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].
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].
Three Conditions to Get Forgiveness 
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. 
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 .
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. 
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:
Diseputar (problems) that we always pray. 
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). "
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 
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,
"... 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. 
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. 
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] 
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. '"
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. 
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. 
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. '"
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. 
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 
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." 
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.
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.
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]
. Summarized from Jâmi'ul 'Uloom wal Hikam (II/402-418).
. Saheeh: HR. Ahmad (IV/267, 271, 276), Abu Dawood (no. 1479), at-Tirmidhi (no. 3247), Ibn Majah (no. 3828).
. 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).
. Saheeh: HR. al-Bukhari (no. 6339), Muslim (no. 2679), Ahmad (II/243) from Abu Hurayrah radi anhu.
. Hadeeth of Abu Hurayrah piece is narrated by Ibn Majah (no. 910, 3847) and Ibn Hibban (no. 865-at-Ta'lîqâtul Hisan).
. 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).
. 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).
. Tafsir al-Qur'anil 'Azhim, (IV/303), Saami tahqiq Salamah.
. Taisîrul Karîmir Rahman fi Tafsîri Kalâmil Mannan (p. 385), cet. Maktabah al-Maarif.
. See Madârikun nazhar fis siyasah (p. 453), cet. IX th. 1430 H/2009 M, Daarul Furqan.
. Saheeh: HR. al-Bukhari (no. 7507) and Muslim (no. 2758).
. 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).
. HR. al-Bukhari (no. 6306, 6323), Ahmad (IV/122-125), and an-Nasa-i (VIII/279-280), of Shaddad bin Aus radi anhu.
. HR. al-Bukhari (no. 834, 6326, 7387, 7388) and Muslim (no. 2705 (48)).
. HR. al-Bukhari in Fat-hul Baari (no. 6307).
. HR. Muslim (no. 2702 (4)).
. HR. Judge (IV/242) of Abu Dhar is mauquf. Menshahihkan and adh-Dhahabi agreed
AUTHORITY TO DO Revolt wrongdoers! 
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 , 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
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]
. 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
. People Who doana efficacious