Saturday, May 18, 2013

MISTAKES THAT FORGIVENESS



MISTAKES THAT FORGIVENESS

By
Al-Ustadz Yazid bin Abdul Qadir Jawas


عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه وسلم قال: إن الله تجاوز لي عن أمتي الخطأ والنسيان وما استكرهوا عليه. حسن رواه ابن ماجه والبيهقي وغيرهما

From Ibn 'Abbas that the Messenger of Allaah anhuma sallambersabda sallallaahu alaihi wa, "Verily Allah Almighty forgive mistakes (accidentally) and (fault because) of my Ummah as well forget the mistakes had to be done."

TAKHRÎJ hadith
This hadeeth saheeh. Narrated by Ibn Majah (no. 2045), al-Bayhaqi in Sunanul as-Kubra (VII/356-357), ad-Dâraquthni (III/403), al-Hakim (II/198), Ibn Hibban (no. 7175 -at-Ta'lîqâtul Hisan), al-'Uqaili in adh-Dhu'afâ (IV/1298)

Was convicted hasan hadith by Imam an-Nawawi t and defined by al-Hafiz Ibn Hajar in at-Talkhîshul t Habir (I/509, no. 451), while Shaykh Muhammad Nasir al-Albani rahimahullah in Irwâ-ul Ghalîl (no. 82) menghukuminya as the authentic hadith.

Sharh Hadith
Words of the Prophet sallallaahu alaihi wa sallam:

إن الله تجاوز لي عن أمتي الخطأ والنسيان وما استكرهوا عليه

Verily Allah Almighty forgive mistakes (accidentally) and (fault because) of my Ummah as well forget the mistakes had to be done.

The meaning of my people in the above hadith is that people are people ijâbah guidance given by Allah Almighty to embrace Islam. [1]

About wrong and forget, al-Qur'ân confirms that both are unforgivable. Allah Almighty says:

ربنا لا تؤاخذنا إن نسينا أو أخطأنا

Yes ... our Rabb, Condemn us not if we forget or make a mistake ... "[al-Baqarah / 2:286]

Allah Subhanahu wa Ta'ala also says:

وليس عليكم جناح فيما أخطأتم به ولكن ما تعمدت قلوبكم وكان الله غفورا رحيما

And ... there is no sin on you if you make mistakes about it, but (which is no sin) what is intentional by heart. Allah is Forgiving, Most merciful. [Al-Ahzâb/33: 5]

Prophet sallallaahu alaihi wa sallambersabda:

إذا حكم الحاكم فاجتهد ثم أصاب فله أجران, وإذا حكم فاجتهد ثم أخطأ فله أجر

If a judge was about to menghukumi, then he ijtihad and ijtihad is correct, then he gets two rewards. And if he wanted to menghukumi, then ijtihad and ijtihad is wrong (wrong) then he gets a reward. [2]

al-Hasan rahimahullah said, "If Allah Almighty does not mention about these two men-the Prophet Dawud and Sulaiman Alaihissallam Alaihissallam, surely you see the judges that have perished, because Allah Almighty praised both the prophets because their knowledge and flattering prophet the other is the cause ijtihad. Allah Almighty says:

وداوود وسليمان إذ يحكمان في الحرث إذ نفشت فيه غنم القوم وكنا لحكمهم شاهدين

And (remember) Dawud and Sulaiman Alaihissallam Alaihissallam when they gave judgment concerning the field, because it (the field) destroyed by the goats belong to his people. And we watched decision (given) by them. [Al-Anbiya '/ 21:78]

As for coercion, then al-Qur'ân confirms that it is unforgivable. Allah Almighty says:

من كفر بالله من بعد إيمانه إلا من أكره وقلبه مطمئن بالإيمان ولكن من شرح بالكفر صدرا فعليهم غضب من الله ولهم عذاب عظيم

Anyone who disbelieve in Allah after his faith (he got the wrath of Allah), except those who disbelieve but their heart is forced to remain calm in the faith (he does not sin), but the people who paved the chest for disbelief, Allah's wrath fell on him and then they will get torment large [an-Nahl/16: 106] [3]

We will discuss this hadith in two discussions: First, forget the law and wrong, and second, the force of law.

FIRST, THE LAW OF FALSE AND FORGET
People who make mistakes because of mistaken or forgotten, so he does not forgive or innocent. However innocent, does not mean there are no legal consequences. For example, someone who prayed, but he forgot to do wudoo '. He thought he was in a state of purity. This man is not guilty because of his actions, but if it is proven he is praying in a state of ablution berhadats or not ', he or she must repeat the prayer ..

If someone forgets to read Bismillah when slaughtering an animal, then her two history of Imam Ahmad, but most scholars of fiqh experts argue that slaughtering animals may be eaten, but must read Bismillah when taking it.

If someone leaves because of forgotten and then remembered the prayer, then he is obliged to make up the 'prayer when he remembered. Prophet sallallaahu alaihi wa sallambersabda:

إذا رقد أحدكم عن الصلاة أو غفل عنها فليصلها إذا ذكرها فإن الله يقول أقم الصلاة لذكرى

If someone of you asleep on the prayer or forgets, let him do it as he remembered. Because Allah says (which means): "... And dirikanlanlah prayer to remember Me." [Thâhâ/20: 14] [4]

If someone prayed to bring the unclean can not be tolerated, and he knows the unclean after prayers or when she was praying then eliminate them; what he had to repeat his prayer or not? There are two opinions on this issue and both are narrated from Imam Ahmad rahimahullah. Narrated from the Prophet sallallaahu 'alaihi wa sallam that he took off his sandals when both prayers and continued prayers. He sallallaahu 'alaihi wa sallam said:

إن جبريل أتاني فأخبرني أن فيهما أذى

Verily Jibreel came to me and explained that in both these sandals is no dirt. [5]

And he sallallaahu 'alaihi wa sallam did not repeat his prayer.

If someone speaks in prayer for forgetting that he was praying, his prayer is void then what? On this point there are two opinions narrated from Imam Ahmad rahimahullah. According to Imam Shafi'i madhhab, the prayer is not invalidated because of speech.

If someone eat when fasting for forgetting, then his fast is not invalidated because the Prophet sallallaahu 'alaihi wa sallam said:

من نسي وهو صائم فأكل أو شرب, فليتم صومه, فإنما أطعمه الله وسقاه

Anyone who forgot then eat and drink when you're fasting, let him continue his fast because he was fed and watered by Allâh [6]

If someone kills the believer by mistake, he must pay an expiation and diyat as asserted in the al-Qur'ân. Likewise, if he is damaging someone else's property because he wrongly assumed that because his property. The same is said about the ihram jumhur cleric who kills prey by mistake or forgetting that he is in a state of ihram, then he should change the game animals. Some scholars argue that the person does not have to change the game animals unless he was deliberately killed. They stick to the word of Allah Subhanahu wa Ta'ala:

ومن قتله منكم متعمدا فجزاء مثل ما قتل من النعم

"... Whoever among you kill him on purpose, then the fine is to replace the livestock commensurate with game animals are killed ..." [al-Maidah / 5:95]

It is narrated from Ahmad. Meanwhile, according to jumhur Ulama (the majority of the scholars), the verse asserts that the punishment for people who are ihram and then kills the prey is deliberately replacing the animal as well as the wrath of Allah Almighty. The second sentence is true especially for those who killed him intentionally. If the element of intent is not there, then he faces the wrath of Allah, and the only remaining obligation to change the game animals by other texts.

Most correct, Allaah knows that people forget and forgive the wrong, that they are removed for forgotten sins and wrong. Because sin exists as a result of the intentions (bad) and the element of intent. While people are mistaken and forgotten, there is no element of intent on them, so they do not sin. As abolish the law or sanctions of the wrong people and forget, then it is not the intent of the earlier texts. To establish the presence or absence of sanctions for wrongdoing have forgotten and mistakenly takes another argument. And Allaah knows best.

SECOND, THE LAW OF PEOPLE WHO DO SOMETHING out of necessity
People Who Forced That There Are Two Types:
First: People who do not have a choice at all and do not have the slightest kemampun to reject it. For example, people who were forcibly taken and put into a place which he had vowed not to enter that place, or he was abducted and then he banged on other people until everyone else is dead when he was not able at all to reject it, or a woman raped force. In the examples above cases, the perpetrators are not sinners by jumhur (majority) Ulama.

It was narrated from al-Auzâ'i Allaah have mercy on a woman who swears by something and then he forced her to violate the oath, then according to al-Auzâ'i rahimahullah kaffarat (sanctions) violation of the oath to her husband fully charged.

History of Imam Ahmad rahimahullah also like that in a matter of a husband with his wife who are fasting by force or when his ihram, then kaffarat be paid him. Still according to the opinion of Imam Ahmad t that fasting and pilgrimage she canceled because the incident.

Second: People who are forced by the threat of a punch or the other until finally he had to do something. Acts committed under duress like this still exposed taklif (sharia law). Because actually he still could not do the deed that was forced upon him. Thus, meaning he Mukhtar (not forced) to do the job that forced it, but the goal is different with the aim of forcing people. The goal is simply to prevent him from danger threatened him. Based on the current perspective, it means that the offender Mukhtar (not forced) from one side and forced from the other side. Therefore, the scholars have different opinions about people like this, if he mukallaf (legal hit) or not?

The scholars agreed that if a person is forced to kill the man who maintained his blood, then that person should not be killed, because essentially he killed the man on his own in order to save themselves the danger that threatened him. This is ijma 'of the famous Ulama. At the time of Imam Ahmad there are clerics who oppose ijma 'is, but he is not considered his words.

If people are forced to kill the man who diisyarakan coercive, then according jumhur (majority) Ulama, both (people who are forced and coercive), are equally exposed to Qisas (death penalty) because both are involved in the murder. It is the opinion of Imam Malik rahimahullah, Shafi'i rahimahullah, and well-known opinion of Imam Ahmad rahimahullah. Some say that the Qisas (capital punishment) must be imposed on the coercive because people are forced to kill it as a tool only. This opinion of Abu Hanifah rahimahullah and one of the opinion of Imam Shafi'i rahimahullah.

If no one is forced drinking liquor or other unlawful acts, about whether or not that person may perform acts that imposed no two opinions:

1. He should drink it because Allah Subhanahu wa Ta'ala says:

ولا تكرهوا فتياتكم على البغاء إن أردن تحصنا لتبتغوا عرض الحياة الدنيا ومن يكرههن فإن الله من بعد إكراههن غفور رحيم

And force not your slave for your girl to prostitution, when they desire chastity themselves as to seek the worldly life. Whoever force them, then indeed, Allah is Oft-forgiving, Most Merciful (to them) after they were forced to. [An-Nûr/24: 33]

This verse was revealed about 'Abdullah ibn Ubay ibn Salul having two slave woman and both he forced into prostitution, but they refused [8]. Jumhur this opinion (the majority) Ulama, such as Imam Shafi'i rahimahuh, Abu Hanifah rahimahullah, and well-known opinion of Imam Ahmad rahimahullah. The same opinion was narrated from al-Hasan, Mak-hul, Masruq and 'Umar ibn al-Khattab radi anhu.

The scholars who argue with this opinion different opinions about people who are forced adultery. Among them are those who argue that people should be forced adultery adultery and therefore he is not innocent. This opinion of Imam Shafi'i rahimahullah and Ibn 'Aqil vol. Among the pre-Ulama, some have argued that people should not be forced to fornicate fornicate. If he did, then he had sinned and the punishment meted out to him. This opinion of Abu Hanifah rahimahullah, narrated from Ahmad and al-Hasan rahimahullah

2. Taqiyah (pretend attitude) exists only in word, not in deed and forced to perform an act is not considered. It was narrated from Ibn 'Abbas radi anhuma, Abul' Aliyah, Abu Sya'sya ', ar-Rabi' bin Anas, may Allaah have mercy, adh-Dhahâk, history of Imam Ahmad, and the history of the as-Suhnun.

According to the opinion, if someone is drinking or stealing of being forced, then he had imposed law.

FORCED TO SAY SOMETHING
For coercion in the words of the scholars agree that a person who may be forced to say something say it. That is, if there is someone who is forced to utter the words haram to kill the threat, then he should utter these words in order to save his soul, and he does not sin, as Allah Almighty says:

إلا من أكره وقلبه مطمئن بالإيمان

"... Unless people are forced to disbelieve but their hearts remain calm in the faith (he was innocent) ..." [an-Nahl/16: 106]

The Prophet sallallaahu 'alaihi wa sallam said to Ammar radi' anhu, "If they do it again, repeat again (what you say)" [9]

The idolaters tortured Ammar radi 'anhu said that he wanted disbelief that they want, eventually he did.

While the hadeeth narrated from the Prophet sallallaahu 'alaihi wa sallam that he sallallaahu' alaihi wa sallam intestate to a number of companions, "Do you guys even though you associate Allâh dismembered or burned." Shirk is meant in this hadith is shirk with the heart, such as spoken Allah Almighty:

وإن جاهداك على أن تشرك بي ما ليس لك به علم فلا تطعهما

And if they strive to associate me with something that you do not have knowledge about it, you shall not obey them ... "[Luqmân/31: 15]

Allah Almighty says:

ولكن من شرح بالكفر صدرا فعليهم غضب من الله ولهم عذاب عظيم

But those who paved the chest for disbelief, Allah's wrath fell on him and then they would get a great torment. "[An-Nahl/16: 106]

The entire speech can be imposed. If one is forced to say a word for no good reason, then the law should be a consequence of such words does not apply. And those words do not mean anything because the words coming out of his mouth that is not based on good pleasure (will). So, he is forgiven and he is not subject to punishment in the world and in the hereafter. Because of this, people forget different people do not know, either in matters such as the sale and purchase agreement and the marriage, or the cancellation of such issues khul'a, divorce, and the liberation of slaves. So also in trouble oath and vow. This jumhur opinion of scholars who are also the opinion of Imam Malik, Shafi'i, and Ahmad. [10]

FAWAID
1. Almighty Allah forgives sins committed accidentally, or had forgotten. This is proof of how grace (mercy) of Allah Almighty for His parahamba so wide

2. Muslims virtue.

3. If something unlawful is done because of ignorant (fool), forgotten or forced, then the perpetrators are not sinners.

4. Lifting of sin for the guilty does not mean the law is not enforced it.

5. People who are forced to utter the phrase kufr with threats to kill, then he should say it and he does not sin, provided that his heart remains faithful.

6. Allah Most Forgiving for any errors due to inadvertence, forgetfulness, or forced.

7. Among the properties are Allah forgive His servants.

Maraaji '
1. Al-Qur-anul Karim and terjemahnya.
2. Saheeh al-Bukhari.
3. Saheeh Muslim.
4. Musnad Imam Ahmad.
5. Sunan Abu Dawud.
6. Sunan Ibn Majah.
7. Shahiih Ibni Hibban (at-Ta'lîqâtul Hisan).
8. Hilyatul Auliya '.
9. Sa'd Ibni thabaqat.
10. Jâmi'ul 'Uloom wal-Hikam of Ibn Rajab al-Hanbali. Verification: Shoaib Ibrahim al-Arnauth and bajis.
11. Iiqâzhul Himam Muntaqa min Jâmi'il al-'Ulum wal Hikam, by Salim bin' Eid al-Hilali.
12. Fat-hul Qawiyyil FII Syarhil Arba'iin Matin, the work of 'Abdul Muhsin bin Hamad al-' Abbad al-Badr

[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]


Into the rules. 28: Substitute Occupy Position That Succeeded



Qawa'id fiqhiyah
Rule Twenty Eight

يقوم البدل مقام المبدل ولكن لا يصار إليه إلا إذا تعذر الأصل

Substitute Occupy Position What Succeeded, But Not Substitute Run
Except Implementation (Worship) The Unobstructed Replaced



This is a principle which is famous among the scholars. This rule explains that the badal (substitute or substitutes worship) given the same legal effect as mubdal (which superseded or replaced worship). That is, if that is one that must be replaced then the replacement is also required. If the law is replaced then the replacement was sunnah sunnah. [1]

Among the arguments underlying this rule is the word of Almighty Allah:

وإن كنتم مرضى أو على سفر أو جاء أحد منكم من الغائط أو لامستم النساء فلم تجدوا ماء فتيمموا صعيدا طيبا فامسحوا بوجوهكم وأيديكم منه ما يريد الله ليجعل عليكم من حرج ولكن يريد ليطهركم

And if you are ill or on a journey or returning from the toilet (latrine) or touched a woman, then you do not get water, then bertayamumlah with good soil (clean); sweep up your face and hands with the land. Allâh does not want to make it difficult for you, but He wanted to cleanse you. [Al-Maidah / 5:6]

In this paragraph, after explaining the obligation purification with water, then Allah Subhanahu wa Ta'ala put the land in lieu of water, when there is no water or harmful if used. Implied in this verse, that with tayammum (purification with soil or dust) allowed someone doing worship and other things that should only be done if it is with water purification. Here too there are cues that tayammum position purification with water. [2]

Similarly, the Prophet sallallaahu 'alaihi wa sallam:

الصعيد الطيب وضوء المسلم وإن لم يجد الماء عشر سنين فإذا وجد الماء فليتق الله وليمسه بشرته

Dust is a sacred purification tool for Muslim even though he did not get water for ten years. If he had come across the water then let it pious to Allah and touched it to kulinya water. [3]

The above hadith also indicates that by using dust Tayammum is a substitute for water purification in the absence of water. [4]

However, one is not allowed to work on a replacement worship unless he is not able to work that replaced the worship. If he worked directly substitute worship worship when he is able to do that replaced it was illegal and he sinned by ignoring something that became law origin. [5]

The following are some examples of the implementation of these rules:

1. If someone bertayammum to pray Duha and he was not canceled until Dhuhr time comes, then he should pray Zhuhur with the tayammumnya. Because Tayammum is a substitute for ablution, when there is no water.

2. Someone who woke up and found himself in the impure state. So he should perform ghusl bertayammum instead, if there is no water. If the prayer time, then he is not obliged to janabahnya bertayammum again. Which shall only tayammum of small hadats if he berhadats small in the period between after tayammum and Dhuhr.

3. But if he bertayammum of impure, then he found the water then he is obliged to take a shower. [6]

4. If someone bernadzar to slaughter a camel to get closer to Allah Almighty, but he did not get his camel, then he sacrificed seven goats instead, then it is allowed. And goats were given legal status similar to that being replaced. And vice versa.

5. If someone is not able to bowing and prostration during prayer, then he should to gesture in lieu of bowing and prostration. And should sign for prostration lower than the bowing gesture '. If he is able to bend his back to bowing and put his forehead on the floor to bow down, then that is a must for him and should not be replaced with a cue.

6. A pilgrims performing the Haj tamattu 'or Qiran, obliged him to slaughter hadyu, the animals were slaughtered on the day of Nahr (the tenth of Dhu al-Hijjah). But if he is unable, then he should perform his successor is fast for ten days, which is carried out during the three-day pilgrimage and seven days after he returned to the area of ​​origin. [7]

7. Law in the pilgrimage is done by the person concerned without represented. However, if his physique did not allow it to go Hajj, such as paralyzed, while she was his property sufficient for Hajj, then he could mewakilkannya to others to menghajikannya. It is a replacement of the hajj with his own body.

8. A person who violates his oath required him to pay kaffârah oath, by choosing one of several options such as providing food estab Shari'ah ten poor people, or give clothes to them, or freeing a slave. [8] He may choose one of those three things. However, if he is not able to work on one of them, then he should perform his successor is fasting for three days. He should not be paying kaffarah by fasting three days except if it is not able to work on one of the three options above.

9. Associated with kaffarah zhihar. [9] A person is not allowed to choose kaffârah second unless he is unable to work kaffârah first order. Because kaffarah zhihar is tartib (sequence). So one should not do the fasting two consecutive months if he is able to free a slave. Because the position of fasting two consecutive months as badal (substitute) of freed slaves.

And Allaah knows best. [10]

[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]


OBJECTIVE SHOULD NOT justify the means

By
Ustadz DR. Muhammad Nur Ihsan


"The most important and well intentioned intentions", that is a phrase often heard from the actors act menyelisihi law, when it no longer has any other reason. The phrase is used as a shield to deflect criticism and reprimand against him.

Some even make this expression as the foundation to legalize and justify any means to realize his good intentions, both in world affairs and religion. For example, in order to realize the intention of worshiping Allah Almighty, but pursued all means including means containing heresy or immorality.

Some others want to uphold and defend the honor of religion of the Muslims but they are taking in ways that are very bad with staged terror, killing, stealing and suicide bombings. There is also a wish to preach, but with music and soap operas 'Islamic'.

In world affairs, no one wanted to hold office and position, Namur with legalized bribery, lies and acts of tyranny. Wealth and abundant wealth among the blinding many people so all means taken to achieve it, regardless of halal and haram.

That's partly the fact these days, life is very stained materialist and syahawât syubuhât slander. The question is, how is the status of the phrase 'anything is done, which is important both intention and purpose' in the view of Islam? Is a good purpose should justify the means?

Before answering the above questions, it is necessary to first explain a famous and glorious kaedah related to the purpose (al-maqashid) and means (al-wasilah) which reads:

الوسائل لها أحكام المقاصد

Means having the same law with the aim of (his)

Means is something or the method used to achieve or realize the intent and purpose. The purpose of the above rule is the same as the law means the law of the goal. If that goal is achieved is obligatory, then the ingredients as well as obligatory. Where targets are unlawful, then the means to achieve it was hukunya also haram. And if the goal is permissible, circumcision or makruh, then the law of the ingredients as well. Therefore, if an obligation is impossible except through a specific means, the means (how) shall be performed. From unknowable how important a tool.

But keep in the know that means it is divided into two:
1. Good means. This means that the same law with the law of the purpose or intent.

2. Means are not good. This means should not be done, though the purpose and good intentions. Because in Islam, good intentions can not justify the means allowed or haram (forbidden), like stealing to finance family. Stealing law remains illegal, despite good purpose is sufficient for family shopping. So, still haram means forbidden, even if well intentioned.

This suggests that in the Islamic shari'ah, good intentions must be achieved by means of (way) too good or justified Shari'a. Because the purpose and specific intent does not justify all ways and means, except in a very dhorurat, and it must be measured in accordance with kedaruratannya levels, not free. It is based kaedah:

الضرورة تبيح المحظورات

(Condition) that caused the forbidden dharurat be allowed

And other methods, namely:

الضرورة يقدر بقدرها

(State) levels measured dharurat

Thus it is clear that the rules' purposes to allow all means "is an erroneous kaedah and vanity. However, kaedah correct is:

(الغاية لا تبرر الوسيلة إلا بدليل)

Goals do not allow wasilah (way) except with arguments

Understanding, that the purpose (intention) either can not justify (justify) the means of disclosure, unless there is the argument that allowing these facilities. Therefore, it is not permissible for a no quibble with good intentions to allow illegal means. However, he should pay attention to the good intent, means and impact Sharai a good time, and if there is a proposition that is authentic that allowing conduct illicit means to apply, saving and maintaining a good purpose, then the law is specific only to the means it's just, like lying to reconcile or fix Muslim brotherhood relationship, lying to save an innocent soul from danger, lie (deceive) infidel husband in the war and lied to his wife for the sake of the establishment of harmony and affection between them. This all has been explained by the hadeeth saheeh hadith. The Prophet said:

(ليس الكذاب الذي يصلح بين الناس ويقول خيرا وينمي خيرا).

Not a liar who reconciles between people, he said fine and sprinkled goodness ".

About this hadith, Ibn Shihab rahimahullah, including the narrators of this hadith says:

ولم أسمع يرخص في شيء مما يقول الناس كذب إلا في ثلاث الحرب والإصلاح بين الناس وحديث الرجل امرأته وحديث المرأة زوجها.

"I have heard there is lightening in a lie that says humans except in three cases: in war, reconciling between people, husband talks to his wife and the wife talks to her husband" [1].

In another hadith, the Prophet sallallaahu 'alaihi wa sallam said: الحرب خدعة
War is (contains) fabrications [2]

The legal origin of the lie is haram, but the law should switch to the above conditions in order to realize a good cause. Some scholars explained that the intention was not pure fiction, but merely shaped ta'rîdh (speech which is not straightforward).

Imam Nawawi rahimahullah said, "The scholars have agreed bolehnya deceive infidels in battle by any means possible, except for the cancellation of the agreement and peace to him, this is not allowed. Contained in the hadith that is authentic sense bolehnya content to lie in three case, one of them: in the war. Tabari rahimahullah said: "Lies are only allowed in the war was al-ma'ârîdh (not straightforward) is not a pure lie, (that is) the law should not be ', Imam Nawawi rahimahullah comment: "he said in a statement. Though strong is pure lies bolehnya do, but certainly do ta'rîdh (not to say bluntly) is more afdhol (main) Allah knows best" [3].

From this exposure, clear answers to these questions, what is the purpose of all means allow. Of course, the answer is: no!. It is not a religion kaedah Sharai and noble principles, but a kaedah adopted from a non-Muslim, no other source except in theory instigated by a Jewish politician named Niccolo Machiavellian that comes from Italy who lived between the years (1469 -1527 AD), therefore this kaedah known as Machiavellian theory [4].

A clear kaedah iniquities, contrary to kaedah shari'ah 'which explains that each practice is only allowed as a charitable and pious convicted if well intentioned, good ingredients and impact (effect) either.

Among the cases that explain evil Machiavellian theory is as follows [5]:

1. Islam requires men of the means (way) as regard maqooshid (destination). Anyone who only pay attention to the goal, regardless of the means (the way of achievement), this means that people have to take some religion, and hollow out the majority rule Sharai others. Allah Almighty says:

أفتؤمنون ببعض الكتاب وتكفرون ببعض فما جزاء من يفعل ذلك منكم إلا خزي في الحياة الدنيا ويوم القيامة يردون إلى أشد العذاب وما الله بغافل عما تعملون

Do you believe in the Book and disbelieve partly to sebahagian else? Nor reward of those who do that than you, but disgrace in the life of the world, and on the day they returned to a very severe punishment. Allah is not unmindful of what ye do. "[Al-Baqarah / 2: 85]

2. Menyelisihi religion in the choice of means (way) as well as religious menyelisihi in goal setting. Allah Almighty says:

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

Then let those who violate the order will be overwritten Apostle fear trial or overwritten painful torment [an-Nûr/24: 63]

Word (أمره) in the above paragraph is a sentence nakirah (general) who diidhofahkan (lean), it shows that common sense, covers all matters relating to the means (way) and the destination.

3. No doubt that this is a major factor kaedah damage in the world, the proliferation of various forms kezhaliman, riots and chaos, and destruction of man.

Here's what many Islamic scholars explain this yahudiyyah kaedah sleaze, justifies any means for the purpose of:

Imam al-'Iz Ibn' Abdus Salam rahimahullah said: "There should be closer to Allah except with the various beneficiaries and kindness, and should not be closer to him with a breakdown and crime. Unlike the kings (rulers) who are wrongdoers ( humans) get closer to them with crimes, such as seizing property, murder, molest humans, spreading destruction, revealing kebangkangan and destroy the country, and should not be closer to Rab (God) except with truth and goodness "[6].

Shaykh al-Islam Ibn Taymiyyah rahimahullah said: "There is every reason (way) that (her) people get (compliance) requirement is prescribed and permitted.'s Only possible if maslahatnya more dominant than mafsadah (damage, danger) of his things permitted by law ". [7]

That's the word most Islamic scholars about the dangers and restrictions justify any means to achieve goals. Nevertheless legal, but kaedah yahudiyyah this falsehood still widely used by some Muslims. They are not considering and selecting the means and manner Sharai (good) in order to realize the goals and ideals.

PRACTICE EXAMPLE kaedah REAL BAD PEOPLE IS THE MIDDLE
Very regrettable, some people who would like to invite to Islam and fight for his honor by using Siwak this falsehood. Here are some real examples:

1. Some people want to convey through media propaganda and film music, so we are seeing lately is bustling most preachers, artists, musicians and comedians use it as a medium of propaganda (!?). Even the most activist proselytizing haraki using nasyid (singing) and drama Islami (!) As a means of propaganda and tarbiyahnya.

This certainly has menyelisihi this glorious religious principles. Islam does not permit such means that it is very obvious that contain unlawful acts such as mixing of men and women, boys and girls touches that are not mahram, lie, music is just shirk the liver and other damage. Therefore, not in the dictionary the term Islam Islamic music or chanting Islamic or un-Islamic and a similar one movie. Terms such as the newly emerging and known as the emergence of the congregation preaching hizbiyyah harakiyah Jama'ah. Their peers are sects that make Shufiyyah-wave music, song rhythms and poetry as part separated from them in worship and religious practice. It's clear instructions menyelisihi the Prophet sallallaahu 'alaihi wa sallam.

2. Even more strange, the emergence of the people who called themselves as Islamic fighters and defenders of the dignity of the Muslims (!) By means of waging terror, intimidation blasting, suicide, murder and stealing and robbery for the sake of jihad (!?). Subhan Allah! Whether such damage is justified by Islam? Is it true that the above actions including jihad? Yes, true, but jihad in the path of the devil, not the jihad in the way of ar-Rahman.

Of course this is an act which is forbidden by Islam, and indeed the culprit had lied in the name of Allah, His Messenger and the glorious religion. Because in desperation, they called kezhaliman and inhuman indecency with jihad and enjoining evil. Islam brought by the Prophet Muhammad sallallaahu 'alaihi wa sallam as a mercy for the universe distanced themselves from such actions and condemn the perpetrators and their menghukumi as the Kharijites and the terrorism that do damage, sowing unrest, chaos and fear in the face of the earth . Allah Almighty says:

ولا تفسدوا في الأرض بعد إصلاحها

And do no damage on the surface of the earth after their goodness [Al-A'raf / 7:56]

Islam never justify the theft and robbery, even for a good cause, because Allah Almighty says:

والسارق والسارقة فاقطعوا أيديهما جزاء بما كسبا نكالا من الله والله عزيز حكيم

The man who steals and the woman who steals, cut off the hands of both (a) retaliation for what they do and as a punishment from Allah. And Allah is Mighty, Wise [al-Maidah / 5: 38]

إنما جزاء الذين يحاربون الله ورسوله ويسعون في الأرض فسادا أن يقتلوا أو يصلبوا أو تقطع أيديهم وأرجلهم من خلاف أو ينفوا من الأرض ذلك لهم خزي في الدنيا ولهم في الآخرة عذاب عظيم

The punishment of those who wage war against Allah and His Messenger and do mischief in the land is only that they be killed or crucified or their hands and feet cut off on alternate sides, or removed from the country (residence). That is (a) an insult to them in the world, and in the hereafter they may be a great torment. [Al-Maidah / 5:33]

And Allah Almighty has forbidden kezdoliman various forms, as in the hadith Qudsi:

يا عبادي إني حرمت الظلم على نفسي وجعلته بينكم محرما فلا تظالموا

O My servants, I have forbidden kezhaliman indeed upon myself, and I also forbidden amongst you, so do not be mutually menzhalimi [8]

Errors and kezhaliman rulers do not allow us to deny the means (way) is not allowed (not Sharai), such as coups, demonstrations and take up arms, and expose and disseminate his errors in the mass media and the pulpit. Therefore, it does not solve the problem, even going to add to the damage and cause a scandal bigger, but with mengugnakan Sharai ways, namely by providing advice directly to the tandem (if possible), or write a letter him, and to pray for her kindness, goodness because they are for the good of society and the state itself, and patience with kezhalimannya, because kezhaliman kezhaliman rulers caused by his own people, because it is sunnatullah that Allah Almighty will make the rulers (leaders) who have faith the size of the character and behavior, character, personality, mentality and faith communities of a country. Therefore, people should not be blamed and criticized the government alone, but they have to correct myself and introspecting soul, the extent to which they have been doing justice and left kezhaliman.

No wonder, that the terrorism that justify any means to achieve their goals and actions call them with jihad terror so that they are ready to die and sacrifice for it, because they have been contaminated by thinking perverted thoughts Takfiri so they believe it is a kindness to be done and championed. Therefore, they are willing to die to fight for 'jihad' em this. From here it can be seen, why they are difficult to repent and abandon the suicide bombings. The reason, they've believed as a favor and do not ever in the history of people who repent of the good. It tells us of the dangers of misguided thinking (doubtful). Ats-Imam Sufyan Thawri rahimahullah said: "Heresy is preferred by the demon of immorality, because it is easy evildoers repent, and perpetrators of heresy can not (difficult) repent" [9].

3. Most who participate in the democratic arena of thought derived from kufr, do not be shy to forge coalitions (cooperation) with non-Muslim parties to enforce Islamic law or the Daulah Islamiyah (!?), As adopted and echoed by some political parties or activists haraki propaganda. And was not ashamed anymore to run in the election as a deputy of the regional head of a woman candidate with photos side by side on display in many public places.

Even the whole congregation preaching hizbiyyah harakiyah with a variety of issues that their stretcher and background-general-use kaedah this falsehood (justify any means for the purpose). So, do not be surprised if we see in their propaganda there are many deviations from the principles of Ahlu Sunnah Aqeedah and menyelisihi means of means of propaganda of the Prophet and the Salaf generation of proselytizing.

Therefore, following the manhaj Salaf Da'wah is the only best option to get to know Islam, practice and mendakwahkannya. Always use the methodology of da'wah salafiyah Sharai means and commitment means to him in realizing the noble purpose and holy religion, this perfectly beautiful again. They always walk with arguments argument that leads anywhere. This is one of the features that this blessed mission. Walillâhil hamd.

CLOSING
Thus, may we all be guided by Allah Almighty to learn useful knowledge and mengamalkanya, and to always pay attention to intention (goal) were good, good facilities and a good impact in every practice that we do. Therefore, that which is prescribed by religious practice. Syaria't Islam is perfect and noble that come with a good intention, good facilities and attention to result (effect) of the good and forbidding all that is not good intentions, means vicious and negative impacts. And Allaah knows best.

[Copied from the Sunnah Edition magazine 09/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]


Preaching Morals WITH NOBLE

By
Ustadz Abu Abdullah Zaen Abdir Rahman, MA.


A REFLECTION OF REAL piece of the story
A thug get to know manhaj Salaf guidance. First, because he hated people like disturbing, love drunk, gamble, disturbing others and the multitude of other negative behaviors that harm society. But no one dared to reprimand, for fear of getting raw punch him.

After preaching Ahlu Sunnah to know this, he turns into a good guy (good deeds) and pious, it's just that people still do not enjoy it, still hate him, but he had left keburukanya first. If in the past people did not dare to reprimand, now even dare to scold, even menyidangnya anyway. What the article?

It turns out that fueled hatred of rigid and harsh attitude of the person, as well kekurangpiawaiannya in bringing themselves in masyarakat.Dulu hated because 'kepremanannya', now hated because 'keshalihan'nya ...
Should people who follow manhaj Salaf face resentment from the public? Whether it is an inevitable risk? Are there any special tricks to avoid it or at least minimize them?

True, someone who is steadfast in righteousness, he will face the challenge. Prophet sallallaahu 'alaihi wa sallam and the Salaf Ulama alone first challenge. The bearers of truth, especially at the end of this age, will remain blocked by the challenge of dominating the world where crime is more than kindness.

However, that needs to be noted here, if the hatred that comes in many communities to the followers of the Salaf manhaj, purely due to their persistence in standing up for principle, or due to other factors, such as could not carry themselves well in the community, less capable in explaining the principles and less good at neutralizing the oblique view of the principles of Ahlus Sunnah (da'wah Salaf) with the application of noble character? Or maybe also because thought reluctant to do something illegal, when in fact it should or it is prescribed?

Based on limited observations of the author, also real stories that go, it seems more dominant factor in giving birth last public antipathy.
In this simple paper, by pleading taufik of Allah alone, the authors tried to explain the role of the noble character in dampening public outrage against the bearers of truth, even in attracting them to follow the truth.

ORDERS FOR noble
As the perfect religion that regulates all aspects of human life, of course, Islam does not miss the discussion of morals in his teaching. So much of the argument in al-Qur'ân and Sunnah which commands us to noble. Among them:

Word of Almighty Allah when praised His Prophet sallallaahu 'alaihi wa sallam:

وإنك لعلى خلق عظيم

Verily thou (O Muhammad) truly virtuous noble character [al-Qalam /: 4]

Also the words of the Prophet Muhammad sallallaahu 'alaihi wa sallam:

وخالق الناس بخلق حسن

Pergaulilah man with a noble character [HR. at-Tirmidhi no. 1987 from Abu Dhar, and he assessed this hadith hasan hadeeth]

WHAT IS NOBLE Morals?
Many definitions are delivered Ulama. The definition is fairly representative:

بذل الندى وكف الأذى واحتمال الأذى

Noble character is doing good to others, avoid anything that hurt him and restrain themselves when hurt [1]

From the above definition we can divide into three kinds of noble character:
1. Do good to others. For example: telling the truth, helping others, sweet-faced and so forth.
2. Avoid anything that hurts other people. For example: do not criticize, do not betray, do not lie and the like.
3. Restraint when hurt. For example: do not reply to evil with a similar evil.

WHAT IS THE PURPOSE propaganda Morals?
Some people still think of propaganda as only a verbal materials delivery. When in fact proselytizing covers other aspects as well; such as real practice, giving examples of the practice, and noble character, or commonly known as dakwah bil things. Indeed, it is the latter that is more severe than with oral preaching and more hit the target. [2]

Many smart people who spoke fluently and convey theory, but few practice runs in real words. Here is seen the urgency of the qudwah hasanah (portrait of a good example) in the community, whose task is to translate the theories of goodness in real amaliah, so that the theory does not always just painted on sheets of paper. [3]

Thus, preaching the practice of noble character meaning noble character as a means to mendakwahi mankind to the truth.

Morals NOBLE AND positive impact in da'wah
The above has been explained that the definition of noble character is doing good to others, avoid anything that hurt him and restrain themselves when hurt. Based on this definition means noble character very broad coverage, and is not likely explained one by one in this short paper. That's why the author would only bring a few examples. Hopefully that little can bring blessings and the reader can menganalogikannya to other examples.

1. Joy of Helping Others.
Many texts in the Qur'an and Sunnah that motivates us to practice this noble character. Among these, the words of the Prophet sallallaahu 'alaihi wa sallam:

والله في عون العبد; ما كان العبد في عون أخيه

Allah will aid a servant if he helped his brother [HR. Muslim no. 6793dari Abu Hurayrah]

Nature likes to help others will bring tremendous positive impact to the success of the missionary character of the owner. Interesting to examine the expression we Umm al-Mu'mineen Khadijah radi anhuma when he entertained her husband; Prophet sallallaahu 'alaihi wa sallam who fear and are concerned when the first revelation fell on him. Khadijah radi anhuma said:

كلا والله ما يخزيك الله أبدا; إنك لتصل الرحم, وتحمل الكل, وتكسب المعدوم, وتقري الضيف, وتعين على نوائب الحق

For the sake of Allah is not possible! Allah will never menghinakanmu. Because you always formed friendships, ease the burden of others, to give others something unless they get on you, like to entertain guests, and you help others in calamities [HR. al-Bukhari no. 3 and Muslim no. 401]

Words mean Khadijah radi anhuma above, you actually Muhammad, will not be overwritten something you like, because Allah Almighty has made in you a variety of noble character and the main character. Then Khadija radi anhuma mentions various examples, [4] in which likes to help others.

This character is very helpful propaganda success. When a person is in dire need of help, then there are people who help him, obviously difficult for him to forget the good of the people. She will always remember the good service, so that when we say something to him, at least he would be open to hear our words, even very likely he will receive input and advice us. As one of the 'reciprocated the favor' for the kindness that we handed him.

Therefore, we should try to implement this noble character in everyday life. When a neighbor dies, it is our first time contributing condolences to his family. When there is a surgery due to illness; materially helped us could. When there is a need of financial assistance, we strive to provide the mortgagor on the person. And so on.

If it is diligently applied, will eventually wake up to the bridge that leads us into the hearts of those who have helped us, so we deliver da'wah salafiyah it easier for them to accept.

2. In the honest-spoken
Honest nature is one of the noble character that is highly recommended in Islam. Allah Almighty berfiman:

يا أيها الذين آمنوا اتقوا الله وقولوا قولا سديدا

O you who believe, keep your duty to Allah and you recite the words of the righteous [al-Ahzâb/33: 70]

Honesty spoken word in everyday life led to public confidence in what we deliver, not just in the things of the world, but also in matters of religion.

Ibn 'Abbas radi' anhu told me, that when dropped word of Allah Almighty and Exalted,

وأنذر عشيرتك الأقربين

Warn (O Muhammad) to the nearest relatives-kin. [Ash-Syu'ara / 26:214]

Prophet shallallahu'alaihiwasallam out of his house and up the hills Safa and shouted, "O my people come here!". Quraish said, "Who's calling?". "Muhammad", they replied. They flocked to the hills Safa.
Prophet sallallaahu 'alaihi wa sallam said, "O sons of so and so, so and so the children, the children of so and so, the children and the children of Abd Manaf Abdi Mutthalib. Suppose me to tell that from the foot of the hill going out of a horse, do you trust me?".
They replied, "We never had you lie".
"Behold, I remind you of the arrival of a painful doom!" , Said the Prophet sallallaahu 'alaihi wa sallam [HR. al-Bukhari no. 4971 and Muslim no. 507 with Muslim editorial]

Look at how the honesty of the Prophet in the spoken word into the arguments and evidence of the truth it conveys treatise. [5]

A Muslim who has been known in the community in a fair-spoken, cautious in speech and deliver the news, will be respected. His words will be heard. And this is a very valuable capital to preach. He listened to what we say it is already a first step implies the success of propaganda. Suppose that from the beginning of course, people are reluctant to hear what we say, because we have known, for example, easy to spread rumors that the truth is not clear, of course the next mission will be steep.

3. Friendly Acting Against The Poor And The Weak
Prophet sallallaahu 'alaihi wa sallam said:

ابغوني الضعفاء; فإنما ترزقون وتنصرون بضعفائكم

Help me to find (and help) the weak. Indeed you are blessed with good fortune and victory because the poor people among you ". [HR. Abu Dawud no. 2594, and sanadnya assessed jayyid (good) by an-Nawawi] [6]

There are many other traditions, as well as verses of the Koran which commands us to do good, friendly and helpful force weak people too poor. Even the Prophet sallallaahu 'alaihi wa sallam never reprimanded directly Almighty Allah when one day he frowned and turned away from a weak come to him, because at that time he was busy mendakwahi the authorities of Quraish. The incident was immortalized Allah Almighty in the letter 'Abasa. After that, the Prophet sallallaahu 'alaihi wa sallam was supremely glorifies people feeble and even appointed him as one of the muezzin in the city of Medina. He is' Abdullah Ibn Umm Maktum radi anhu.

Be friendly and attentive to vulnerable people benefit from two-way propagation; side of the weak ones, also the people who witnessed the attitude that we practice the noble.

The first side, the advantage: the weak ones will be easy to didakwahi and invited to the truth, especially in general they are much easier to didakwahi. It should be noted here, what was mentioned by historians about the contents of one of the dialogue between Abu Sufyan and the Roman emperor; Heraclius. When Abu Sufyan asked about who were the Messenger sallallaahu 'alaihi wa sallam? He replied, "People weak and the poor". Heraclius also chimed in, "That's the condition of followers of the prophets in every age". [7]

When interpreting Surat ash-Syu'ârâ 111th verse, Imam Abu Hayyan rahimahullah explains that weak people to receive more propaganda than those of noble birth. Therefore, their brains are not filled with the beauties of the world, so they are easier knowing al-Haq and accept it than the people respected. [8]

While the second advantage, the light of the interests of people who witnessed the practice of noble character, including those who have a high social status. Communities tend to be more respect for the scholars or preachers who are familiar with the humble and the poor and weak compared to the preacher who had only been in the life cycle of the rich and the owner of power. Because people assume that preachers tend to be more sincere. The speaker (Ulama) who just coffee and chats with officials and conglomerates; public will wonder about the motives of the proximity? Is it because worldly possessions expect or what?

This information is not to downplay the urgency mendakwahi people who have a position [9], but the author only wants to ask the reader to imagine how beautiful the preachers and scholars suppose balance between proximity to prominent people and its proximity to the weak people in need, with a straight goals, getting them all to the way of Allah Almighty.

Many valuable lessons to be learned from the story of conversion to Islam 'Adi bin Hatim ath-Thâ'I, a king respected in the Arab country. When hearing the advent of the Prophet sallallaahu 'alaihi wa sallam and his followers grew from day to day, membuncahlah in her hatred and jealousy on the emergence of a new rival king, until there came a day when Allah Almighty to open his heart came to the Messenger sallallaahu' alaihi wa sallam.

Upon hearing of the arrival of 'Adi, the Prophet sallallaahu' alaihi wa sallam that when it was in the mosque with his Companions immediately rushed to welcome his arrival and took her hands, he visited the house. On the way home, there was a weak woman who has aged his calling. Prophet sallallaahu 'alaihi wa sallam stopped and left the' Adi came to the woman. Prophet sallallaahu 'alaihi wa sallam stood long enough to serve the needs of the woman. See tawadhu 'Prophet sallallaahu' alaihi wa sallam, 'Adi muttered to himself, "By Allah, this is not the kind of a king!".

Having finished his business with the old lady, the Prophet sallallaahu 'alaihi wa sallam took my hand' Adi went on. Arriving at the house, the Prophet sallallaahu 'alaihi wa sallam rushed to take the only seat cushions wrapped in leather and contains fiber palm tree, then invite' Adi to sit on it. 'Adi replied, "No, you sit on it". "No, sit thou on it" said the Prophet sallallaahu 'alaihi wa sallam. Finally, 'Adi sits on top of the pillow and the Prophet sallallaahu' alaihi wa sallam sat on the ground. At that time, 'Adi again muttered to himself, "By Allah, this is not the character of a king".

So going discussion between the two, until finally 'Adi was saying two sentences creed; declared his Islam. [10]

Look at how 'Adi was so impressed with the humility Prophet sallallaahu' alaihi wa sallam who patiently served the interests of the old and frail woman in the midst of his travels accompanied a great king! Scratches good impression that settles in the heart of the Prophet sallallaahu 'alaihi wa sallam, is the starting point of the king's interest to embrace Islam.

The author closes with a discussion of the true story of one young preacher Ahlus Sunnah in a city in the country. With age is still very green, in a short time, as a new player in town, thanks to taufik of Allah Almighty, he has managed to take the hearts of many people in the city. Even once in a moment, he was invited to fill a social event in a real community there many senior religious figures. When trying to avoid the many reasons clerics there, people who invite replied, "If that fills a recitation clerics, some people do not want to come, and if the invited clerics B, who wants to come also only partially. But if the filling are currently, they are all want to come! ". When writers look, it turns out one of the secret affection of these preachers is its hospitality to anyone, especially to those 'small'. He greeted parking attendants, janitors, people do not have, shook hands with them and did not hesitate to ask about the state of their families and their children!

4. In Delivering Advice mannered, While Noting People Who advised Psychological Conditions.
From Abu Hurairah, the Prophet sallallaahu 'alaihi wa sallam said:

والكلمة الطيبة صدقة

Good speech is charity [HR. al-Bukhari no. 2989 and Muslim no. 2332]

Choosing words and pay attention to a person's psychological well determine the success of propaganda. Writers never get the story from eyewitness chatter between the brothers is the Koran by a layman who had never met each other. Laymen had open conversation with his admiration for the development of the physical development of the town where they both lived so fast and advanced. But the brother was immediately countered, "Yes, itukan only outward only. But if we see the souls of its inhabitants, it was empty and fragile". Upon hearing his interlocutor replies, last layman face instantly changed and speechless.

We're not doubting brother had good intentions, but the word is not there a more polite? Should we 'hit' the other person directly. Is not that going to lead our mission is difficult to be accepted? Would not it be good to hear and follow the flow of speech is acceptable if, then slowly we point to the point that we submit?

For example, we say to the layman, "Yes sir, our city's physical development is very encouraging, and it is very beneficial to the economic welfare of the community. However it would be nice if the physical development accompanied also with the mental development of the community, so that there arose a balance between the two sides The ".

We can take the paragon of methods Prophet sallallaahu 'alaihi wa sallam in advising the Sahaba.

Abu Umamah radi anhu relates: "One day a young man came to the Prophet sallallaahu 'alaihi wa sallam and said," O Messenger of Allah, let me commit adultery ". Guys rushed to him and rebuked them saying," Shut up, shut up ". Messenger of Allah sallallaahu 'alaihi wa sallam said," Come closer. "Youth had approached him and sat down.
Prophet sallallaahu 'alaihi wa sallam said, "if your mother you Relakah dizinai others?".
"Not for the sake of Allah, O Messenger" replied the young man.
"So did other people not willing to have their mother dizinai".
"Relakah you if your daughter dizinai people?".
"No, by Allah, O Apostle!".
"So did other people do not willingly if their daughter dizinai".
"Relakah dizinai you if your real sister?".
"No, by Allah, O Apostle!".
"So did other people do not willingly if they dizinai sister".
"If you Relakah aunt (from your father lane) dizinai?".
"No, by Allah, O Apostle!".
"So did other people do not willingly if their aunt dizinai".
"If you Relakah aunt (mother of line) dizinai?".
"No, by Allah, O Apostle!".
"So did other people do not willingly if their aunt dizinai".
Then the Prophet sallallaahu 'alaihi wa sallam placed his hand on the youth's chest while saying, "O Allah, forgive oversights, purify his heart and keep his cock".
After the incident, the young man never again keen to commit adultery ". [HR. Ahmad XXXVI/545 no. 22211 and sanad saheeh]. [11]

Observe how the Prophet sallallaahu 'alaihi wa sallam did not directly blame the young man. However, with patience he invited the young man to think as he watched his psychological condition. Perhaps, some people who do not understand the judge that the method is too long and wordy. But look at what are the results? Propagation path is long and requires patience.

No harm, we re-play the recorded journey of our lives before Salaf recognize propaganda and our introduction to the methodology of the process that is full of blessings. Is used immediately once children had said, we immediately abandon the belief that has decades we've got this year? Or through a long process full of twists and turns?

By contemplating the dark past before getting guidance, and that we acquire gradually, we will be compelled to mendakwahi others with wisdom, wise counsel, as well as gradually. That was stated by Shaykh 'Abdur Rahman as-Sa'di rahimahullah when he interprets the word of Allah Almighty:

كذلك كنتم من قبل فمن الله عليكم

So too does your state first, then Allah bestows His blessings on you. [An-Nisa / 4: 94] [12]

It is not easy, ask someone to leave his old ideology to embrace a new faith. Thus, the first step is taken, make her doubt his old ideology, then gradually we explain advantages (privileges, truth) new ideology that we will offer him. With the passage of time, with the permission of Allah Almighty, little by little the old ideology will be left behind, and then switch to the new ideology.

5. Forgiving is Against People Who Hurt And The ugliness Reply With Kindness.
Allah Almighty says:

خذ العفو وأمر بالعرف وأعرض عن الجاهلين

Be forgiving and dispatch the work of virtue, and do not care about the people ignorant [al-A'raf / 7:199]

Images of this practice of noble character in the life of the Prophet sallallaahu 'alaihi wa sallam is very much, both with fellow Muslims, and among his enemies from among the infidels and the polytheists.

Among the examples of the first type, the events narrated Anas bin Malik radi anhu:

كنت أمشي مع النبي صلى الله عليه وسلم وعليه برد نجراني غليظ الحاشية فأدركه أعرابي فجذبه جذبة شديدة حتى نظرت إلى صفحة عاتق النبي صلى الله عليه وسلم قد أثرت به حاشية الرداء من شدة جذبته ثم قال: "مر لي من مال الله الذي عندك!" فالتفت إليه فضحك ثم أمر له بعطاء

One day I was walking with the Prophet sallallaahu 'alaihi wa sallam and when he was wearing clothes (cloth) made in Najran are rough edges. Suddenly there came a Bedouin Arab from behind and pulled him hard cloth, until I saw red on his shoulders tergaris former ballpark pull him, as he said, "Give me some of the treasures that Allah gave you!". He then turned to him with a smile and ordered that he be given some wealth ". [HR. Al-Bukhari no. 3149 and Muslim no. 2426]

Examples of the second type, among others, the events narrated 'Aisha radi anhuma:
One day I asked the Prophet sallallaahu 'alaihi wa sallam, "O Messenger of Allah, do you ever skip a day which is more severe than the battle of Uhud?".
He replied, "I have faced many trials of thy people, and I think most severe trials was the incidence of Aqabah on the day. Currently, I offer mission to Ibn Abd ibn Abd Kulal Yâlil, but he was reluctant to accept. I went in very sad circumstances and do not realize it when up in Qarn ats-Tsa'âlib. I even looked up, it turns out there is a cloud over me menaungiku. I saw there was the angel Gabriel, he called me, "Verily Allah has heard your kind words and their rebuttal to you. Allâh has sent you a mountain of angels, that thou mayest do anything ordered according to their whim. "Angel of the mountain was calling me and say hello and said," O Muhammad, if you want, I will raise two mountain above them ". Prophet sallallaahu 'alaihi wa sallam replied, "Rather I hope that Allah is pleased to make their offspring generations who will worship Allah alone and not associate him with anything". [HR. Muslims no. 4629]

Propagation path is a steep road full of thistles and thorns, let alone invite people leave the mistaken beliefs that have been ingrained in them decades. Challenges will inevitably arise, in the form of ridicule, insults, or perhaps even in the form of physical attacks, from the antipathy toward propaganda. When a preacher had to face all obstacles with perseverance and patience, do not forget accompanied by tolerance, even countered evil with goodness; insha Allah with the passage of time, the heart of the 'opponents' propaganda will yield, or at least will be afraid of proselytisation full This blessing and not easy to hurl accusations skewed. [13]

Biographies of the scholars of Islam is full of examples of this noble practice. Authors bring two examples from the life of a very famous scholar steadfastness in maintaining the principles and decisiveness in straightening deviations sects. He is Shaykh al-Islam Ibn Taymiyyah rahimahullah.

The first example: One day a bunch of Ahl-ul-Bid'ah block Ibn Taymiyyah rahimahullah then they beat him a crowd and go. When the news reached the ears of the disciples and his supporters, they rushed over to him, asking for permission to take revenge misconduct hordes ahlul heresies.

But Ibn Taymiyyah rahimahullah ban them, saying, "You should not do that".

"What they were also not be ignored, we can not take it anymore!", They said.

Ibn Taymiyyah rahimahullah replied, "There are only three possibilities; rights for vengeance is mine, or yours, or belongs to Allah. Had a right to revenge it is mine, then I have to forgive them! If that right is yours, if you do not want to hear my advice and then did according arbitrarily fatwaku you! Suppose that right belongs to Allah, then He will reward k k if He wills ". [14]

Example two: The story plot ahlul bid'ah to hang Ibn Taymiyah.
Sultan Muhammad Qalawun rahimahullah including rulers who love and support the propagation Shaykh al-Islam Ibn Taymiyyah rahimahullah. At a year, Sultan Qalawun go on pilgrimage to the House. During perform hajj, one of government handed over to his deputy, Sultan al-Muzhaffar Ruknuddin Piprus, who was a disciple of one of the century Sufi saint, Nasr al-Manbaji, known to be very loathe to Ibn Taymiyyah.

When Piprus take the reins of government, ahlul bid'ah treason immediately arrange for the government to issue a death warrant legal Ibn Taymiyyah rahimahullah. But before their rebellion succeed, Sultan Qalawun first returned from Hajj.

Hearing the news of the plot ahlul bid'ah, Sultan Qalawun was furious and ordered his subordinates to execute the perpetrators of the plot. However, when I got the news to the ears of Ibn Taymiyyah rahimahullah, these scholars rushed over to Sultan Qalawun, while mengatkan, "I have forgiven them all". Finally, the Sultan also forgive them.

After the incident, one of the great enemies of Ibn Taymiyyah rahimahullah, Zainuddin bin Makhlûf said, "Never did we get the setakwa Ibn Taymiyyah! Every chance to destroy him, we strive to capitalize on the opportunities as well as possible. However, when he has the chance to reply, even forgive us! ". [15]

That high-minded people to address crimes of others, and see the fruit! Respected opponents and comrades. How many sworn enemies-turned-comrade, thanks taufiq of Allah Almighty, then the sincerity of the preacher.

6. Restraining Yourself From Ask-Ask What Other People Held.
The nature of the scholar is better known by the term 'iffah or' Afaf. This is one of the characters of the Companions of the Prophet sallallaahu 'alaihi wa sallam Almighty Allah as preached in al-Qur'ân,

"يحسبهم الجاهل أغنياء من التعفف تعرفهم بسيماهم لا يسألون الناس إلحافا".

"(Other people) who do not know think that they are rich people, because they keep themselves (from begging). Thou (O Muhammad) know them from their characteristics, they are not asking for an urgent manner to others" . [Al-Baqarah: 273].

No wonder suppose they have a noble character, for they can witness the Prophet sallallaahu 'alaihi wa sallam himself practiced and constantly motivate them to practice it as well. Among the advice he conveyed: his saying,

"من يستعف يعفه الله, ومن يستغن يغنه الله".

"He who refrain from begging: and Allah will make it have the properties' iffah. Whosoever appeared affluent; surely Allah will make it rich". [HR. al-Bukhari no. 1427 and Muslim no. Hakim bin Hizam 2421 of radi AnuH]

So what is the correlation between 'propaganda iffah with success? At least can be viewed from two sides:

First: People who keep away from asking for what belongs to someone else, nor dazzled by what everyone else; would love them. Because in nature, human beings are not like other people who beg for what he has. It was the Prophet sallallaahu 'alaihi wa sallam intimated in his advice to someone who asked, "O Messenger of Allah, tell me of a deed that if I'm doing, I will be loved Allah and lovable man". He replied:

ازهد في الدنيا يحبك الله, وازهد فيما في أيدي الناس يحبوك

Zuhudlah are in the world, surely you will be loved Allah. And being zuhudlah of what is in human hands, will they love you [HR. Ibn Majah no. 4177 of Sahl ibn Sa'd as-Sa'idi radi 'anhu and hasan isnaad assessed by Imam an-Nawawi rahimahullah] [16]

If a preacher has been loved by the people, then they will be easier to receive his message.

Second: People who have properties' Afaf, when he was preaching, people will judge that his message is sincere for Allah Almighty, not because they expect a reply from the mundane. When they feel the sincerity of the intentions preachers; clear-with permission of Almighty Allah - they will be easier to receive his message. Allah Almighty says:

اتبعوا من لا يسألكم أجرا وهم مهتدون

Follow people who do not ask for reward thee, and they are the ones who got a clue [Yâsin/36: 21]

GROWING TIPS NATURE 'AFAF
This noble trait is heavy enough to be grown in the soul. However, there are specific tips that can help us grow this noble characters in us. Namely, by training yourself to be qona'ah which means accepting and willing to whatever Allah Almighty granted. The actual nature of 'Afaf is the fruit of nature qona'ah. [17]

If anyone asks how to build personal qona'ah? The answer, to train yourself aware of absolutely convinced that the fortune is in the hands of Allah Almighty and that we get has been noted Allah Almighty and Exalted, and may not exceed what has been appointed, although we run helter-skelter in the works.

IMPORTANT NOTES [18]
There are three important notes at the end of this paper:
First: To realize this noble character does not mean we are 'dissolved' in the heretical rituals that exist in society by reason of the application of noble character!

We can follow the community without having to dissolve yasinan [19], tahlilan [20], maulidan or other events heresy. The trick? By always trying to participate in social events that do not involve misuse of the law, such as community service, making the park RT, RT monthly gathering, visiting a sick neighbor, take the corpse to the cemetery, helping people who are disaster struck, sending greetings, sharing food when we are cooking good food, helping someone carry groceries home from the market, helping push the rickshaw innate mind when he climbed an uphill road and so forth.

As time goes on, people will understand that we are in the exclusion of heretical rituals does not mean because we're isolating ourselves from them, but because it is related to the belief that 'no bargain' in it.

Second: Some of the 'making fun' of Ahlus Sunnah that some preachers do not lose jemunya stressed the importance of noble character, saying that they had tasyabbuh (resemble) one of the famous group of Ahl-ul-Bid'ah concentrate in improving moral beings, but ignore revamping creed.

The answer:
A. Perhaps those who like to 'make fun' it is to forget that the da'wah of Ahlus Sunnah wal Jama'ah is not preaching to the belief that only took me a break. However, also a missionary who invited the application of noble character in everyday life, because propaganda is nothing but the Ahlus Sunnah Islam brought the Prophet sallallaahu 'alaihi wa sallam, which combines Islamic faith, worship and morality. Bishr al-Hafi Imam rahimahullah said, "The Sunnah is Islam and Islam is the Sunnah" [21].

Shaykh Dr. Ibrahim ibn 'Amir ar-Ruhailî Hafizhahullah explains, "Be aware that Ahlus Sunnah are those who practice the teachings of Islam perfectly, both with regard to faith or morals. Includes misconceptions, prejudices that sunni or salafi are the people who realize creed Ahlus Sunnah alone, without regard to the morals and manners of Islam, as well as the redemption rights of the Muslims "[22].

B. If there are some ahlul bid'ah prominent in the practice of some Islamic law, if we are going to ignore it just because they are more famous in its application?! On the contrary we should not try to fix themselves by filling the gap on us, so we can actually apply the teachings of Ahlus Sunnah comprehensive and not piecemeal?!

Third: It may be there are some other parties when he was bored most of Ahlus Sunnah saw shortcomings in the application of Islamic morality, he tends to 'avoid' them and select 'join' the group famous ahlul bid'ah prominent in the side.

This attitude is also not quite right, because he should have tried to fix themselves with a moral fix yet either, and trying constantly advised his fellow brothers Ahlus Sunnah in order to improve their character, rather than away. Let us solve a problem in a way that does not cause other problems!

CLOSING
Actually there are many other examples of the application of noble character who will bring positive impact on the success of the mission. Such a mandate is in everything, including in business, which is very unfortunate began to fade, even among those who already Koran. Thus came the term "Business Afwan akhi!" [23], which is essentially a business without regard to ethics-ethics. And other examples are deemed necessary to mention. Hopefully this little can go a lot and we always strive to make morality in a society that clearly needs Islamic guidance to be better.

Wallâhul muwaffiq aqwamith Tariq Ila ... Allaah wa 'ala Alihi muhammadin wa' ala wa alihi shahbihi ajma'in.

[Copied from the Sunnah Edition magazine 09/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]


METHOD OF APPROACH Morals Ibn Taymiyyah MENDAKWAHI COMMUNITY [1]



Shaykh al-Islam Ibn Taymiyyah rahimahullah man looked at varying degrees. Most people Afdhal in his assessment is the most useful for others and has an advantage in science or religion. This is the picture of the kindest people. [2]

In bermuamalah, he does not discriminate against people. Because Allah Almighty does not look at the form and appearance of wealth, however, looking at the hearts and deeds. Allah Almighty makes someone righteous deeds as glorious standard. Allah Almighty says:

إن أكرمكم عند الله أتقاكم

Verily the noblest among you beside Allah Almighty who is the most pious among you [al-Hujurât/49: 13]

Therefore, before the Prophet sallallaahu 'alaihi wa sallam and the caliphs to be fair to the Muslims. All people are equal in his majlis in row n and prayers. However, people who have certain virtues, recognized by the Prophet sallallaahu 'alaihi wa sallam. As in the self 'Uthman bin Affan radi' anhu, Talha bin 'Ubaidullah radi anhu, Zubair bin' Umar radi Awwam, Sa'ad bin Muadh radi 'anhu, Usaid bin Khudhair,' Abbad bin Bishr radi 'anhu, they include the immigrants and leaders Ansar wealthy. They get a place in the presence of the Prophet sallallaahu 'alaihi wa sallam than the fuqoro. [3]

NOBLE lineage NOT GUARANTEE FOR SOMEONE
Line lineage does not necessarily elevate people automatically. Lineage lines also can not win the title in the acquisition, provision and control law. This is only done by fools and innovation expert.

Linking the glory of the religion based on lineage is one of the characteristics of Ignorance of law is followed by Shiite and stupid people who are similar to them.
The Prophet sallallaahu 'alaihi wa sallam said:

لا فضل لعربي على عجمي إلا بالتقوى

There is no glory for Arabs or non-Arab except by piety [4]

Therefore, there is no single verse in al-Qur `an is praise or denounce people because nasabnya. Man praised for faith and piety, and he was heckled as kufr, and wicked deeds-vice.

Mentioned in the hadeeth, the Prophet sallallaahu 'alaihi wa sallam said:

أربع في أمتي من أمر الجاهلية لا يتركونهن الفخر في الأحساب والطعن في الأنساب والاستسقاء بالنجوم والنياحة

Four cases of ignorance that still exist in my community (ie) prides itself on social status, denounced lineage, ask for rain with stars and niyâhah [HR. Muslim]

Da'wah Islamiyyah in each period, embracing anyone who subject him to love Allah Almighty and His Messenger, and volunteered himself to defend the religion and the people. Not seen lineage, position, color or language. Anyone who is more pious to Allah Almighty and more beneficial for humans, it is more appropriate to take precedence and be entitled to award lower than the levels of piety and benefits for others though lineage and high social status.

DAI SURE PEOPLE WILL FACE OF INTERFERENCE
The preacher will face people who have passions and pleasures are hard to leave them. Enemy propaganda in general are the ones who live wallowing in luxury. They fear losing position when Islamic propaganda victory.

With assets owned, they can take advantage of the people paid to fight the propaganda. No doubt, such people face is certainly very risky, because it will most likely hold resistance. Please note however, that this has always been the propagators Ilal haq road, because the road is never dihiasai propagators with fragrant flowers.

A preacher who took on the task to save them (the people wallowing in luxury) from the adverse effects of their own desires and alleviating people of their readiness requires such a strong faith and a noble character. Thus, the duty of the preachers to memperbekali yourself in a good manner in which the most important of the character that is patience, gentle, and forgiving and kind to them.

TWO OF DAI In preaching Morals
Two principal character in the face of interference dai, anger and hatred of the people against the propaganda Almighty Allah mentioned in His Word:

وتواصوا بالصبر وتواصوا بالمرحمة

And he (did not) include those who believed and advised one another to patience and advised one another to compassion [al-Balad/90: 17]

Allah Almighty says:

فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك فاعف عنهم

Then due to the grace of Allah Whom you apply gentle towards them. Had ye be harder to be rude, they would abstain from all around you. Therefore they ma'afkanlah ... [Ali 'Imran / 3:159]

Patience contains elements of softness that can control the urge to retaliate with similar attitudes ugliness. Patience is a great moral core. Because Allah Almighty says:

فاصبر لحكم ربك

So be patient (O Muhammad) of the provisions of your Lord [al-Qalam/68: 48]

Then became a missionary obligation to put up with the disruption and the destiny of Allah Almighty, but the first was more severe. [5]

While the nature of grace (merciful) will encourage people compassion it would be folly which in turn will drive to always be kind to people, repay evil with goodness. Contrary to the form of morality fadhâhah (rude attitude). This is the form ma'nawi Ihsan (goodness meaningful) offered to others. While the form of the good material, by providing property, services, thus similar to the nature of generosity. Allah Almighty has integrated these two forms of charity in his word that means:

خذ العفو وأمر بالعرف وأعرض عن الجاهلين

Be thou merciful and dispatch the work that ma'ruf, and turn away from the ignorant people [al-A'raf / 7:199]

That the duty among believers, love for our brothers and sisters what he likes for himself. And fulfill the rights of a fellow believer who rests on the rope of faith, even though there is no worldly ties and a special relationship with them. Because by faith, the believer is a brother to other people.

Shaykh al-Islam said, "The real Almighty Allah and His Messenger have binding ties between the two ukhuwwah with his word:

إنما المؤمنون إخوة

The true believers are brothers [al-Hujurât/49: 10]

Anyone who has not been out of the faith, it shall be treated on that basis. Praised his kindness and on that basis he supported, barred from unlawful acts and therefore shunned according to ability. The Prophet sallallaahu 'alaihi wa sallam said:

انصر أخاك ظالما أو مظلوما

Help your brother in when doing injustice or abused [HR. al-Bukhari no.2443].

Love, wala, hostility and hate for Allah Almighty step should be the cornerstone of every Muslim, as a form of submission to the commands of Allah Almighty and His Messenger. He loves what he loved Almighty Allah and His Messenger and to hate what Allah hates Almighty and His Messenger. Anyone who is in her goodness and badness, then it is treated in accordance with the conditions, such as the evildoers. They deserve love and hate based on good and evil there is in him.

Rasulullah n is exemplary in their dealings with fellow human beings. He was sent by the Almighty Allah, the best morals. He treats them well, love, glorify, prostrate-gentle, patient, and forgiving them, without asking for or expecting a reply worldly strings attached.

Shaykh al-Islam rahimahullah said, "Allah Almighty sent the Prophet as a guide and a mercy to all the worlds. As he was sent to carry out science and clues and evidence and naqli aqli truth is, he was sent also to do good to people, love them without ask for rewards and be patient and endure menghaapi their disorder ... "[6]

When we do good for others, whoever he is, then it should be done with a sincere intention for Allah Almighty and expect the reward of his good pleasure. Therefore, serve the people and do good to them is a form of worship that big that people should intend sincere for Allah Almighty. Do not ask for reward, prayer or any of the people. If doing it in the hope of reward, then it is not included good deeds to the people. [7]

The desire to do good to the people must be based on principles, guidelines and take into account the welfare aspects. Most people want to do things that are actually dangerous for himself and some people do not care about anything beneficial to him because Yag influence their passions and lust. Therefore, the duty of beings who preach, not to fulfill their desires this. Ibn Taymiyyah rahimahullah said, "Not including doing good, doing things that are desired by their passions. Indeed, Almighty Allah says, which means:

ولو اتبع الحق أهواءهم لفسدت السماوات والأرض ومن فيهن بل أتيناهم بذكرهم فهم عن ذكرهم معرضون

Had the truth followed their desires, surely the heavens and the earth shall perish, and all that is in it. Actually we have brought to their pride (al-Qur `an) them but they were turned away from the pride [al-Mukminun/23: 71]

Allah Almighty says:

واعلموا أن فيكم رسول الله لو يطيعكم في كثير من الأمر لعنتم

And know ye that your religion is no Prophet. If he willingly obeyed in some matters it is true you got a distress [al-Hujurât/49: 7]

Do good to them simply by doing what is beneficial to their religion and the world, even though it was hated. However, would have to prostrate-soft with them in matters that they do not like. In Shahîhain, the Prophet sallallaahu 'alaihi wa sallam said:

إن الله رفيق يحب الرفق ويعطي على الرفق ما لا يعطي على العنف

Verily Allah Almighty Supreme Soft, like softness and give these things (good) which can not be obtained through rough attitude [Agreed alaih]

'Umar bin Abdul Aziz once said, "For the sake of Almighty Allah I never intended to convey the truth to the people, but I'm worried they will run. Then, I used to be patient until they get worldly favors. Then that I speak the truth .... so The Prophet sallallaahu 'alaihi wa sallam ago when the arrival of people who ask for something (have a need) do not reject it except by giving what was requested or with a good speech ".

Rahimaullah Shaykh al-Islam said, "The real life is not like the bitterness except when mixed with something sweet, can not except it. Therefore, Allah Almighty ordered menta` lif (soften) the hearts of the servants with the first set for the charity part converts ". [8]

On another occasion, Ibn Taymiyyah rahimahullah describe the way humans interact with success by saying, "Bergaulah with them because Almighty Allah and hope for the reward of Allah Almighty in their associate, do not expect (profit) from them in the way of Allah Almighty and Exalted, should fear (fear) to Allah Almighty being with them and not fear them in the path of Allah Almighty, do good to them with hopes the reward of Allah Almighty, not to expect reciprocity from them, not because they menzhalimi fear Allah Almighty is not as afraid of them ".

Work on the command of Allah Almighty, though they do not like you. Includes a sign of weakness of faith, man you seek pleasure by doing things that make Allah Almighty anger or reproach them with things that do not you get from Allah Almighty. Thus his message to another.

He also said, "People will be more inclined to the people that are commendable and stay away from people who are poor". [9]

Surely someone's beliefs include belief in the command of Allah Almighty and His promises to those who obey, and includes the belief in destiny Allah Almighty, His creation and setup. If you make them love you by doing things that make the wrath of Allah Almighty, it means you do not have confidence, not to promise or even sustenance from Him ... whoever the man seeking the pleasure of Allah Almighty's wrath, it will not be benefit dai slightest. People like this would be very afraid of humans, will banuak kezhaliman do when in power and was humiliated when defeated. He was always afraid of humans according to their circumstances. inil including factors that trigger occurs slander among men. [10]

NOT JUST theorized
Speech Shaykh al-Islam Ibn Taymiyyah rahimahullah not only be in a purely theoretical level, asking and directing people to do something while he was sitting alone in the majlis away from society. Instead, he is not reaching these theories and gain strength conclude guidelines except for travel and write from direct practice that he lived with a very broad knowledge base and a strong understanding of the Shari'a maqashid.

Shaykh al-Islam Ibn Taymiyah t loves people and wants goodness for them, and sincere in serving and doing good to them, prostrate-weak in interacting with them. and people were replying to him with love anyway.

This seemed to love them once when they met with him. Even when the shopkeepers watched him walk into the market, they jumped at him and flashed a greeting to him, and wished him a prayer. And he responds to their greetings.

When he heard people died, he joined menyolati hasten his body. If late, the disappointment seemed on his face and sometimes took time to go to the cemetery to pray menyolati and bodies there.

Every week, he took time to visit the sick, especially those in Maristan, a place like a hospital at the time was built by Nur al-Din Mahmud ibn Zanki rahimahullah, the ruler of the time in favor of his preaching.

Majlis he was always open to anyone. He received all human hearts. His majlis is open to adults, children, officials, commoners, freemen, serf, men and women. And everyone felt enormous respect from him.

Narrated by al-Bazzar rahimahullah that he will accompany those who come to him until he himself said goodbye, whoever he is. Do not hurt people with painful speech. He answered and hang, and show faults with gentleness and warmth.

Ibn 'Abd al-Hadi rahimahullah, telling one of his disciples, "The common people loved him, because he was always ready to give benefits to them day and night with oral and writing". [11] Hence, the nickname Shaykh al-'amma (Shaykh role model anyone) is also attached to the self-Shaykh al-Islam Ibn Taymiyah rahimahullah.

Hopefully this exposure, a mirror for us, especially the preachers in devoting himself to Allah Almighty in dakwah Ilal haq.

[Copied from the Sunnah Edition magazine 09/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]



Shirath faith, BRIDGES IN THE HELL

By
Ustadz DR. Ali Musri Semjan Son


Later in the Hereafter, will be a lot of events that are very amazing and frightening. We, as a believer, must believe everything that will happen on the Day of Resurrection, both mentioned in al-Qur'aan and Hadith contained in the hadeeth. We should not discriminate in matters of faith with all such events, whether it is in accordance with the logic or not. Everything that will happen in the hereafter can not we qiyaskan with events in the world. Since all the events in the Hereafter are filled with fabulosity events and awesomeness. Among the events that will be amazing and terrifying in nature Hereafter, event passes shirath (bridge) which spans the hell to get to heaven. May the Almighty Allah give us the ease to pass later in the hereafter.

UNDERSTANDING shirath.
Shirath etymologically means a straight path that light [1]. As according to the terms, the bridge spans the Hell that will be passed by humans when to Heaven [2].

ON THE EXISTENCE postulates SHIRAT
The foundation of belief in the Day of Judgment shirath by the ijma 'of the scholars of Ahlus Sunnah that bersumberkan to accurate arguments of al-Qur `an and Sunnah. Here we mention some of the arguments that explain about the shirath.

Among scholars berhujjah with Almighty Allah says the following:

وإن منكم إلا واردها كان على ربك حتما مقضيا

And none of you, but will approach it. It is a necessity for your Lord that have been defined [Maryam/19: 71]

Narrated from among the Companions, among them; Ibn 'Abbas radi' anhu, Ibn Mas'ud and Ka'b ibn Umar radi Ahbar that is meant by that paragraph shall approach is shirath past. [3]

Meanwhile, a lot of history of the Prophet sallallaahu 'alaihi wa sallam about this, including:

Words of the Prophet sallallaahu 'alaihi wa sallam, which reads:

ثم يؤتى بالجسر فيجعل بين ظهري جهنم قلنا يا رسول الله وما الجسر قال مدحضة مزلة عليه خطاطيف وكلاليب وحسكة مفلطحة لها شوكة عقيفاء تكون بنجد يقال لها السعدان

Then brought the bridge then spread over the surface of Hell. We (the Companions) asked: "O Messenger of Allah, how (form) that bridge?". He replied, "Llicin (again) mengelincirkan. At the top there is an iron-iron hooks and barbed wire ends bent, he is like a thorn tree in Najd, known as Sa'dan tree ..." [Agreed alaih]


FORM AND CONDITIONS shirath.
In a hadith that has been mentioned above, there are several characteristics or properties and shape shirath, namely: "slick (again) mengelincirkan, topped with iron-iron hooks and barbed wire ends bent, he is like a thorn tree in Nejd, known as Sa tree 'and ... ".

And again mentioned in the hadith that the shirath grafts had graft-large, which mencankok who passed, as mentioned in the following hadith:

ويضرب جسر جهنم قال رسول الله صلى الله عليه وسلم فأكون أول من يجيز ودعاء الرسل يومئذ اللهم سلم سلم وبه كلاليب مثل شوك السعدان أما رأيتم شوك السعدان قالوا بلى يا رسول الله قال فإنها مثل شوك السعدان غير أنها لا يعلم قدر عظمها إلا الله فتخطف الناس بأعمالهم رواه البخاري

And dibentangkanlah bridge Jahannam. I am the first to pass through. The prayers of the apostles at the time: "Ya Allah, save, save". At shirath, there pencangkok-pencangkok like Sa'dan thorns. Have you seen it? "The Companions replied," Never, O Messenger of Allah. Then he was like a thorn tree Sa'dan, not knowing the size of except Allah. Then she grafting human suit their deeds ". [HR. Al-Bukhari]

In addition, the scholars mention also that the shirath finer than the hair, sharper than the sword, and hotter than coals, slippery and mengelincirkan. It is based on some history, both laid down directly to the Prophet sallallaahu 'alaihi wa sallam or to the Companions but convicted marfu'. Therefore, the Sahaba is not possible to say on the basis of their personal ijtihad on an unseen case, but that they had heard from the Prophet sallallaahu 'alaihi wa sallam.

Abu Sa'id radi 'anhu said: "To me it's the news that shirath finer than a hair and sharper than a sword" [4].

Having seen those arguments summarized above, we can here the nature and form of the shirath as follows:

1. Shirath is very slippery, so it is worrying anyone passing by where he might slip and fall down.

2. The shirath derail. The scholars have explained the purpose of 'derail' that he was moving to the right and to the left, so that makes people afraid of going to slip past him and fell down.

3. Shirath has a large iron hook, full of thorns, ends twisted. This shows who is affected by iron hooks will not escape from his clutches.

4. Slip or not, slipping or not, and was struck by an iron hook or not, all of it is determined by the acts of worship and faith of each person.

5. Shirath are stretched lengthwise over Hell. Anyone who slipped and slid a bolt or exposed metal hook, then he will fall into Hell.

6. Shirath is very smooth, making it difficult to put a foot on it.

7. Shirath is also keen to split the feet of the past. Because something so subtle, but can not break up, it will be sharp.

8. Even if the shirath smooth and sharp, humans can still pass through. Due to Almighty Allah the Almighty to make man capable of walking on anything.

9. Difficult to see because of its subtlety shirath, or injured because of its sharpness, it all depends on the quality of the faith of every person who passes by.

HOW THE HUMAN CONDITION WHEN THE PAST shirath?
Once we see sikilas about the properties shirath artifacts in authentic hadiths. Next we see also how the human condition as it passes through the shiraath.

1. First history:

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ((وترسل الأمانة والرحم فتقومان جنبتي الصراط يمينا وشمالا فيمر أولكم كالبرق)), قال: قلت بأبي أنت وأمي أي شيء كمر البرق? قال: ((ألم تروا إلى البرق كيف يمر ويرجع في طرفة عين? ثم كمر الريح ثم كمر الطير وشد الرجال تجري بهم أعمالهم ونبيكم قائم على الصراط يقول رب سلم سلم حتى تعجز أعمال العباد حتى يجيء الرجل فلا يستطيع السير إلا زحفا قال وفي حافتي الصراط كلاليب معلقة مأمورة بأخذ من أمرت به فمخدوش ناج ومكدوس في النار)) رواه مسلم.

From Abu Hurairah radi 'anhu, he said: the Prophet sallallaahu' alaihi wa sallam has said: "Then diutuslah mandate and Rohim (kinship) both are standing next to the shiraath Kair-right. Man who first passed like lightning". I asked: "With a father and mother (I gave up) for you. Was there anything like flash?" Apostle sallallaahu 'alaihi wa sallam replied: "Do not you ever seen lightning how he passed in a jiffy? Then there is the past like the wind, and like a bird and like a horse gallop. They walk according to their deeds. Prophet's time you stand above shirath, saying: "O Allah, save! save! Until the weak servant deeds, so come one and he can not pass except by crawling. "He said (again):" On either side of the iron contained shirath bergatungan hook to grab anyone who was ordered to be struck. Then there is a slip, but survived and some are upside down into hell ". [HR. Muslims]

2. Both history:

المؤمن عليها كالطرف وكالبرق وكالريح وكأجاويد الخيل والركاب فناج مسلم وناج مخدوش ومكدوس في نار جهنم حتى يمر آخرهم يسحب سحبا (متفق عليه)

The believers (be) on it (shirath), as soon as there is a blink of the eye, there is a lightning-quick, as soon as there is wind, there is as fast as the horse ran very fast, and there are fast riders. Then there were no survivors after limping and some are thrown into hell. Their most recent crawl slowly ". [Agreed alaih]

3. Third History:

فمنهم من يوبق بعمله ومنهم يخردل ثم ينجو (متفق عليه)

Among them are those who perish due to righteous deeds, and among them there is a slip, but then he survived [Agreed alaih]

4. Fourth History:

ويضرب الصرأط بين ظهري جهنم فأكون أنا وأمتي أول من يجيز ولا يتكلم يومئذ إلا الرسل ودعوى الرسل يومئذ اللهم سلم سلم فمنهم المؤمن بقي بعمله ومنهم المجازى حتى ينجى (رواه مسلم)

And dibentangkanlah shirath on the surface of Hell. So I and my people will be the first time through. And no one was talking at the time except the apostles. And the prayer of the apostles at the time: "Ya Allah, save, save ...... in between them there is a reason behind the deeds and among them there are repaid until she survivors". [HR. Muslims]

Through narrations that we mentioned above, we can conclude here how the current human condition menlintasi shirath:

1. When a man passes shirath, trust and ar-Rahm (ties silaturrahim) watching them. This shows how important it is to fulfill the mandate and relationship silaturrahim. Anyone who neglect them, then he will feel shaky when witnessed by a trust and ar-Rahm shirath as it passes through.

2. Human speed when passing shirath so smooth and sharp in accordance with the level of their speed in welcoming and execute the commands of Allah Almighty in this world.

3. Among the people there that passes as quickly as a wink shirath, there are lightning-fast, as soon as there is wind, there is as fast as birds fly, and some are as fast as the horses gallop.

4. Among the people there are going through has crawled slowly, nothing is going to shift his ass bit by bit, some are hanging almost fell into hell and some are thrown into it.

5. Iron-iron hanging hook either with shirath or derived from the Fire will grab according to the faith and worship of each human being.

6. The very first pass shirath is Prophet Muhammad sallallaahu 'alaihi wa sallam and his people.

7. Each apostle menyasikkan shirath his people when passing and pray for their people to be saved from the fires of hell.

8. When passing Shirat every believer to be given in accordance with its charitable light, respectively. It is narrated from Ibn Mas'ud radi 'anhu in interpreting the word of Almighty Allah:

9.
يوم ترى المؤمنين والمؤمنات يسعى نورهم بين أيديهم وبأيمانهم

On that day, you see the believers their light illuminating from da right before they [al-Hadîd/57: 12]

Ibn Mas'ud radi 'anhu said, "They passed shirath according to their level of practice. Among them there are like-mountain light, no light is like a tree, there are people standing as high light, the least light illuminates the extent of ampu legs, occasional occasional flame extinguished "[5].

GROUP OF DISTORTED lead the
Although a lot of people believe in the argument that requires the existence shirath, but there are groups that deviate in this problem, ie the Mu'tazilites. They do not believe in the existence of an intrinsic shirath on the Day of Resurrection, because-according to them-it just does not make sense and is not logical (?!).

Doubtful that pervaded their hearts in this denial, how could humans can pass over objects finer than a hair, sharper than a sword, very slippery and always moving?

The cleric has denied and answer them this strange statement and those who doubted shirath form, such as Imam al-Qurtubi vol. After mentioning their words, he said, "What is mentioned by fabricated based on hadiths we have mentioned, that believers it is mandatory. Surely (Allah) the One who was able to hold the bird in the air, is certainly able to hold the faithful above the shirath. Neither, by running or walking. should not be diverted from the true meaning of meaning unless majazi impossible. And there is no absurdity in that, based on the hadiths and explanations leading scholars about it. Whoever is not given light (hint) by Allah Almighty, then he would not have a light (hint) "[6].

LESSONS LEARNED AND BEHIND faith in faith
Rahimahullaht Qurtubi said, "Think now about what you will experience, there is a fear in your heart when you see shirath and smoothness (shape). Thou see with your eyes the depths of hell that lies beneath. Thou also hear a rumbling and gejolaknya. You should pass it even if your situation shirath weak, troubled heart, can slip your feet, your back feels heavy due to bear sin, it is not capable of you would do if you run over a stretch of earth, what else to above shirath so smooth.

What if you put one foot on it, then you feel the sharpness! Thus requiring another lifting your heels! You see the creatures in front of you slipping then falling! They were then withdrawn by the guardian angels of hell with an iron hook. You see them in upside down into hell with the head down and feet up. Oh the horror of the sight. The climb is so difficult, so narrow places through which "[7].

Imam al-Qurtubi rahimahullah adds, "Imagine O my brother!. Suppose you are in the shiraath, and engaku below you see the black hell-dark, hot and burning, then you run the occasional and occasional crawling" [8] .

From the discussion above shirath Aqeedah Ahlus Sunnah proven truth in the discussion of faith:

1. Pious charity that is part of the faith, because clearly mentioned in the hadiths shirath that human speed through levels in accordance with their faith. It simultaneously denied understand Murji `ah are issued as part of the pious deeds of faith.

2. That faith increases and decreases. When a believer varying levels of strength of their faith, then vary the level of their speed when passing shirath.

In the discussion of this shirath there is also a lesson for us that we are competing in doing good, so including the most rapidly when passing shirath in the hereafter. May be useful. Allaah knows bish sowab

[Copied from the Sunnah Edition magazine 09/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]



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