mandatory for every preacher or chaplain remedy to prevent it.
14. People who do not deny munkar with his heart, and he will perish. As said by Abdullah bin Mas'ud radi anhuma
15. Danger of doing good and avoiding evil leaves are very large, of which is kept away from the mercy of Allah, to be punished, not the granting of prayer, and others. [49]
[Copied from the Sunnah Edition magazine 06/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]
NARIYAH blessings in the scales
By
Ustadz Abdullah Zaen, Lc, MA
READING virtue shalawat
One particular practice in Islam which is double the reward promised to read prayers to the Prophet sallallaahu 'alaihi wa sallam. Many nash (the proposition) of al-Qur'ân and the hadith of the Prophet sallallaahu 'alaihi wa sallam motivated to reproduce this noble deeds. Among them:
Word of Almighty Allah:
إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما
Verily Allah and His angels shalawat to the Prophet. O you who believe, you bershalawatlah to honor the prophet and say hello to him [al-Ahzâb/33: 56]
Imam Ibn Kathir says in his commentary [1], "Almighty Allah told His servants standing beside the Messenger of Him in the presence of the angels. Allah Almighty praises he sallallaahu 'alaihi wa sallam in front of them, so do they shalawat told he sallallaahu 'alaihi wa sallam. then Allah Almighty ordered the inhabitants of the earth for shalawat and say hello to him sallallaahu' alaihi wa sallam in order to compliment the residents chime in heaven with all the inhabitants of the earth for he sallallaahu 'alaihi wa sallam. "
In a hadith, the Prophet sallallaahu 'alaihi wa sallam said:
صلوا علي; فإنه من صلى علي صلاة صلى الله عليه بها عشرا
Bershalawatlah guys for me. Surely whoever shalawat me one time, surely Allah will shalawat him ten times [HR. Muslim 1/288-289 no. 384]
In Tuhfah al-Ahwadzi, al-Mubarakfuri rahimahullah explained that the purpose of the blessings of Allah Almighty for His servants is Allah have mercy on them and double the reward.
And there are many other arguments that show the virtue of read prayers to the Prophet sallallaahu 'alaihi wa sallam. For this reason, it is not surprising that from the first, Islamic clerics vying wrote the book specifically in order to present the primacy read prayers. For example, Fadhlush Prayer 'ala an-Nabi sallallaahu' alaihi wa sallam works of Imam Isma'il ibn Ishaq al-Qadi (199-282 H), FI Afhâm Jalâ'ul Fadhlish prayers as-salam wa 'ala Khairil Anam Muhammadin works of Imam Ibn Qayyim al-Jauziyyah (691-751 H) and others. [2]
SINCERE AND IMITATION Apostle sallallaahu alaihi wa sallam IN shalawat
From the above, it seems so obvious that reading the prayers is a prayer that is prescribed in Islam. And as already known, based on the arguments of al-Qur'ân and Sunnah, and the statements of the scholars, that each of worship will be accepted in the Almighty Allah that meet two requirements. That is because Allah is run voluntarily and in accordance with the guidance of the Prophet sallallaahu 'alaihi wa sallam.
Fakhruddin ar-Razy (544-606 H) concluded two terms are legitimate worship of Almighty Allah says:
ومن أراد الآخرة وسعى لها سعيها وهو مؤمن فأولئك كان سعيهم مشكورا
Whoever wants the Hereafter and strive to do deeds that brought him, while he was also a believer; then they are the ones who are rewarded with good business. [Al-Isra '/ 17:19]
He rahimahullah said, "The first requirement, expecting reward of deeds hereafter. If the intention is not there then he will not benefit from the deeds ... because the Prophet sallallaahu 'alaihi wa sallam said,
إنما الأعمال بالنيات
Surely it depends intention practice. [HR. Bukhari, 1/9 no. 1 - al-Fath]
Also because the purpose of charity is to illuminate the heart with Allâh knows and loves him. This will not be achieved unless someone has intended deeds to worship Allah and obedience to His reach.
The second condition, there is the word of Almighty Allah, which means "trying to do the deeds that brought him" means that the practice should be expected to usher in the Hereafter that is the practice can indeed achieve these goals. And a practice would not be considered as such, unless including acts of worship and obedience. Many people draw closer to Allah Almighty by performing deeds-deeds of vanity! "[3].
Imam Ibn Kathir (700-774 H) emphasize, "To practice accepted, it must meet two requirements. Firstly, sincere for Allah alone, and secondly, true to the Shari'a. Whenever a sincere deeds done, but it is not true (according to Shariah), the practice is not acceptable. Prophet sallallaahu 'alaihi wa sallam said:
من عمل عملا ليس عليه أمرنا فهو رد
Those who practice the deeds which no orders from us then practice it will be rejected [HR. Muslim 3/1343 no. 1718 of Aisha radi anhuma]
Similarly, if a practice is in accordance with the Shari'a lahiriyah, but the culprit is not mengikhlaskan intention to Allâh; deeds will also be rejected. "[4]
Since reading the prayers is worship and good deeds, so that the practice is accepted by Allah Almighty had also met the two requirements mentioned above, the sincerity and in accordance with the guidance of Prophet sallallaahu 'alaihi wa sallam.
Ikhlas in shalawat means:
1. Just expect the pleasure of Almighty Allah and the reward from Him.
2. Text prayers were read not contain elements that are contrary to the principle of sincerity. Or in other words, was not charged shirk and kufr, such istighâtsah to other than Allah Almighty, attribute a special something is the right of Allah to other than Him, and the like. The second rule is certainly applied to the texts of prayers human product, not from the Prophet sallallaahu 'alaihi wa sallam. For, if the text of prayers that come from Ma'shum figure, the Prophet sallallaahu 'alaihi wa sallam, then this outside the context of our discussion, is impossible because the Prophet sallallaahu' alaihi wa sallam taught something containing shirk and kufr.
Imitate the Prophet sallallaahu 'alaihi wa sallam in shalawat, maksdunya:
1. Modeled prayers taught him and not going beyond that into the realm ghuluw (exaggerations) and lafadz shirk.
2. Shalawat to him at moments that he syariatkan. [5]
3. Read reproduce his best blessings, in order to practice the word of Almighty Allah in the Qur'an. al-Ahzâb/33: 56 and the words of the Prophet sallallaahu 'alaihi wa sallam mentioned above.
After exposure preamble which contains some important rules, the time we entered the core of the discussion.
NARIYAH blessings in the scales
Among the Muslims of Indonesia, so many blessings texts scattered. Like, Fatih blessings, blessings Munjiyât, Thibbul Qulub prayers, blessings Wahidiyyah, and do not forget-our-prayers Nâriyyah spotlight. Not only replenish themselves with text composed prayers among the classics, they also rely on the editor-created the contemporary editor. For example, shalawat Wahidiyyah made in 1963 by one of the residents of Bandar Lor Kedunglo Kediri, KH. Abdul Majid Ma'ruf. [6]
In addition, they are also very 'creative' in making the rules read different types of prayers, from the amount of reading, reading time, until fadhilah (virtue) to be achieved by the readers. As if that was all there the foundations of the Shari'a.
Nâriyyah segue is one of the most famous prayers of the prayers-prayers human formation. People are racing to implement them, either by knowing their meaning, or do not understand its contents. Indeed, it is probably the second type is more prevalent. Many people are not necessarily practice it simply because leaders ruled peers, relatives and friends, or be tempted by "fadhilah" without feeling the need to examine the validity of these blessings, also the content of the meaning contained therein.
Before examining further these prayers, which is also sometimes called a segue Tafrîjiyah Qurthubiyah, it is better brought before the full text: [7]
اللهم صل صلاة كاملة وسلم سلاما تاما على سيدنا محمد الذي تنحل به العقد, وتنفرج به الكرب, وتقضى به الحوائج, وتنال به الرغائب وحسن الخواتم, ويستسقى الغمام بوجهه الكريم, وعلى آله وصحبه, في كل لمحة ونفس بعدد كل معلوم لك
Ya Allah, bestow blessings and pour the perfect greeting that full well to our master Muhammad, which causes all the trouble he can be solved, all the pain can be eliminated, all needs can be met, and all that is desirable and can be achieved Husnul Khitmah, and thanks her glorious rain drops. Hopefully terlimpahkan to his family and his companions, in every second breath as all the numbers are known to thee
WHO IS THE CREATOR shalawat NARIYAH?
Based on the references, we can only find a signal indicating that the creators of these blessings is a person named as-Sanusy. [8] However, until now we have not been able to confirm who his full name, because that use this title very much and we do not get statement indicating as-Sanusi Which creates such blessings. It's just that, a definite designation as-Sanusi is a form of Sufi order penisbattan to spread in many regions of Morocco, the congregation as-Sanusiyyah.
TRUE authorship Shabat Prophet sallallaahu alaihi wa sallam?
On a website read: "sholawat Nariyah is a sholawat compiled by Sheikh Nariyah. Sheikh who was alive at the time of the Prophet Muhammad that included one companion of the Prophet. Her focus on her areas of monotheism. Sheikh Nariyah always see the hard work in delivering the revelation of the Prophet Allah, teach about Islam, good deeds and akhlaqul karimah that Shaykh always pray to Allah asking for the safety and welfare of the Prophet. prayers involving prophets called sholawat and Nariyah Sheikh is one of the constituent sholawat prophet called sholawat Nariyah.
One night, Sheikh sholawatnya Nariyah read 4444 times as much. After reading it, he got karomah of Allah. So in a tribunal he approached the Prophet Muhammad entered the first heaven and ask for time with the Prophet. And the Prophet agreed. There is someone jealous friend and then ask for prayer that just as Shaykh Nariyah. But could not because the Prophet said Sheikh Nariyah've asked first.
Why was it rejected the Prophet's Companions? And it can Nariyah Sheikh? The friend did not know about the practice of every night practiced by Sheikh Nariyah the Prophet prayed for the safety and well-being. People who pray Prophet Muhammad is essentially praying for herself because Allah has guaranteed His prophets that prayer would turn to the pengamalnya with a powerful blessing ". [9]
Conclusion, the authors segue Nariyah supposedly a man named Sheikh Nariyah, and he was among Companions of the Prophet sallallaahu 'alaihi wa sallam which was guaranteed to go to heaven by him.
As a Muslim should not blindly accept what is presented to him, without clarification and research, especially when it comes to religious issues.
At least there are two points that need to be observed from the above story:
1. Is there really a Companion of the Prophet sallallaahu 'alaihi wa sallam named Sheikh Nâriyah?
2. Where is the story of the Companions source 'is? And is there a sanad (chain of narration) it?
As regard to the first point, note that biographies of the Companions of the Prophet sallallaahu 'alaihi wa sallam has received extra attention from the scholars of Islam. So many books they have written to strip biography of the companions. There are written references to describe the biographies of the Companions and their scholars after them until the time of the author, those references were written specifically to tell the biography of the companions only. Among the examples of the first model: Hilyatul Auliya 'by al-Hafiz Abu al-Asfahani Nu'aim (336-430 H) and Tahdzîbul work of al-Hafiz Kamal Abul Hajjaj al-Mizzi (654-742 H). As an example of the second model, such as: al-Istî'âb fi Ma'rifatil Ash-hab of al-Hafiz Ibn 'Abd al-Bar (368-463 AH) and al-Sahabah Ishâbatu Fi Tamyîzish work of al-Hafiz Ibn Hajar al-' Asqalani (773-852 H).
After researching the various books on the top and also reference other biographies, which are referred to the scholars with kutubut tarâjim wa ath-thabaqat, was not found one in the Companions of the Prophet sallallaahu 'alaihi wa sallam named Nâriyah. Even our knowledge, no one classical scholar who has that name. So, where do these people come from??
Actually, a few people used to read books of Ulama, just by looking at the name and their 'title' sheikh in the future, will immediately feel that the person is really Companions of the Prophet. Since embedding 'title' sheikh in front of the Friend-to our knowledge-not the habit of the scholars and is not a term commonly they use, so it feels very odd to the ear.
Conclusion: Our study is based, no companions of the Prophet sallallaahu 'alaihi wa sallam named Sheikh Nariyah. So penisbatan blessings are the Companions is necessary to questionable and highly questionable validity.
As for the second point, very unfortunate author of a paper on the internet does not mention the sanad (chain of narration) story that he is playing, or at least hinted quoting the reference in the story. Had he been willing to mention one of the two things above surely we will try to trace the validity of the story, by examining the narrators, or refer to the original book. Or maybe the story above is the pen of the author of the tale? If, yes, the story is of no value, for fiction, aka the story that never happened!
Sadly, in matters pertaining to religion, many Muslims often swallow them raw a story that he found in any books and the internet, or a story told by neighbors, friends, teachers and acquaintances, without feeling the need to mengcrosscek validity. As if the story is absolutely true! But the fact is often not the case.
To filter out false stories and others, Islam has a privilege that no other religion, ie Islam has sanad (chain of narration). Such information is conveyed Ibn Hazm (384-456 H) [10] in al-Fishâl and Ibn Taymiyyah (661-728 AH). [11]
Imam 'Abdullah ibn al-Mubarak (118-181 H) once said, "The isnaad is part of religion. If no isnad, anyone would be free to say what he wanted." [12]
CONTENT MEANING shalawat NARIYAH
"Oh Allah, bestow blessings and pour the perfect greeting that full well the lord our Prophet Muhammad, which causes all the trouble he can be solved, all the pain can be eliminated, all purposes can be fulfilled, and all the intent of the coveted and Husnul Khitmah be achieved, and thanks to his glorious the rain fell. Hopefully terlimpahkan to his family and his Companions, in every second breath as all the numbers are known to you. "
Part of what we segue Nâriyyah bold print that will be observed in this short article. Sentences containing penisbatan insolubility of all the difficulties, the elimination of all the trouble, ditunaikannya all sorts of intent, the achievement of all desires and Husnul Khitmah, to other than Allah Almighty. In this case, they mean that doing it all is the Prophet sallallaahu 'alaihi wa sallam. Penisbatan This is a fatal mistake, because contrary to al-Qur'ân and Sunnah, and could lead to kufr culprit. Because, all such acts, only Allah Almighty in power do.
Let's examine the following texts:
Allah Subhanahu wa Ta'ala says:
أمن يجيب المضطر إذا دعاه ويكشف السوء ويجعلكم خلفاء الأرض أإله مع الله قليلا ما تذكرون
Who is granting (prayer) who are in trouble when he prayed to him, and that eliminates the trouble and makes you (mankind) as the inheritors of the earth? Is there a god besides Allah? Quite a few of you remember him! [An-Naml/27: 62]
In this verse, Allah Almighty warned that He was the one who called out during the tribulation, and he also expected his help when disaster struck. Such information is conveyed Imam Ibn Kathir. [13]
Therefore, after Allah Almighty asking questions in the context of denial, "Is there a god besides Allah? '. This suggests, wallahu knows best, that people are in trouble and distress and asking for help to other than Allah Almighty, as if he had made the One who diserunya was a god 'rival' Allah Almighty. Because no one can grant the request but only Allah Almighty.
In line with the above verse, Allah Almighty says the following:
قل من ينجيكم من ظلمات البر والبحر تدعونه تضرعا وخفية لئن أنجانا من هذه لنكونن من الشاكرين) 63 (قل الله ينجيكم منها ومن كل كرب ثم أنتم تشركون
Say, "Who can save you from disaster on land and in the sea, do you pray to Him with humble themselves and a soft voice (saying), 'Surely, if we are delivered from this (fear) we truly will be those who are grateful. "Say," It is God who saved you from disaster and of all sorts of trouble. So why do you associate him back? ". [Al-An'am / 6: 63-64]
وما بكم من نعمة فمن الله ثم إذا مسكم الضر فإليه تجأرون
Whatever favor you have in yourself, then of Allah-lah (coming). And if you are overwritten distress, only to Him (supposedly) you ask for help [an-Nahl/16: 53]
And many more words to convey the same Allah, the verses above, which asserts that all forms of goodness in this world and the Hereafter, only Allah Almighty alone bring. As well as all forms of evil in the world or the Hereafter, only Allah Almighty that keep them from ourselves.
Therefore, we get our qudwah, the Prophet sallallaahu 'alaihi wa sallam also pointed to always come back to Allah Almighty in all our affairs.
Let's look at some of the prayer he read:
اللهم أحسن عاقبتنا في الأمور كلها, وأجرنا من خزي الدنيا وعذاب الآخرة
Ya Allah, make the end of all our affairs well, and save us from the torment of humiliation world and the hereafter [HR. Ibn Hibban 3/230 no. 949]
يا حي يا قيوم برحمتك أستغيث, أصلح لي شأني كله, ولا تكلني إلى نفسي طرفة عين
O Almighty and His life continued to take care of His creatures, by your grace at me for help. Amend all doing, and do thou jadikanku depend on myself, even if it's just a blink of an eye [HR. Al-Hakim 1/739 no. 2051]
اللهم رحمتك أرجو فلا تكلني إلى نفسي طرفة عين وأصلح لي شأني كله لا إله إلا أنت
Ya Allah, Mercy was the one I was expecting. So do not make me rely on myself, even if it's just a blink of an eye. And reform the whole realm. No one has the right diibadahi but You. [HR. Abu Dawud, 5/204 no. 5090 Abu Bakrah radi anhu, and judged valid by Ibn Hibban (III/250 no. 970].
Look at how the Prophet sallallaahu 'alaihi wa sallam attribute a whole affair to Allah Almighty, and gave us an example that always returns everything only to Allah Almighty!. Have him-even if only occasionally taught his people to rely on him?! It is impossible to steer his way, because he was the one who said, "Do not You (Ya Allah) made me rely on myself, even if it's just a blink of an eye". He cited the practice of resignation so high, where he sallallaahu 'alaihi wa sallam did not want to rely on yourself, even if it's only for a moment, blink of an eye! Why do we not imitate him in this case and others?
Observe also the last one!. The Prophet sallallaahu 'alaihi wa sallam tayyibah closed his prayer with the words la ilaha illallah, which shows-wallahua'lam-that all the above request is a form of worship should only be offered to Allah Almighty.
READING MEANS shalawat NARIYAH glorify the Prophet sallallaahu alaihi wa sallam?
Perhaps this is their last argument to legalize Nâriyah reading prayers and other such blessings. On the pretext of glorifying the Prophet sallallaahu 'alaihi wa sallam, they retain the blessings that deviate from the teachings of the Prophet sallallaahu' alaihi wa sallam mentioned. Even worse, some of them were trying to impress the layman, that those who criticize the blessings Nâriyah not glorify the Prophet sallallaahu 'alaihi wa sallam! This is a follow-distortion and should be corrected.
The main problem is to know the first time that glorify the Prophet sallallaahu 'alaihi wa sallam obligatory. And this is one of the major branches of faith. Branch is different faith belief branch in love with him [14], even the glorification of higher rank than love. Because not everyone who loves something he would mengagungkannya. For example, parents love their children, but only love will lead to honor and deliver to mengagungkannya. Unlike the love of children to their parents, who will deliver to glorify and exalt them. [15]
Among the rights of the Prophet sallallaahu 'alaihi wa sallam to be accomplished by his people is a glorification, exaltation and respect he sallallaahu' alaihi wa sallam. Exaltation, glorification and respect must exceed glorification, exaltation and respect a child against his parents or a slave against his master. Allah Subhanahu wa Ta'ala says:
فالذين آمنوا به وعزروه ونصروه واتبعوا النور الذي أنزل معه أولئك هم المفلحون
Those who believe in him, honor him, help him and follow the light which revealed to him (al-Qur'an), they are the ones who are lucky. [Al-A'raf / 7:157]
There is no difference of opinion among the scholars, that what is meant by "breeding" in the above verse is exaltation. [16]
Glorification of the Prophet sallallaahu alaihi wa sallam held at HEART, ORAL AND MEMBERS OF THE BODY [17]
Glorification of the heart means he is convinced that he is the servant and messenger of Allah. This belief led to his love for the Prophet someone mengedepanan n dariapda love of self, children, parents and all people.
This belief also foster a sense of how great and prestige he sallallaahu 'alaihi wa sallam, and the pervading glory, position and high rank.
The liver is the king of the body, when the exaltation of the Prophet sallallaahu 'alaihi wa sallam strong pierced the heart, will undoubtedly impact outwardly apparent. Oral will always wet with praise to he sallallaahu 'alaihi wa sallam and mentioned glory glory. Similarly, members of the body will be subject to run all the guidance he sallallaahu 'alaihi wa sallam, obey the teachings of the Shari'a and he sallallaahu' alaihi wa sallam, and performing its own right.
The glorification of him with words, that is praise he sallallaahu 'alaihi wa sallam with honors are entitled to have, that is praise Allah and His Messenger n sang to him, without an element of exaggeration or otherwise. And among the greatest compliment is to read prayers to him. [18]
The word al-Halimy (338-403 H), and prayers to the Prophet sallallaahu 'alaihi wa sallam means glorification of him in the world, with bears his name, revealing their religion and perpetuate the Sharia. While in the Hereafter, that is a request for an abundance of rewards flowing to him, he poured intercession for his people and the glory of him by al-Maqam al-Mahmud pins [19].
Including verbal forms of adoration with which civilized when we called him with oral. The trick is to confront his name as the Prophet or Messenger, and ended with prayers to him. Allah Almighty says:
لا تجعلوا دعاء الرسول بينكم كدعاء بعضكم بعضا
Thou shalt not make a call the Messenger among you like call some of you to others. [An-Nûr/24: 63]
That's why his friends are always calling the Prophet sallallaahu 'alaihi wa sallam with the call, "O Messenger of Allah!" or "O Nabiyullâh".
Also should mention his name closed with prayers; "shallallahu'alaihi wa sallam" not just by the acronym SAW or the like. Prophet sallallaahu 'alaihi wa sallam said:
البخيل الذي من ذكرت عنده فلم يصل علي
People who are stingy person when my name was called in front of him, he did not shalawat me. [HR. Tirmidhi, no. 3546 of Ali ibn Abi Talib radi anhu. At-Tirmidhi Hadith states rahimahullah "sahih Hasan Gharib"].
Included with the oral form of glorification that also mentions the virtues he sallallaahu 'alaihi wa sallam, and his miraculous privilege sallallaahu' alaihi wa sallam. Introduce sunnah he sallallaahu 'alaihi wa sallam to the community, reminding them of the position and the rights he sallallaahu' alaihi wa sallam, teach them morals and noble qualities he sallallaahu 'alaihi wa sallam. Telling the history of life he sallallaahu 'alaihi wa sallam, and make it as a compliment, either by poetic verses or not, but the condition does not exceed the provisions of Shari'a, such as excessive exaltation and the like.
While the glorification of the body member, means the practice of Sharia he sallallaahu 'alaihi wa sallam, emulate the Sunnah, follow his physically and spiritually strong and stick with it. Ridha and sincere with rules that he sallallaahu 'alaihi wa sallam brought, trying to spread its admonitions, defending the Sunnah, against those who oppose it and build a love and hate on it.
Stay away from all the forbidden he sallallaahu 'alaihi wa sallam, did not menyelisihi orders and repent, and forgiveness when fall into the irregularities.
"Obedience to the Messenger sallallaahu 'alaihi wa sallam is a consequence of his belief and faith in the truth that he brought from Allah. Because he was not ordered or banning of anything, but with the permission of Allah. As in His Word:
وما أرسلنا من رسول إلا ليطاع بإذن الله
We sent not a messenger, but to be obeyed by the permission of Allah. [An-Nisa '/ 4:64]
And the meaning of obedience to the Prophet is running away from his commandments and prohibitions forbidding. "[20]
The conclusion is that intrinsic to the exaltation of the Prophet sallallaahu 'alaihi wa sallam summed up in four sentences that believe the news that comes from him, obey his orders, ban away and worship disyariatkannya procedures. [21]
Prophet sallallaahu alaihi wa sallam, has forbidden us to EXCESSIVE IN MENGAGUNGKANNYA
Broadly speaking, Allah Almighty has forbidden us from the excesses of religion, both in belief, word and deed. As the Qur'an letter-Nisa '/ 4:171.
And our Prophet sallallaahu 'alaihi wa sallam has been specifically banned from being excessive in praise. As in his saying,
لا تطروني كما أطرت النصارى ابن مريم, فإنما أنا عبده فقولوا عبد الله ورسوله
Do not overdo the praise you as the Christians exaggerated in praising Isa ibn Maryam. In fact I was his servant, then say, "(Muhammad is) the servant of Allah and His Messenger" [HR. Bukhari (6/478 no. 3445-al-Fath) of Umar ibn Umar radi Khatthab]
And our Prophet sallallaahu 'alaihi wa sallam also deny his companions Excessive praise he sallallaahu' alaihi wa sallam, for fear that they will exceed the limit, so the fall in the forbidden. Also in order to maintain the purity of monotheism, that is not tainted with the filth of shirk and bid'ah. He sallallaahu 'alaihi wa sallam very cautious in anticipation of this, even sampaipun of things that might not be considered shirk or bid'ah.
Anas ibn Malik radi anhu storytelling,
أن رجلا قال: "يا محمد, يا سيدنا, وابن سيدنا, وخيرنا, وابن خيرنا!" فقال رسول الله صلى الله عليه وسلم: "يا أيها الناس عليكم بتقواكم, ولا يستهوينكم الشيطان, أنا محمد بن عبد الله عبدالله ورسوله, والله ما أحب أن ترفعوني فوق منزلتي التي أنزلني الله عز وجل".
(One day) there was someone who said, "O Muhammad, O sayyiduna (our leader), son of Sayyidina, O the best of us, the son of the best among us". Prophet sallallaahu 'alaihi wa sallam replied, "O people, keep your duty you! Do not let Satan deceive you. I am Muhammad bin Abdullah; servant of Allah and His Messenger. Sake of Allah, I do not like guys that have lifted more than Allâh specified position for me ". [HR. Ahmad (20/23 no. 12,551) and judged valid by adh-Dhiya 'al-Maqdisy (5/25 no. 1627) and Ibn Hibban (14/133 no. 6240].
With the information above, inshaAllah were clear, which forms an admirable exaltation and glorification which form is reprehensible.
The author of this paper closes with advice delivered Ibn Hajar al-Haitamy (909-974 AH), when he explained that the glorification of the Prophet sallallaahu 'alaihi wa sallam should be with something that allowed no argument and, not to exceed the limit.
He said, "It is obligatory for every person to not glorify the Prophet sallallaahu 'alaihi wa sallam except with something Allah allow for his people, which is something that is worthy of human kind. Fact exceed these limits will plunge to disbelief, na'udzubillahi min forbid. Fact beyond anything that has been prescribed, the origin will lead to deviations. then should we replenish ourselves with something that is no argument. "[22]
Rahimahullah He added, "There are two obligations that must be met:
First, the obligation to glorify the Prophet sallallaahu 'alaihi wa sallam and raised in rank above all creatures.
Second, mentauhidkan Allah Almighty and believe that Allah Almighty in His Essence and act upon all His creatures. Whoever believes in Allâh creature accompanies them; then he has done shirk. And those who disparage the Prophet sallallaahu 'alaihi wa sallam below degree (which should) then he or she has his or heathen sinner.
But whoever exalts him with various types of exaltation and not to match something that is a specificity of Allâh, then he has to reach the truth, and managed to keep the dimension of the divine and apostolic. This is the ideology that no elements of extreme or otherwise ". [23] Allaah knows best
Makkah al-Mukarramah, 25 Sha'ban 1431 AH / August 6, 2010
[Copied from the Sunnah Edition magazine 06/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]
READING NARIYAH blessings, bring PEACE?
By
Ustadz Abdullah bin al-Buthoni MA Taslim
The habit of reading the prayers Nariyâh been very popular, not least the Muslim community in the country. It is no other-such-because the lure of the promise of great virtue and reward mentioned for people who read these blessings. Even many of those who believe that reading is an embodiment of love prayers and the glorification of the Prophet Muhammad sallallaahu 'alaihi wa sallam.
Among the information they mentioned about these blessings, whoever reads this salawat 4444 times as much, with the intention of eliminating distress or meet public needs (requirements), then all would be met [1] (?!!). Some say that by reading this breathtaking blessings be quiet and a roomy chest (?!!). Really all that can be achieved by reading these prayers?
SOURCE OF PEACE AND TRIBULATION remover intrinsic
Every person who believes in Allah Subhanahu wa Ta'ala shall believe that the source of peace of mind and tranquility of heart is the dhikr essential to the Almighty Allah, reading al-Qur'ân, pray to Him by calling Him names the Most Beautiful and busy in obedience to Him.
Allah Jalla Jalaluhu said:
الذين آمنوا وتطمئن قلوبهم بذكر الله ألا بذكر الله تطمئن القلوب
Those who believe, and whose hearts find satisfaction in the dhikr (remembering) Allah. Remember, in the remembrance of Allah do hearts find satisfaction [ar-Ra'du / 13:28]
That is, by remembering Allah Subhanahu wa Ta'ala (dhikr), all the turmoil and anxiety in their hearts will be lost and replaced with excitement and joy. [2] In fact there is nothing more to bring peace and happiness to the human heart than to recall dhikr of Allah Jalla Jalaluhu [3].
One cleric Salaf said, "Really sorry for the people who love the world, they are (eventually) going to leave this world, but they have not felt the greatest pleasure in the world". Then someone asks, "What is the greatest pleasure in the world?". This cleric replied, "Love of Allah Almighty, to feel calm when draw closer to Him, longing to meet him, and was happy when dhikr and perform charitable obedience to Him," [4].
This is the meaning of the famous words of Shaykh al-Islam Ibn Taymiyyah rahimahullah, "Verily, in this world there jannnah (heaven), he who has not yet entered heaven on earth, then he will not go to heaven in the hereafter" [5].
The meaning of "heaven on earth" in a speech he is love (the whole) and ma'rifah (perfect knowledge) to Allah Subhanahu wa Ta'ala (with understanding the names and attributes his good and right way) and always dhikr to Him, coupled with a feeling of peace and quiet (when closer) to Him, and always mentauhidkan (Oneness) Him in love, fear, hope, sole trust (surrender) and bermuamalah, by making ( love and pleasure) of Allah Almighty the only one who fills and master mind, determination and the will of a servant. This is the pleasure in the world unparalleled, which is also qurratul 'ain (air and penyenang care) for people who love and know Allah Subhanahu wa Ta'ala [6].
Similarly the way out and the best solution of all the problems faced by a human being is to have fear of Allah Almighty, as in His saying:
ومن يتق الله يجعل له مخرجا. ويرزقه من حيث لا يحتسب
Whoever is pious to Allah, He will provide a way out for him (in all his problems), and give him sustenance from unexpected directions-but thought [ath-Thalâq/65 :2-3]
Perfect devotion to Allah can not be achieved except by enforcing all acts of worship and avoid all actions that are forbidden and hated by Allah Jalla Jalaluhu [7].
In the next verse, Allah Almighty says:
ومن يتق الله يجعل له من أمره يسرا
Whoever is pious to Allah He will make easy for him in (all) affairs [ath-Thalâq/65: 4]
This means that Allah Almighty will lighten and facilitate (all) affairs, and provide a way out and a solution soon for him (resolve his problems) [8].
IS IT TRUE THAT segue NARIYAH SOURCE OF LIFE AND PEACE remover TRIBULATION
Based on the above, we can judge correctly, if reading prayers Nariyâh including forms of dhikr and charitable obedience to Allah Subhanahu wa Ta'ala said to be the source of that peace of mind and relieving distress?
If we refer to the literature that mentions these blessings, we find that the prayers are not at all derived from the Qur'an and the hadith of the Prophet sallallaahu 'alaihi wa sallam, and the Friends of the information. Not even found from the testimony of one of his famous Ahlus Sunnah scholars, such as Imam Abu Hanifa, Imam Malik ibn Anas, Imam Shafi, Imam Ahmad bin Hanbal, and other priests.
One of the sites on the internet says that prayers are prepared by one of the Companions of the Prophet sallallaahu 'alaihi wa sallam, called Sheikh Nâriyah, she always read these prayers, and one night he read as much as 4444 times so he gets the glory and virtue than Allah Subhanahu wa Ta'ala [9]. However, a more appropriate story called this tale too obvious proof of his lies as he explained the sun in broad daylight! First, because this story is not accompanied by any mention of sanad (chain of narration) it, also not mentioned the book of hadeeth the Prophet sallallaahu 'alaihi wa sallam or the history of the Sahaba radi anhum the menukilnya, so that its validity can be examined. Second, in the books of the scholars that contains the names and biographies of the Companions radi anhum, no one ever mentioned the statement of a Companion of the Prophet sallallaahu 'alaihi wa sallam named Nâriyah.
If so, it means blessings-no doubt-including the heresy case [10] which clearly ugliness had been warned by the Prophet sallallaahu 'alaihi wa sallam in the hadith, "Verily, all things which are bid'ah diada-invent, and every innovation is misguidance, and all of the perverse (place) in the Fire "[11].
On that basis, it is not possible prayers heretical as this will bring peace of mind to those who read it, let alone to be a source of trouble for her removal. Therefore, only the practice of worship that comes from al-Qur'ân instructions and hadith of the Prophet sallallaahu 'alaihi wa sallam which can cleanse the liver and purify the human soul from the stain of sin and sinners who pollute, that the hearts and souls of people that will feel the peace and ketantraman .
Allah Almighty says:
لقد من الله على المؤمنين إذ بعث فيهم رسولا من أنفسهم يتلو عليهم آياته ويزكيهم ويعلمهم الكتاب والحكمة وإن كانوا من قبل لفي ضلال مبين
Indeed Allah has given the gift of (great) to those who believe when Allah sent to them a Messenger from among themselves, who read to them the verses of Allah, purify (soul) to them, and teaching them the Book ( al-Qu `an) and al-Hikmah (Sunnah). And indeed before (the coming of the apostles), they are really in manifest error [Ali 'Imran / 3:164]
His word meaning "to purify (soul) they" are clear them from the moral ugliness, filth and soul acts jahiliyyah, and removing them from the darkness-the darkness into the light (guidance of Allah Subhanahu wa Ta'ala) [12].
In another verse, Allah Jalla Jalaluhu said:
يا أيها الناس قد جاءتكم موعظة من ربكم وشفاء لما في الصدور وهدى ورحمة للمؤمنين
O mankind, indeed had come to learn from your Lord (al-Qur `an) and a healing for the diseases of the chest (the human heart), and a guidance and a mercy to those who believe [Yûnus/10: 57]
Therefore, the Prophet sallallaahu 'alaihi wa sallam said parable guidance of Allah Subhanahu wa Ta'ala that he brought such a good rain that Allah Almighty sent down from heaven, because rain water will revive and refresh dry land, as directed Allah Subhanahu wa Ta'ala will turn on and reassure people. He sallallaahu 'alaihi wa sallam said: "Indeed parable for guidance and knowledge with which Allah has revealed to me is like the rain (which is fine) that Allâh sent down to earth ..." [13].
Even the greatest evidence that shows evil and destruction prayers are contents that contain shirk. Consider the blessings text below:
Ya Allah, bestow blessings and pour the perfect greeting welfare intact to our lord (the Prophet) Muhammad, who because he was able to overcome all difficulties, all the pain can be eliminated, all the basic need can be met, and all the desired expectations and Husnul Khitmah (death good) can be achieved, and the rain fell from the clouds thanks to his noble. Hopefully terlimpahkan to his family and his companions, in every second breath as all the numbers are known to you.
The sentences above clearly contains real shirk, by leaning fulfillment (completion) urination, pain and difficulty achieving Husnul Khitmah (good death) to other than Allah Subhanahu wa Ta'ala, in this case to the Prophet sallallaahu 'alaihi wa sallam , but all of these cases is the specificity of the Almighty Allah who could not be done by a creature.
Shaykh Muhammad bin Jamil Zainu when disprove the content of these blessings were damaged, he said: "The content of these blessings is evil and not based on the argument at all. Because monotheism called by al-Qur `an is honorable and taught by the Prophet sallallaahu 'alaihi wa sallam told his flock, require of every Muslim to believe that Allah, the only One who came to power to overcome all difficulties, eliminate all troubles, meets all the requirements, and grant the people who call upon Him.
Not permissible for a Muslim to a non-call on him to remove the anguish or cure the illness, even though they call it a noble angel or prophet. (In) al-Qur `an, (Allâh) deny (the act) called on the prophets and guardians besides Allah. Allah said:
قل ادعوا الذين زعمتم من دونه فلا يملكون كشف الضر عنكم ولا تحويلا. أولئك الذين يدعون يبتغون إلى ربهم الوسيلة أيهم أقرب ويرجون رحمته ويخافون عذابه إن عذاب ربك كان محذورا
Say: "Call them what you think other than Allah, they would not have the power to eliminate the danger than you and did not move." Those who they call it, their own to find their way to the Lord who is among those that are closer ( to Allâh) and expect His mercy and fear His torment. actually a Dzab your Lord is something that (should) be feared [Al-Isrâ/17: 57]
How could the Prophet sallallaahu 'alaihi wa sallam said to be pleased if he sallallaahu' alaihi wa sallam is the finisher of difficulty and relieving distress, but (Allah Subhanahu wa Ta'ala in) al-Qur `an said and ordered to he sallallaahu 'alaihi wa sallam:
قل لا أملك لنفسي نفعا ولا ضرا إلا ما شاء الله ولو كنت أعلم الغيب لاستكثرت من الخير وما مسني السوء إن أنا إلا نذير وبشير لقوم يؤمنون
Say: "I have no power draw kemanfa'atan for myself and not (also) rejected kemudharatan, except the will of God. And if I knew the unseen, I would have been making as much virtue and I will not be overwritten kemudharatan. I am nothing but a warner, and a bearer of good news for those who believe "[al-A'raf / 7:188]
A man once came to the Prophet sallallaahu 'alaihi wa sallam and said to he sallallaahu' alaihi wa sallam, "(Subject) what Allah wants and what you want". So he sallallaahu 'alaihi wa sallam said: "Do you (want to) make me a counter (ally) for Allah? Say, (Subject) what Allah wants merely "[14] hasan hadeeth an-Nasa'i history [15].
PEACE IS FAKE
If anyone says, "The fact stated, in the field we find many people who claim to feel the peace and tranquility of mind after reading these prayers and dhikr-dhikr (wird-wird) heresy (which is not taught by the Prophet sallallaahu 'alaihi wa sallam) more ".
The answer, this fact above all can not be denied, though not all can be justified, not least because the lies perpetrated by the fans-dhikr dhikr (wird-wird) heresy is heresy to popularize their merchandise.
If in fact there is a real feel of the above, it can be ascertained that it is the peace of mind that is false and false, because it comes from the cunning of Satan and not sourced from the guidance of Allah Subhanahu wa Ta'ala. This even includes a trap demons with bad deeds embellished to look beautiful in the human eye.
Allah Jalla Jalaluhu said:
أفمن زين له سوء عمله فرآه حسنا فإن الله يضل من يشاء ويهدي من يشاء
Is the person who decorated the bad actions (by the devil) and he thought she was not good, (the same as the people who tricked the devil?), Then surely Allah is misleading whom He wills and gives guidance to whom He wills [Fathir / 35:8]
That is, the devil adorned their bad deeds and broken, and both impressed in their eyes [16].
In another verse, Allah Almighty says:
وكذلك جعلنا لكل نبي عدوا شياطين الإنس والجن يوحي بعضهم إلى بعض زخرف القول غرورا
And thus did We make for every prophet an enemy, the demons (of the) human and (from among) jinns, they whispered each other beautiful sayings to deceive (mankind) [al-An ' AM / 6:112]
That is, the evil deeds-deeds adorn bad for a man to cheat and deceive them [17].
Such false picture of inner peace that is felt by those who practice the dhikr-dhikr (wird-wird) innovation, which is essentially not a peace of mind, but it is the cunning of Satan to lead people astray from the path of Allah Jalla Jalaluhu, by imposing on them that the acts are good and bring inner peace.
In fact, oddly, some of them claim to feel the heart deep kekhusyuan when reading dhikr-dhikr (wird-wird) bid'ah exceeds what they feel when reading and practicing dhikr-dhikr (wird-wird) which is derived from the revelations of Allah Subhanahu wa Ta 'ala.
All this is precisely the position of the strong evidence and the cunning of Satan nested within them. Because how could the devil will let people feel the serenity of faith and no whisper of anxiety in his heart?
Imam Ibn al-Qayyim makes this parable [18] with a thief who wants to take possession of people. Which will always be attended by thieves staked out: the house that contains an abundance of treasures and jewels or empty house and have been damaged?
The answer, obviously the first to be headed home, because that's home to steal their possessions. The first house, it will be "safe" from the disorder because there is no fortune, maybe even the house is a strategic location to serve as a place to stay and nest.
Demikinlah state of the human heart, a heart filled with a strong monotheism and faith to Allah Almighty, because it is always practicing his instructions, will always stalked and seduced the devil to steal his faith, which contains a treasure house sebagaiamana will always staked out and visited by thieves.
Therefore, in an authentic hadith, when one of his Companions radi Umar asked the Prophet sallallaahu 'alaihi wa sallam: "O Messenger of Allah, verily I whispered (in) myself with something (bad from the temptations of Satan), which is really when I fell from heaven (to earth) more than I like to say (do) the evils ". So he sallallaahu 'alaihi wa sallam said: "Allahu Akbar, Allahu Akbar, Allahu Akbar. Praise be to Allah who has rejected the cunning of Satan wary (whisper in the soul) "[19].
In another narration that convey, the Prophet sallallaahu 'alaihi wa sallam said: "That (sign) the purity of the faith" [20].
In understanding this noble hadith there are two opinions of the scholars:
1. Rejection and hatred of the people against the evils being whispered by the devil, that's the sign of the purity of the faith in his heart
2. The existence of temptation and the devil whispers in the human soul is a sign of the purity of faith, because Satan wants to destroy the faith of those with the temptation [21].
As for the broken hearts and empty of faith because it is far from the guidance of Allah Subhanahu wa Ta'ala, then the heart of this dark impressed "quiet" and "safe" from the temptations of the devil, because the liver has been invaded by Satan, and it is unlikely "thieves will disturbing and robbed in their own nests. "
This is the meaning of the noble Companions saying, 'Abdullah bin' Abbas radi anhu, when someone says to him: "Behold, the Jews thought that they did not disturb the whispers (evil) in their prayers." Then 'Abdullah bin' Abbas radi anhu replied: "What can be done by the devil in the heart that has been shattered?" [22].
ADVICE AND CLOSING
In closing, we will quote the advice surrounding this issue of Shaykh Muhammad bin Jamil Zainu which reads: "O my brother fellow Muslims, be alert and avoid (all) forms of dhikr and wird innovation, which will menjerumuskanmu into (ravine) shirk (associating partners with Allah Subhanahu wa Ta'ala). Commit to dhikr (wird) that comes from (hint) the Prophet sallallaahu 'alaihi wa sallam, a man who spoke not with lust basis (rather than the revelation of Allah Jalla Jalaluhu). By following (hint) he sallallaahu 'alaihi wa sallam, (we will win) the guidance of Allah Almighty and safety (in this world and the Hereafter). (Contrast) with menyelisihi (hint) he sallallaahu 'alaihi wa sallam, making our deeds rejected (not accepted by Allah Almighty). Prophet sallallaahu 'alaihi wa sallam said: "Whoever is doing the deed (in Islam) that is not in accordance with our instructions, the practice is rejected" [Reported by Muslim] "[23]. Allaah knows best
[Copied from the Sunnah Edition magazine 06/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]
Worrying about the death PAHALA practice
By
Ustadz Rizal Yuliar, Lc
When the charity with various kinds, a Muslim sincerely hope that all the deeds received by Allah Almighty. It is driven by the consciousness to make his entire life in this world as an opportunity to multiply the good in the Almighty Allah.
But keep in mind, in fact an abundance of rewards that Allah Subhanahu wa Ta'ala has promised only be available for people who do good deeds with sincerity and expect a reward from Him Subhanahu wa Ta'ala. Ibn al-Qayyim rahimahullah said, "Verily, every practice has the motivation and purpose. Not counted as a practice unless it is based on the obedience of faith, which is not only driven by mere routine (habit), lust, or look for praise alone. The motivation should be faith and the goal is to reach the pleasure and reward of Allah Subhanahu wa Ta'ala. Therefore, the Prophet sallallaahu 'alaihi wa sallam reconcile faith and hope of reward in many hadith ..... ". [1]
A reasonable CONCERNS
Allah Subhanahu wa Ta'ala says:
والذين يؤتون ما آتوا وقلوبهم وجلة أنهم إلى ربهم راجعون
And those who give what they have given, with a fearful heart. (They know) they will actually return to their Lord [al-Mukminûn/23: 60]
When the Prophet sallallaahu 'alaihi wa sallam recited the verse,' Aisha radi anhuma asked, "Are they the ones who drink khamer and steal?" The Prophet sallallaahu 'alaihi wa sallam said, "No, O daughter of Abu Bakr as-Siddiq. They are the worshipers shaum, prayer, and charity, but they are afraid if they do not practice accepted by Allah Almighty. They are the ones that always hasten in every good and they are always at the forefront ". [2]
Their fear is not the promise of Allah Subhanahu wa Ta'ala will bestow reply deeds rewarded for their kindness, but a sense of fear when Allah Almighty does not accept their deeds when they neglect the requirements they must satisfy in order to be charitable deeds . They are worried about the death of their charitable reward. And this is part of the perfection of faith they have. Allah Subhanahu wa Ta'ala says:
فلا يأمن مكر الله إلا القوم الخاسرون
So not feel safe from the threat of adzab Allah but those who lost [al-A `raf / 7:99]
PENGGUGUR practice, ERASER PAHALA
Penggugur reward of deeds referred to in the discussion of this theme is based on the view of Ahlus Sunnah wal Jama `ah. That penggugur essential to remove all parts of the faith and deeds are caused by infidelity, shirk, apostasy and hypocrisy. The penggugur which can cancel some practice because of disobedience, or a reduced reward response, or delays benefit both the practice at the time required is penggugur that is relative and not to lead to abort the basis of faith. [3]
Here is penggugur-penggugur practice, including:
1. Shirk And riddah (Apostasy).
Both are clearly a barrier acceptance of a deed in the presence of Almighty God, and as beautiful as any deeds, because Allah Almighty hates shirk and apostasy and not accepting any of them any good when they die in such conditions.
About Shirk, 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 thee-O Muhammad - and the (prophets) who were before you: "If you do shirk (to Allah), will undoubtedly fall terhapuslah amalmu and you would have included people who lost [az-Zumar / 39:65] [4]
And about the dangers of apostasy, Allah Almighty says:
ومن يرتدد منكم عن دينه فيمت وهو كافر فأولئك حبطت أعمالهم في الدنيا والآخرة وأولئك أصحاب النار هم فيها خالدون
Whoever among you turns back from his religion, then he dies in disbelief, then they are the ones who died in vain deeds in this world and in the Hereafter, and they are the dwellers of the Fire, they will abide therein [al-Baqarah / 2:217] [ 5]
2. Riya '
That is one good deed and deeds demonstrate to men, expecting an earthly goodness for themselves when they see it. Riya 'relatively minor shirk which has a variety of types and shapes. There are so many hadith which states concern the Prophet sallallaahu 'alaihi wa sallam to riya' which will be experienced by the people.
Ma `qil bin Yasar told a story," I was with Abu Bakr al-radi Shidiq anhu went to the Prophet sallallaahu 'alaihi wa sallam. He sallallaahu' alaihi wa sallam said: "O Abu Bakr, the guys there are more hidden shirk than step ant ". Abu Bakr asked," Is not shirk is someone other than Allah has made for him as an ally? "... the Prophet sallallaahu 'alaihi wa sallam replied," By Allah, the One who my soul in His hand Subhanahu wa Ta'ala , shirk (small) is more hidden than the pace of an ant. Would you like me to show you something (prayer) that if you say it, it will be gone (hidden shirk) either little or much? Speak:
اللهم إني أعوذ بك أن أشرك بك وأنا أعلم, وأستغفرك لما لا أعلم
(O Allah, verily I seek refuge with You from the actions of shirk against you in a state I know, and I beg Thee forgiveness of whatever I do not know) [6]
3. Came Shamans, Seers and the like.
Trusting crap, fraud and deception shamans and psychics, including diseases that plague some communities. With the advancement in technology, man has unwittingly come or justify shaman (psychic), although the practice did not come to the humans. Because the mass media often provide their products (the shaman) as the zodiac (horoscope), dating horoscope, forecast job and good luck, long distance power transfer and loss leader merchandise, as well as other products shamanism. Allah Subhanahu wa Ta'ala and His Messenger sallallaahu 'alaihi wa sallamtelah condemn anyone who believes they are a threat Kufr, or the reward of prayer due to death of them even ask something not believe it. Prophet sallallaahu 'alaihi wa sallam said:
من أتى عرافا أو كاهنا فصدقه بما يقول فقد كفر بما أنزل على محمد
Whoever came seer or shaman and believe his words, then indeed he has been ungrateful to the (Shari'a), which was revealed to Muhammad [7]
In other lafazh, he sallallaahu 'alaihi wa sallam said:
من أتى عرافا فسأله عن شيء لم تقبل له صلاة أربعين ليلة
Whoever came clairvoyant, then she asks him about something, his prayer is not accepted throughout the forty days [8]
4. Against Second ungodly Parents, Raising Charity-Leverage Provided, deniers of Fate.
Actors three acts is punishable with the death of reward deeds that they do. Prophet sallallaahu 'alaihi wa sallam said:
ثلاثة لا يقبل الله منهم يوم القيامة صرفا ولا عدلا: عاق, ومنان, ومكذب بالقدر
There are three classes of people that Allah will not accept from them the practice obligatory (fard), nor voluntary deeds (nafilah) on the Day of Resurrection they later; someone who rebel against their parents, mentions a charity gift, and one that belie fate [9]
5. On the killing of A believer rejoice
Prophet sallallaahu 'alaihi wa sallam said: "Whoever kills a believer and wished his murder, then Allah Subhanahu wa Ta'ala will not accept her deeds obligatory (fard) and voluntary deeds (nafilah)". [10]
6. Acknowledging Besides his father as his parents
He sallallaahu 'alaihi wa sallam said: "Whoever recognizes in addition to his father (as parents nasabnya), or recognize his master as an employer other than the owner because of hate, then her curse of Allah Subhanahu wa Ta'ala, anathema angels and all mankind, and Allah Subhanahu wa Ta'ala will not accept compulsory deeds and Sunnah ". [11]
7. Breaking the Limits of Allah Subhanahu Wa Ta'ala prohibition Alone Now
It is probably one of the neglected or even ignored by many among the Muslims. Maybe because they do not know or do not want to know. Though impact on the death of reward practice. We should be alert to it.
Prophet sallallaahu 'alaihi wa sallam said: "Indeed, I know many among my Ummah who will come on the Day of Judgment armed with as much kindness Tihamah mountains, but Allâh makes flying like dust." Tsauban asked, "O Messenger of Allah,, show us the nature of them"! Tell us who they are, so we do not become like them without us knowing it. "Then he answered," Verily, they are my brothers and sisters, of the kind you are, they tahajud praying as you do, but they are the ones who when in solitude, their prohibition violates the prohibition-Allâh (commit adultery, red) [12].
8. Sworn By Allah Subhanahu Wa Ta'ala Name And Testifies That Allah Subhanahu Wa Ta'ala Someone Will Not Forgive.
Know that Allah Almighty's mercy is very broad, sheltering whom He Subhanahu wa Ta'ala will. Allah Subhanahu wa Ta'ala Almighty forgive any sin except Shirk, a picture of how great the goodness and abundance of His grace Subhanahu wa Ta'ala. Thus, a person is not entitled to stonewall stop him from anyone. Prophet sallallaahu 'alaihi wa sallam said, "Surely there is someone who said," By Allaah, Allaah does not forgive So and so ". In fact Allah Subhanahu wa Ta'ala says, "Who is the man who has sworn on behalf of my (and testify) that I do not give mercy to So and so?! .. Indeed I have forgiven So and so and I aborted amalmu ". [13]
People who do that have caused others to despair of the mercy of Allah Subhanahu wa Ta'ala, and increasingly making it sink into immorality. Thus, a closed-door causes the goodness and badness doors opening right to reward invalidated deeds by Allah Subhanahu wa Ta'ala, as a reply in kind.
9. Leaving Asr Prayer
Prophet sallallaahu 'alaihi wa sallam said, "Whoever left the' Asr prayer, then it has fallen charity". [14]
This hadith warns us to always keep the five daily prayers, especially the 'Asr prayer.
10. Addicts Khamer (Liquor).
Prophet sallallaahu 'alaihi wa sallam said, "Whoever drinks khamer, his prayer is not accepted for forty days, if he repented then Allah Subhanahu wa Ta'ala will forgive him. If he repeats, his prayer is not accepted for forty days, if he repented then Allah Subhanahu wa Ta'ala will forgive him. If he repeats his prayer is not accepted for forty days, if he repented then Allah Subhanahu wa Ta'ala will forgive him. If he repeats the fourth time Allah Subhanahu wa Ta'ala does not accept prayers of forty days, if he repent Allah Subhanahu wa Ta'ala does not accept the repentance, and later Allah Subhanahu wa Ta'ala will give to drink from the river khabal ". O Abu 'Abdirrahmân, what is the river khabal? He sallallaahu 'alaihi wa sallam said, "The river (contain) the pus hell". [15]
11. Iniquity Wife To Husband
Prophet sallallaahu 'alaihi wa sallam said: "There are three classes of people, praying they do not exceed their ears; slaves who ran away from her employer until he comes back, a wife who passed the night in a state of anger to her husband, a priest for a group of people when they hate ". [16]
May the Almighty Allah continue to inspire our hearts to be wary of anything that would disqualify our deeds or reduce keberkahannya.
[Copied from the Sunnah Edition magazine 06/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]
EASE OF GOD subhanahu wa ta'ala AND WHY WE SHOULD charity?
By
Ustadz Abu Ahmad Said YaiLc
Allah Almighty says:
فأما من أعطى واتقى) 5 (وصدق بالحسنى) 6 (فسنيسره لليسرى) 7 (وأما من بخل واستغنى) 8 (وكذب بالحسنى) 9 (فسنيسره للعسرى
As for those who give (their wealth in the way of Allah) and fear, and confirmed the best reward, then we will soon set up an easy road for him. And as for those who are miserly and felt pretty, and belied the best reward, soon we will prepare for him (the road) is difficult [al-Lail/92 :5-10]
Interpretation SHORT
Allah Almighty made it clear that human activities vary, there are good and some are bad. Its good to be fruitful happiness the world and the Hereafter, otherwise bad would drag the culprit into the valley suffering of the world and the hereafter. Therefore, Allah Almighty says:
فأما من أعطى واتقى
"The people who give" all commanded by Allah Almighty in the form of religious treasures, like charity, expiation, living, charity, infak in favor, or body worship, such as prayer, fasting and the like; or a combination of worship and property loss , such as Hajj and Umrah. "And fear Allah" refers to distance themselves from Allah prohibited.
وصدق بالحسنى
"And justify the best reward (al-Husna)", that is, believe in the content of 'la ilaha illallah' and everything associated with religious beliefs and faith with the consequences in the form of double reward in the afterlife that has been promised by Allah Almighty. For people like this, Allah Almighty says,
فسنيسره لليسرى
Then we'll prepare an easy road for him. " That is, Allah Almighty would allow people to always do good and leave the bad deeds. This is the "fruit" efforts he has done.
وأما من بخل واستغنى) 8 (وكذب بالحسنى
"And as for those who Grabber" by not issuing a compulsory infak the zakat, especially infak circumcision and did not fulfill the various religious obligations. "And felt himself quite" so reluctant to worship the Almighty Allah; does not feel the need to Almighty Allah: "And the best reward deniers" that is, he was not faithful to what Allah Almighty enjoined to His servants for belief . For people like this, Allah Almighty says:
فسنيسره للعسرى
"Then one day we will prepare for him (street) which hard", that is, he will be easier to continue to do bad and leave the good deeds, which will eventually drag him down to hell. [1]
PASSAGES WITH THAT such PASSAGES IN THE
The verses above indicate that when someone is always doing pious deeds then Allah Almighty will provide convenience to him to continue the pious charity. Conversely, if someone used to doing something bad, then Allah Almighty will facilitate the course doing something bad. In the Qur'an we will get a lot of verses such as these, which are as follows:
فلما زاغوا أزاغ الله قلوبهم والله لا يهدي القوم الفاسقين
So when they turned away (from the truth), Almighty Allah turned their hearts away. And Allah does not guide the wicked people who [ash-Shaff / 61:5]
ونقلب أفئدتهم وأبصارهم كما لم يؤمنوا به أول مرة ونذرهم في طغيانهم يعمهون
And We turn their hearts and vision as they have not been faithful to him (al-Qur'ân) in the beginning, and we let them wallow in their error was. [Al-An'am / 6:110]
Similarly, can be seen in Surat at-Tawbah / 9:127, al-Maida / 5:49, An-Nisa '/ 4:115 etc..
GOD Almighty has already ordained EVERYTHING, FOR WHAT WE charity?
The question was once asked the Prophet sallallaahu 'alaihi wa sallam. He sallallaahu 'alaihi wa sallam menjawabannya, as in the following hadith:
عن علي - رضي الله عنه - ... قالوا: يا رسول الله أفلا نتكل على كتابنا وندع العمل? قال: (اعملوا, فكل ميسر لما خلق له, أما من كان من أهل السعادة فييسر لعمل أهل السعادة, وأما من كان من أهل الشقاء فييسر لعمل أهل الشقاوة ثم قرأ {فأما من أعطى واتقى وصدق بالحسنى} الآية.
From 'Ali radi anhu. The companions of the Prophet sallallaahu 'alaihi wa sallam said: "O Messenger of Allah! Are we resigned to it with what write to us and we did not do good? "He sallallaahu 'alaihi wa sallam said," Let your charity! Each person will be facilitated in accordance with the goals he created. Those who belong to the people happy [2] then it will easy to perform deeds of people who are happy. Those who were classified as those who suffer [3] then it will easy to perform deeds of people who suffer it. "Then he sallallaahu 'alaihi wa sallam reading the word of Allah Almighty (which means) The person who gives (his wealth in the way of Allah) and fear, and confirmed the best reward, then we will soon set up an easy road for him (Qs al-Lail/92 :5-7) [4]. [In the history of Imam Muslim, he sallallaahu 'alaihi wa sallam reading to the words of Almighty Allah, which means, "And someday we will prepare for him (street) was difficult]
That's the answer of the Prophet sallallaahu 'alaihi wa sallam made the Companions asked him about this. Then how is the response of the Companions g after hearing the answer the Prophet sallallaahu 'alaihi wa sallam. Consider the following story!
عن بشير بن كعب, قال: سأل غلامان شابان النبي صلى الله عليه وسلم ... قال: ((اعملوا, فكل عامل ميسر لعمله الذي خلق له.)) قالا: (فالآن نجد ونعمل.)
Narrated Bashir bin Ka'b radi anhu, two young slaves asked the Prophet sallallaahu 'alaihi wa sallam (their question similar to the question in the above hadith) Prophet sallallaahu' alaihi wa sallam said, "Beramallah! Any person who labor will be facilitated to act in accordance with the destiny created. "Then they said," This is it! We will try hard and do good. "[5]
Similarly Suraqah narrated from Ibn Umar radi Ju'syum when he asked the Prophet sallallaahu 'alaihi wa sallam with a similar question and answered with similar answers anyway, then Suraqah radi anhu said:
فلا أكون أبدا أشد اجتهادا في العمل مني الآن
I never sesemangat today in charity. (Ie after hearing the hadith-pen) [6]
WHAT PEOPLE ARE ALREADY CAN FEEL SAFE pious charity THREAT FROM HELL?
Someone who is pious and charitable continuous, it is appropriate that he is thankful to Allah Almighty. Because kekonsistenannya (keistiqamahannya) in doing righteous deeds that no other is the help and taufiq of Allah Almighty.
However, a believer must remain vigilant against the threat of hell, because he did not know the end of his life, but someone at the end of his practice will determine his fate. Prophet sallallaahu 'alaihi wa sallam said:
إن العبد ليعمل عمل أهل النار وإنه من أهل الجنة ويعمل عمل أهل الجنة وإنه من أهل النار وإنما الأعمال بالخواتيم
Indeed there was a servant who always do good with expert practice hell, but it turns out he includes experts heaven. And there is also the ever-charitable deeds experts including experts heaven turns him hell. Verily deeds-deeds it depends how it ends. [7]
CONCLUSION
1. This verse relates to actions derived Abu Bakr as-Siddiq radi anhu that freeing slaves Muslims in Mecca. There is another opinion that says that this verse was revealed after the Prophet sallallaahu 'alaihi wa sallam said, "Ya Allah! Give change for people who berinfak! Lenyapkanlah (possessions) who are not berinfak! "
2. Allah reward the penalty for each practice. If good deeds, then Allah will reward you with goodness; Conversely, if someone was bad deeds then Allah will reward him with ugliness.
3. Almighty Allah will make those who believe that charity pious and leaving sinners to always do pious deeds, so that will be delivered to heaven.
4. Almighty Allah will make those hunks, people who are not needed by his Lord to continuously behave badly and would be difficult for them to do good. This is all due to act of their own, so this is going to drag them into hell.
5. In the above verses are the gift of discernment sunnatullah taufiq God to a servant depends on the preferences, choices, efforts undertaken by a servant, his enthusiasm and his efforts to control his desires in reaching taufiq itself. If instead, the results are in line with the business diprolehnya and choice.
6. Although we know that Allah has determined the destiny every man, until Allah Almighty ordained whether he'll go to heaven or hell, we are commanded to do good and keep trying.
7. The people who always believe and work righteous deeds, and avoid immoral should be thankful to Allah Almighty, because it is characteristic for her kindness. However, he should not feel safe from the threat of hell, because it depends on one's practice with what his death later.
Tamma bifadhlillahi wa karamihi. Hopefully this article useful for semua.Amin.
Bibliography
1. al-Qur'ân and translation. Cet. Madinah: King Fahd Complex for the Printing Mushhaf.
2. Aisarut Tafâsîr li-kalam 'Aliyil-Kabir. Jabir ibn Musa al-Jazairi. Al-Madinah: Maktabatul Ulum wal-hikam
3. al-Jami 'li-Qur'ân ahkâmil. Muhammad ibn Ahmad al-Qurtubi. Egypt: Darul kutubil Mishriyah.
4. Jâmi'ul Bayan fi Ta'wîlil-Qur'ân. Muhammad ibn Jarir Tabari. 1420 H/2000 M. Beirut: Muassasah Ar-Risala.
5. Ma'ârijul-qabul bi-wushûl syarhi sullamil Ila 'ilmil-Usul. BinAhmad Hafiz Al-Hakami. 1410 H/1990 M. DAMMAM: Dar Ibnil-Qayyim.
6. Ma'âlimut-Tanzil. Abu Muhammad al-Husayn ibn Mas'ud Al-Baghawi. 1417 H/1997 M. Riyadh: Dar Ath-Thaibah.
7. Sahih al-Bukhari. Muhammad ibn Isma'il al-Bukhari. RIYADH: Darus-salam.
8. Saheeh Ibni Hibban bi tartîb Ibni Balaban. BinHibbân Muhammad Al-Busti. Tartîb: Ibn Balaban. Verification Shoaib Al-Arnauth. Beirut: Muassasah Ar-Risala.
9. Sahih Muslim. Muslim ibn al-Hajjaj. RIYADH: Darus-salam.
10. Syifâ'ul-'allyl-fi Masâilil Qadha' wal-Qadar-wal-Hikmah wat Ta'lîl. Muhammad ibn Abi Bakr ibn Qayyim al-Jauziyah. Beirut: Dar al-ma'rifah.
11. Commentator of the Qur'an al-'Adzhîm. Isma'il bin 'Umar ibn Katheer. 1420 H/1999 M. Riyadh: Dar Ath-Thaibah.
12. Taisir Al-Karim Al-Rahman. Nasir bin Abdurrahman As-Sa'di. Beirut: Muassasah Ar-Risala.
[Copied from the Sunnah Edition magazine 03/Tahun XIV/1431H/2010M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
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