By
DR Ustadz Muhammad Arifin Badri, MA
INTRODUCTION
Allah Subhanahu wa Ta'ala reduce Islam to the Prophet Muhammad sallallaahu 'alaihi wa sallam, accompanied by a variety of evidence to the truth. Evidence that does not leave the slightest reason for anyone to stay afloat with their error.
والذى نفس محمد بيده لا يسمع بى أحد من هذه الأمة يهودى ولا نصرانى ثم يموت ولم يؤمن بالذى أرسلت به إلا كان من أصحاب النار
Truly my soul for the sake of the One who is in his grasp. No one of these people who heard about me, whether Jewish or Christian, and he died while he does not believe in the religion which I assume, but he became the inhabitants of hell. [HR. Muslim, no. 240]
Among the evidence the truth of the Prophet Muhammad sallallaahu 'alaihi wa sallam was not found contradictions in his Shari'ah. He preaches the whole shari'ah mutually reinforce and strengthen.
لا يتدبرون القرآن ولو كان من عند غير الله لوجدوا فيه اختلافا كثيرا
Do they not consider the Qur'an? If al-Qur'ân was not from the side of Allah, they would have got a lot of contradictions in it. [An-Nisa / 4:82]
Ibn al-Qayyim rahimahullah said, "It has been a provision in the Shari'ah of Allah Almighty that the law is a matter of law for any similar problems with it. Shari'ah of Allah Subhanahu wa Ta'ala is not possible to distinguish between two similar things as not equate between two different things. Whoever guessed there were menyelisihi this provision, then it is more likely caused by ignorance of the shari'ah. Can also he could not identify the similarities and differences between the two problems that seem similar. And it could also because he regarded it as a part of the law, but actually it is just a mere opinion of most people. Thanks to the policy and justice of Allah, the perfection of His creation and become real sharia. And thanks to the logic of justice and right, the creation of Allah and His Shari'ah can upright. And is meant to equate the logic was similar between the two things and distinguish between two different things. "[Zâdul Ma'âd by Ibn al-Qayyim 4/246]
Analogy DEFINITIONS
Qiyas or analogy is a practice of legal equating between something that is clearly stated in the religion law (hereinafter referred to al-Maqis' alaih or major problems) with a law that is not described in the religion (which is hereinafter referred to as al-Maqis or problem branches). Match is done because there are similarities in the cause or the famous law called 'gods.
Analogy-ARTICLE ARTICLE
At any qiyas correct, there must be four or pillars. Each of these pillars has its own criteria and requirements. These requirements are aimed at ensuring qiyas does not exceed the limits of the law.
First Pillars: Main Law.
That is the main problem that its provisions of law contained in the arguments of al-Qur'ân, the Sunnah or ijma '. The berketatapan legal arguments based on qiyas or the other, then it is not justified to serve as the primary law in the practice of qiyas. This is the most basic requirement in primary law, although actually the scholars' further details of what is presented here.
Second Pillars: 'Illah (reason Stipulation Law On Key Issues)
Qiyas or analogy is a practice of equalization between the main problem with the legal branch issues. Match is based on the similarities in legal reasoning or the famous so-called 'gods. If so, it means that there must be in every Analogy 'god who unites the two problems.
Scholars of usul fiqh experts have agreed that the 'god who acts as the unifying must meet the following criteria:
1. He is something that is truly meaningful major role in the existence of the law on major issues and branches. So, every time he is there, there are also legal. And conversely, every time he passed away, then also lost its legal or not. Example, according to the Maliki madhhab, the reasons determining usury laws of commerce (usury Fadl) on date palms and wheat is due both as a staple food that can be stored. Based on this they argue that any staples that can be stored applies her trade usury laws.
2. Illah must seem real, so it easily identifiable or recognizable. This requirement aims to equalization between branches of law issues with the main problem can be done easily.
3. The unifier is something that is not contrary to the arguments of al-Qur'ân and hadith. Because qiyas enforceable only in emergencies, when not found the arguments of al-Qur'ân, the Sunnah or ijma '.
Third Pillars: Issues Branch.
Because the goal is to know the legal issues qiyas branch, then a natural thing when the branch issues are:
1.Masalah who do not have legal provisions in the arguments of al-Qur'ân, the Sunnah or ijma '.
2. Branch problem is a new problem, occurs after the establishment of the law on major issues.
3. At issue are the branch unifying meaning 'god who is on the main issues.
Four Pillars: Legal Issues Branch
Branch of law issue is the end result of the practice of qiyas. Therefore, if you have managed to find a branch of law on the issue, then you have successfully run qiyas. However, you need to know, whether you are right or qiyas results wrong? Right or whether you qiyas process, can be identified by recognizing the legal criteria branch problem. Scholars of usul fiqh experts have explained that the law of Analogy You must be equal to the law on major issues. If you are the law of Analogy is different with the law on the main issue, then this is evidence that you are wrong qiyas, or often referred to by scholars as the Analogy ma'al farqi. Ie imposing qiyas branch issues with major problems, but there are fundamental differences between the two.
Thus can not be accepted if the law required a major problem, while the result of qiyas on legal issues is a branch of the Sunnah. Analogy as unacceptable salary (profession) with the crop in terms of zakat, as zakat agriculture is 10% or 5%, while according to activists profession zakat, zakat profession by 2.5%.
An explanation of the pillars of this qiyas I extracted from the book Irsyadul Fuhûl works of Imam as-Syaukani, 2/149-166
TERMS Analogy
Scholars' Usul Fiqh science experts have discussed this issue at length. From their descriptions, can be summarized some of the following requirements:
1. The main legal issue determined by the arguments of al-Qur'ân, as-sunnah or ijma 'Ulama'
2. Reason ('illah) determination of the main legal issues can be identified by logic, so that reason can be applied to the problem branch
3. Reasons legal determination on the main problems found also on issues that will branch diqiyaskan
4. Found no specific argument that establishes a branch of the law on the issue will diqiyaskan
5. Analogy process will result in the same law with the law on the main issues. Thus can not be accepted if the law required a major problem, while the result of qiyas on legal issues is the branch of sunnah. Analogy as unacceptable salary (profession) with the crop in terms of zakat, as zakat agriculture is 10% or 5%, while according to activists profession zakat, zakat profession by 2.5%
6. Reasons legal determination on the main problem can be seen clearly, as has been described by the Ulama 'experts usul fiqh
7. Grounds that formed between the main problem with the unifying branch issue is a matter to be considered in the shari'ah and actually have an influence on the determination of the law
8. Analogy is only valid on the practical laws, the law that has to do with amaliyah or practice. While in matters of faith or ideology then Qiyas can not form the basis of the law, all the more so if it conflicts with the arguments of al-Qur'ân and as-Sunnah
Analogy postulated IN RELIGION
Imam Shafi'i rahimahullah said, "Every affair that strikes a Muslim there must be an explanation of the law or instructions that indicate the path of truth about it. Therefore, when you've discovered the special law of the case, then he is obliged to mengamalkanya. However if there are no specific laws on problem, he or she must look for clues to the path of righteousness that is by ijtihad. And what is meant by ijtihad is Qiyas. "[ar-Risalah, p. 477].
Imam Shafi'i rahimahullah assume that qiyas is ijtihad which should be done by a cleric 'when it does not find a problem in law al-Qur'ân and Sunnah. This claim is not without foundation, but otherwise. This claim is a result of his long study of t, of the various arguments in the shari'ah. He t get practice and real-life examples of the Prophet sallallaahu 'alaihi wa sallam who taught his friends to always equate between two similar things and distinguish between two different things.
Here are some practices that exemplified the Prophet qiyas to his friend:
First:
One day Umar Umar complained to the Messenger of Allaah sallallaahu 'alaihi wa sallam and said, "On this day I had made a big mistake, that I smell (my wife), and I was fasting. Response to his friend's complaint, the Prophet sallallaahu' alaihi wa sallam said:
أرأيت لو تمضمضت بماء وأنت صائم? فقلت: لا بأس بذلك فقال رسول الله صلى الله عليه وسلم: ففيم
What do you think when you rinse his mouth with water, but in reality you are fasting? Companion Umar replied, "Of course it does not matter." Hearing this, the Prophet sallallaahu 'alaihi wa sallam said menimpalinya with, "Then why are you worried? [Reported by Ahmad and others]
Ibn al-Qayyim rahimahullah said, "In this hadith, the Prophet sallallaahu 'alaihi wa sallam warned that muqadimah (beginning) of a forbidden thing does not necessarily illegal as well. A kiss is the beginning of sexual intercourse, not necessarily just because of unlawful sexual intercourse for those who fasting is forbidden. Similarly by inserting water into the mouth of which is the beginning of the drink. onset of drinking is to rinse his mouth nor unlawful. "[I'ilâmul Muwaqqi'în, 4/174]
Second:
عن أبى هريرة - رضى الله عنه أن رسول الله - صلى الله عليه وسلم - جاءه أعرابى فقال يا رسول الله إن امرأتى ولدت غلاما أسود. فقال «هل لك من إبل». قال نعم. قال «ما ألوانها». قال حمر. قال «فيها من أورق». قال نعم. قال «فأنى كان ذلك». قال أراه عرق نزعه. قال «فلعل ابنك هذا نزعه عرق». متفق عليه
Companion Abu Hurairah radi anhu relates, "There is an Arab bedouin asked the Prophet sallallaahu 'alaihi wa sallam," O Messenger of Allah, verily my wife gave birth to a black child (while I was white). " Heard his friend's complaint, the Prophet asked in return, "Do you have a camel?" Questioner replied, "Yes." He sallallaahu 'alaihi wa sallam asked, "What color camel-ontamu?" The friend replied, "White reddish." He sallallaahu 'alaihi wa sallam bertanyalagi, "Are there any of ontamu a grayish black?" He replied, "Yes." The Prophet continued his question, "Whence comes the camel skin color?" Questioner tried to explain by saying, "I think of a parent who previously was colored that way." Hearing the explanations, behind the Prophet said, "Maybe your son down the skin color of one of his ancestors." [Narrated by Bukhari, no.6455 and Muslim, no. 1500]
Ibn Hajar al-Asqalani rahimahullah said, "In this hadith there is a parable, likening the case in question with things that have been known, in order to bring understanding. And this hadith is the basis of the use of qiyas. "[Fathul Bari, 9/444]
Third:
Companion Ibn 'Abbas radi anhuma recounts, "There was a lady come to see the Prophet sallallaahu' alaihi wa sallam, then he asked," Behold my mother passed away and left the duty of fasting month, is it okay for me to make it up? " The Prophet sallallaahu 'alaihi wa sallam replied:
لو كان على أمك دين أكنت قاضيته. قالت: نعم, قال: فدين الله أحق أن يقضى
If your mother bear receivables, are you willing to pay it off? The woman replied, "Sure." Then the Prophet sallallaahu 'alaihi wa sallam menimpalinya with said, "Verily Allah receivable of more worth to be redeemed." [Narrated by Bukhari, no. 1754 and Muslim, no. 1148]
Imam Nawawi rahimahullah said, "In this hadith there is a hint of truth to qiyas, namely in his words," Verily Allah receivable of more worth to be redeemed. "[Sharh Sahih Muslim by Imam Nawawi, 8/26].
Various arguments above is proof that qiyas is one of the basic legal decision in Islamic law.
Analogy Analogy deplorable and BLESSED
Although there is no doubt about the status of qiyas as a proposition of law in the shari'ah, but by no means all forms of qiyas justified in shari'ah.
Al-Karmani rahimahullah said, "There are two types of qiyas. First, the correct qiyas, namely qiyas that meet various requirements. Second, qiyas is wrong, ie that do not meet the requirements. Analogy that this is reprehensible, whereas qiyas is true, then he is beyond reproach, even encouraged. [Fathul Bari by Ibn Hajar al-Asqalani rahimahullah, 13/297]
When in fact so, then it is appropriate when you are being vigilant, so do not be careless in applying Qiyas Qiyas or accept the results of others. Because of your carelessness can be fatal and devastating to you.
Ibn Qayyim rahimahullah said, "All forms of practice heretical and misguided opinion that infiltrated into the religion of the apostles berawalkan of qiyas is wrong." [I'ilâmul Muwaqqi'în, 2/29].
YOU ARE ENTITLED evidence the Analogy?
To find out if you are entitled to evidence the Qiyas or not? I invite you to look at some sayings of Imam Shafi'i rahimahullah, he was the first scholar who posted the science of usul fiqh following:
"It is not justified to postulate with qiyas than those who have mastered the science supporting Analogy which consists of:
1. Science of the laws of al-Qur'ân, which shall, sunnah, penganulir (Nasikh) and disallowed (Mansukh), general, special and different directions.
2. Next he outlines the verses that seem to support multiple interpretations hadiths of the Prophet sallallaahu 'alaihi wa sallam. If he does not find it in the hadith, then he sought guidance from the ijma 'Ulama'. And if he does not find a deal Ulama ', then he can seek guidance from Analogy.
Not justified for anyone to evidence the qiyas until he mastered all the hadeeth narrated earlier, various information Ulama 'previous agreement Ulama', dispute them and also master the Arabic language. As he does not justifiable evidence the qiyas until proven he has the intelligence, so he was able to distinguish between things that seem similar. Plus, he should apply caution and not rush into conclusion before he ensure the correctness of the conclusion. .... As for the person who has intelligence but he does not master a variety of supporting science I have described, it is not lawful for him to postulate with qiyas. That is because he does not know the arguments that he could use as the basis for qiyâsnya. Like an intelligent jurists, it should not be to speak his mind about the exchange rate of the dirham, but he does not know the market price. As for those who master the various disciplines I have mentioned only by heart without understanding the whole, it was not feasible to postulate with qiyas, because he could not understand the meaning of the content of the arguments there.
Similarly, the strong will on occasion but he is less intelligent, or less mastered the Arabic language. He is also not entitled to evidence the qiyas, because he is less good at understanding the various arguments supporting disciplines qiyas. And in my opinion, is the case such a person is not lawful to express an opinion - wallahu a'alam-Ulema except by following the 'other and not postulate themselves with Analogy. "[Ar-Risalah, p. 509-511]
Honestly my brother! How do you feel when reading the explanation of Imam Shafi'i rahimahullah above? After reading this speech he rahimahullah, did you find it feasible to postulate with Analogy?
WHEN YOU SHOULD evidence the Analogy?
Maybe this time you mumble and say, "So hard to be postulated by Analogy." And you might also ask, "Indeed, how much role in determining the proposition qiyas Shari'ah law?"
To cure your curiosity, again I invite you to contemplate the affirmation of Imam Shafi'i rahimahullah. Your curiosity long ago had he rahimahullah provide the antidote. Listen and heed to him the following answer:
"We define a basic legal agreement with the results of ijtihad Ulama 'and qiyas as well, and this is the argument that much weaker when compared with the arguments of al-Qur'ân and Sunnah. But taking the argument of ijtihad and qiyas agreements we do when in a pinch. Indeed not kosher for discovered evidence the argument of qiyas al-Qur'ân and Sunnah. As tayammum, he is regarded as the sanctity while traveling and difficulty finding water. Tayammum is not considered a chastity when you get water. Tayammum is only considered when the sanctity of being in trouble to get water. "[Ar-Risalah, p. 509-600].
Thus the actual position of qiyas as legal arguments in the shari'ah. Analogy is only valid when there is no legal explanation in al-Qur'ân and Sunnah. But when a problem is found in the arguments of al-Qur'ân and the Sunnah, then you are not permitted to produce evidence the qiyas and conclusions of law that menyelisihi both. The whole Ulama 'have agreed that qiyas which produces legal conclusions menyelisihi verse or hadith is invalid or called qiyas fasidul i'itibar (not in place) .. [Al-Ihkâm Ushûlil Fi Ahkam by al-Aamidi, 4/76 and Irsyadul Fuhûl by as-Syaukani, 2/158]
CLOSING
Thus overview of the arguments of qiyas which in contemporary times are often misunderstood by some Muslims. Analogy is a proposition true only in an emergency, that is when it can not find the arguments of al-Qur'ân and as-Sunnah, but at times is often contrasted with both. As qiyas only be used by people who are really qualified, but now, many people who use it to justify sassy attitude and opinion. Hopefully this brief explanation is able to open your insight about the argument qiyas as understood by Ulama'-scholars' us. Allaah Ta'ala a'alam bisshawab.
[Copied from the Sunnah Edition magazine 08/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]
Amien SAY AFTER AL-Fatihah
By
DR. Ibrahim Abdullah ibn az-Zâhim
Prayer is the greatest worship and became a standard in reckoning the descendants of Adam in the hereafter later. Prophet sallallaahu 'alaihi wa sallam said:
إن أول ما يحاسب به العبد يوم القيامة من عمله صلاته فإن صلحت فقد أفلح وأنجح وإن فسدت فقد خاب وخسر فإن انتقص من فريضته شيء قال الرب عز وجل انظروا هل لعبدي من تطوع فيكمل بها ما انتقص من الفريضة ثم يكون سائر عمله على ذلك
The first real slaves brought to account on the Day of Resurrection is the prayer of his deeds. Good if he was lucky and survived, and if broken then woe and loss. If less perfect than that required then Allah says: See if My servant has a sunnah prayer mandatory in order to improve the shortage of the then newly-judged amaan other deeds. [HR. Tirmidhi and graded saheeh by Shaykh al-Albani in Saheeh Sunan Tirmidhi, no. 413 and Shahihut Targhîb Tarheeb wat no. 377]
Therefore, every Muslim is obliged to give serious attention and regard it as the most important matters in life. Also tried to implement them in accordance with the guidance of the Prophet sallallaahu 'alaihi wa sallam. This is emphasized by the Prophet sallallaahu 'alaihi wa sallam in the words he sallallaahu' alaihi wa sallam:
إنما صنعت هذا لتأتموا بي ولتعلموا صلاتي
I did so merely to follow you and to let you know my prayers [1]
He also word sallallaahu 'alaihi wa sallam:
صلوا كما رأيتموني أصلي
Shalatlah you as you see me pray [2]
Among the practice of prayers that need attention and are often overlooked by some Muslims that is to say the word "amen" in prayer. Of urgency saying "Amen" to this, Ibn al-Qayyim rahimahullah said, "Saying" amen "(ta'min) is a prayer jewelry such as lifting both hands which is a prayer jewelry. Also included follow the Sunnah and to glorify Allah commands." [3]
MEANING TA'MIN
Ta'mien is the Arabic word which means to say the word "Amen" (آمين) after reciting al-Fatihah and when he heard the prayer of others. [4] According to most scholars, the word "Amen" (آمين) itself is meaningless Yes kabulkanlah Allâh! Imam Ibn Abdilbarr rahimahullah stated, "According to the scholars, the word" amen "means Ya Allah kabulkanlah our prayers. [5]
Ibn Hajar rahimahullah explains, "meaning according to the majority of scholars are ya Allah kabulkanlah and there are other states, but still return to the meaning of all this. [6]
Primacy TA'MIN (SAY AMEN AND PRAYER in prayer).
From the above explanation is known that ta'min prayer (supplication) of those who heard the prayers of others so that the prayer was granted by Allah Almighty. But not limited to the prayer, ta'min also has many virtues, including:
1. The cause of sin when greeting terampuninya amen aminnya coincided with the angels. Prophet sallallaahu 'alaihi wa sallam said:
إذا أمن الإمام فأمنوا فإنه من وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه
When the priest says 'Amen' then just say 'Amen', because who along with greeting greeting âmînnya Amen angels then his sins will be forgiven the past. [7]
2. Being penebab terkabulnya prayer, as described Prophet sallallaahu 'alaihi wa sallam in the words he sallallaahu' alaihi wa sallam:
إذا صليتم فأقيموا صفوفكم ثم ليؤمكم أحدكم فإذا كبر فكبروا وإذا قال غير المغضوب عليهم ولا الضالين فقولوا آمين. يجبكم الله
If you pray then make straight rows (ranks) you then should one of you be a priest. If the priest bertakbir then you bertakbir and when the priest says "GHAIRIL MAGHDHÛB BI'ALAIHIM WALAADH-DHÂLÎN" then say: Amen, surely Allah grant [8]
3. Jews with a jealous ta'min on the Muslims. Prophet sallallaahu 'alaihi wa sallam said:
إن اليهود قوم حسد و إنهم لا يحسدوننا على شيء كما يحسدوننا على السلام و على (آمين)
Surely the Jews are a people full of envy, and they do not envy us about something that exceeds their hasadnya us in greeting and the greeting Amin. [9]
SHIGHAT TA'MIN (SHAPE wording AMIN).
The scholars have different opinions about the wording Amin is allowed and is not allowed. The conclusion is:
1. Wording agreed upon skill and in accordance with the Sunnah is to say Amin with two wording; First, Amin (آمين) with elongated letter hamzah, and second, Amin (أمين) with no elongated letters Hamzah.
2. Wording is considered the same as the wording that allowed are: Amin (آمين) by extending hamzah or not accompanied imâlah.
3. Skill disputed wording and canceled the prayer. Wording is twofold: First, Aammin (آمين) with elongated glottal sound accompanied the letter mim tasydîd. The rajah, this wording invalidate prayer. Second, Aamin (آمن) glottal voice accompanied by elongated throwing the letter Ya '. The rajah, this wording and cancel forbidden prayers.
4. Agreed wording should not be, but is still disputed, whether to cancel the prayer? Ie AMMin (أمين) with no glottal voice accompanied tasydiid lengthen the letters Meme.
5. Wording agreed to cancel the prayer is aammin (آمن) with Hamzah and lengthened readings tasydid the letter Mim and remove the letter Ya 'and AMMin (أمن) without extending the glottal reading the letters Meme tasydid and remove the letter Ya' and amen (أمن) with without lengthening the letters Hamzah, without tasydid the letter Mim and remove the letter Ya '.
ADDITIONAL WORD ON PRONUNCIATION wording AMIN
Sometimes there is a saying amen to add wording YA RABBAL Alamin after reciting al-Fatihah. In this issue of the scholars have different opinions, but that is an opinion stating rajih disunnahkan not add words or other wording, arguing:
1. Simply by saying Amen is one that is in accordance with the sayings and actions of the Prophet sallallaahu 'alaihi wa sallam without adding a single word. This action is the realization ittiba 'to the Prophet sallallaahu' alaihi wa sallam.
2. There is no single authentic hadith that establishes the existence of any such additional. And this was also not done by the companions during life the Prophet sallallaahu 'alaihi wa sallam prayed when done repeatedly, whether obligatory or the Sunnah. And the best thing for us is to adjust to the instructions the Prophet sallallaahu 'alaihi wa sallam.
3. People are just to be content with reading nothing Amin denounced the vote and not leave the Sunnah. This is different from adding people, then there may be people who do not vote practicing the Sunnah.
4. While the argument is used as the basis of the opinion that the wording allows adding Amin and consider it a good addition, as the hadith Rifa'ah bin Rafi 'radi' anhu, which reads:
كنا يوما نصلي وراء رسول الله صلى الله عليه وسلم فلما رفع رسول الله صلى الله عليه وسلم رأسه من الركعة وقال سمع الله لمن حمده قال رجل وراءه ربنا ولك الحمد حمدا كثيرا طيبا مباركا فيه فلما انصرف رسول الله صلى الله عليه وسلم قال من المتكلم آنفا فقال الرجل أنا يا رسول الله فقال رسول الله صلى الله عليه وسلم لقد رأيت بضعة وثلاثين ملكا يبتدرونها أيهم يكتبهن أول
One day, we pray behind the Prophet sallallaahu 'alaihi wa sallam when the Prophet sallallaahu' alaihi wa sallam raised his head from bowing, and read, "SAMI'ALLÂHU Liman Hamidah" then no one behind him read, "Hamdan hamdu WALAKAL Rabbana KATSÎRAN thayyiban MUBÂRAKAN Fihi ". When finished the prayer, he sallallaahu 'alaihi wa sallam asked, "Who is talking about?" The man answered, "I, O Messenger of Allah!" Then the Prophet sallallaahu 'alaihi wa sallam said, "I saw over thirty angels competing to be the first author." [10]
Imam Ibn Abdilbarr rahimahullah stated, "All of dhikr in the form tahmid, tahlil and takbir in the prayer is allowed and not saying that canceling the prayer, he even praised and lauded the culprit based on argument of this hadith. [11]
This does include things that have been described by the Prophet sallallaahu 'alaihi wa sallam about the permissibility of dhikr add wording. But the problem is a particular problem that ta'min no argument that explains bolehnya add something to it. And Allaah knows best.
AFTER READING LAW AMIN AL-FAATIHAH
Read al-Fatiha in prayer at times and sometimes beyond prayer. Thus, the law read after reading Amin al-Fatihah is divided into two laws, the law of prayer and read it out in prayer.
1. After reading law Amin Al-Fatihah Beyond Prayer
People who read Al-Fatiha disyari'atkan read Amin thereafter. Ibn al-Humaam t stated, "Pensyari'atan say Amen after reading al-Fatihah. Aware that the authentic sunnah and mutawatir unequivocally prove this. [12]
The bottom line:
• Hadith Wa'il Hujr Allaah ibn Umar that reads:
سمعت رسول الله صلى الله عليه و سلم يقرأ: (غير المغضوب عليهم ولا الضالين) فقال: آمين مد بها صوته.
I heard the Prophet sallallaahu 'alaihi wa sallam read: GHAIRIL MAGHDHÛBI' ALAIHIM WALADH-DHÂLÎN then he say: Amen to lengthen his voice. [13]
This hadith appears in the pensyariatan greeting Amin after reading al-Faatihah is absolute either in prayer or outside it. Therefore imam Ibn Kathir rahimahullah stated: Our companions (the Shafi'i scholars Syafi'iyyah (pen)) and in addition they stated that disunnahkan it on the people who read outside of prayer and emphasized again in people who pray, either alone, as priest or as a congregation and in segalakeadaan. [14]
• hadeeth of Abu Hurayrah radi 'anhu, which reads:
أن رسول الله صلى الله عليه وسلم قال إذا قال أحدكم آمين وقالت الملائكة في السماء آمين فوافقت إحداهما الأخرى غفر له ما تقدم من ذنبه
Indeed the Prophet sallallaahu 'alaihi wa sallam said, "If any one of you say amen and angels in heaven also utter Amin and then in unison with each other have forgiven the past. [Agreed upon].
2. After reading law Amin Al-Faatihah In Prayer
Amin read law while in prayer can be categorized into three sub discussion.
1. For Imam Amin Speech
In this issue of the scholars have two opinions. The majority of the scholars looked at the priest disyari'atkan read different Amin Imam Abu Hanifa rahimahullah who looked disyari'atkan priest read even rahimahullah which is prescribed according to him is the congregation.
That rajih-insha-Allah is the opinion of the majority of the scholars with the following argument:
• hadeeth of Abu Hurayrah radi 'anhu, which reads:
إذا أمن الإمام فأمنوا فإنه من وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه
When the priest says 'Amen' then just say 'Amen', because who âmînnya speech coincided with the angels greeting ameen then his sins would be forgiven for what he has done. [15]
After delivering this hadith, Imam Ibn Shihab az-Zuhri rahimahullah explained that the Prophet sallallaahu 'alaihi wa sallam say amen ago.
• Hadith Wa'il Hujr Allaah ibn Umar that reads:
سمعت رسول الله صلى الله عليه و سلم يقرأ: (غير المغضوب عليهم ولا الضالين) فقال: آمين مد بها صوته.
I heard the Prophet sallallaahu 'alaihi wa sallam read GHAIRIL MAGHDHÛBI' ALAIHIM WALADH-DHÂLÎN then he say: Amen to lengthen his voice [16]
2. For congregation Pensyariatannya
In this issue there are five opinions of scholars, namely:
• The majority opinion Ulama who looked congregation say Amen absolutely disyari'atkan both in prayer and jahriyah siriyah
• Opinions of Imam Malik rahimahullah who looked congregation in prayer is prescribed to say Amen in prayer jahriyah sirriyah and when heard his priest read (ولا الضالين).
• Opinions group of scholars who see absolutely no prescribed.
• Opinions of Imam al-Shafi'i rahimahullah in qaulul Jadid (rahimahullah his opinion after being in Egypt) who looked congregation is prescribed not to say amen when priests have spoken clearly.
• The opinions of Imam Abu Hanifah rahimahullah who looked not prescribed in the prayer congregation sirriyah even hear imams saying amen.
The opinion of the fifth, which is the majority opinion of scholars rajih because they are powerful arguments. Among the hadiths that ordered the congregation to say amen, as in the hadeeth of Abu Hurayrah radi 'anhu, which reads:
إذا أمن الإمام فأمنوا فإنه من وافق تأمينه تأمين الملائكة غفر له ما تقدم من ذنبه
When the priest says' Amen 'then just say' Amen ', because who âmînnya speech coincided with a greeting' Amen angels then his sins will be forgiven the past. [17]
Also the words of the Prophet sallallaahu 'alaihi wa sallam:
إذا صليتم فأقيموا صفوفكم ثم ليؤمكم أحدكم فإذا كبر فكبروا وإذا قال غير المغضوب عليهم ولا الضالين فقولوا آمين. يجبكم الله
If you pray then make straight rows then you should be one of the guys to be priests. If the priest bertakbir then you bertakbir and when the priest says "GHAIRIL MAGHDHÛB BI'ALAIHIM WALAADH-DHÂLÎN" then say: Amen, surely Allah grant [18]
3. Pensyariatannya For People Who Pray Alone.
On this issue were the scholars disagree on two opinions, namely:
• The majority of Ulama prescribed any person who prays alone say amen.
• Imam Malik rahimahullah in his memoirs one looked not disyariatkannya in prayer alone.
Rajih opinion in this case is the majority opinion because of the strong arguments of their scholars, including the hadith of Abu Hurairah radi 'anhu, which reads:
أن رسول الله صلى الله عليه وسلم قال إذا قال أحدكم آمين وقالت الملائكة في السماء آمين فوافقت إحداهما الأخرى غفر له ما تقدم من ذنبه
Indeed the Prophet sallallaahu 'alaihi wa sallam said, "If any one of you say amen and angels in heaven also utter Amin and then in unison with each other have forgiven the past. [Agreed upon]
This hadith is general, also include one praying alone. And Allaah knows best.
Similarly, a summary of the opinion of legal scholars about reading amin after reading al-Faatihah, may be useful.
(The paper is summarized from an article entitled at-ta'min 'Aqibal Fis Fatiha prayer (hukmuhu wa sifatuhu), writing DR. Abdullah bin Ibrahim az-Zâhim published in the magazine al-Islamiyah al-Jami'ah issue 125, p. 163 -224 with some additions from the editor.)
[Copied from the Sunnah Edition magazine 08/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]
HUMAN-HUMAN sperti donkey
By
Ustadz Rijal Yuliar
مثل الذين حملوا التوراة ثم لم يحملوها كمثل الحمار يحمل أسفارا بئس مثل القوم الذين كذبوا بآيات الله والله لا يهدي القوم الظالمين
The likeness of those who dipikulkan to them (the holy book) Torah, then they are not fulfilled are like a donkey carrying books of greater thickness. The parable is so bad that belie the verses of Allah. And Allâh gives no hint for people who wrongdoers [al-Jumu `ah/62: 5]
EXPLANATION OF VERSES
One of the vices of the Jews had been disibak through the paragraph above. Allah Almighty mentions this paragraph after the preaching of the grace received in the form of the people he sent a prophet of the end times in the midst of them by carrying the best treatises of all time.
Shaykh 'Abdur Rahman as-Sa'di rahimahullah said, "Once Allah Almighty says grace (large) to people of this: with the coming of a prophet who unlettered (illiterate; was not able to read or write), as well as other privileges which had been Allah Subhanahu wa Ta'ala specialize for those, who are not given to anyone other than those that it outperformed the human beings who are coming earlier and later, and Ahlu the book (Jews and Christians) who claim that they are the scholars and experts Rabbani true worship. Further Allah Subhanahu wa Ta'ala says that the Jews and Christians who have embankan Allah Subhanahu wa Ta'ala commanded the law to them and to learn and practice it, but it turns out they do not carry (mandate it well) and did not run it. Therefore, they do not have the slightest virtue, precisely those who bear the tub donkey science books on his back. Is that a donkey can take advantage of the books that were on his back??! Are they going to get the glory with this situation?! Or is it merely endure his fate alone?! Thus the parable of the scholars who do not practice the Jewish Torah, which commands the greatest and foremost available to him is to follow (hint) Muhammad sallallaahu 'alaihi wa sallam and believe in him. Therefore, the only kind they will encounter losses and blasphemous evil upon themselves?! Parable which is in accordance with their conditions ... "[1]
Not just ignore the content of the scriptures, they also fiddling and change it according to the passions. Imam Ibn Kathir t stating "Allah Subhanahu wa Ta'ala convey reproach to the Jews who had been given the Torah to be practiced, but they are not fulfilled. Parable in that they are like a donkey carrying books, donkeys do not know what there is to him though he bear. Similarly (the Jews) in bringing the holy book given to them, they just memorize the texts alone, without understanding and practice nor substance. Instead they menyelewengkannya, distort and change it. With it they become worse than donkeys. Because donkeys are not rational, while they have a reasonable but not using it .... ". [2]
Ash-Syaukani rahimahullah mentions that Maimoon bin Mihran rahimahullah said "ass did not know what was on his back, whether scripture (of Allah) or trash? Thus the Jews. "[3]
Guidance will be difficult to come to them because of the nature of kezhaliman very attached to them. Therefore, at the end of the verse, Allah Almighty says:
والله لا يهدي القوم الظالمين
And Allâh gives no guidance for people who wrongdoers ",
That is, Allah Subhanahu wa Ta'ala will not taufik guide and give guidance to people who menzhalimi mengkufuri themselves with their Rabb verses kezhaliman due to the nature and character of defiance still be attached to them. [4]
Parables VERY BAD
As has been stated above, Allah Almighty equate Jews with animals including donkeys are stupid and do not like humans. Of course, the really permisalan containing reproach for the Jewish people. Shaykh al-`Uthaymeen rahimahullah asserts [5]," Verily Allah Almighty does not equate humans with animals but in the context of taunts and insults. As word of the verse which mentions resemblance to a donkey, and other verses that mention the resemblance to a dog. Allah Subhanahu wa Ta'ala says:
واتل عليهم نبأ الذي آتيناه آياتنا فانسلخ منها فأتبعه الشيطان فكان من الغاوين) 175 (ولو شئنا لرفعناه بها ولكنه أخلد إلى الأرض واتبع هواه فمثله كمثل الكلب إن تحمل عليه يلهث أو تتركه يلهث ذلك مثل القوم الذين كذبوا بآياتنا فاقصص القصص لعلهم يتفكرون
And recite to them the news of him to whom We gave Our verses, then he let go of himself (left) verses, then he was followed by a demon (until he finally seduced), then so be it he included those who go astray . And even if it We willed, We verily raise (degrees) with his verses, but he tends to the world and follow their desires, then the metaphor is like a dog: if you repel him, he stuck out his tongue and if you let him, then he would stuck tongue (also). Such is the likeness of those who belie Our Signs ... "[al-A` raf / 7:175-176]
Similarly, the Prophet sallallaahu 'alaihi wa sallam using animals as a metaphor for the same purpose (slur), as word of his following:
العائد في هبته كالكلب يقيء ثم يعود في قيئه
An attractive return (reward) of administration, then he is like a dog swallowing back vomit vomit then it [6]
Thus Allah Subhanahu wa Ta'ala give profound parable about people who deny the verses of Allah Subhanahu wa Ta'ala and do not practice it. They are like the dumb ass who just feel exhausted by the burden of heavy books that are on his back alone, without knowing what was on it. This parable is similar to the word of Allah Subhanahu wa Ta'ala:
أولئك كالأنعام بل هم أضل أولئك هم الغافلون
"They are like cattle, nay even more astray. They are the ones who are neglectful "[Al-A` raf: 7/179].
And at the end of the main paragraph above Allah Subhanahu wa Ta'ala states.
بئس مثل القوم الذين كذبوا بآيات الله والله لا يهدي القوم الظالمين
"It is extremely bad metaphor that belie the verses of Allah Subhanahu wa Ta'ala that. Allah Subhanahu wa Ta'ala and gives no guide the wrongdoers ".
Shaykh Abu Bakr al-Jazairi Hafizhahullah commentary in the book mentions a valuable lesson that is contained in paragraph slur for people who memorize the verses of the Book of Allah (al-Qur'ân), but they do not practice the contents of the womb ". [7]
HUMAN ATTITUDES TOWARD VARIOUS PASSAGES GOD SWT
Thus the parable of the Jews in terms of their ignorance of the law and the majesty of the verses, like donkeys in their ignorance assume the books (on his back), is going to be an exhausting burden. After explaining the meaning of the content of the above verse, Ibn Qayyim al-Jauziyyah t describe the variety of attitudes and reactions of humans to interact with the verses of Allah Subhanahu wa Ta'ala as a guide:
First: who received inwardly and outwardly. They are of two kinds:
1. People who have knowledge and teach. They are the scholars who understand properly about the intentions of the verses of Allah Subhanahu wa Ta'ala, then they can reap the secret essence of the learning and wisdom contained therein.
2. The people who keep the books of Allah Subhanahu wa Ta'ala, remember and pass it, but they can not include the essence of the law and lessons strumming in it nor are able to reveal the content of a lesson.
Second: Those who reject and deny inwardly and outwardly. This group is divided into two kinds:
1. People who know the truth of the Book of Allah Subhanahu wa Ta'ala and believes its validity, but they were defeated by the liver envy, pride and leadership ambisiusme in front of their families so that all that makes them reject the scriptures of Allah Subhanahu wa Ta'ala.
2. The others are the followers of the first type of this group. Glamorize or idolize them in every speech, attitudes and decisions. Make them as role models to follow.
Third:
1. Those who have earned a lamp of guidance later became blind and lost, then to have bookish dark without a light heart, have faith but later turned disbelievers deny. They are the leaders of the munafiqin.
2. Or those who have a weak outlook. They stay away from listening to al-Qur'ân, if they hear it, then they cover their ears and say "rid us of these verses". Even if they could, they would take action bad for anyone who play al-Qur'ân or teach it to them. Nau `udzubillâh forbid
Fourth: The Believers who hide their faith in the face of the most family like Pharaoh, or as an-Najasyi who reported that the Prophet sallallaahu 'alaihi wa sallam has menyalatkan body ... [8]
PARABLE IS NOT SPECIFIC FOR JEWS
The cleric explained that this verse does not only apply to Jews only, but also include anyone who ignores the verses of Allah, including the people of Muhammad who ignore the verses of al-Qur'ân. Imam Ibn al-Qayyim rahimahullah Jauziyyah explain the verse by saying, "Allah Almighty describes the man who has been charged with carrying out his holy book to believed, observed, practiced and preached, but it turns out they menyelisihinya, they just memorize without tadabbur (appreciation ), did not follow instructions, did not arbitrate with and practice it, they really are like a donkey carrying books but do not understand the contents contained therein. Their fate is exactly the same as the fate of the donkey. This parable presents the example of the Jews though, but its meaning includes those who carry the holy book al-Qur'ân, but do not practice it, do not fulfill the content of the Qur'an or notices as appropriate ". [9]
The Prophet sallallaahu 'alaihi wa sallam has insisted that the science that has been known to be the logical consequence. Later in the day of Judgement, every servant will be questioned from the knowledge that he has, whether it has been practiced, or perhaps even distorted. The Prophet sallallaahu 'alaihi wa sallam said:
لا تزول قدما عبد يوم القيامة حتى يسأل عن عمره فيما أفناه, وعن علمه فيم فعل, وعن ماله من أين اكتسبه وفيم أنفقه, وعن جسمه فيم أبلاه
It is not a slave to shift both feet on the Day of Judgment until asked about his age, how he spent it; about science; what she did to him; concerning his property, where did he get it and how he spend it, and about his body, how he used it ". [10 ]
VALUABLE LESSONS CAN BE LEARNED FROM THIS PARAGRAPH DISCUSSION DIATNTARANYA.
1. Al-Qur'ân is divine revelation so that all news and parables which Allah Almighty mentioned in al-Qur'ân is the ultimate truth.
2. Allah Almighty lowering his holy book to be studied and then practiced and communicated to who do not know.
3. Threats bad for the people who reject the verses of Allah Subhanahu wa Ta'ala and ignore its contents, the similarity with the Jews and the donkey.
4. Jews, a foolish man with dumb again belied the verses of Allah Almighty that they will know the truth, so that Allah Subhanahu wa Ta'ala equate them with silly animals like donkeys.
5. Obligatory upon all Muslims to keep away from the properties enemies of Allah Almighty in all affairs.
6. Obligatory upon all Muslims to practice al-Qur'ân with the best.
7. Safety and guidance is in the hands of a servant of Allah Subhanahu wa Ta'ala alone.
8. Hidayah Allah Almighty will not be given to people who do wrong.
May Allah Subhanahu wa Ta'ala always guide each of us in treading the footsteps of this life with al-Qur'ân lamp, and the light of the Sunnah of His Messenger sallallaahu 'alaihi was sallam. Wallahu A `lam Bishshawab
[Copied from the Sunnah Edition magazine 08/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. 27: Leaving Working Order And Don'ts In Worship
Qawa'id fiqhiyah
Rule of Twenty-Seven
من ترك المأمور جهلا أو نسيانا لم تبرأ ذمته إلا بفعله, ومن فعل المحظور وهو معذور بجهل أو نسيان برئت ذمته وتمت عبادته
Whoever leaves something to orders for not knowing or forgetting that he still has a mortgage to do it. And whoever doing forbidden things because they do not know or have forgotten that he has been separated from dependents and worship that he did have perfect
This rule explains the legal differences between the left and work orders ban on religious or other problems. When someone leaves an ordered because ignorant (not yet know the law) or for forgetting, so he still has dependents who were ordered to work on the case. As for doing things that are forbidden because udzur, ie not know the law or forgotten, so he is forgiven and there is no obligation to be borne. [1]
The principle underlying the argument of which is the saying of the Prophet sallallaahu 'alaihi wa sallam narrated by Imam Bukhari and Muslim:
من نسي صلاة فليصلها إذا ذكرها لا كفارة لها إلا ذلك
Whoever forgot to pray, let him do it if he remembers, no kaffarah it except the prayers. [2]
In this hadith, the Prophet sallallaahu 'alaihi wa sallam explained that those who forget not pray for forgetting, so he still has an obligation to do it, because prayer, one commands so as not to fall for forgetting. [3]
In another hadith the Prophet sallallaahu 'alaihi wa sallam said:
من نسي وهو صائم فأكل أو شرب فليتم صومه فإنما أطعمه الله وسقاه
Anyone who forgot he was fasting then he eats or drinks he should complete his fast then surely he has given food and drink by Allah Subhanahu wa Ta'ala. [4]
In this hadith the Prophet sallallaahu 'alaihi wa sallam explained that eating or drinking due to forgetfulness does not invalidate the fast. [5] Because eating and drinking during fasting include prohibition, so that when someone has to do it because it does not lead to forgetting to fasting. [6]
Between the application and implementation of this noble principle can be seen from the following case examples:
1. If a person in a state of prayer berhadats since forgotten or do not know the law then he must repeat his prayer. Because prayer in the holy state, including cases ordered. So when it was abandoned due to forgotten or do not know the law then he still has a mortgage to do it. [7]
2. Someone who prays, he did not know existed in the body or in unclean clothes and he only knew after the prayer, then his prayer is still valid and not obligatory to repeat the prayer. Because of the existence of something unclean included in the prohibited category. So when it happens because they do not know or forget that it does not affect the validity of the prayer. [8]
3. When a person leaves one prayer and harmony, forgetting or do not know, then he still has work obligations pillars which he left it. Because the perfect harmony of prayer in the category of things that are commanded.
4. If someone in a state of purity of hadats then he ate camel meat [9] and he did not know that it was meat camel meat. After that he immediately praying without ablution again. Then he must repeat his prayer because he was praying in a state of purity, including cases that were ordered. [10]
Whoever forgot intending at night to fasting obligatory fast is not valid. Because the intention of including in the category of things that are commanded, then when it was abandoned due to forget, or do not know the law, he had to repeat his fast. As the words of the Prophet sallallaahu 'alaihi wa sallam, which means, "He who has no intention before dawn (for fasting required) then there is no fast for him. [11]
5. If someone perform Hajj and he left one of the case shall the pilgrimage, eg overnight in Muzdalifah, or do not perform tawaf wada 'have forgotten or do not know the law then he must pay the dam. [12] Due to complete obligations in Hajj including cases ordered. So when there is left for forgotten or did not know, he still has dependents associated with it. In this case the dam in lieu of paying worship which he left it.
6. If a person in a state of ihram [13] in the Hajj or Umrah, then he violates any of these restrictions when berihram, such as wearing perfume, or wear clothing for men seam, or wear headgear for men, for forgetting or do not know the law, then it is not affected by the obligation to pay fidyah. [14] Because of these violations are included in the category of doing things that are forbidden, and it does so because of forgetfulness or ignorance.
7. If someone swears to not do certain things, then he does it because of forgotten, then he is not guilty and is not obliged to pay kaffarah. For violating the oath included in the category of doing something forbidden, then when it's done because it forgot or did not know then he is innocent and there is no obligation to be borne. [15]
Then, as mentioned in the above description that the rule is about the presence of someone who left the case was ordered because of forgotten or do not know the law. As for the left without udzur, then in addition to still have dependents to work, then he is also guilty of deliberately leaving. Unlike the case of people who are ordered to leave or do things that are forbidden because of forgotten or do not know the law, then he is not guilty. [16] Sebagaimna Allah Almighty says about prayer those who believe:
ربنا لا تؤاخذنا إن نسينا أو أخطأنا
Our Lord Condemn us not if we forget or fall into error. [Al-Baqarah / 2: 286]
Mentioned in one hadith Qudsi, that Allah Almighty says:
قد فعلت
Indeed I have granted it. [17]
And Allaah knows best. [18]
[Copied from the Sunnah Edition magazine 08/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]
CAN DEFEND THE PROPHET Sallallahu alaihi wa sallam BUT NOT obey him sallallaahu alaihi wa sallam?
By
DR Ustadz Ali Musri Semjan Putra MA.
Outbursts of anger from Muslims in the eastern and western parts of the earth to those who mock the Prophet sallallaahu 'alaihi wa sallam, leaves the question, "To what extent are we obey the Prophet Muhammad sallallaahu' alaihi wa sallam? Muslims have become so divisive berpecah groups and parties. Each group was steady with what he believed. In fact, the Prophet sallallaahu 'alaihi wa sallamtelah warned of schism. Mentioned in the narration of Ibn Majah, from Auf bin Malik that the Prophet sallallaahu 'alaihi wa sallam said:
والذي نفس محمد بيده لتفترقن أمتي على ثلاث وسبعين فرقة واحدة في الجنة وثنتان وسبعون في النار قيل يا رسول الله من هم قال الجماعة
By the One that I was in his hands. Actually my Ummah will split into seventy-three groups. One group in Paradise and seventy-two groups in hell. "Companions asked," O Messenger of Allah, who are they (who are in heaven)? "He sallallaahu 'alaihi wa sallam replied," al-Jama'ah. "[1]
Unity that is formed in the presence of the enemy when defending the honor of the Prophet sallallaahu 'alaihi wa sallam, should be a moment to invite Muslims all over the world in order to leave the split and subsequent cross-opinion to unite under the auspices of the Qur'aan and the Sunnah of the Prophet sallallaahu' alaihi wa sallamdengan understanding Salaful Ummah, and ber'gabung 'with the Ulema holders banner of monotheism and the defenders of honor and Sunnah Prophet sallallaahu' alaihi wa sallam.
Obedience to the Prophet sallallaahu 'alaihi wa sallam is the consequence and the demands of the shahada (testimony) us that Muhammad sallallaahu' alaihi wa sallam is the messenger of Allah Almighty. Because the testimony that Muhammad sallallaahu 'alaihi wa sallam really meaning messenger of Allah is to obey orders, confirming the news that he sallallaahu' alaihi wa sallam say, stay away from prohibition and warning sallallaahu 'alaihi wa sallam, and do not worship Allah except with Sharia.
Such a perfect shape to the exaltation he sallallaahu 'alaihi wa sallam and the highest respect. Exaltation model of what can be given to the Prophet sallallaahu 'alaihi wa sallamoleh those who doubt or are reluctant to obey him or hold his heresy in religion and worship of Allah Almighty in a way that is inconsistent with the way he sallallaahu' alaihi wa sallam? ! Therefore, the denial of Allah's so hard to people who do worship in ways that were never prescribed. Allah says:
أم لهم شركاء شرعوا لهم من الدين ما لم يأذن به الله
Do they have gods-gods other than Allah, the prescribed any for their religion that Allah allowed not? [As-Syûra/42: 21]
The Prophet said:
من عمل عملا ليس عليه أمرنا فهو رد
Whoever is doing the deeds which no orders from us, then the practice was rejected [HR. Bukhari, no. 2550 and Muslim, no. 4590]
Evidence of a serious defense against the (honorary) of the Prophet sallallaahu 'alaihi wa sallam is to glorify the Shari'ah (the minutes) that he sallallaahu' alaihi wa sallam brought in al-Qur `an and Sunnah (Hadith) with the understanding Salaful ummah. That is the way to follow and berpegung firm with him physically and mentally, then by making the Shari'ah as a judge (arbitrator) in all facets of life and the affairs of the particular and the general. It was impossible, faith would be perfect without it. Allah Almighty says:
ويقولون آمنا بالله وبالرسول وأطعنا ثم يتولى فريق منهم من بعد ذلك وما أولئك بالمؤمنين
And they said, "We believe in Allah and the messenger, and we obey (them)." Then some of them turn back after this, and these are the people who are not believers. [An-Nûr/24: 47]
This attitude is clearly a form of defense is essential and true respect. Because the assessment standards in all matters is the fact that proven, not just outward appearance or symbols blank or empty statements. Therefore, Allah emphasizes this adab adab-adab of other work to do with the Prophet sallallaahu 'alaihi wa sallam. Almighty Allah forbids precede decisions he sallallaahu 'alaihi wa sallam with decisions that are not in line with the decisions he sallallaahu' alaihi wa sallam or statements which are not in accordance with the word of his. However, they should follow the commandments he sallallaahu 'alaihi wa sallam, subject to him and away from his ban. Allah says in the beginning of Surat al-Hujurat:
يا أيها الذين آمنوا لا تقدموا بين يدي الله ورسوله واتقوا الله إن الله سميع عليم
O ye who believe, do not precede Allah and His Messenger and bertaqwalah to Allah. Verily Allah is Hearing, Knowing. [Al-Hujurât/49: 1]
Including attitudes تقدموا بين يدي (sassy preceded He sallallaahu 'alaihi wa sallam) is more attitude prioritize the use of the laws and regulations of human product rather than shari'ah brought Muhammad sallallaahu' alaihi wa sallam or prefer other law than the law (legal statutes) he sallallaahu 'alaihi wa sallam or law equating the human product with the legal provisions of the Prophet sallallaahu' alaihi wa sallamatau remain committed to adhere to the provisions that are clearly contrary to the instructions he sallallaahu 'alaihi wa sallam. Allah says:
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
So by your Lord, they are (in fact) do not believe until they make you judge in that case they can not agree, then they have no reservations in their hearts against the verdict you gave, and they were received with the utmost. [An-Nisa '/ 4:65]
People who are most committed to the sunnah he sallallaahu 'alaihi wa sallam and his chances for the big swig of water from the lake is ahlus Prophet Sunnah wal Jama'ah. Because they revive the Sunnah Prophet sallallaahu 'alaihi wa sallam and follow the instructions shari'ah and he sallallaahu' alaihi wa sallam.
Some people there who showed that he was to defend the Prophet sallallaahu 'alaihi wa sallam, but ironically, he actually did not obey his orders or not away from prohibition and did not heed the warnings he sallallaahu' alaihi wa sallam. In fact, sometimes we find, most of them are lazy in performing the obligatory prayers, shaving the beard, isbâl (lengthen pants to cover the ankles) and do various kinds of immoral and munkar.
Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "Elevation to the messenger of Allah manifested in a way confirmed the news that they proclaim from Allah, obey their orders, follow, love and berwala to them, not (otherwise,) belie the fact that they entailed treatise, downplays their or do exceed the limit in their glorified. Precisely this is a form of kufr against them, harassment and hostility against them. "
So, Ittiba '(follow) the apostle is the barometer to measure the extent to which the honesty of people who claim to glorify the Prophet sallallaahu' alaihi wa sallam. Because, make no sense or can not imagine, no one claimed exalted Prophet sallallaahu 'alaihi wa sallam and respect he sallallaahu' alaihi wa sallam, but (at the same time, she) does not hold fast to the command or prohibition he sallallaahu 'alaihi wa sallam, was not paying attention and was taken into account what he sallallaahu 'alaihi wa sallam.
Allâh has made ittiba (follow) the Prophet sallallaahu 'alaihi wa sallam as a sign of devotion to Him. Allah Almighty says:
قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم
Say, "If you (really) love Allah, then follow me, Allah will love you and forgive you your sins." Allah is Forgiving, Merciful. [Ali Imran / 3:31]
Even more than that, Allah Almighty make it a requirement keimanaan where the glorification of the Prophet sallallaahu 'alaihi wa sallammeupakan part of the faith. Allah says:
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
So by your Lord, they are (in fact) do not believe until they make you judge in that case they can not agree, then they have no reservations in their hearts against the verdict you gave, and they were received with the utmost. [Al-Nisa / 4:65 ]
Ittiba also the nature of the believers to, as stated in the word of Almighty Allah:
إنما كان قول المؤمنين إذا دعوا إلى الله ورسوله ليحكم بينهم أن يقولوا سمعنا وأطعنا وأولئك هم المفلحون
The response oran the believers, when they are called to Allah and His Messenger in order to punish the Apostle (judge) between them is saying, "We hear and we obey". That and they are the lucky ones. [An-Nûr/24: 51]
Also in his words:
وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم
And it is not fitting for a believer man and not (also) for women who are believers, when Allah and His Messenger have set a statute, will be there for those options (the others) about their affair. [Al-Ahzâb/33: 36]
In conclusion, there is no one who glorifies he sallallaahu 'alaihi wa sallam except only those who cling to the instructions he sallallaahu' alaihi wa sallam and walk on it and follow his instructions. [2]
The Friends have shown real practice very special and very honest actions in defense of the Prophet sallallaahu 'alaihi wa sallamdengan sacrificing their lives, wealth and children to make up for her in a state of happy or not, as mentioned by Allah in His word:
للفقراء المهاجرين الذين أخرجوا من ديارهم وأموالهم يبتغون فضلا من الله ورضوانا وينصرون الله ورسوله أولئك هم الصادقون
For poor people who emigrated were expelled from their homes and from their property (for) seeking bounty from Allah and His good pleasure, and they help Allah and His Messenger. Those are the people they are correct. [Al-Hasyr/59: 8]
Whoever wants to love and defend the Prophet sallallaahu 'alaihi wa sallam, then he should exalt him beyond words and sunnah pengagungannya the words than he sallallaahu' alaihi wa sallam. When the exaltation of the Prophet has been pervasive in the liver, sculpted in it under any circumstances, then it definitely would look real positive influence on his limbs.
When it is, will continue to look to his verbal praise and flatter he sallallaahu 'alaihi wa sallam and mentioned the good side he sallallaahu' alaihi wa sallam. While other organs were also seen to follow shari'ah brought he sallallaahu 'alaihi wa sallam and running what are the rights of the Prophet sallallaahu' alaihi wa sallam tangible adoration and respect. And evidence of genuine exaltation that is glorifying the instructions that he sallallaahu 'alaihi wa sallam take the form of Shari'ah is contained in al-Qur `an and Sunnah with understanding salaful ummah, namely to follow and hold-fast to him inwardly and outwardly, and assign as judges in all aspects of life and affairs. Faith may not be perfect without it. And Allaah knows best.
(This article quoted from a paper entitled Author Taqwimul Mafahi al-Khathi'ah Indal Ghulati wal Jufati fid Difa'i'anin Nabbiyyi sallallaahu 'alaihi wa sallam. Presented at the conference themed Nabiyyir bless Muhammad sallallaahu' alaihi wa sallam held by Jum'iyyah al-as-Sa'udiyyah Ilmiyyah Sunnati lis wa Ulumiha in Riyadh Saudi Arabia)
[Copied from the Sunnah Edition magazine 08/Tahun XVI/1432H/2010. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Illegitimate MUSIC
By
Al-Ustadz Yazid bin Abdul Qadir Jawas
It was narrated from 'Abdurrahman ibn al-Ash'ari Ghanm, he said, "Abu' Amir or Abu Malik al-Ash'ari radi 'anhu has told me, for the sake of Allah, he is not lying to me, he had heard the Prophet sallallaahu' alaihi wa sallam said:
ليكونن من أمتي أقوام يستحلون الحر, والحرير, والخمر, والمعازف. ولينزلن أقوام إلى جنب علم يروح عليهم بسارحة لهم, يأتيهم - يعني الفقير - لحاجة فيقولون: ارجع إلينا غدا, فيبيتهم الله ويضع العلم ويمسخ آخرين قردة وخنازير إلى يوم القيامة
"Truly, truly among my ummah there will be a group of people who justify genitalia (zina), silk, wine of (liquor), and musical instruments. And some groups of people will actually stop at the side of a mountain and one shepherd-ie poor people-they come with their animals, on an errand, and then they say, 'Come back to us tomorrow.' Then Allah bring torment to them and blamed the mountain to them and Allah turn some of them into apes and pigs until the Day of Resurrection . "
TAKHRÎJ hadith
This is narrated by:
1.Al-Bukhari in mu'allaq [1] with the wording jazm (definitely) in his Saheeh (no. 5590). See Fathul Bari (X/51),
2. Ibn Hibban (no. 6719-at-Ta'lîqâtul Hisan),
3. Al-Bayhaqi in his Sunan (X/221),
4. Abu Dawud in his Sunan (no. 4039).
Saheeh hadith. Because some experts Imam menghukumi hadeeth saheeh hadith, among them:
1. Classed as saheeh by al-Bukhari, Ibn Hibban, al-Barqani [2] and Abu 'Abd al-Hakim [3]
2. Salah Ibnush rahimahullah said, "this hadeeth saheeh." [4]
3. Ibn Taymiyyah rahimahullah said regarding this hadith, "What is narrated by al-Bukhari is saheeh." [5]
4. Also classed as saheeh by al-Isma'ili [6] and Abu Dharr al-Harawi. [7]
5. Ibn al-Qayyim rahimahullah said, "this hadeeth saheeh." [8]
6. An-Nawawi rahimahullah said, "this hadeeth saheeh." [9]
7. Ibn Rajab al-Hanbali rahimahullah said, "This hadeeth is saheeh." [10]
8. Ibn Hajar rahimahullah said, "This hadith is authentic, no defects and reproach him." [11]
9. Ash-Syaukani rahimahullah said, "this hadeeth saheeh, isnaad is known that continued by proviso ash-Saheeh." [12]
10. And ad-Dahlawi said, "(isnaad) continued and Saheeh." [13]
To find an explanation hadiths related to the problem of music and singing can be seen in the book Tahrim Âlâtith Tharb works Shaykh Muhammad Nasir al-Albani rahimahullah and Masters treatise entitled Ahâdîtsul Ma'âzîfi wal ghina 'Dirâsatan Hadîtsiyyatan Naqdiyyatan (p. 58), by Dr. . Muhammad 'Abdul Karim' Abdurrahman.
Shaykh Muhammad Nasir al-Albani rahimahullah also carries the names of the scholars who menshahîhkan hadith hadith experts in the Tahrim Âlâtith Tharb (p. 89).
Ibn Hazm rahimahullah (d.. 456 H) and Muhammad ibn Tahir al-Maqdisi rahimahullah (d.. 507 H) mendha'îfk late this hadith as thought there is a flaw in this hadith, namely sanadnya broken between al-Bukhari and Hisham bin ' Ammar and Companions also present in this hadith (ie Abu 'Amir or Abu Malik) is not known. Whereas the other hadith Imam experts have stated that the sanad of this hadith continued, among them was Ibn Hibban rahimahullah in Shahîhnya, ath-Thabrani Mu'jamul rahimahullah in al-Kabir, and besides both.
Additionally, Hisham bin 'Ammar including teacher Imam al-Bukhari. The Companions of the Messenger of Allah Abu 'Amir or Abu Malik is known, then we say that the entire Companions Prophet sallallaahu' alaihi wa sallam is fair, as has been the agreement of the Muslims.
At the time denied Muhammad al-Ghazali (Egypt) are dogmatic to Ibn Hazm in this case, Shaykh al-Albani rahimahullah said, "He (al-Ghazali) do not know that Hisham bin 'Ammar including teachers of Imam al-Bukhari. So the words of al-Bukhari, "It has been said Hisham bin 'Ammar.'' Not ta'lîq (a gap between al-Bukhari with Hisham) actually even muttashil (continued) for the Imam al-Bukhari was no difference between the words," Hisham has said, "or" Hisham has told me. "[14]
Imam Ibn al-Qayyim rahimahullah said, "There is no effort made by the people who think the above hadith disabilities-such as Ibn Hazm-vanity for his opinion about the permissibility of singing and music. He thought it was not valid hadith, because munqathi '(disconnected sanadnya) because al-Bukhari, he said-do not have a serial chain of transmission in the case of the above hadith ".
To answer this Fallacy:
1. It has been agreed that al-Bukhari has met Hisham bin 'Ammar and heard (hadith) from him. Therefore, when al-Bukhari said, 'Hisham had said,' it was the same as the position of saying, 'From Hisham.' "
2. If al-Bukhari did not hear (directly) this hadith from Hisham, then he will not allow himself to ensure that the history of it, unless it has Saheeh that Hisham (really) has narrated this hadith. It is (a narrator courage to declare that the sheikh has narrated a hadith when he did not hear directly from the sheikh-pen)-usually-because many people narrate it from the Shaykh and as famous (famous) it it. And al-Bukhari is the servant of Allah, the most distant of the fraud.
3. That al-Bukhari hadith have included it in his book al-Saheeh is famous for, with berhujjah (argue) with him, if it's not authentic hadith hadith, he certainly will not do so.
4. Al-Bukhari gave ta'lîq (wording that indicates dissolution sanad-pen) in a hadith that the phrase that indicates jazm (certainty), is not the phrase that indicates tamrîdh (disability). And that if he be tawaqquf (do not argue) in a hadith or hadith was not based on the condition that he would say, 'It was narrated from the Prophet sallallaahu' alaihi wa sallam, 'and also with the phrase,' is said of him, 'or the phrase the like. But if he said, 'the Prophet sallallaahu' alaihi wa sallam said, 'then it means he has to make sure that the hadith was leaning to the Prophet sallallaahu' alaihi wa sallam.
5. If we say the various arguments over nothing, it is sufficient for us that the hadith is saheeh and mutt ashil (continued sanadnya) according to another hadith narrators. "[15]
Here is an explanation of the scholars of hadith of Hisham bin 'Ammar, including:
• Imam Yahya bin Ma'in rahimahullah said, "tsiqah." [16]
• Imam al-Bukhari rahimahullah mentsiqahkannya because he berhujjah Shahîhnya him in the book. Imam Ahmad al-'Ijli rahimahullah said, "Hisham bin' Ammar ad-Dimasyqi tsiqah shadûq (reliable, honest)." [17]
• Imam an-Nasai rahimahullah said, "Lâ ba'sa bihi (why not with him)." [18]
• Hisham bin 'Ammar was one of the scholars may Allaah have mercy who cling to al-Qur'ân and Sunnah. al-Hafiz Ahmad bin 'Abdullah al-Khazraji rahimahullah said, "Hisham bin' Ammar as-Sulami ad-Dimasyqi Abul Walid al-Muqri al-Hafiz al-Khathiib. Narrated from Malik ibn al-Jarrah altered, and Yahya bin Hamzah and many scholars ... "[19]
He also said in Siyar A'lâmin Nubalâ, "Hisham bin 'Ammar ... the Imam al-Hafiz al-' Allama al-Muqri, resident scholar Sham ... khathîb Dimasyqa population (Damascus). "[20]
He also said in the book of al-'Ibar fi Khabari Ghabar man, "Hisham bin' Ammar ... khathîb, Qari ', jurists, and muhaddits Dimasyqa population ... two Shaykh (teacher) of the Shaykh has narrated from him-because he has a high-notch. "[21]
This hadith clearly and expressly proscribe al-ma'âzif-the-musical instruments, because the Prophet sallallaahu 'alaihi wa sallam reported that there will be a people among his people who consider lawful what Allaah has forbidden upon them in the form of zina , silk, wine of, and musical instruments.
VOCABULARY HADITHs
الحر (adultery): the pubic, its origin is حرح, the plural is أحراح. [22]
المعازف: Tambourine and that sounded like, as in an-Nihayah. In al-Qamus, al-Ma'azif the musical instruments like the flute and mandolin. The singular is عزف or معزف, such as word منبر and مكنسة. Al-'Aazif are people who play musical instruments as well as singers. Therefore, Ibn al-Qayyim rahimahullah in Ighâtsatul Lahfân mentions, "That is entirely musical instruments, there is no difference of opinion among Arab linguists in this matter." [23]
The speech is punctuated again by adh-Dhahabi in as-Siyar (XXI/158), "al-Ma'âzif is the name for all the musical instrument played like a flute, mandolin, clarinet, and cymbals." [24]
Sharh Hadith
This hadith is a hadith of the greatest and most evident in the prohibition of music and song. Shaykh Muhammad Nasir al-Albani rahimahullah when explaining this hadith says, "The lesson to be drawn from the above hadith is:
First: Diharamkannya khamr (liquor).
Second: Diharamkannya musical instruments. Al-Bukhari history shows it as seen from some of the following terms:
1. Words of the Prophet sallallaahu 'alaihi wa sallam: "Yastahillûna (They considered halal)" From this expression, it is clear that all that is mentioned in the hadith above, the original law is forbidden by law. And in between those mentioned in the Hadith are musical instruments which are then permitted by a group of people.
2. Prohibition of music accompanied with something concrete keharamannya, namely adultery and khamr. Even if the instruments are not forbidden, of course, will not be accompanied by (mentioning) and wine of adultery, God willing.
There are many sayings, some of which is authentic, which explain about his illegitimate various famous musical instruments such as the drum, al-Qanun (a type of musical instrument that uses strings), and others. No one was in violation of the prohibition of music or the scenes. Instrument that should only duff (tambourine without the rattles) only, and it was allowed only at weddings and 'Eid (feast). Permissible with the provisions detailed in the books of fiqh. And I (Shaykh al-Albani) has been mentioned (details) in refutation of Ibn Hazm's book [25]
Therefore, the four Imam's school have agreed on the prohibition of all kinds of musical instruments.
Was among those who exclude drum (drumb band) for the war and some people in this age allow military music. But this opinion is not correct for the following reasons:
• Among the hadiths that explain keharamannya it, not a single hadith that specialize or allow it. They are allowed only by ra'yu (opinion) both alone and consider it. Then it was vanity.
• The obligation of the Muslims when they fight, let them expose their hearts to Allah Subhanahu wa Ta'ala and begged Allah Subhanahu wa Ta'ala The people helped them to defeat the infidels. It will bring peace to the soul and bind their hearts. The use of musical instruments is bound to damage and will turn them from dzikrullah (dhikr of Allah). Allaah says which means: O ye who believe! If you meet the troops (enemy) then be firm careful and call it (name) banyakbanyak Allah (dhikr and pray) that ye may prosper. [Al-Anfal / 8:45].
• Using musical instruments including custom infidels. Allah Almighty says:
الذين لا يؤمنون بالله ولا باليوم الآخر ولا يحرمون ما حرم الله ورسوله ولا يدينون دين الحق
"... those who do not believe in Allah and the Last Day, nor hold that they have proscribed Allâh and His Messenger, and those who are not religious in the true religion (religion of Allah) ... "[at-Tawbah / 9: 29]
Muslims must not resemble them, the more like the halhal Allaah has forbidden to us by the general prohibition, for example, is the music.
Do not be fooled by your opinion you hear from The people now known as a jurist who claims that justifies the music. Them-for the sake of Allah-berfatwa with their more dogmatic and defend human passions. They are dogmatic to Ibn Hazm rahimahullah wrong on this issue-hopefully Allah forgive us and him-because of the hadeeth of Abu Malik considers illegitimate. Though it was clear Saheeh hadith. Why did they (the people who allow singing and music) does not follow the Imam's school four more understanding, more 'pious in religion, more followers, and more powerful proof (argument) it?!
Third: that Allaah is going to torture some people fasiq with concrete torment in the world, which will be transformed them-then their sense-like cattle.
Al-Hafiz Ibn Hajar al-'Asqalani rahimahullah said in Fat-hul Bari (X/49) about this hadith: "Ibn' Arabi rahimahullah said, 'can form meaningful changes essential as that has happened to the followers of earlier, and could also meaningful kinayah (figuratively) that change their character. 'I (Ibn Hajar) said,' The truth is that the first meaning (ie it will be transformed as literal) because that is according to the editor of the hadith. "I (Shaykh Muhammad Nasir al-Albani rahimahullah) argues that it is possible to combine those two opinions-as we have mentioned-. Even the (merger) that can be understood directly from the second hadith. And Allaah knows best. "[26]
EXPLANATION OF FRIENDS AND MUSIC SONG haramnya
1. 'Abdullah bin' Umar 'anhuma (d.. 73H) He radi' anhuma never passed a group of people who are doing the ihram, and among them was a man singing, then he radi 'anhuma said, "Remember, may Allah not listening (prayer-prayer-ed) you. "[27]
2. 'Abdullah bin' Abbas radi 'anhuma (d.. 68 H). He said, "Tambourine haram, al-ma'âzif (musical instruments) haram, al-dome (drum or drum, and the like) haram, haram and flute." [28]
EXPLANATION AND THE OPINION Salaf haramnya SONGS AND AND MUSIC
1. Caliph 'Umar ibn' Abd al-'Aziz rahimahullah (d.. 101 H).
He rahimahullah wrote a letter to his teacher, "Be who first believed the children of akhlakmu is hated musical instruments, something that starts from the devil, and the result is getting the wrath of Allah, the Merciful. Because the real has come to me from the Ulama who trusted that attend musical instruments and listen to the songs and would like hypocrisy grow in the heart, as water to grow grass. For the sake of Allah, verily keeping it came with no such places easier for people who have sense than Bercokolnya hypocrisy in the heart. "[29]
2. Imam al-Âjurri rahimahullah (d.. 360 H).
He forbid singing and musical instruments in his book, Tahrîmun Nard wasy Syatranj wal Malahi. He rahimahullah said, "(The song) made haram and forbidden to listen based on the argument of the Qur'aan, Sunnah-Sunnah, sayings of the Sahaba radi 'anhum, and the words of the majority of the scholars of the Muslims ..." [30]
3. Imam Abu Bakr ath-Walid ibn al-Fikri Thurtusyi rahimahullah (d.. 520 H).
He was one of the scholars may Allaah have mercy magnifying Maliki madhhab vol. In his book Muqaddimah, Tahrîmus Same ', he said, "... Then multiply ignorance, a little science, and so in the case of contradiction among Muslims there who blatantly immoral, then the longer they get away until he came to us that there are a bunch of our brothers from the Muslims-Allah Ta'ala hopefully give instructions to us and them-that have been derailed by the devil and had perverted way of thinking. They love the songs and games vain. They listen to music and singing and regarded it as part of a religion that can draw closer to Allaah. They have opposed the Muslims (the Companions and tabi'in). They have strayed from the path of the Faithful, and violated the jurists' (scholars of fiqh) and the message of the religion scholars bearers.
Allah Almighty says:
ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيرا
'And whoever opposes the Apostle (Muhammad) after the clear truth to him, and follow the path that is not the way the believers, We let him in error who have done it and we will enter him into Jahannam Hell, and it was the worst of Jahannam place come back. ' [An-Nisa '/ 4:115]. "[31]
4. Shaykh al-Islam Ibn Taymiyah rahimahullah (d.. 728 H).
He rahimahullah said, "Four Imam's school believes that all musical instruments are haraam. There has been a hadith of the Prophet sallallaahu 'alaihi wa sallam narrated by al-Bukhari and other scholars that the Prophet sallallaahu' alaihi wa sallam would preach the people of his community who justify fornication, silk, wine of drinking, and musical instruments, and they will transformed into apes and swine. al-Ma'âzif are musical instruments as mentioned by experts in Arabic, the plural of ma'zifah, which sounded tool. And there is no dispute at all of the followers of the imam (haramnya musical instrument). "[32]
He rahimahullah said, "al-Ma'âzif (musical instruments) is the wine of the soul. He reacted in a spirit greater than the reaction liquor. If they had been drunk by singing, they can be exposed to shirk, inclined to lewdness and wrongdoers so that they do shirk, forbidden to kill the soul which Allah Ta'ala and adultery. "[33]
Rahimahullah He also said, "The same '(listen) kemungkaran-kemungkaran covering religion, then the people who take it as a practice qurbah (self approach to Allaah), he should be asked to repent, if willing to repent (then accepted the repentance), if it does not repent, he was killed. If he is the one who mentakwil or do not know, then he should be given an explanation of the error hidden meanings, and explained to him that science can eliminate stupidity. In Saheeh al-Bukhari and others mentioned that the Prophet sallallaahu 'alaihi wa sallam said those who consider kosher genitalia (zina), silk, wine of, and musical instruments in the context of their above reproach and that Allah will punish them. So this hadith indicates prohibition of musical instruments. According to experts in Arabic, al-Ma-'Azif is the tools that make negligent, and this includes all the names of existing instruments. "[34]
5. Imam Ibn al-Qayyim rahimahullah Jauziyyah (d.. 751 H).
He rahimahullah said, "Among the traps and trickery the enemy of Allah Ta'ala, which led to him being a bit of science and religion deceived, and led to the hearts of the ignorant and the perpetrator is caught listening to falsehood applause, whistling, and singing with the tools prohibited, which hinder the hearts of al-Qur'ân and make enjoy wickedness and immorality. Was humming and singing devil thick wall of ar-Rahman. He is homosexual and adultery mantra. Her wicked who love getting drunk tops expectations of loved ones. With this song, the devil deceive souls falsehood, he made the souls - through trickery and his plots-consider it a good song. Then, he also blew doubtful-doubtful (arguments) falsehood that he still considered good and receive a whisper, and therefore he was away from al-Qur'ân ... "[35]
One thing that is very surprising that some people sing, dance, and sway in order to worship-according to them-sumption, they left the al-Qur'ân, and listen to the songs of the devil?!
Imam Ibn al-Qayyim rahimahullah also said, "Even though (the same assembly '/ songs and music) has been attended by a hundred guardian (according to the shufi) but has been denied by more than a thousand guardians. Although attended by Abu Bakr al-Shibli, but Abu Bakr as-Siddiq radi 'anhu did not attend. Although it has been attended by Yusuf ibn Husayn al-Razi, but that obviously was not attended by 'Umar ibn al-Khattab al-Faruq may Allaah be pleased with Allah Ta'ala which separates between haq and vanity. Although the presence of an-Nuri, but certainly not attended by Dhu'l Nurain 'Uthman bin' Aff's radi 'anhu. Although attended by Dhu'l-Nun al-Mishri but not attended by 'Ali ibn Abi Talib al-Hasyimi may Allaah be pleased ... Even though they all but done by all the immigrants and the Ansar, who participated in the Battle of Badr, participants Bai'atur Ridhwan, and all the Prophet's Companions and those who follow them well no one ever did. Similarly all ahlu scholars of fiqh and fatwa, all scholars and hadith scholars of Ahlus Sunnah Ulama, all the commentators and qira'ah priests, all priests and ta'dil Jarh who defended the Prophet sallallaahu 'alaihi wa sallam and his religion, no one did. So who else do it? [36] Which party is entitled to get a sense of security when Allâh raised around humans and all collected? "[37]
FAWÂ-ID HADITS
1. In this hadith there are signs of prophethood of the Prophet Muhammad sallallaahu 'alaihi wa sallam. He sallallaahu 'alaihi wa sallam preach what will happen to Muslims.
2. Prohibition of adultery.
3. Prohibition of wearing clothes made of silk for men. Because no authentic hadith that explains about halal silk and gold for women. Prophet sallallaahu 'alaihi wa sallam said: أحل الذهب والحرير لإناث أمتي وحرم على ذكورها lawful gold and silk for women my nation and forbidden for men [38]
4. Illegitimate khamr (liquor).
5. Illicit songs and music.
6. All kinds of musical instruments is haram except duff (tambourine) in weddings with some provisions of Shari'ah.
7. The Prophet sallallaahu 'alaihi wa sallam explained there will be Muslims who justify silk, music, and wine of adultery. What he sallallaahu 'alaihi wa sallam sabdakan proved as we see today, most preachers, clerics, and scholars justifies music and song, and even contributed
dancing and singing.
Musta'ân ul Allah wa 'alaihi Tuklân Hawla Wala Wala quwwata illâ Billah.
MARÂJI
1. Al-Qur-an and terjemahnya.
2. Kutubus Sittah and Musnad of Imam Ahmad.
3. Sunan al-Bayhaqi.
4. Majmu 'Fataawa Shaykh al-Islam Ibn Taymiyah.
5. Ighâtsatul Lahafân, Imam Ibn al-Qayyim. Verification: Shaikh Ali Hasan.
6. Al-constancy, Shaykh al-Islam Ibn Taymiyah.
7. Nard Tahrîmun wasy Syatranj wal Malaah, Abu Bakr ibn Husayn al-Aajurri.
8. Tahdzîbus Sunan, Imam Ibn al-Qayyim.
9. Talbîs Devil, Ibn al-Jawzi, cet. Daarul Pole 'Ilmiyyah.
10. Majmu 'sense-il al-Hafiz Ibn Rajab al-Hanbali.
11. Siyar A'lâmin Nubalâ ', Imam adh-Dhahabi.
12. Mawâridul safe, summary Ighâtsatul Lahafân, Shaykh Ali Hasan.
13. Muntaqan al-Nafis, a summary Talbîs devil, Shaykh Ali Hasan.
14. Genealogy al-ahadith al-Shahîhah, Shaykh Muhammad Nasir al-Albani.
15. Nailul Authâr, Imam Ash-Syaukani. Verification and takhrij: Muhammad Subhi Hasan Hallaq.
16. Tahrim Âlâtith Tharb, Shaykh Muhammad Nasir al-Albani.
17. Ahadith al-Ma'âzif wal ghina 'Dirâsatan Hadîtsiyyatan Naqdiyyatan, Muhammad' Abdul Karim Wahid.
18. Ar-Rîhul Qâshif 'al â Ahlil ghina' wal Ma'âzif, Dziyab aalu Hamdan bin Sa'ad al-Ghamidi.
19. Fat-hu dhi Jalali wal Ikram Sharh Bulûghil Maram, Shaykh Muhammad bin Salih al-'Uthaymeen.
20. And other books.
[Copied from the Sunnah Edition magazine 07/Tahun XVI/1434H/2013. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
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source: http://almanhaj.or.id/
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