UNDERSTAND THE MEANING OF PROPHET MUHAMMAD IS sallallaahu alaihi wa sallam Uswah HASANAH

UNDERSTAND THE MEANING OF PROPHET MUHAMMAD IS sallallaahu alaihi wa sallam Uswah HASANAH

By
Muslim cleric Abu Isma'il al-Atsari



Verily Allah Almighty's favor to men very much. Among the great favors which Allah Almighty bestowed upon His servants, is the coming of the Prophet Muhammad sallallaahu 'alaihi wa sallam to all mankind. Allah Almighty says:

لقد من الله على المؤمنين إذ بعث فيهم رسولا من أنفسهم يتلو عليهم آياته ويزكيهم

Verily Allah has given gifts to people who believe when Allah sent among them a Messenger from among themselves, who read to them the verses of Allah, cleanse (soul) them, and teaching them the Book (al-Qur'an `an) and al-Hikmah (Sunnah). And indeed before (the coming of the Prophet), they are really in manifest error [Ali-'Imran / 3: 164]

The Prophet sallallaahu 'alaihi wa sallam is the best human being, has a most noble manners, as the word of Allah Almighty:

وإنك لعلى خلق عظيم

And thou art virtuous character really great (Surah al-Qalam/68: 4)

Likewise, the direction of the Prophet sallallaahu 'alaihi wa sallam is the best of instructions. N He said:

فإن خير الحديث كتاب الله وخير الهدى هدى محمد وشر الأمور محدثاتها وكل بدعة ضلالة

Truly the best of the news is the book of Allah, the best of guidance is the guidance of Muhammad, the worst of cases are new matters (in religion), and every innovation is misguidance. [HR.Muslim no. 864]

Uswah HASANAH IS PROPHET MUHAMMAD sallallaahu 'alaihi wa sallam
With the above explanation, the view of a believer in the Prophet Muhammad sallallaahu 'alaihi wa sallam is the best of example (uswah hasanah) in all his state, unless the laws n is reserved for him alone.

Allah Almighty said, explaining kaedah very majestic in His word:

لقد كان لكم في رسول الله أسوة حسنة لمن كان يرجو الله واليوم الآخر وذكر الله كثيرا

Has existed in the (self) that the Messenger of Allah a good example for you (that is) for those who expect (grace) of Allah and (the coming of) the Hour, and He is much mention of Allâh [al-Ahzâb/33: 21]

Although this verse was revealed when in a state of war Ahzab, but generally include the state law at any time and in any way. On that basis, Imam Ibn Kathir rahimahullah said about this verse, "this noble verse is the foundation / the great arguments in imitation of the Prophet sallallaahu 'alaihi wa sallam in all the words, deeds, and his circumstances. The people were ordered to imitate the Prophet sallallaahu 'alaihi wa sallam in the war Ahzab, in patience, be patient effort, istiqomah, struggles, and his longing for help from his Lord. Hopefully sholawat and greetings always bestowed on him until the day of Judgement ". [Tafsir Ibn Kathir, 6/391, publisher: Daru Thayyibah]

Similarly, Shaykh Abdur Rahman ibn Nasir as-Sa'di rahimahullah explains kaedah menaladani Prophet sallallaahu 'alaihi wa sallam by saying, "The Ulama fiqh (jurisprudence) postulates (use) with this verse to berhujjah with deeds Prophet sallallaahu' alaihi wa sallam, and that (legal origin) is to emulate his people (his) in all laws, except those cases that indicated by the argument of the shari'ah as specificity for him. Then uswah (example) that there are two: uswah hasanah (good example) and uswah sayyi `ah (bad example).

Uswah hasanah (good example) present in the Prophet sallallaahu 'alaihi wa sallam. Because the people who emulate him are those who tread the path that will deliver to the glory of Almighty Allah, and it is shirâthâl Mustaqim (the straight path).

As imitate (follow people) than he, if he menyelisihi, then he is uswah sayyi `ah (bad example). As word of the unbelievers when invited by the apostles to imitate them, (but those who disbelieved say):

إنا وجدنا آباءنا على أمة وإنا على آثارهم مهتدون

Surely we found our fathers follow a religion, and in fact we were the ones who got the instructions (follow) in their footsteps. [Az-Zukhruf/43: 22]

People who follow uswah hasanah (Prophet Muhammad sallallaahu 'alaihi wa sallam) and get this taufik only people who expect (grace) of Allah and (the coming of) the Hour. Because faith in him, as well as the fear of Almighty Allah, and expects his reward, and his fear of punishment, (all of it) encouraged him to emulate the Prophet sallallaahu 'alaihi wa sallam'. [Taisir Karîmir Rahman, letter al-Ahzâb/33: 21]

REAL PRACTICE kaedah 'Prophet sallallaahu' alaihi wa sallam IS Uswah HASANAH '
Kaedah 'Prophet Muhammad sallallaahu' alaihi wa sallam is uswah hasanah 'is a great kaedah dipratekkan by leaders of the community, including the Prophet Muhammad sallallaahu' alaihi wa sallam. Let us consider the following hadith, how he rebuked one of his Companions with this great kaedah:

عن عروة قال: "دخلت امرأة عثمان بن مظعون - أحسب اسمها خولة بنت حكيم - على عائشة وهى باذة الهيئة فسألتها:" ما شأنك? ". فقالت:" زوجى يقوم الليل ويصوم النهار ". فدخل النبى - n - فذكرت عائشة ذلك له فلقى رسول الله - n - عثمان فقال: "يا عثمان إن الرهبانية لم تكتب علينا أفما لك فى أسوة فوالله إنى أخشاكم لله وأحفظكم لحدوده".

Of 'Urwah, he said,' Wife 'Uthman bin Mazh'ûn - I think his name is Khaulah bint Hakim-see' Aisha the clothes on their backs. 'Aisha asked him, "Why you?" He replied, "My husband has always (busy) night prayers and fast during the day". Then the Prophet sallallaahu 'alaihi wa sallam entered,' Aisha also deliver it to him. Then the Prophet sallallaahu 'alaihi wa sallam met' Uthman and said, "'Uthman, clergy actually not obligatory upon us. Would not there myself uswah (example) for you? By Allah, I am most afraid of Allâh and most people keep His law among you '. [HR. Ahmad and classed as saheeh by al-Albaani in al-Shahîhah Lineage no.1782]

Allahu Akbar, how soft the Prophet sallallaahu 'alaihi wa sallam reprimanded the Companions,' Uthman, clergy actually not obligatory upon us. Is not there myself uswah (example) for you? "

O those who abandoned his family by reason of propaganda and think of the people, are not in themselves the Prophet Muhammad sallallaahu 'alaihi wa sallam there uswah (example) for you? "

Oh, the people who make up their own worship, without the guidance of the Prophet sallallaahu 'alaihi wa sallam, by simply following a cleric, clerics and certain figures, are not in themselves the Prophet Muhammad sallallaahu' alaihi wa sallam there uswah (example) for you ? "

Let us consider the following scenarios:
Friends 'Ubayd ibn al-Muharibi Khâalid radi' anhu said:

إني لبسوق ذي المجاز علي بردة لي ملحاء أسحبها قال فطعنني رجل بمخصرة فقال ارفع إزارك فإنه أبقى وأنقى (أما لك في أسوة) فنظرت فإذا رسول الله صلى الله عليه وسلم فنظرت فإذا إزاره إلى أنصاف ساقيه

I was in the market dhi Majaz wear Burdah (a kind of blanket) striped black and white by dragging mine. Then the man pushed me with his stick, saying: "Pick scabbard, it (would make) more durable and cleaner. (Is not there myself a good role model for you?) ". Then I saw it, it turns out he (the man) is the Messenger of Allah, then I looked at his glove turns until the second half of his calf. [HR. Ahmad, no: 22007; additional in parentheses history at-Tirmidhi in ash-Syamâil]

So, the people who intentionally lengthen pants holster or ankle exceeded, the reason is not overbearing, with the pretext friend Abu Bakr radi anhu also do it without vanity, is not in itself the Prophet Muhammad sallallaahu 'alaihi wa sallam there uswah (example) for them? "

In fact, Companions Abu Bakr radi anhu always keep myself for not isbal, he did not intentionally do isbal. Therefore, get a recommendation from the Prophet sallallaahu 'alaihi wa sallam that he did not do it with pride!

Ibn 'Umar said:

مررت على رسول الله صلى الله عليه وسلم وفي إزاري استرخاء فقال يا عبد الله ارفع إزارك فرفعته ثم قال زد فزدت فما زلت أتحراها بعد فقال بعض القوم إلى أين فقال أنصاف الساقين

I passed by the Prophet sallallaahu 'alaihi wa sallam, while sarong down, then he said: "O' Abdullah, lift scabbard!", So I picked it up. Then he said: "Increment (Raise again)!" Then I added (to raise it again). After that I always keep it. "Some people ask:" Where To? "Ibn 'Umar said:" Mid-calf ". [HR. Muslim, no: 2086. Riyadhus Righteous, no: 800]

In the history of Imam Ahmad rahimahullah mentioned, Zayd bin Aslam said that Ibn 'Umar anhu relates: "That the Prophet sallallaahu' alaihi wa sallam saw it put on new gloves, then he asked:" Who is this? 'I replied: "' Abdullah '. He said: "If thou 'Abdullah, then remove scabbard!", then I picked it up. Later he said: "Increment (Raise again)!" So I raise it so that until the mid-calf. "Then he turned to Abu Bakr as he said:" Whoever drags his clothes due to pride, Allah will not see it on the Day of Judgment. "Then Abu Bakr said:" Verily my sarong down sometimes. "Then the Prophet said:" You did not include them ". [HR. Ahmad, no: 6056]

But you, O man who extended to cover the ankle pants, on purpose, not keeping up with the raise, the Prophet sallallaahu 'alaihi wa sallam never give recommendations to you that you are not arrogant! If you think yourself as Abu Bakr radi 'anhu - the best man of this Ummah after its Prophet-then it would be the magnitude of your pride!

Did you know that isbal a means towards arrogance or vanity. Let us consider the words of the Prophet sallallaahu 'alaihi wa sallam told Jabir bin Sulaym Radhyiallahu anhu below:

وارفع إزارك إلى نصف الساق فإن أبيت فإلى الكعبين وإياك وإسبال الإزار فإنها من المخيلة وإن الله لا يحب المخيلة

Lift scabbard to mid calf, if you are reluctant then to the ankles. Thou shalt not stuck sarong, for it will include arrogance, and Allah does not like arrogance. [HR.Abu Dawud, no: 4084, classed as saheeh by Shaykh al-Albani]

Kaedah FRIENDS OF PRACTICE IN THE PROPHET
The Friends also follow the understanding radi 'anhu the Prophet sallallaahu' alaihi wa sallam, berhujjah the verse which means "Behold there in the (self) that the Messenger of Allah a good example for you". Examples of how they apply this great kaedah very much, here are some permisalannya.

Let us observe the attitude of 'Abdullah bin' Umar Radhayallahu anhu set out in the following history:

عن سعيد بن يسار أنه قال: "كنت أسير مع عبد الله بن عمر بطريق مكة". فقال سعيد: "فلما خشيت الصبح نزلت فأوترت, ثم لحقته". فقال عبد الله بن عمر: "أين كنت?". فقلت: "خشيت الصبح, فنزلت فأوترت" .. فقال عبد الله: "أليس لك فى رسول الله - صلى الله عليه وسلم - أسوة حسنة?" فقلت: "بلى والله". قال فإن رسول الله - صلى الله عليه وسلم - كان يوتر على البعير ".

Of Sa'id ibn Yasar, he said, "(Never) I went with 'Abdullah bin' Umar in a street in the city of Mecca. When I worry (entry time) Dawn, I dropped (from ontaku, then I pray Witr, then I caught ". 'Abdullah bin' Umar asked, 'Where have you been?' I replied," 'I'm afraid (entry time) dawn, I fell (from ontaku) to do the witr prayer. "'Abdullah bin' Umar said," Did not the Messenger of Allah himself there uswah (good example) for you? "So I said, 'Yes, by Allah'. 'Abdullah bin' Umar said, 'Verily the Prophet sallallaahu' alaihi wa sallam used to do witr prayer over camel '. [HR. al-Bukhari, no. 999]

Another example, related to the Companions of the Prophet's sincerity to accept the truth when reminded with this great kaedah. Because the truth is more entitled to be followed. Take a look at the incredible story below:

عن ابن عباس أنه طاف مع معاوية بالبيت فجعل معاوية يستلم الأركان كلها فقال له ابن عباس لم تستلم هذين الركنين ولم يكن رسول الله صلى الله عليه وسلم يستلمهما فقال معاوية ليس شيء من البيت مهجورا فقال ابن عباس {لقد كان لكم في رسول الله أسوة حسنة} فقال معاوية صدقت.

Of Ibn 'Abbas, he's doing tawaf in the House with Mu'awiyah. Then Mu'awiya began to touch all four corners (the corner of the Kaaba). Then Ibn 'Abbas said to him, "Why are you touching two corners (Syami) is, when the Prophet sallallaahu' alaihi wa sallam never touch them?". Mu'awiya replied, "There is not anything (corner) of the left Baitullah". Then Ibn 'Abbas said to him, "Behold there in the (self) that the Messenger of Allah a good example for you". Mu'awiyah then said, "You're right!". [HR. Ahmad, no. 1877]

Mu'awiya bin Abu Sufyan radi 'anhu, one writer friend prophetic revelation in the future, the ruler of his time, the first king and the best among this people, he is not ashamed to accept the truth of that old friend underneath, ie Ibn Abbas radi' anhu, because indeed "has existed in the (self) that the Messenger of Allah a good example for the believers", then we should not be ashamed to be open to receive the truth. Because of a mistake to turn back to the truth is a virtue, not a disgrace.

ULAMA PRACTICE OF THE ABOVE kaedah
Not only the generation of Companions who uphold exemplary Prophet sallallaahu 'alaihi wa sallam in their lives, the next generations were also walking on the road they (the Companions) was good. Let us consider how the attitude of Imam Malik ibn Anas radi 'anhu, who menyelisihi instructions to the Prophet sallallaahu' alaihi wa sallam in the following story:

Sufyan ibn 'Uyainah rahimahullah said: "Imam Malik rahimahullah approached a man and asked:" O Abu' Abdullah, from where I start ihrom? "He replied:" Of Dhul Hulaifah, where berihrom Prophet sallallaahu 'alaihi wa sallam'. The man had said: "I want berihrom of a mosque near the grave (only)". Imam Malik rahimahullah said: "Do not you do (it), I'm worried the disaster will befall you". He replied: "What accident?" Imam Malik rahimahullah said: "Is there a greater calamity than your misconception that you achieve that virtue can not be achieved by the Prophet sallallaahu 'alaihi wa sallam? Actually I heard Allah Almighty says:

فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم

Then let those who violate its orders (Apostle) fear overwritten trial or painful punishment overwritten. (An-Nûr/24: 63). [History of al-Khathîb in al-Faqih wal Mutafaqqih, 1/148; etc.. See 'Usul Science Bida', p. 72]

May the Almighty Allah bless Imam Malik rahimahullah, who has given a noble example in advising people to keep their best to follow the example.

With little explanation and examples above it is appropriate that we ask ourselves, "Have we made the Prophet sallallaahu 'alaihi wa sallam as uswah hasanah for us, in all facets of life?". If yes, then let's hope and beg Almighty Allah pour His mercy and good in the hereafter replies. If it does not (yet), then we need to fix ourselves into a better direction. May Allah always guide us in the straight path of His. Allah knows best

[Copied from the Sunnah Edition magazine 11/Tahun XIV/1431H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


FOLLOW GOD Shari'ah POLE faith

By
Al-Ustadz Yazid bin Abdul Qadir Jawas


عن أبي محمد عبد الله بن عمرو بن العاص رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم: ((لا يؤمن أحدكم حتى يكون هواه تبعا لما جئت به)). حديث حسن صحيح, رويناه في كتاب (الحجة) بإسناد صحيح

Of Abu Muhammad 'Abdullah ibn' Amr ibn al-'Ash radi anhuma, he said, "Messenger of Allah sallallaahu' alaihi wa sallam said, 'Not perfect faith that any one of you wants to follow what I got.'" [Hadith hasan hadeeth we riwayatkan in the book Hujjat [1] with a saheeh isnaad]

TAKHRIJ HADITHs
This is narrated by al-Sunnah Syarhus Baghawi in, 104; Ibn Abi Aasim in as-Sunnah, no.15;

This hadith didha'ifkan (attenuated) by Shaykh al-Albani in Jannah Zhilalul FII Takhrîjis Sunnah, no.15 and Hidâyatur Ruwât ila Takhrîji Ahâdîtsil Mashâbîh wal Misykat, I/131, no. 166.

Al-Hafiz Ibn Rajab rahimahullah said, "Consider this saheeh hadeeth is the presumption that far away (from the truth) for several reasons:
This hadith is narrated only by Nu'aim bin Hammad al-Marwazi vol. Although Nu'aim bin Hammad is considered a reliable narrator by a number of priests and the hadith narrated by Imam Bukhari, hadith scholars because of the kind thought to him caused his determination and decisiveness in the above sunnah against imitators lust (ahlul bid'ah). Therefore, the hadith scholars say that Nu'aim wrong and doubtful in some hadith. They find a hadith that unjust, then they denounce as narrators Da'eef Nu'aim.

Salih ibn Muhammad al-Hafiz rahimahullah narrated from Ibn Ma'in rahimahullah ever asked about him rahimahullah Nu'aim then replied, "He is not nothing, but it sunnah followers."

Salih said, "Nu'aim bin Hammad al-Marwazi narrate hadith from rote and have lots of traditions that have not been approved wrongdoing." Abu Dawood rahimahullah said, "Nu'aim twenty hadith has no origin."

An-Nasa-i rahimahullah said, "He narrators Da'eef." Another time he rahimahullah said, "He is not a reliable narrator." Imam an-Nasa'i also once said, "He narrated a hadith a lot away from the famous priest, so he is in the category of narrators that can not be used as evidence. "Abu ad-Dimasyqi Zur'ah rahimahullah said," He connects sanad hadith, hadith but is considered mauquf by the scholars. "That is, he makes a hadith mauquf marfu '. Abu al-Harrani Arubah rahimahullah said, "the problem is not clear." Abu Sa'id ibn Yunus rahimahullah said, "He narrated the hadith of the narrators reliable unjust." Other scholars say that Nu'aim bin Hammad al-Marwazi making false hadiths. [2]

Nu'aim Sanad ibn Hammad al-Marwazi debated. Hadith is narrated from him from ats-Thaqafi from Hisham. Hadith is also narrated from him from ats-Thaqafi that said, most of our teachers, Hisham and others, said to us. According to the history, ats teacher-Thaqafi unknown. Hadith is also narrated from ibn Hammad al-Nu'aim Marwazi from ats-Thaqafi that said, most of our teachers told us, Hisham and others told us. According to this history, ats-Thaqafi narrated the hadith of the unknown teacher and teacher narrated from unknown narrators. Thus, growing confusion narrators in the sanad of this hadith.

Contained in the hadith narrators sanad 'Uqbah bin Aus-Sadusi as al-Basri. Some say, Ya'qub ibn Aus. Abu Dawud, an-Nasa-i, and Ibn Majah rahimaullah hadith narrated from 'Abdullah ibn' Amr radi anhu and some say 'Abdullah bin' Umar Radhiyallahun anhuma. So, there is confusion in the isnaad. He is regarded as reliable narrators by al-'Ijli, Ibn Sa'd, and Ibn Hibban vol. Ibn Khuzaimah said, "Ibn Sirin despite noble hadith narrated from him." Ibn 'Abd al-Barr said, "He Majhul (identity unknown)." Al-Ghullabi said in his Tarikh, "The scholars suspect that' Uqbah bin Aus did not hear The hadith of 'Abdullah bin' Amr, but he said heard it from 'Abdullah ibn' Amr. "In this case, a history of 'Uqbah bin Aus from' Abdullah ibn 'Amr disconnected. Allah knows best. "[3]

Shaykh al-Albani rahimahullah said about this hadith:
"It was a mistake, because there Nu'aim Da'eef sanadnya bin Hammad, he is Da'eef narrators. Al-Hafiz Ibn Rajab gave 'illat (defective) instead of the' illat this course (but also with 'illat others) because of an-Nawawi commented that menshahih it. Please see his book Jaami'ul 'uloom wal Hikam, then berthing history mentioned by the author of al-Misykaat to mention that he made an opinion that there is no higher level of narrators who narrated this hadith than Imam an-Nawawi and al-Baghawi. And the reality is not like that, al-Hasan ibn Sufyan narrated in al-Arba'iin and he includes the taking of Ahmad and Ibn Ma'in. And al-Qasim Ibn Asakir also narrated in Arba'iin, and he said: This Hadith Gharib. "[4]

Imam an-Nawawi rahimahullah said, "and we saheeh hasan hadeeth riwayatkannya of the book Hujjat with a saheeh isnaad." Ibn Rajab, may Allaah have mercy commented on Imam an-Nawawi assessment by saying, "This hadith is not authentic."

Shaykh al-'Uthaymeen rahimahullah encourage Muslims to read Sharh Ibn Rajab and comments on the degree of this hadith in the book of al-Arba'iin. Because Ibn Rajab rahimahullah including the hadith experts. When he assessed several hadith mentioned Imam an-Nawawi rahimahullah was defective, then we will know the reason he rahimahullah weaken it.

So in conclusion, THIS HADITS Da'eef (WEAK).

But the true meaning of this hadith, because human desires must follow the treatise which was brought by the Prophet sallallaahu 'alaihi wa sallam. [5]

Hadeeth which convey the same hadith above the words of the Prophet sallallaahu 'alaihi wa sallam:

لا يؤمن أحدكم حتى أكون أحب إليه من والده وولده والناس أجمعين

Do not believe (with sempuna) any one of you that I loved more than his parents, his son and all mankind [6]

Sharh Hadith
Meaning of the hadith in advance that a person will not be able to achieve complete faith unless it is in line with his favorite shari'ah brought by the Prophet sallallaahu 'alaihi wa sallam. That is, he liked or loved all the commands of the Prophet sallallaahu 'alaihi wa sallam and hate all the restrictions he sallallaahu' alaihi wa sallam.

The content of this meaning as mentioned in many places in al-Qur'ân. Allah Almighty says:

فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما

For the sake of your Lord, they do not (called) believe until they make you (Muhammad) as a judge in the case that they can not agree, then they have no reservations in their hearts against the decision that you give and they receive the fullest. [An-Nisa '/ 4: 65]

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم

And it is not fitting for a believing man and a believing woman, when Allah and His Messenger have set a statute, there will be a choice (else) to them about their affairs [al-Ahzâb/33: 36]

Allah Subhanahu wa Ta'ala criticized those who hate what Allah Almighty loves and loves what Allah Almighty hates. Allah Almighty says:

ذلك بأنهم كرهوا ما أنزل الله فأحبط أعمالهم

That is because they hate al-Qur'ân derived Allâh, then Allâh remove all their charitable [Muhammad/47: 9]

His words also:

ذلك بأنهم اتبعوا ما أسخط الله وكرهوا رضوانه فأحبط أعمالهم

"That is because they followed that which displeased Allah and hate (what is causing) His good pleasure, because it is Allah erase all their deeds." [Muhammad/47: 28]

Thus, every believer is obliged to love what Allah loved. This love requires them to carry out their obligations to Allah Almighty. If love grew, then he will be compelled to work on the sunnah. A believer must also hated hated what Allah Subhanahu wa Ta'ala, at least with the hatred that could keep him from all that is forbidden Allah Subhanahu wa Ta'ala. If this hatred grew until he was able to put the brakes on everything that is makrooh, then it is a better value to be thankful for.

When explaining the hadith narrated by Imam Bukhari and Muslim, which means, "Not perfect faith in any one of you that I loved more than his parents, his son and all mankind." Imam Ibn Rajab rahimahullah said, "Love for the Prophet sallallaahu 'alaihi wa sallam is the main (principle) of faith and love for his side with Allah Almighty. Allah Subhanahu wa Ta'ala has also linked his love of the Prophet with love for him and threaten the people who put the love of family, possessions and homeland than the love of Allah Almighty and His Messenger sallallaahu 'alaihi wa sallam.

Allah Almighty says:

قل إن كان آباؤكم وأبناؤكم وإخوانكم وأزواجكم وعشيرتكم وأموال اقترفتموها وتجارة تخشون كسادها ومساكن ترضونها أحب إليكم من الله ورسوله وجهاد في سبيله فتربصوا حتى يأتي الله بأمره

Say, 'If your fathers, your sons, your brothers, your wives, your family, possessions that you earn, you worried about trading losses as well as residential houses that you like, dearer to you than Allah and the Messenger Him and strive in His way, then wait until Allah gives His judgment ... '"[at-Tawbah / 9:24]

Likewise, when 'Umar Umar came to the Prophet sallallaahu' alaihi wa sallam and said, "O Messenger of Allah, I love you more than everything except myself." Then the Prophet sallallaahu 'alaihi wa sallam said, "O' Umar, until I am more than you love yourself." Then 'Umar Umar said,' By Allah, now I love you more than myself. 'So the Prophet sallallaahu' alaihi wa sallam said, "Now, O 'Umar" [7]

Thus, promoting love of the Prophet sallallaahu 'alaihi wa sallam than love for self, children, family, property, and other obligations. And love he sallallaahu 'alaihi wa sallam was not perfect but by obeying the command he sallallaahu' alaihi wa sallam. Allah Almighty says:

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

Say (O Muhammad), 'If you love Allah, then follow me, Allah surely love you and forgive you your sins.' Allah Most Forgiving, Most merciful. "[Ali 'Imran / 3:31]

Signs promoting the apostle of love is if there is a conflict between the Apostle commands with something she loved, then he prefers obedience to the Messenger. This recognition is a testament of his love for the Prophet. But otherwise, if he emphasizes the pleasures of the world he loved rather than obey the Apostle, so he has not fulfilled the obligation of faith placed in him. "[8]

Al-Hasan rahimahullah when explaining paragraph 31 of the letter Ali 'Imran, he said, "The companions of the Prophet sallallaahu' alaihi wa sallam said, 'O Messenger of Allah, verily we really love our Lord.' Allah wanted to make love to his evidence then lowered the verse. "[9]

In Saheeh Bukhari and Saheeh Muslim states that the Prophet sallallaahu 'alaihi wa sallam said:

ثلاث من كن فيه وجد بهن حلاوة الإيمان: أن يكون الله ورسوله أحب إليه مما سواهما, وأن يحب المرء لا يحبه إلا لله, وأن يكره أن يعود في الكفر بعد أن أنقذه الله منه كما يكره أن يقذف في النار.

Three cases, if there is in a person, then he will taste the sweetness of faith: (1) Allah and His Messenger more than he loves another, (2) he does not love anyone but because Allah, and (3) he hates to return to disbelief after Allah saved him from the disbelief as he hates thrown into hell. [10]

Ibn Rajab rahimahullah said, "Behold, the man will taste the sweetness of faith when her clean of the disease. If the liver is clean of lust and lust is forbidden misleading, then at that time, the liver will taste the sweetness of faith. Conversely, when the liver is diseased or dirty, then it does not taste the sweetness of faith, even he feels comfortable with vice and lust that will drag him to the valley of perdition. "[11]

Whoever loves Allah and His Messenger, sincerely from the heart, he should love all that loved Allah and His Messenger and hated hated what Allah and His Messenger. Love also led him to the pleasure of all the blessed Messenger of Allah and His wrath, and to all the wrath of Allah and His Messenger and the love and hatred is manifested in the physical practice. If the physical practice against it all, as he did most hated Allah and His Messenger, or leave something to be loved Allah and His Messenger, even though it was mandatory and he was able to do it, then it shows his love for less than perfect. Therefore, he is obliged to repent to Allah Almighty and re-perfecting the love required.

Abu Ya'qub-Nahrajuri an rahimahullah said, "Anyone who claims to love Allah Subhanahu wa Ta'ala, but do not conform to Allâh and His commandments, then the confession is not true. Any person (who claims to) love Allah but not feared him means he cheated. "[12]

One of the generation of the Salaf said,
You adulterous to Allâh, even though you claim to love Him?
I swear this bad in comparison
If only true love, you must be obedient to Him
Because it's real lover obeys whom he loves

All disobedience that occurred due to lust over love takes precedence over the love of Allah and His Messenger. Allah in many verses that explain the nature of the disbelievers is to indulge the passions. Allah Subhanahu wa Ta'ala says:

فإن لم يستجيبوا لك فاعلم أنما يتبعون أهواءهم ومن أضل ممن اتبع هواه بغير هدى من الله

So if they do not answer (challenge), know that they only follow their desires. And who is more astray than one who follows his desire without the slightest hint of Allah ... "[al-Qashash/28: 50]

So is heresy-heresy, it happens because of love to lust over love takes precedence over the law. Therefore, the perpetrators also imitators heresy called lust.

So well loved figures (some figures). Should love to figure it aligned with the shari'ah which brought the Prophet sallallaahu 'alaihi wa sallam. So, the believers shall love the Almighty Allah and Allah loves a loved one, for example the angels, the apostles, the prophets, the truthful, the martyrs and the righteous people in general. Therefore, among the indications someone has tasted the sweetness of faith is that he does not love anyone else except for Allah, do not make enemies of Allah as a close friend (not berwala to them) and all the people who hated Allah. Thus, he simply obedient to Allah alone. Mentioned in the hadith,

من أحب لله, وأبغض لله, وأعطى لله, ومنع لله, فقد استكمل الإيمان

Whoever love for Allah, His angry because, given his due and to prevent because of Him, then indeed he has perfected his faith. [13]

Instead, whoever loves, hates, give or with lust based, meaning faith that must still lacking. Therefore, he is obliged to repent and come back to follow shari'ah brought by the Prophet sallallaahu 'alaihi wa sallam with prioritizing love Allah and His Messenger, and the good pleasure of Allah and His Messenger love than his own desires and all desires. Lust intention is falsehood, lusts love means love or tends to falsehood. As in the word of Almighty Allah:

ولا تتبع الهوى فيضلك عن سبيل الله

And thou shalt not ... following passions, because it will mislead you from the path of Allah ... [Shâd/38: 26]

Almighty Allah also says:

وأما من خاف مقام ربه ونهى النفس عن الهوى) 40 (فإن الجنة هي المأوى

And as for those who are afraid of the greatness of his Lord and refrain from (desire) their desires, therefore, behold, heaven is the place where to stay (her). [An-Nâzi'ât / 79:40-41]

The passions of love and sometimes also interpreted the general tendency, including the tendency to truth and its opposite. [14]

Faidah HADITHs
1. Warning to men that do not make sense, habits and desires as Shari'ah law exceeds that carried the Prophet sallallaahu 'alaihi wa sallam.
2. Compulsory for men to postulate before menghukumi.
3. Humans are not said to believe with perfect faith to love in harmony with Shari'ah brought by the Prophet sallallaahu 'alaihi wa sallam.
4. Obliged to arbitrate with Islamic law in all respects.
5. A love for what Allah and His Messenger love an imperfect indication of faith.
6. Shari'ah hated the Prophet sallallaahu 'alaihi wa sallam would deny the faith, and it could have an effect on the principle of faith or on kesempurnannya.
7. Faith can be increased and decreased. This is the principle of Ahlus Sunnah wal Jama'ah.
8. Mandatory puts words of the Prophet sallallaahu 'alaihi wa sallam words than others.
9. Love what-what Allah and His Messenger hate, is haraam
10. Obliged to put the argument naqli (al-Qur'an and hadith) than sense if both conflicting arguments.
11. There is no right to vote for someone on something that has been decided by Allah and His Messenger.
12. Every Muslim is obliged to put the love of Allah and His Messenger instead of love for children, parents, property, ground water, and others.

MARAAJI '
1. The Holy Qur'an and terjemahnya.
2. Tafsir Tabari.
3. Al-Istî'âb fi Bayânil asbab.
4. Saheeh al-Bukhari.
5. Saheeh Muslim.
6. Sunan at-Tirmidhi.
7. Sunan Abu Dawud.
8. Sunan an-Nasa'i.
9. Sunan Ibn Majah
10. Musnad Imam Ahmad.
11. Al-Kabir Mu'jamul Thabarani lit.
12. Hilyatul Auliya `.
13. Fat-hul Bari fi Syarhi Shahîhil Bukhari, Ibn Rajab al-Hanbali, Abu Mu'adh tahqiq Tariq ibn Muhammad ibn Awadhullah, cet. III, 1425 H. Daar Ibnil Jauzi
14. Hidâyatur Ruwât ila Takhrîji Ahâdîtsil Mashâbîh wal Misykat.
15. Tahdzîbut Tahdheeb.
16. Jâmi'ul 'Uloom wal Hikam.
17. Sharh al-an-Nawawiyyah Arba'în, Shaykh al-'Uthaymeen.
18. Al-Fawâ'id al-Mustanbathah Arba'in terminal an-Nawawiyyah, 'Abdurrahman bin Nasir al-Barrak.
19. And other books.

[Copied from the Sunnah Edition magazine 11/Tahun XIV/1431H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]



Akad rukunnya AND VIEWS IN ISLAM

By
Ustadz Kholid Syamhudi Lc


Humans have known since time immemorial contract particulars. Is not a strange thing, if there are people who tie themselves to a transaction that should be implemented right away or some time later. It is not yet known exactly how the thought to enter into transactions that arise and the dominant factors that lie behind them. All is revealed in this issue are estimates only.

Most economists consider that the transaction was first recognized that barter cash. Ie when needed something, he traded possessions with other people's stuff he needs. Then this transaction had been developed in accordance with keonsep thought and religion that developed in a society, to bring the concept of covenant Islamic transactions beautiful and special.

Akad URGENCY IN HUMAN RELATIONSHIPS
Humans as social beings must need the others to meet their needs. This means, every person must need to live together with people around him. Allah the Most Gracious and Omniscient gives grace to man to create a universe for them.

Allah Almighty says:

الله الذي سخر لكم البحر لتجري الفلك فيه بأمره ولتبتغوا من فضله ولعلكم تشكرون) 12 (وسخر لكم ما في السماوات وما في الأرض جميعا منه إن في ذلك لآيات لقوم يتفكرون

Allah was the one who subjected the sea to you that ships sailed her with his permission, and that ye may seek of His bounty and hopefully you are grateful. And He has subjected to you what is in the heavens and whatsoever is in the earth everything, (the grace) of-Nya.Sesungguhnya in this is truly there are signs (of power Allâh) for people who think. [Al-Jâtsiyah/45 :12-13]

Everyone is getting sustenance and ease different. And what belonged to people, then it should not be seized or taken unless the transaction is justified by the shari'ah. Particularly in relation to the management of funds (assets). Contract or transaction is of paramount importance. Transaction is a set relationship between the parties involved. The transaction is also a binding relationship between the two transaktor since the contract began until its expiry date.

Inheritance jurisprudence that we have to load the various details and fixing the basics of various kinds on the contract so that the contract goal can be realized, and meet the needs of the people.

The clearer the details and precision in making the transaction, then the chances of conflicts and contradictions that may arise in the future is getting smaller. From here, a Muslim should be challenged to seriously consider the issue of transactions, ranging from developing the concept, management and mensukseskannya. Because Allah Almighty says:

يا أيها الذين آمنوا أوفوا بالعقود

O you who believe, fulfill aqad-aqad it. [Al-Maidah / 5:1]

Therefore, it is necessary an overview of the laws relating to the transaction, especially when various lucrative deals popping up like mushrooms in the rainy season. Widespread public enthusiasm and positive response they have to outwit many Muslims to take part. When it should be as a Muslim, we should look at and weigh them with the rules of our religion. If it is not contrary to the principles of religion and interest, a new part of the equation. If opposed, then leave it so badly desires though.

Akad Definition (DUE)
In language, the word "covenant" is derived from the Arabic word al-'aqd which is used in many meanings, all of which go back to the meaning of the bond or the merger of two terms [1].

When we look at the statements and opinions of scholars about the definition Jurist contract, we find that the contract has two common meanings and significance that is of special significance. In common meaning, the contract is all commitments to be implemented by humans and cause Sharai law. [2]

This understanding includes all types of commitments, both derived from two or more parties as the contract of sale, lease and ceremony, and the like;-and commitment that comes from one side only, like a covenant oath, vow, divorce, contract giving gifts, charity and others, including a personal commitment to carry out all the duties of religion and abandon all restrictions on religion.

According to commentators, the meaning is contained in the word of Almighty Allah:

يا أيها الذين آمنوا أوفوا بالعقود

O you who believe, fulfill aqad-aqad it. [Al-Maidah / 5:1]

Ibn Arabi rahimahullah stated, "Association of the transaction (contract) sometimes associated with Allâh, sometimes with humans and sometimes with verbal and sometimes with deeds." [3]

Even Shaykh al-Islam Ibn Taymiyyah rahimahullah include a commitment to free slaves, contract wala ', obedience, vow and swear in the contract category. In fact, he also said a peace agreement between the Muslims and the disbelievers as a contract. [4]

This general sense of agreement used by scholars Jurist when explaining the general laws inherent in a contract.

While the agreement in a special meaning, defined by the scholars with diverse definitions are almost the same. All the definitions included in the following terms, namely:

ربط إيجاب بقبول أو ما يقوم مقامهما على وجه مشروع

(Contract is) the transaction is marked by consent [5] and qabul [6] or that represent them are carried out in accordance with the shari'ah. [7]

Definition of the meaning of a particular contract is a direct terfahami as the definition of the contract in fiqh Muamalat maliyah.

ARTICLE ARTICLE-Akad (TRANSACTIONS)
Before discussing the pillars of the contract, please note that the discussion is related directly to the contract or transaction in which particular meaning is not that common.

In particular meaning, the contract has three pillars, namely the two parties to a contract (al-âqid), the object of the contract (mahallul 'aqd), and pronunciation (shighah) contract. Here are the details

First: Doing Two Party Agreement (Transaktor).
The point is that the two people who were directly involved in the transaction. Both of these men have to qualify to be considered legitimate transactions. These requirements are:

a). Rashid (able to distinguish between good and bad for him). This marked the coming-of legal age and not in the Blocked state. Blocked people who go bankrupt because they ediot or total, if doing so akadnya contract invalid.

b). Voluntary and not forced. Contract made under duress is not valid.

c). The contract shall be deemed valid and enforceable, if it does not have khiyar (right to select / option). Like khiyar syarath (set suffrage requirements), khiyar 'disgrace and the like. [8]

Second: Object Agreement (Mahallul AQD / al-Ma'qûd 'alaihi).
Something that is the object of the contract, sometimes in the form of property, goods, and sometimes in the form of benefits or non-goods (services). For example, goods sold in the sale and purchase agreement, or for rent in the lease agreement and the like.

This object should also be qualified, legitimate new akadnya said. These conditions are:

1. The object of the contract is a transaction that can be Shari'a compliant. The terms agreed upon by the scholars of fiqh. Bidâyatul author Mujtahid (2/166), Ibn Rushd rahimahullah said, "(If the object contract) stuff, then (the deal is) should be traded .... while (if the object of the contract it is) benefit (services) then it must be from something Shari'ah is not prohibited. In this issue, there are some issues that have been agreed and there are still disputed. Among those who agreed (by the Ulama ') is the cancellation of the lease agreement on all of the benefits (services) that is used for something illicit substance. Similarly, all of the benefits (services) are prohibited by law, such as wages and the wages of crying over the body of singers. Based on this, if the object of the contract can not ditransasikan the Shari'a, then akadnya invalid. example on Mu'awadhah contract (transaction business), then the item must be objects of value, wholly owned transaktor and not associated with the rights of others. Based on this, the scholars jurists prohibit some forms of the following transactions:

a). If the object is a human akadnya independent (non-slave), because free people not possessions, so it should not be sold and should not be used as collateral to secure loans.

b). If the object akadnya is something unclean, like carrion, dogs and pigs. Also all the holy things which turn out to be unclean might not purified further, such as vinegar, milk and other liquid disaster affected unclean. But if it can be cleaned, then it should be used as the object of the contract.

c). If the object is goods that can not be utilized, well that can not be utilized in a tangible form, such as insects or can not be used because the law prohibited, such as musical instruments. [9]

Because the legal function of a commodity basis and the value of the commodity prices. Commodity useless junk like that can not be utilized. Or beneficial, but for things that are forbidden, such as liquor and the like, all of it can not be made the object of the contract. [10]

2. Object of the contract that existed when the contract is done.

3. Transaction object can be handed over. Goods that do not exist or exist but can not be handed over, not serve as a legitimate object of the contract.

4. If the object is directly traded goods, then traksaktor must know his form. And to know the size, type and criteria, if the goods are in possession of the goods transaktor but not in the location of the transaction, such as buying and selling in as-Salam, based on the words of the Prophet sallallaahu 'alaihi wa sallam, "Those who make buying and selling As-Salm, should he sell the goods in a single dose of a clear or obvious scales, within a clear time limit .. "

Third: Sentence Transactions (shighat al-Akad)
Which is a phrase meant or their representatives are sourced from transaktor desire to demonstrate the sustainability and well hinted keridhaannya transactions against the contract. The Ulama jurists membahasakannya with consent and qabul (handover) [11], but they differed on the definition of consent and qabul. According to the Shafi'i hanafiyyah, consent is a phrase spoken before qabul transactions, both sourced from the owner of the goods (in the contract of sale, lease) or sourced from the buyer (if the sale and purchase agreement).

While according to jumhur Ulama, consent is a statement of surrender and acceptance qabul are statements. So according to jumhur Ulama, the consent should be spoken by the owner of the goods first, as the seller, giver rental, trustee candidate's wife and others. And qabul because he was receiving, then msertinya comes from people who will be the owner of both, such as buyers, tenants, prospective husbands and so forth. So, the owners consent first to say that while prospective owners both say qabul.

Basically when a person wants to express his wishes, he used were strands of words. So the wording and string of words is a primary way of expressing desire. However, this can sometimes be represented by others as cues, writings, letters and giving and so forth. Therefore shighat (sentence transaction) can be done in two ways:

1. With shighat qauliyah (oral speech). It's called qabul consent. Qabul consent can be realized by writing or representative delegates. If a write to the second party and send it by fax or send the invoice to bring the two parties in the council to accept the contract was valid purchase contract.

In qabul consent required several conditions including:
a). There is a relevance between qabul and consent [12] in the problem size, criteria, and payment due. If it is not relevant, then the contract is not valid. For example, the seller stated, "I sell this house for $ 300 million.", Then the buyer said, "I thank the house for $ 250 million." , Then such agreement is not valid.

If qabul menyelisihi content of the consent agreement or transaction is not invalid.

But when qabul menyelisihi consent for the good of those who utter consent then the scholars declared it a legitimate contract. For example, say a guardian consent by stating, "I marry thee with my son in exchange for 50 thousand dollars". then the bridegroom replied in qabulnya, "I thank her marriage with a dowry of 100 thousand dollars." This Agreement is acceptable and legitimate because it brings benefit to pengijâb. fact, this further indicates the pleasure of receiving.

b). Consent and qabul continued and manifested itself in a ceremony or in a location. Because consent can only be considered part of the transaction if he continued with qabul. It should be noted, that the similarity of the site according to the conditions of time. Under certain conditions, the contract could take place through the planes, except the marriage ceremony, greetings purchase contract and some other contract that can not be via telephone. When the contract is done via telephone, the location is the life of the contract via telephone conversation. During the conversation was still going on, and each connected phone line, meaning both parties are still in the location of the transaction.

Related to the terms and qabul consent must be continued and occur in a ceremony, there are several covenants diperkecualikan, because it can not and is not a requirement, misalnynya:

• Agreement will (testamentary transactions). Consent under this contract will be done when the giver is still alive and qabul of the recipient will not be considered until after the person dies intestate. Contract will become invalid if the handover of the goods carried in the majlis diwasiatkan consent or thereafter during the grantor's will is still alive. [13]

• Akad Washâyah the contract transfer of power after the death of the person who has authority. Like to pay off debt, return the goods deposited. The person or persons named washiy and one does not consider washiy except after authorizing it died. Because the contract is not required washâyah qabul consent and it is in a majlis. [14]

• Wakalah.

c). Between consent and qabul not take long pauses interspersed indicating the unwillingness of either party.
There is no indication that refusal or withdrawal of the two parties is a requirement, because if there is an indication that, then it could invalidate consent. If some time after there were indications that there is a new rejection qabul, then Qaboo it is not useful anymore. Because no longer associated with the firm prior consent.

d). Both parties hear what qabul consent. When buying and selling using the witness hearing witnesses sufficient to authorize the purchase.

e). Consent is valid until qabul of both parties. If the first party has attracted îjâbnya, then there qabul After that, it was regarded qabul qabul without consent and was not taken into account.

2. With shighatul fi'liyah (with actions) also called al-mu'athah the handover without greeting. Like people who buy goods that are clear and he took the price of goods and hand over cash payments. This often happens in supermarkets and shops these days. Likewise trading activity via the stock exchange, where the contract transaction occurs within minutes and even seconds to the rules agreed sisitem company and the people who transact to show contentment. So these are all valid when there is a memorandum of understanding between the companies related to the seller and the buyer for a system that reveals the pleasure of all parties. Such as visa card numbers via the Internet.

Similarly, most of the discussion about the transaction and rukunnya in Islam may be useful.

References:
1. Ibn al-Mughni Quddâmah.
2. Raudhatuth Thalibin works of Imam an-Nawawi
3. Al-Majmu 'Syarhul Muhadzdzab work imam an-Nawawi
4. Aqsâmul Uqud Islami fil Fiqhil, work Bintu Hanan Muhammad Hussein Jastaniyah
Etc..

[Copied from the Sunnah Edition magazine 09/Tahun XIV/1431H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


WORSHIP THE BLIND [1]


Islam as a religion of grace giving great attention to all kinds of individual communities. The people that Allah Subhanahu wa Ta'ala test with physical disabilities, such as blindness, did not escape the attention of Islam. Realization of this concern, for example in order to motivate the patient in order to achieve big rewards. Allah Subhanahu wa Ta'ala says:

إنه من يتق ويصبر فإن الله لا يضيع أجر المحسنين

Surely whoever is pious and patient, then surely Allah does not waste the reward of those who do good [Yûsuf/12: 90]
.
In a hadith Qudsi, the Prophet sallallaahu 'alaihi wa sallam said:

يقول الله عز وجل من أذهبت حبيبتيه فصبر واحتسب لم أرض له ثوابا دون الجنة

Allah says: Who would I remove both eyes and be patient and hope for reward, then I'm not pleased to reward him than heaven. [HR. Tirmidhi no. 2325 and graded saheeh by Shaykh al-Albani in Saheeh Sunan at-Tirmidhi and Saheeh at-Targhîb wa at-Tarheeb]

In the history of Imam Bukhari:

إن الله قال إذا ابتليت عبدي بحبيبتيه فصبر عوضته منهما الجنة

Verily Allah Almighty says, "When I inflict blindness to my servant and he is patient then I replaced his eyes with heaven. [HR. Bukhari, no. 5221].

When explaining this hadith, al-Hafiz Ibn Hajar rahimahullah stated, "These include the greatest rewards, because the opportunity to enjoy (beauty) with my eyes would disappear with the destruction of the world because the temporary pleasures heaven will be eternal because eternal with heaven. [2]

Thus the amount of attention islam against blind people, and how they worship is the same as the laws are not blind?

BLIND PEOPLE IN WORSHIP.
Basically, in worship mahdhah (pure worship such as prayer, fasting), the blind equal with those who can see. But there are some practical guidelines drawn up by the scholars for blind people in their worship menjalaankan, including:

In the Matter thaharah (Purification)
1. If you want to use the water there telling him that it was unclean water, then he must accept the terms of the notice with no explanation because unclean and not his own ijtihad. This is the opinion of the majority of scholars

2. If there are two vessels (container of water), one sacred and the other profane and blind people deciding what is unclean, and he will pray. If so, then he is allowed to ijtihad and purification based on allegations strongest (ghalabatuzh-zhan) by maximizing the other senses are still functioning. This is the opinion of rajih three opinions of the Ulama. This opinion is the opinion of the Shafi'i Hanafiyah and Syafi'iyah.

3. If a blind person would be confused in choosing clothes worn between the holy and the unclean, so he tried his best to ijtihad and then prayed to choose clothes which he considers sacred. This is the opinion of the majority of scholars. This should be done because it has to live up to his ability. Allah Almighty says:

لا يكلف الله نفسا إلا وسعها

Allah does not burden a person but according to his ability. [Al-Baqarah / 2:286]

In Matter of Time Worship
There are some issues around the timeliness of worship for the blind, including:

1. Ijtihad law to determine prayer times
In this issue, four schools of jurisprudence known that Hanafiyah, Malikiyah, Syafi'iyah and Hanabilah considers that a condition of lawful entry time of prayer. If he had doubts, whether it was signed in prayer or not? So he can not perform prayers until he was sure that the time for prayer has come.

Imam al-Nawawi rahimahullah in Majmu 'stated, "(When it does not know the time of prayer), Blind people exposed to the same obligations to the people who see ... the blind ijtihad as those who see the problem time to pray if no one is watching tsiqah (Prayer) and then told her, .... (if the person who told him tsiqah) then he should not be obliged to carry out ijtihad and the news. [3]

Ibn al-Maqdisi Qudamah rahimahullah insisted, "The blind when in doubt about whether prayer time has arrived or not? Then he must not pray until he was certain or almost certain that the prayer time has come, as those who saw (not blind). [4 ]

Similarly, in the book of Ibn Najjar rahimahullah Syarhu Muntahal Iradat stated, "People who do not know the time, so do not know if the prayer time has come or not? And could not see the signs go blind or time because there are certain obstacles and no one told to believe, then he should pray when the time has come to consider the basis of ijtihad or measure time with the tempo of the work or reading the Qur'an, because it is a matter of ijtihad so enough with the strong presumption alone [5].

2. If there is a tsiqah (credible) tells the inclusion of time if the blind imitation to him?
The Shafi'i Ulama Hanafiyah, Malikiyah, Syafi'iyah and Hanabilah see that when there are people who tsiqah tell you about the time of prayer with the inclusion of basic science, then the notice must be received, as detailed below:

• Imam Shafi'i scholar Ibn Abidin a Hanafiyah (follower of Imam Abu Hanifah) explains, "Our priests explain that the words of the righteous (pious) in matters of religion is accepted as news about the direction of Qibla, thaharah (chastity), unclean, kosher and unlawful. hereby clearly, that the news of the inclusion of prayer, including prayer time so princian above can be used as guidelines. A muadzdzin enough (received) notice about the prayer times if he was of legal age, intelligent, knowing the time, Muslim, man and believed his words. [ 6]

• Imam Muhammad ibn Muhammad al-Khatthab ar-Ra'ini a Shafi'i scholar Malikiyah (followers of Imam Malik) and author of the book Mawâhibul Sharh Mukhtasar al-Jalil Khalil stated, "imitation to muadzdzin just (righteous) who know the time of prayer was allowed and notice (about the entry time of prayer) can be accepted. [7]

• Imam al-Nawawi rahimahullah in Majmu 'also said, "If someone tells what he saw, saying," I see the dawn is rising or syafaq (reddish color after sunrise) has been lost ", then (people who hear it) should not be ijtihad and shall carry out the news. [8]

• Imam Ibn Qudamah rahimahullah stated, "If a tsiqah notify (Prayer) with the basic science of the notice be implemented." [9]

3. Blind people ijtihad Fasting Time To Know And Iftar during Ramadan
Blind people are allowed to ijtihad and taqlid to someone else, because in this matter, fasting and prayer times same ruling. This is what dirajihkan (considered strong) by imam as-Suyuti t and t he attributing this to the schools of Syafi'iyah opinion. [10]

In Problem Determination Qibla
According rajih opinion, people who are blind are allowed to ijtihad in determining the Qibla direction and trying to find it with its senses. This is the opinion of the Shafi'i Hanafiyah and Hanabilah. Why is that? Because blind people still have the ability and still have other senses that can be used to determine the Qiblah. So no need to fumble the walls of mosques and pulpits, if not then pray towards Mecca and anyone justify it then it rotates in the right direction and continue to perfect his prayer. [11]

Still according to the majority of scholars of fiqh, people can not know the direction of Qibla because they can not learn because of not having the ability or no time to teach him when narrow or blind person, which obliged him it is imitation (following others). The basis of this opinion is the word of Allah Subhanahu wa Ta'ala:

فاسألوا أهل الذكر إن كنتم لا تعلمون

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

In the azan issue and Being Prayers
The jurist scholars consider that the call to prayer echoed by a blind person is legitimate, if there are people who warned about the arrival time of prayer. This opinion is based on a history of the following:

1. Hadeeth of Ibn 'Umar anhuma:

أن رسول الله صلى الله عليه وسلم قال:) إن بلالا يؤذن بليل فكلوا واشربوا حتى ينادي ابن أم مكتوم (ثم قال: وكان رجلا أعمى لا ينادي حتى يقال له أصبحت أصبحت

Indeed the Prophet sallallaahu 'alaihi wa sallam said, "Bilal radi anhu azan at night, so eat and drink until Ibn Umm Maktum you azan." Then Ibn Umar anhuma said, 'He is a blind man who would not let anyone azan told him,' Shubuh time has arrived! Shubuh time has arrived! [Bukhari, no. 582]

2. Hadeeth of 'Aisha Radhiyalallahu anhuma:

كان ابن أم مكتوم يؤذن لرسول الله - صلى الله عليه وسلم - وهو أعمى

Ibn Umm Maktum a call to prayer for the Messenger of Allah when he is blind [HR. Muslim, no. 871]

However, when looking at the development of today's technology, it can blind people azan properly with the help prangkat to know the prayer time. Besides, it is also the number of mosques using loudspeakers that can help blind people in the know wakut prayer. And Allaah knows best.

The problem of the blind priest in prayer, the majority of scholars of fiqh also be looked at. This is based on some of the following hadith:

1. Hadith Mahmud ibn ar-Rabi ', which reads:

أن عتبان بن مالك كان يؤم قومه وهو أعمى وأنه قال لرسول الله صلى الله عليه وسلم يا رسول الله إنها تكون الظلمة والسيل وأنا رجل ضرير البصر فصل يا رسول الله في بيتي مكانا أتخذه مصلى فجاءه رسول الله صلى الله عليه وسلم فقال أين تحب أن أصلي فأشار إلى مكان من البيت فصلى فيه رسول الله صلى الله عليه وسلم

Indeed 'Itbân bin Malik used to lead the clan when he was blind. He said to the Prophet sallallaahu 'alaihi wa sallam, "O Messenger of darkness and flood actually happened when I was blind. Messenger of Allah! Shalatlah in my house at one point that I would make as a place my prayers.' Prophet sallallaahu 'alaihi wa sallam came and asked,' You want me to pray where? ' 'Itbân z motioned to one place at home. Then the Prophet sallallaahu' alaihi wa sallam prayed there. [HR. Al-Bukhari no. 625]

2. Hadeeth of 'Aisha radi anhuma which reads:

أن النبي صلى الله عليه وسلم استخلف ابن أم مكتوم على المدينة يصلي بالناس

The real Prophet Ibn Umm Maktum n lift for the city of Medina and lead the prayers. [Reported by Ibn Hibban in shahihnya no. 2134 and Shoaib Shaikh al-Arnauth states, according to the terms shahihain saheeh isnaad]

3. Anas bin Malik hadith which reads:

أن النبي صلى الله عليه وسلم استخلف ابن أم مكتوم يؤم الناس وهو أعمى

The real Prophet Ibn Umm Maktum n lift (to the city of Medina), lead the prayers when he was blind. [Reported by Abu Daud no. 503 and graded Hasan Saheeh by Sheikh al-Albani]

The rajih, status priests who are not blind to the blind. This is the opinion of Imam Shafi'i rahimahullah.

In the Friday prayer issue
The legal scholars disagree about the Friday prayers for the blind in two opinions:

1. Friday prayer is not obligatory for the blind even though there is a lead, either by voluntary or paid. It is the opinion of Abu Hanifah. He rahimahullah reasoned, blind people are not able to walk to attend alone. Another reason, the laws of the blind equal with those who are equally sick difficulty and distress to go attend Friday prayers.

2. Friday prayer is obligatory for the blind when there is lead, either voluntary or paid. This is the opinion of scholars on the grounds jumhur blind person is able to walk on his own. Indeed, he was not able to go because they do not know the way, but if there is a lead, then he will be able to. So that he was as blind as those who are not yet lost the way. Also proved partially blind person there who could go attend Friday prayers alone without a guide. They can walk in the market without being accompanied or led. They are clearly in the compulsory attend Friday prayers. Thus it is evident that rajih is the opinion of the scholars jumhur.

LAW FOR THE BLIND congregational prayer
ParaUlama different opinions on this issue. Rajih opinion is the blind remain obligated to perform the prayer in congregation, on the basis of the hadeeth of Abu Hurayrah radi 'anhu, which reads:

أتى النبي صلى الله عليه وسلم رجل أعمى فقال يا رسول الله إنه ليس لي قائد يقودني إلى المسجد فسأل رسول الله صلى الله عليه وسلم أن يرخص له فيصلي في بيته فرخص له فلما ولى دعاه فقال هل تسمع النداء بالصلاة قال نعم قال فأجب

A blind man came to the Prophet sallallaahu 'alaihi wa sallam and said, "O Messenger of Allah, I do not have people who led me to the mosque." Then he appealed to the Prophet sallallaahu 'alaihi wa sallam be given waivers so should pray at home. Prophet sallallaahu 'alaihi wa sallam also provide relief. When blind people go, he n call him again and asked, "Do you hear the call to prayer?" He replied, "Yes." He sallallaahu 'alaihi wa sallam said, "Fill the call (to prayer) is!" [Reported by Muslim, no. 1044]

Also hadith Amru ibn Umm Maktum radi anhuma which reads:

أنه سأل النبي صلى الله عليه وسلم فقال يا رسول الله إني رجل ضرير البصر شاسع الدار ولي قائد لا يلائمني فهل لي رخصة أن أصلي في بيتي قال هل تسمع النداء قال نعم قال لا أجد لك رخصة

N He asked the Prophet and said, "O Messenger of Allah, I am blind, my home far away, I have a guide, but do not match. Is there any relief for me to pray at home?" N He said, "Do you hear the call to prayer?" He replied, "Yes." He sallallaahu 'alaihi wa sallam said, "I do not find relief for you." [Reported by Abu Daud, no. 565]

In the history of Ibn Hibban, there lafadz:

فأتها ولو حبوا

Datangilah the congregational prayers despite a crawl.

This opinion is the opinion of the Shafi'i Syafi'iyah and Hanabilah and Zhahiriyah.

THE BLIND pilgrimage
Obligatory pilgrimage blind people if they have supplies and vehicles as well as those who lead and show the way. This is the opinion rajih which is also the opinion of the majority of scholars and. And Allaah knows best.

Thus some of the legal and religious issues concerning the blind, may be useful.

[Copied from the Sunnah Edition magazine 11/Tahun XIV/1432H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


THE GRACE OF GOD FOR PEOPLE Allaah sallallaahu A'ALAIHI MUHAMMAD WA SALAM

By
Rizal Yuliar Ustadz Abu 'Ayesha


لا يكلف الله نفسا إلا وسعها لها ما كسبت وعليها ما اكتسبت ربنا لا تؤاخذنا إن نسينا أو أخطأنا ربنا ولا تحمل علينا إصرا كما حملته على الذين من قبلنا ربنا ولا تحملنا ما لا طاقة لنا به واعف عنا واغفر لنا وارحمنا أنت مولانا فانصرنا على القوم الكافرين

Allah does not burden a soul, but according to his ability. He got the reward (of virtue) is earned and he got the punishment (of disobedience) are doing. (They say): "O our Rabb, Condemn us not if we forget or fall into error. O our Rabb, do you impose on us a heavy burden as You impose on people before us. O our Lord, Thou embankan us what we could not bear it. Give sorry for us, and forgive our rahmatilah. You are our Helper, so help us against the disbelievers [al-Baqarah / 2: 286]

INTRODUCTION
Islamic religion is an easy, all the beautiful teachings guidance. Never let the Almighty Allah, the Ummah of Muhammad sallallaahu 'alaihi wa sallam is in trouble and prolonged confusion. When a believer facing a problem, Islam is always provided at the road. Not like what many people who do not know Islam more deeply, "Islam is so difficult run, weight, establish a legal impasse leaves no settlement solutions",

Islamic law is so perfect and not the slightest justify kezhaliman. Islam set the right formula and the greatness of the teachings that covers every joint of human life. Affection Allah Almighty vast proven to bring coolness and lighten every heart His believing servants from various heavy loads. This can be seen closely in many verses of al-Qur'an and the sayings of the noble Prophet Muhammad sallallaahu 'alaihi wa sallam. And in between the verses which indicate the nature of wisdom, compassion and majesty and mercy of Allah Almighty for His servants is the end of surat al-Baqarah verse above.

Primacy THIS PARAGRAPH AND SOME VERSES BEFORE, including:
1. The verse is part of the property under the `arsh of Allah Almighty

2. Has never been a Prophet was before the Prophet sallallaahu 'alaihi wa sallam given that with such verses.

3. Whoever read the last two verses of Surat al-Baqarah (285-286) in the evening, then two paragraphs will provide a sufficient protection for him.

Prophet sallallaahu 'alaihi wa sallam said (which means): I have been given the last verses of Surat al-Baqarah from a house property under the Throne that was never given to any prophet before me. [1]

He also said (which means): Whoever reads them, then that's enough for her (a patron). [2]

DOWN CAUSE OF VERSES
Abu Hurairah radi anhumenuturkan, "At paragraph (284) of Surat al-Baqara was revealed, the verse is felt heavily by the Companions, so they came to the Prophet sallallaahu 'alaihi wa sallam and told that they can not endure. Prophet sallallaahu 'alaihi wa sallam asked, "Are you going to say, as was said by the People of the Book before you by saying" We hear and we break "?!. Say to you, 'We hear and we obey ". The Friends were pledged with them saying, "We hear and we obey". Once they say, they became verbally mild to step forward, and then Allah Almighty revealed verse (285). Furthermore when they have done it, Allah Almighty revealed verse (286). "O our Rabb, Condemn us not if we forget or fall into error", Allah Almighty answered, "Yes". "O our Rabb, do you impose on us a heavy burden as You impose on people before us". Almighty Allah replied "Yes". "O our Lord, Thou embankan us what we can not bear it". Allah Almighty said, "Yes". "Give sorry for us, and forgive our rahmatilah. You are our Helper, so help us against the unbelievers ". Allah Almighty said, "Yes" [3].

CONTENT MEANING OF PARAGRAPH
About the content of the meaning of this verse, Ibn Abbas radi anhuma friend recalled, [4] "That Almighty Allah will not burden the believers (beyond their means) ... as in other verses similar to the content of the meaning of the above verse [5]. This is an indication mercy, compassion and ihsan (goodness) Allah Almighty to His creatures.

This verse remove what was considered burdensome by the Companions of the Prophet in the previous paragraph. Although Allah Almighty asking for accountability and taking into account the whole practice, but Allah Almighty does not torture his servants but what can he avoid. The power is not avoided by a person of a servant whispers soul and seduction of lust, then one is not burdened with it (not held accountable about it). Whisper of lust and hatred against bad it is already a part of the faith [6].

Almighty Allah al-Khaliq (The Essence of the Creator) is knowing the limits of human ability (we all) to execute the command or away from a ban. Allah says:

ألا يعلم من خلق وهو اللطيف الخبير

Is Allah who created it did not know (which you reveal and conceal), and Who is the Knower soft? [Al-Mulk/14: 13]

But know, in fact some people have even recklessly misguided in understanding this verse. They make it as proof (argument) or a window of opportunity to carry out indiscriminate in law or Islamic religious norms. There is only among those who understand that if someone is not able to pray for sick, then he should leave the prayer. Or say if it is not able (willing) to wear Muslim dress, it does not matter if Muslim women show off private parts, because the Almighty Allah does not burden a person beyond his ability (!?) And other expressions. This false understanding of knowledge possessed some superficial knowledge, understanding would plunge themselves into the mud pit of contempt and destruction. Na `ûdzubillâh

SOME IMPORTANT AND VALUABLE LESSONS CAN BE LEARNED FROM ABOVE PARAGRAPH [7]
1. Affection Almighty Allah to His servants. Indeed when Allah Almighty wanted to burden them with that they can not afford though, surely Allah Almighty will do it, but the Almighty Allah does not burden them but according to their abilities. Maybe someone will say, "It must be so! Because how could Allah Almighty will burden them with something beyond their ability but they certainly do not do that?! So I luckily when Allah Almighty ordered them with something that they can afford not to do it?! "Phrase, it must be straightened, that among the lessons learned when Allah Almighty keep burdening them with the power of affairs that they do not is if they do not run it, then Allah Almighty will punish them. This is the great principle among a number of basic principles of Islamic law, and the like with a lot of rules in the al-Qur `an and Sunnah.

2. In this verse there is a determination of a noble principle that famous among scholars, that "there is no obligation under conditions not afford, and do not apply the law of unlawful at the time of emergency". However, if the obligation is not able to be realized it had a replacement (which also is prescribed), it becomes mandatory to run the replacement. And when there are no substitutes, then the law obliged the fall. Similarly, if a replacement is not workable, then it becomes void. Example, if a person is not capable of purification by water, then fell off with water purification obligations. However, the liability is passed to tayamum. And if he was not able to do tayammum anyway, then fell off the tayammum law. Such as when a person in the confined conditions and fettered bond; himself unable to perform ablution nor tayammum, then he (be allowed to) pray without ablution or tayammum. Another example, someone who mistakenly kills the soul, then the killer is obliged to free a slave. If he does not find it, then he shall be obliged to fast two consecutive months. If he is not able, then fell off the obligation to pay an expiation.

As an example of the rule "does not apply at the time of the emergency law haram" is like someone pressed the emergency to eat carrion when he did not get anything else to relieve hunger than the carcass, then it is for him to eat the carcass. However, is it okay for her to eat so full? Or she ate just to sustain his life? The answer, if he was expecting to get something that is lawful in the near future, then it is obligatory for him to eat (the carcass) just to maintain the course of his life. However, if he did not expect to get something that is lawful in the near future, it is permissible for him to eat the carcass was so full. Even justified for him to make the carcass as a stock when it is feared he did not get anything kosher in the near future. So the sense of emergency (here) is not possible at the time he left the unclean, and emergency conditions can be resolved with it. If it does not, then it is not justified. Such as when a person thinks that he is in a state of emergency to be treated with the haram that he was about to eat it, so this is still not allowed for several reasons:

a). Verily Allah Almighty forbid such, and it is not likely something that is forbidden by Allah Almighty to be a cure for his servants or beneficial to them.

b). Surely not enter emergency for him to consume illicit drugs, may cause healing (from Allah Azza wa Jalla) contained in something else, or even he can recover without medication though.

c). We can not know (success) on the recovery of the drug. How much do we know about halal drugs consumed by a sick man, but not useful at all. Therefore, Rasûlullâhn sallallaahu 'alaihi wa sallam said about black cumin, "Verily he (black cumin) is the healer of all illness except death" [8]. Means, though black cumin is a cure, but can not block the death.

3. Surely one does not bear the sins of others. Allah Almighty says in the main paragraph above "and he got the punishment (of disobedience) are doing".

When someone asks, "So what about the words of the Prophet sallallaahu 'alaihi wa sallam," Anyone who spearheaded an ugliness in Islam, then he will get along with his sin all who followed in his footsteps without deducting their sins at all "?! . The answer is that this is not related, because the deed has been done first, then later followed by others, so that their deeds are the effects of his actions, he was the cause and it was he who gave examples of such acts, then he gained due to bad behavior.

4. Ease in the religion of Islam. Allah Almighty says, "Allah does not burden a soul, but according to his ability". Can unknowable of the matter is that human beings vary in their obligations run. A person who is able to stand praying, then it is obligatory on him to stand up. As for who was not able to stand up, then execute it sit. And who is unable to sit, then execute it with lying .... Similarly, a person who is able to perform the pilgrimage with treasures and himself, then he is obliged to carry it out themselves. As for who was not able to so because of weak physical condition permanently, but he was still able to hajj with his property, then it is obligatory upon it to represent to others pilgrimage for him. Meanwhile, people who are not able to go to Hajj with possessions or physical either, then it is not obliged to perform the Hajj. Because each person has a limited capability, in all respects: in terms of knowledge, understanding, memorizing power, all according to his ability.

5. Through this text, also understood the real human actions performed by his desire: "Allah does not burden a soul, but according to his ability". This paragraph as well as a total correction and rebuttal against Jabriyah who think that a real man does not have the will (desire itself) in anything he does. As rician rebuttal against their principles and can be explored in the books of Aqeedah.

6. Each servant will get the reward according to what she had begun, without the slightest reduced, based on the word of Allah Almighty, "And whoso do good deeds and he is a believer, he does not (need to) fear dizhalimi or less right" (Taha / 20:112). Every good deeds are evil fortune and every charity is a loss.

7. Once again, Almighty Allah pour His love through prayer guidance to His servants ربنا لا تؤاخذنا إن نسينا أو أخطأنا "Duhai our Rabb, Condemn us not if we forget or fall into error". At the time of the prayer of the Believers, Allah Almighty grant it as he said, "Yes, I have done it". Furthermore, the Prophet k asserted in a hadith, "Verily Allah Almighty has shed load (calculation reckoning) of my Ummah in terms of mistakes, forget coercion and pressure". [10] Indeed forgot fairness err is human and every human being. Wisdom behind forget and make mistakes that Almighty Allah created the human being is to be aware of human weaknesses and shortcomings that exist in itself, and that the apparent bounty of Allah Almighty to him so that he will always feel the need to Almighty Allah. In the end, he was invoking the protection and safety of Almighty Allah in matters beyond the limits of his ability, then he begged forgiveness of all sins and shortcomings.

8. Should every servant to bertawassul in prayer with Allah Ta'ala properties as appropriate, such as with Rububiyyah Allah Almighty. The majority of the prayer al-Qur `an says ربنا" O our Rabb "or رب" O Rabbku ".

9. Forgetfulness and ignorance is an obstacle threat wrath. But it does not mean tergugurkannya command. So whoever left a liability because of forgotten or do not know, then he is obliged mengqodha.

Prophet sallallaahu 'alaihi wa sallam said, "Whoever forgot to do a prayer, let him pray at the time of recall" [11].

Similarly, a man who is hasty in performing prayers, the Prophet said to him, "Do it again your prayers, you actually do not pray!" [12]

Prophet sallallaahu 'alaihi wa sallam did not give udzur because ignorance though the person can not perform better than the prayer. This is applicable in cases containing the command. As in the case of prohibition; whoever violates a ban because they do not know or forgot, then he is innocent and did not fulfill the obligation expiation. As if a meal when he forgot to fast, then he is not innocent.

Prophet sallallaahu 'alaihi wa sallam said, "Whoever eats or drink since forgotten by the time he was fasting, then let him complete his fast" [13]

However, when he did a legal prohibition after he knew that unlawful, although not yet know the expiation and as a result, he remains innocent and still be obliged to run kafaratnya. As the story of a man who complained he had intercourse with her after his wife during the day in Ramadan [14].

10. Submission of a servant heart and sincerity when his knees pleading to Allah Almighty in prayer to Him is part of the reason the terkabulnya prayer and supplication.

May the Almighty Allah continue to lighten our steps in achieving happiness of the world and the hereafter, forgive all my sins and loves us with His Taufik and guidance. Amen. Wallahu A `lam.

[Copied from the Sunnah Edition magazine 12/Tahun XIV/1431H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]



Repent BEFORE SLEEP

By
Wasitho Ustadz Abu Muhammad Fawwaz, Lc



Life in this world is only temporary. In death a person, means must be separated from the world and everything in it. And it's bound to happen. Allah Almighty says:

كل نفس ذائقة الموت

Every soul will surely feel the dead. [Al-Anbiya '/ 21:35]

In another verse Allah says:

أينما تكونوا يدرككم الموت ولو كنتم في بروج مشيدة
Wherever you are, death will find you out, even if you are (were) in the high castle again sturdy. [An-Nisa `/ 4: 78]

Death will come upon all people, whether righteous or rebellious, rich or poor papa, who respected or not, who co-jihad or sit back in his house, and so forth. Everything will surely die when death has come death and everything will perish, because Allah Almighty says:

كل من عليها فان

All that is on earth was transitory (not permanent) [ar-Rahmân/55: 26]

Then after death, we will all be revived to account for all our deeds. Almighty Allah says, which means, "Indeed you will be resurrected after death." [Hûd/11: 7]

Repent SOON TO LET GOD Almighty
If this is so, while it is certain that every human being will not be spared from the negligence, errors and sins except Allah blessed and given al-'ishmah (preserved from wrong and sin) as the prophets and apostles, then we ought all to soon repent to Allah Almighty and not to delay, postpone. The Prophet sallallaahu 'alaihi wa sallam said:

كل بنى آدم خطاء وخير الخطائين التوابون

Every child adam (man) never made a mistake, but the best of those who make mistakes are those who repent soon (to Allah). "[HR. Ibn Majah 2/1420, no.4251] [1]).

Allah commands us to repent immediately, as his word:

وتوبوا إلى الله جميعا أيه المؤمنون لعلكم تفلحون

And repent to Allah all of you, O believers so that you may be lucky. "[An-Nûr/24: 31].

And His words:

يا أيها الذين آمنوا توبوا إلى الله توبة نصوحا

O ye who believe, repent to Allah with true repentance (sincere). [At-Tahrîm/66: 8]

And should we often beristighfar (beg His forgiveness) of sins we have done over the years. Because the Essence of Allah is Oft-Forgiving, Most Merciful will continue to accept the repentance of His servants and forgives sins, and by as much as anything. Almighty Allah says, which means, "Say:" O My servants who exceeded the limits of themselves, do not you despair of the mercy of Allah. Verily Allah forgives all sins. Verily He is the Oft-Forgiving Most Merciful. "[az-Zumar/39: 53]

In the Qudsi hadith narrated from Anas ibn Malik radi 'anhu, the Prophet sallallaahu' alaihi wa sallam said:

قال الله تبارك وتعالى يا ابن آدم إنك ما دعوتني ورجوتني غفرت لك على ما كان فيك ولا أبالي يا ابن آدم لو بلغت ذنوبك عنان السماء ثم استغفرتني غفرت لك ولا أبالي يا ابن آدم إنك لو أتيتني بقراب الأرض خطايا ثم لقيتني لا تشرك بي شيئا لأتيتك بقرابها مغفرة

Allah says: O children of Adam, as long as you still pray to Me and hope in Me, I forgive you anything that comes from you and I do not care. O son of Adam sins despite reaching skies the limit then you ask forgiveness of Me, I would forgive you and I do not care. O son of Adam, if you come at me with all my sin earth and you do not associate me, then I'll meet with all the forgiveness anyway. [HR. IV/548 Tirmidhi, no.3540] [2]

We should prepare ourselves with taqwa provision for the journey to the land of the hereafter which is eternal residence.

SOME THINGS YOU CAN ORDER TO PROMOTE AN IMMEDIATE BERATUBAT SERVANT TO GOD BEFORE SLEEP
Why before bed? There are many things that can help a servant to immediately repent to Allah whenever and wherever. But in this discussion we will mention that most of the practice is expected to drive a slave repents to Allah before sleep. Among them:

1. Doing muhasabah (Self Introspection).
Muhasabah is someone's attempt to evaluate all his actions, both before and after doing so. Before bed let a servant of introspection for any words or deeds of the day, whether in relation to the rights of Allah and the rights of fellow human beings. If he has done good deeds, then he should give thanks by praising Allah and asking him extra delicious. And ask Him also to always be taufiq and ability to carry out charitable obedience. But if otherwise, then he should immediately repent and beg forgiveness to him and immediately determined to do good.

About muhasabah, Allah Almighty says:

يا أيها الذين آمنوا اتقوا الله ولتنظر نفس ما قدمت لغد واتقوا الله

O ye who believe, keep your duty to Allah, and let every soul consider what he has done for tomorrow (Hereafter), and keep your duty to Allah [al-Hasyr/59: 18]

Umar radi 'anhu said, "Hisablah yourselves before judged, and weigh your deeds before weighed (by Allah) ....".

2. Given Natural Bury The Very Dark Alone And He Will there
When going to sleep, one should remember the atmosphere of a very dark grave, he would be there alone without a friend, only deeds over the world with him. By considering this condition, the heart will feel fear Allâh and His punishment is very painful, so he was encouraged to immediately repent to Allah and ask forgiveness lot to him.

3. Given the many Death
Every Muslim and Muslimah, healthy or ailing, young and old, should always remember that death came suddenly. This memory can hinder and stop someone from immoral acts and motivated to do good deeds.

Given the narrowness of death when it would be able to clear the heart of a servant. If he remembers death when his heart being happy, then he was causing her not to forget yourself. That way he is always in a state ready to leave the world and face Allah Almighty.

Given the dead can soften hearts and destroy greedy attitude toward the world. Therefore, the Prophet sallallaahu 'alaihi wa sallam gave advice to many to remember.

It was narrated from Abu Hurayrah radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:

أكثروا ذكر هاذم اللذات

Expand your breaker considering the delicacy (ie death) [HR. At-Tirmidhi no. 2307, An-Nasa `i no. 1824, Ibn Majah no. 4258] [3]

Real intelligent person is one who banyka remember remembrance of death and prepare lunch for the dead. It is as narrated from Abdullah ibn Umar anhuma, he said, "I was sitting with the Prophet sallallaahu 'alaihi wa sallam came when a man from the Ansar. He said good-bye to the Prophet sallallaahu 'alaihi wa sallam, then said,' O Messenger of Allah, Which is the first believer? 'He replied,' The most moral good among them. '"Which is the most intelligent believer?', Asked him again. He answered:

أكثرهم للموت ذكرا وأحسنهم لما بعده استعدادا, أولئك أكياس

"People remember the most and least well off his preparation for life after death. They are the smart ones. "[HR. Ibn Majah no. 4259, dihasankan ash-Shaykh Al-Albani in Ash-Shahihah rahimahullahu no. 1384]

Imam al-Qurtubi rahimahullah said, "Ad-Daqqaq said, 'Who's that much considering the dead, he will be honored with three cases: hasten to repent, hearts had enough, and enthusiastically in worship. Conversely, anyone who forgot to die, he will be punished with three cases: delaying repentance, not pleasure and lazy in worship. Then think, oh people are deceived; That was not going to be picked up death, no sense dying, exhausted, and bitterness! Suffice knocker death as the heart, the eyes cry, dashed and dashed delicacy wishful thinking. Do thou, O son of Adam, want to think about and imagine the coming of the day of the death and displacement of your life where you are now? "[Look at-Tadzkirah, p. 9].

4. Realizing the transitory nature of life and the Hereafter World The Eternal
The existence of beings in this world is only temporary, and everything in the universe will be destroyed except Allah alone is eternal and everlasting. Allah says:

كل من عليها فان

"All that is in the earth is mortal (not eternal)." [Ar-Rahman/55: 26]

While the Hereafter is a true life, eternal and immutable, as his word:

والآخرة خير وأبقى

"And the Hereafter is better and more lasting". [Al'A'la / 87: 17].

And he knows also that Allah Subhanahu wa Ta'ala has created in this life nothing else just to test it, who among His servants the best deeds, as his word in surah Al-Mulk, verse 2.

Thus, he looks immediately compelled to repent to Allah, asking Him for forgiveness, and preparing food for the afterlife nan timeless essential.

Similarly, a brief article about repentance before bed. Hopefully useful for anyone who read it, and became good deeds to the author. Amen.

[Copied from the Sunnah Edition magazine 09/Tahun XIV/1431H/2010. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]



Sources: http://almanhaj.or.id/
_______

Breadth SWT forgiveness GOD ALMIGHTY BROAD

Breadth SWT forgiveness GOD ALMIGHTY BROAD

By
Al-Ustadz Yazid bin Abdul Qadir Jawas


عن أنس بن مالك رضي الله عنه, قال: سمعت رسول الله صلى الله عليه وسلم يقول: ((قال الله تبارك و تعالى: يا ابن آدم, إنك ما دعوتني ورجوتني غفرت لك على ما كان فيك ولا أبالي, يا ابن آدم لو بلغت ذنوبك عنان السماء, ثم استغفرتني, غفرت لك ولا أبالي, يا ابن آدم إنك لو أتيتني بقراب الأرض خطايا, ثم لقيتني لا تشرك بي شيئا, لأتيتك بقرابها مغفرة)).

From Anas ibn Malik radi 'anhu he said, "I heard the Prophet sallallaahu' alaihi wa sallam said," Allah Almighty says, 'O son of Adam! Indeed as long as you pray and hope only to me, surely I will forgive the sins you have done and I do not care. O Children of Adam! If your sins be as high as the sky, and then you ask forgiveness of Me, surely I forgive you and I do not care. O Children of Adam! If you come to me to carry the sins that nearly fill the earth and then you meet me in a state not associate me with something else, surely I have come to earth to give full pardon. "[HR. at-Tirmidhi, and he said: This hadeeth is hasan saheeh].

TAKHRIJ HADITHs
Hadeeth narrated by at-Tirmidhi (no. 3540) and this lafazhnya. Rahimahullah Tirmidhi said, "This hadeeth hasan gharib."

Shaykh al-Albani rahimahullah said, "This hadeeth is hasan as stated by at-Tirmidhi. Hadith has syawâhid (amplifier) ​​from the hadeeth of Abu Dharr radi anhu. Narrated by ad-Darimi rahimahullah (II/322) and Ahmad (V/167 , 172), it is no weak narrator. Yet this hadith because it has a lot syawahid, then dihasankan by al-Albani rahimahullah in Ancestry al-ahadith al-Shahîhah (no. 127). fact in the book Hidâyatur Ruwât (no. 2276) Commenting on this hadith, he rahimahullah said, "This hadith hasan, as stated by at-Tirmidhi Allaah have mercy, with his martyrdom already mentioned, even this hadith is authentic, because it has two martyr (amplifier) ​​others. I've takhrîj in Ancestry al-ahadith al-Shahîhah (no. 128, 903, and 195). [See Hidâyatur Ruwât ila Takhrîji Ahâdîtsil Mashâbîh wal Misykat (II/447-448].

Sharh Hadith
Three Conditions to Get Forgiveness [1]
This hadith mentions three things to get forgiveness:

First: Pray with Hope

يا ابن آدم, إنك ما دعوتني ورجوتني غفرت لك على ما كان فيك ولا أبالي

O son of Adam! Indeed as long as you pray and hope only to me, surely I will forgive the sins you have done and I do not care

Pray with hope, because prayer was ordered and promised to be granted. Allah Almighty says,

وقال ربكم ادعوني أستجب لكم

"And your Lord says, 'Berdo'alah to Me, I will surely let you ...'" [Ghâfir/40: 60]

Prophet sallallaahu 'alaihi wa sallam said, which means, "Du'a is worship." Then he sallallaahu' alaihi wa sallam recited the above verse. [2]

But prayer will be granted if the terms are met and there is no barrier-barrier. Sometimes prayer fulfillment delayed partly because the conditions do not exist or no barrier. Among the requirements is that the presence of liver terkabulnya prayer and hope to Allah Almighty to be granted. Prophet sallallaahu 'alaihi wa sallam said,

ادعوا الله وأنتم موقنون بالإجابة, واعلموا أن الله تعالى لا يستجيب دعاء من قلب غافل لاه

Berdo'alah to Allah in a state believes will be granted, and know Allah will not grant the prayer of the heart were negligent and careless [3].

Therefore, the Prophet sallallaahu 'alaihi wa sallam forbade someone pray with wording:

اللهم اغفر لي إن شئت, ولكن ليعزم المسألة; فإن الله لا مكره له

"O Allah, forgive me if you will," but he should seriously ask because Allah can not be forced by any. [4]

And the Prophet sallallaahu 'alaihi wa sallam also forbids haste in granting a prayer request then leave the prayer as not being granted. This is one barrier terkabulnya prayer. We are prohibited from granting hasty prayer so as not to lose hope despite the granting do'anya take quite a long time, because Allah Almighty loves those who are full of hope and urgency in prayer.

Almighty Allah says, which means, "... Berdo'alah Him with fear and anticipation. Verily Allah grace very close to those who do good." [Al-A'raf / 7: 56]

So, while a servant and wants urgent do'anya do'anya granted without dashed hopes, the greater the possibility of granting do'anya.

Among the important things that should be asked of a servant is to his Lord for forgiveness for its sins or anything else related to it, such as beg to be saved from hell and go to heaven. When the Prophet sallallaahu 'alaihi wa sallam heard someone pray in prayer begging heaven and away from the fire of Hell, then the Prophet sallallaahu' alaihi wa sallam said:

حولها ندندن

Diseputar (problems) that we always pray. [5]

Among the blessings Allah Almighty to His servant is Allah Almighty who requested divert world needs a servant of the servants and replace it with something better, for example by saving it from evil or pengabulannya suspended in the afterlife or therefore unpardonable sin.

Prophet sallallaahu 'alaihi wa sallam said:

ما من مسلم يدعو بدعوة ليس فيه إثم ولا قطيعة رحم إلا أعطاه الله بها إحدى ثلاث: إما أن تعجل له دعوته, وإما أن يدخرها له في الآخرة, وإما أن يصرف عنه من السوء مثلها. قالوا: إذا نكثر. قال: الله أكثر

It is not a Muslim praying with prayer and the sin which does not contain termination of friendship, but Allah will certainly give him one of three things (ie) do'anya granted immediately, or prayer that He will keep him in the hereafter, or He will avert similar one from her ugliness. "So the companions said," Then, we multiply (pray). "Prophet sallallaahu 'alaihi wa sallam replied," Allah more (give reward). "[6]

In conclusion, please pray with hope of forgiveness with the urge to Allah Almighty that generate forgiveness.

Among the most important factors terampunkannya not expect forgiveness of sin is to other than Allah Almighty if he is doing the sin. Because he knew that could forgive him and tortured him with only sin Allah Almighty.

Word of Almighty Allah in the Hadith Qudsi on top, which means, "O son of Adam! Indeed as long as you pray and hope to Me, I will forgive for whatever (sins) from you, and I do not care ... "

That is, despite the sins and iniquities very much, it is still not too big for me and I do not think a lot.

Prophet sallallaahu 'alaihi wa sallam said:

إذا دعا أحدكم فليعظم الرغبة; فإنه لا يتعاظم على الله شيء

If any one of you prays, let him memperbesarkan desires because none of the hard and great for Allâh [7]

Despite the sins of the servants great, but forgiveness and mercy of Allah is greater than the sin. Almighty Allah says, which means, "Say, 'O My servants who exceeded the limits of themselves! Do not despair of the mercy of Allah. Sesugguhnya Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. "[az-Zumar/39: 53]

Second: Always seek forgiveness

يا ابن آدم لو بلغت ذنوبك عنان السماء, ثم استغفرتني, غفرت لك ولا أبالي.

O son of Adam! If your sins be as high as the sky, and then you ask forgiveness of Me, surely I forgive you and I do not care

Forgiveness is asked maghfirah (forgiveness) while maghfirah is protection from the adverse effects of sins.

Seek forgiveness a lot mentioned in al-Qur'ân, sometimes ordered, sometimes people praising Allah forgiveness and sometimes Allah mentions that He forgives those who beristighfar. And Allah Most mention forgiveness accompanied by repentance.

Almighty Allah says, which means: "... And ask forgiveness to Allah. Truly, Allâh is Oft-forgiving, Most Merciful." [Al-Baqarah / 2:199]

Allah Subhanahu wa Ta'ala says, which means, "And ye shall ask forgiveness of your Lord and repent to Him ..." [Hûd/11: 3]

Sometimes praising Allah Almighty beristighfar people, for example, in his words,

والمستغفرين بالأسحار

"... And those who begged forgiveness at a time before the dawn." [Ali 'Imran / 3:17]

Sometimes al-Qur'ân mentions that Allah forgives those who beristighfar to Him, as in the word of Allah Subhanahu wa Ta'ala:

ومن يعمل سوءا أو يظلم نفسه ثم يستغفر الله يجد الله غفورا رحيما

And whosoever does evil and persecuting him, and then he begged forgiveness (to Allah), surely he will get Allâh is Oft-forgiving, Most Merciful. "[Al-Nisa '/ 4:110]

Often the word forgiveness is mentioned in conjunction with the word repentance. When these two words in tandem, then it means asking forgiveness for forgiveness with the tongue, while repentance means to stop the sins of the heart and all body organs.

The terms of repentance according to the scholars:
1. Cease from all sin and sinners
2. Regretted the sin committed.
3. Strong-willed and determined not to repeat the sin.

Allah Almighty says:

وأن استغفروا ربكم ثم توبوا إليه يمتعكم متاعا حسنا إلى أجل مسمى ويؤت كل ذي فضل فضله وإن تولوا فإني أخاف عليكم عذاب يوم كبير

And be ye beg forgiveness of your Lord and repent to Him, He will give you good enjoyment until the appointed time. And He will give you His gift to every person who does good. And if you turn away, then indeed, I'm afraid you're going to be overwritten great wrath on the day (of Judgement). [Hûd/11: 3]

al-Hafiz Ibn Kathir rahimahullah when interpreting this verse says, "(that) I told you to forgiveness (begging forgiveness) of sins past, and repent to Allah Almighty in times to come, and keep so, (He will give a good pleasure unto you) that is in the world, (until the appointed time. And He will give His grace to everyone who is kind) that is in the afterlife. [8]

Shaykh 'Abdurrahman ibn Nasir as-Sa'di rahimahullah said, "(And be ye beg forgiveness of your Lord) is please ampuan of the sins you have done, (and repent to Him) that you repent during the coming to return to Him, repent and return to Him from anything that Allah hates the beloved and blessed him. [9]

Shaykh 'Abdul Malik Ramdhani said, "I said,' With this, it becomes clear to you the secret linking repentance with forgiveness, as the word of Almighty Allah, which means," Why are they not repent to Allah and ask forgiveness of Him? Allah is Forgiving, Most merciful. "[Al-Maidah / 5:74].

Thus, forgiveness is leaving sins past, while repentance is not continuous in deed (sin) in the future. And Allah has combined the two in a single paragraph in his words:

والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب إلا الله ولم يصروا على ما فعلوا وهم يعلمون

And (also) those who are guilty of lewdness or if menzhalimi yourself, (soon) remember Allah and ask forgiveness for their sins, and who (else) who can forgive sins but Allah? And they did not pursue that sin, while they know. "[Ali 'Imran / 3:135] [10]

Sometimes words alone and seek forgiveness mentioned can produce forgiveness as mentioned in the hadith of this chapter and the hadiths that convey the same. Some say that the meaning of forgiveness (when mentioned alone) is accompanied by repentance forgiveness. Some say that the texts mentioned forgiveness alone is absolute, with no requirement constantly in sin, as mentioned in the letter of Ali Imran / 3:135. Allah has promised forgiveness for people to Him forgiveness of his sins and not constantly doing it. Thus, the texts are still absolute forgiveness that brought understanding to the meaning of this.

In the hadeeth of Abu Hurayrah radi anhu from the Prophet sallallaahu 'alaihi wa sallam,

أذنب عبد ذنبا, فقال: اللهم اغفرلي ذنبي. فقال تبارك وتعالى: أذنب عبدي ذنبا فعلم أن له ربا يغفر الذنب ويأخذ بالذنب. ثم عاد فأذنب, فقال: أي رب اغفر لي ذنبي. فقال تبارك وتعالى: عبدي أذنب ذنبا فعلم أن له ربا يغفر الذنب ويأخذ بالذنب. ثم عاد فأذنب, فقال: أي رب اغفر لي ذنبي. فقال تبارك وتعالى: أذنب عبدي ذنبا فعلم أن له ربا يغفر الذنب ويأخذ بالذنب, اعمل ما شئت فقد غفرت لك.

A servant earns sin and said, 'Ya Allah, forgive me.' Allah Almighty says, 'My servant earns sin and he knows that he has a Lord who forgives sins and tormented by it.' Then the servants of sin again, then said, 'O Rabbku, forgive my sins.' Allah Almighty says, 'My servant sinned and he knows that he has a Lord who forgives sins and tormented by it.' Then the servants of sin again, and said, 'O Rabbku , forgive my sins. 'Allah Subhanahu wa Ta'ala says,' My servant sinned and he knows that he has a Lord who forgives sins and torturing therefore, did according as they pleased you, I have forgiven you. '"[11]

That is, people are always in such conditions, if he sins, he is accompanied by an attitude of forgiveness continually sinning.

Sometimes the attitude of continually sinning a barrier terkabulnya prayer. Prophet sallallaahu 'alaihi wa sallam said,

ويل للمصرين الذين يصرون على ما فعلوا وهم يعلمون

Woe to those who continue to do what they have done (sin) when they know. [12]

The most perfect forgiveness is forgiveness that is accompanied by a sin to leave attitude. That repentance nashuuh (intrinsic). If anyone says, "I beg forgiveness of Allah." But his heart was not willing to cease from sin, then it's just words or mere prayer as pure as those who pray, "O Allah, forgive me." Benediction The good and there is hope do'anya granted. People who say that the repentance of the liars, then this is the repentance is not repentance are believed to most humans. Because repentance unauthorized person if he continually sinning.

Hudzaifah anhu narrated from Allaah, he said, "Suffice it to say someone a liar if he said, 'I ask forgiveness of Allah,' and then he repeats his sin."

Forgiveness is the most well first of all a servant of Allah Subhanahu wa Ta'ala flattering, then confess their sins, and ask His forgiveness, as mentioned hadith of Shaddad bin Aus radi anhu. The Prophet sallallaahu 'alaihi wa sallam said, "Sayyidul forgiveness (forgiveness is the most important) is the servant says:

اللهم أنت ربي لا إله إلا أنت, خلقتني وأنا عبدك, وأنا على عهدك, ووعدك ما استطعت, أعوذ بك من شر ما صنعت, أبوء لك بنعمتك علي وأبوء بذنبي فاغفرلي, فإنه لا يغفر الذنوب إلا أنت.

Ya Allah, You are the Rabbku, there is no god but You are entitled diibadahi. Thou hast created me and I am your servant. I (believe) with your promise and I will be faithful to the covenant with thee I can. I seek refuge in You from the evil what I've done. I acknowledge Your favors (given) to me, I confess my sin, therefore, forgive me. Surely no one can forgive sins except You. [13]

From 'Abdullah ibn' Amr radi anhuma, that Abu Bakr as-Siddiq radi 'anhu said, "O Messenger of Allah, teach me to be a prayer I prayed in my prayers." Prophet sallallaahu' alaihi wa sallam said, "Say:

اللهم إني ظلمت نفسي ظلما كثيرا, ولا يغفر الذنوب إلا أنت, فاغفر لي مغفرة من عندك, وارحمني إنك أنت الغفور الرحيم

'O Allah, verily I have wronged myself and no one can forgive sins except You, therefore, forgive my sins with forgiveness from You and have mercy on me. Thou art Oft-Forgiving, Most Merciful. '"[14]

From Abu Hurairah radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:

والله إني لأستغفر الله وأتوب إليه في اليوم أكثر من سبعين مرة

For the sake of Allah, I ask forgiveness truly repent to Allah and to Him in a day more than seventy times. [15]

And in the hadith of al-Aghar al-Muzani radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam said:

إنه ليغان على قلبي وإني لأستغفر الله في اليوم مائة مرة.

Really my heart is closed (from negligent dhikr) and I ask forgiveness of Allah as much as a hundred times a day [16]

In conclusion, drug sins are forgiveness, narrated from Abu Dhar radi 'anhu said, "Verily, every disease has a cure and remedy for sin is forgiveness." [17]

Whoever sins and mistakes a lot to not count, he should ask for forgiveness to Almighty Allah knows everything. Allah Almighty His word:

يوم يبعثهم الله جميعا فينبئهم بما عملوا أحصاه الله ونسوه والله على كل شيء شهيد

On that day they were all raised by Allah, and reported to them what they have done. Allah, count them (all the good deeds), although they have been forgotten. And Allâh Most watched all sesuatu.a [al-Mujâdilah/58: 6]

Third: Tawhid Represents Biggest Factor Causes of Forgiveness

يا ابن آدم إنك لو أتيتني بقراب الأرض خطايا, ثم لقيتني لا تشرك بي شيئا, لأتيتك بقرابها مغفرة.

O son of Adam! If you come to me to bring almost all my sins earth then you meet me in a state not associate me with something else, surely I come to you with full earth giving forgiveness.

Tawhid is the biggest factor causing forgiveness. Whoever does not have monotheism, he did not get a pardon. Whoever brought monotheism, he really brought the biggest aspects of the cause of forgiveness. Allah Almighty berfiman:

إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيما

Verily Allah will not forgive the sin of associating Him (shirk), and He forgives what (sins) that apart from (shirk) that for whom He wills ... "[al-Nisa '/ 4:48]

Whoever came up with tawheed and carrying heavy earth faults, he met Allah with the earth as well as heavy forgiveness, but is in accordance with the will of Almighty Allah. If He wills, He forgives. If He wills, He was tortured for his sins, but he is not eternal in hell and heaven will eventually be included. If monotheism a servant and perfect sincerity to Allah, fulfilled its terms by the liver, oral and limbs, or with heart and his tongue when about to die, it all led to him getting forgiveness of sins and prevents silamnya go to hell.

So, whoever fills his heart with monotheism, then all who opposed him would be eliminated. That's when all the sins and mistakes will fade even as much froth in the sea. Mistakes that could have been turned into a virtue. Because of monotheism is the biggest destroyer of the sins and errors. If any of the mustard seed is placed on top of a mountain monotheism sin or error, monotheism must change the sin and guilt into good. This is among the virtue of tawhid.

FAWA-ID Hadith:
1. Q virtue Adam and his descendants. [Al-Isra '/ 18: 70]
2. Whoever Allah and pray to Him undoubtedly hope Allah will forgive him.
3. Prayer must be accompanied by a sense of hope.
4. The extent of the gift and forgiveness of Allah for His servants.
5. Even though it was a great servant of sin and a lot, then Allah is greater forgiveness and more.
6. The virtue of forgiveness and repentance
7. When people sin more then meets Allah with no associate Him, then Allah will forgive him.
8. Tawhid is sincere and free from shirk as terampunkannya because all sin.
9. Virtue and reward magnitude monotheism.
10. Mengkafirkan rebuttal to the Khawarij who commit major sins except shirk.
11. Specify the nature of kalam (speak) to Allah Almighty in accordance with His glory.
12. Explanation of the meaning and consequences of "لا إله إلا الله" ie leave all forms of shirk, large and small, and not enough to just say orally.
13. Set about the apocalypse, resurrection, reckoning and replies.
14. Determined that the humans will meet Allah on the Day of Resurrection.

Maraaji '
1. The Holy Qur'an and terjemahnya.
2. Tafsîrul Qur'ânil Azhîm, Ibn Katsiir, tahqiq Saami Salamah.
3. Taisîrul Karîmir Rahman fi Tafsîri Kalâmil Mannan, cet. Maktabah al-Maarif.
4. Saheeh al-Bukhari.
5. Saheeh Muslim.
6. Sunan at-Tirmidhi.
7. Sunan Abu Dawud.
8. Sunan an-Nasa'i.
9. Sunan Ibn Majah
10. Musnad Imam Ahmad.
11. Mustadrak al-Hakim.
12. Mu'jamul al-Kabir.
13. At-Ta'lîqâtul Hisan.
14. Al-Adabul simplex.
15. Saheeh al-Adabil simplex.
16. Silsilatul ahadith ash-Shahîhah.
17. Hidâyatur Ruwât ila Takhrîji Ahâdîtsil Mashâbîh wal Misykat.
18. Jâmi'ul 'Uloom wal Hikam.
19. Sharh al-an-Nawawiyyah Arba'in, Shaykh Muhammad bin Salih al-'Uthaymeen.
20. Qawa'id Fawâ-id wa an-Nawawiyyah Arba'in terminal.
21. Al-Fawâ-id al-Mustanbathah Arba'in terminal an-Nawawiyyah, 'Abdurrahman bin Nasir al-Barrak.
22. Madârikun nazhar siyasah fis, cet. IX th. 1430 H/2009 M, Darul Furqan.

[Copied from the Sunnah Edition magazine 12/Tahun XIV/1432H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
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Footnote
[1]. Summarized from Jâmi'ul 'Uloom wal Hikam (II/402-418).
[2]. Saheeh: HR. Ahmad (IV/267, 271, 276), Abu Dawood (no. 1479), at-Tirmidhi (no. 3247), Ibn Majah (no. 3828).
[3]. Hasan: HR. at-Tirmidhi (no. 3479) and al-Hakim (I/493). Jâmi'ish see Saheeh al-Sagheer (no. 245) and Silsilatul Ahâdîtsish Shahîhah (no. 594).
[4]. Saheeh: HR. al-Bukhari (no. 6339), Muslim (no. 2679), Ahmad (II/243) from Abu Hurayrah radi anhu.
[5]. Hadeeth of Abu Hurayrah piece is narrated by Ibn Majah (no. 910, 3847) and Ibn Hibban (no. 865-at-Ta'lîqâtul Hisan).
[6]. Hasan hadeeth: HR. Ahmad (III/18), al-Bukhari in al-Adabul simplex (no. 710), al-Hakim (I/493) from Abu Sa'eed al-Khudri radi 'anhu, classed as saheeh by Shaykh al-Albani in Saheeh al- Adabil simplex (no. 547). Also narrated by at-Tirmidhi (no. 3573), from 'Ubadah bin Shamit radi anhu. See Saheeh al-Jami '(5678).
[7]. HR. Muslim (no. 2679), Ahmad (II/457-458), al-Bukhari in al-Adabul simplex (no. 607), and Ibn Hibban (no. 893-at-Ta'lîqâtul Hisan).
[8]. Tafsir al-Qur'anil 'Azhim, (IV/303), Saami tahqiq Salamah.
[9]. Taisîrul Karîmir Rahman fi Tafsîri Kalâmil Mannan (p. 385), cet. Maktabah al-Maarif.
[10]. See Madârikun nazhar fis siyasah (p. 453), cet. IX th. 1430 H/2009 M, Daarul Furqan.
[11]. Saheeh: HR. al-Bukhari (no. 7507) and Muslim (no. 2758).
[12]. Saheeh: HR. Ahmad in his Musnad (II/165 and 219) and al-Bukhari in al-Adabul simplex (no. 380). See Silsilatul ahadith ash-Shahîhah (no. 482).
[13]. HR. al-Bukhari (no. 6306, 6323), Ahmad (IV/122-125), and an-Nasa-i (VIII/279-280), of Shaddad bin Aus radi anhu.
[14]. HR. al-Bukhari (no. 834, 6326, 7387, 7388) and Muslim (no. 2705 (48)).
[15]. HR. al-Bukhari in Fat-hul Baari (no. 6307).
[16]. HR. Muslim (no. 2702 (4)).
[17]. HR. Judge (IV/242) of Abu Dhar is mauquf. Menshahihkan and adh-Dhahabi agreed


AUTHORITY TO DO Revolt wrongdoers! [1]


Currently, various news media crowded demo presents a large-scale anti-government leader who led several countries in the Middle East and Arab world collapsed. Egypt, Tunisia, Libya, Morocco, Bahrain, Jordan, Yemen, noisier with its rulers. Although this demo has managed to overthrow the ruler, but it still looks real bad effects and very pronounced. Country ravaged, lives have been lost, damaged buildings, security is lost, living in exile since losing homes, and other losses. Loss and damage is very obvious, whereas goodness and his form improved unclear.

Therefore, the best way is face ruling zhalim path outlined by the Prophet sallallaahu 'alaihi wa sallam. Be patient, do not rebel, and for people who have the ability obliged to provide advice in secret. Because rebellion will only add to the damage and ugliness.

As a people, we must return to the truth, repent, worship, and repair themselves. Because of the quality of the leader according to the people. As a ruler, they should avoid being wrongdoers; She should be fair and wise, and should bring good to the people. If not, then punishment waiting almighty Allah. Because each person will be responsible for the obligations of each.

Now let us examine the explanation Shaykh al-Islam Ibn Taymiyyah rahimahullah who discuss thoroughly the problem of 'rebellious wrongdoers ruler' in the view of Ahlus Sunnah wal Jama'ah, in his book Nabawiyah Minhâjus Sunnah 4/313-317. Please listen, may be useful to us

Ahlus Sunnah trying to implement obedience to Allah and His Messenger according to ability. As the word of Allah Subhanahu wa Ta'ala:

فاتقوا الله ما استطعتم

So keep your duty to Allah by kesanggupanmu you. [Ath-Thaghâbun/64: 16]

And the Prophet sallallaahu 'alaihi wa sallam said:

إذا أمرتكم بأمر فأتوا منه ما استطعتم

If I order you with something, then do it by kesanggupanmu!

ISLAM BRING GOODNESS, PROHIBIT THE DAMAGE
They (Ahlus Sunnah) knew that Allah Subhanahu wa Ta'ala has sent Muhammad sallallaahu 'alaihi wa sallam to bring good to all slaves in the world and the Hereafter, and they also know that Allah commanded the good and forbid k damage.

If there is an act in goodness and damage, they reinforce the dominant. If the damage is more than kindness, they emphasized that it perebuatan done. If the damage is more than good, they emphasize that the act was abandoned. Because (purpose) of Allah Subhanahu wa Ta'ala has sent His Messenger is to embody the virtues and perfect it, and to bury and minimize damage.

COMBAT MASTER zhalim BRINGS GREATER DAMAGE
If a ruler (the wrongdoers) ruling, like Yazid, Abdul Malik, al-Mansur, and others, and said, 'He shall be removed from his office, and he shall be fought until he was replaced others', as is done by those who argue combating an injustice it should. It is the opinion of the damaged! Because of the damage (caused by combating an injustice) is greater than kindness. People who rebel will only bring greater kebuurukan than good.

Like the people who rebelled against Yazid in the city of Medina, Ibn Ash'ath who rebelled against Abdul Malik in 'Iraq, Ibn Muhallab who rebelled to his son in Khurasan, Abu Muslim propaganda shâhibud [2], who rebelled against authority in Khurasan as well. And like those who rebelled against al-Mansur in the city of Medina and Basrah. And people are like.

And the end of the rebels, may be lost or may win, but their power will soon be gone, so it does not end well. (Examples of) Abdullah ibn Ali and Abu Muslim, they have killed a lot of people (in rebellion), but both were killed by Abu Ja'far al-Mansur. The Harrah population (Medina), Ibn Ash'ath, Ibn Muhallab, and others, they was crushed and his followers. So they can not enforce it can not preserve the religion and the world. Whereas Allâh ordered k is not a command that does not embody kindness and goodness of the world religions. Although the perpetrator (uprising) that includes trustees of Allah, the pious and the people of Paradise, but they are no more noble than 'Ali,' A'isha, Talhah, az-Zubayr radi anhum and others. However, they are not praised for war they have done, but they are more exalted position in the side of Allah and his intentions better than others. Also the people of Medina, among them (who rebelled against Yazid) many scholars of science and religion. Similarly, the followers of al-Ash'ath, there are a lot of expert knowledge and religion. May Allah forgive them all.

al-Hasan al-Basri rahimahullah said, "Verily al-Hajjaj is the torment of Allah, so do not reject torture Allâh with your hands. Your obligation is to humble ourselves and pray (to Allah). For verily Allah Subhanahu wa Ta'ala has said:

ولقد أخذناهم بالعذاب فما استكانوا لربهم وما يتضرعون

And verily We have been inflicted torment to them, but they do not submit to their Lord, and (also) do not ask (him) to humble themselves. [Al-Mukminûn/23: 76] ..

ULAMA CHARACTERS TO PROHIBIT THE MASTER Revolt
Previously, the noble of the Muslims forbid Muslims to come out and join the war as slander (rebellion; war between Muslims raged since the world). As Abdullah ibn Umar, Sa'id ibn al-Musayyib, 'Ali ibn al-Husayn, and other prohibiting uprising against Yazid in Harrah (uprising time the people of Medina).

So also al-Hasan al-Basri, Mujahid, and others who participated ban rebel uprising at Ibn Ash'ath blazing.

Because of the attitude of Ahlus Sunnah to abandon war as slander (war between the Muslims because the world; when not clear truths, and such) based on the authentic hadiths of the Prophet sallallaahu 'alaihi wa sallam. Ahlus Sunnah Aqeedah mentioned this issue in-their beliefs, and they ordered kezhaliman be patient in dealing with the authorities and not fight them. Although many scholars of science and religion that has been fought in the age of slander. Because it is a problem fighting bughat (rebels) and enjoining unjust war in an age similar to defamation, but not here elaboration.

Whoever noticed the authentic hadiths of the Prophet sallallaahu 'alaihi wa sallam in this matter, and take heed, as the Ulama, he would know that is taught by the texts of the Prophet is the best.

Therefore when al-Husayn radi 'anhu was about to go out to the Iraqis, when people used to write letters to him (to pay allegiance to the imam), science and religion scholars such as Ibn Umar anhuma, Ibn Abbas radi anhuma, Abu Bakr ibn Abdurrahman ibn al-Harith bin Hisham were precious suggest him not to come out. The science experts have suspected al-Husayn will be killed. Until most of the scholars said:

أستودعك الله من قتيل

I Leave you to Allâh of murder victims

Others say,

لولا الشفاعة لأمسكتك ومصلحة المسلمين

Were it not for intercession (aid that once carried by al-Husayn), I would really arrest you for the good Muslims.

Because it is Allâh and His Messenger commanded only goodness, no damage, while the thoughts or opinions (humans) sometimes right and sometimes wrong.

(Based on this description) it seems clear that the case (which is true) is as presented by the scholars of Ahlus Sunnah that. While the rebellion would not bring goodness and kindness of the world religions. Even (with the release of al-Husayn to 'Iraq) zhalim people again have an opportunity beyond that (annoying) grandson of the Prophet sallallaahu' alaihi wa sallam, so they managed to kill him as a martyr in a state terzhalimi. And in the event of the release of al-Husayn radi anhuma (headed 'Iraq) and killing there is damage that will not happen if he remained in his city radi anhuma. His desire to achieve goodness radi anhuma and resist evil, did not materialize at all. Even with the increasing ugliness out and killed because of al-Husayn radi anhuma, as well as the good of the cause was reduced. So that this incident was the cause of great evils. And events of the killing of al-Husayn radi anhuma including libel case that sparked, as the killing of 'Uthman radi anhu.

All these events show that what has been ordered by the Prophet sallallaahu 'alaihi wa sallam kezhaliman the patient in dealing with the authorities, do not fight them, and do not rebel against them, is the best for the people in the world and the hereafter. It also proves that the acts of people who menyelisihinya intentionally or due to a misunderstanding will not produce goodness, but instead (just to cause) damage.

Al-hamdulillahi Rabbil 'Alaamiin.

[Copied from the Sunnah Edition magazine 12/Tahun XIV/1432H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
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Footnote
[1]. Translated by Isma'il Abu Muslim al-Sunnah Atsari of books Minhajus Nabawiyah 4/313-317, publisher: Muasasah Qurthubah, cet.1, th.1406 H, tahqiq: DR. Rashad Muhammad Salim. Headings and sub-subnya of translators
[2]. People Who doana efficacious



Sources: http://almanhaj.or.id/