Friday, May 10, 2013



Ustadz Abdullah bin al-Buthoni Taslim, MA

Wealth and income amount is often identified with the luxury lifestyle, glamor, and excessive love of the world's insatiable ambition to continue to pursue wealth. Therefore, there is an impression that rich people are very busy with their wealth that they neglected cause of dzikrullah (remembering Allah Almighty) and prepare to face the day later.

This fact is certainly a libel threat (damage) is great for a servant who does not have a strong faith fortress to confront and counteract the slander treasure. Even the Prophet sallallaahu 'alaihi wa sallam specifically warned the people of the great dangers of libel worldly possessions and position in religion and undermine faith in the word of someone he sallallaahu' alaihi wa sallam:

ما ذئبان جائعان أرسلا في غنم بأفسد لها من حرص المرء على المال والشرف لدينه

It is not two starving wolf tail that is released to the goats, greater damage (danger) it to the goats, compared with (nature) a man greedy for wealth and position (in damage / harm) religion [1]

Onset of damage is due to greed for wealth and position would encourage people to continue to pursue the world and menjerumuskannya to things that destroy their religion. Therefore, this is generally the nature evokes in a person arrogant nature and the desire to do mischief on the earth, which is very disgraceful to religion [2]. Allah Almighty says:

تلك الدار الآخرة نجعلها للذين لا يريدون علوا في الأرض ولا فسادا والعاقبة للمتقين

Hereafter We shall give to those who do not want to brag or mischief (immoral) on the (face) of the earth, and its sequel (which is good) it (heaven) is for those who fear Allah [al-Qashash/28 : 83]

This fact should make a Muslim who wants the good and safety of themselves, especially given the wealth and abundant sustenance, to always be alert and self-introspection, and not too confident (relying on self-efficacy) in this case, with feeling faith strong and safe from the possibility of falling into the slander. Suffice confident attitude is excessive as a proof of the fragility of faith in the hearts and sign away taufik of Almighty Allah, the servant!!

Imam Ibn al-Qayyim rahimahullah said: "al-'Aarifun (the people who have a deep knowledge of the Almighty Allah and His religion) have agreed (to say) that (sense) taufik it is Almighty Allah do not give up (affairs ) we told ourselves, and (contrary sense) al-khudzlân (berpalingnya Allah Subhanahu wa Ta'ala from slave) is to allow ourselves to Allah (lean) to ourselves (not relying on Allah Subhanahu wa Ta'ala) ... "[3].

This is the meaning of the prayer the Prophet sallallaahu 'alaihi wa sallam famous and includes a recommended prayer to be read in the morning and evening: "... (Ya Allah!) Make good all of my affairs and do not you let me rely on myself (though only) blink of an eye "[4].

Do not worry about people who believe themselves to be overwritten damage in religion and faith, as a result of the defamation treasure, but the servant of Allah Almighty the most perfect faith, the Prophet sallallaahu 'alaihi wa sallam, worrying this happened to his people? as stated in the prayer he sallallaahu 'alaihi wa sallam following:

ولا تجعل مصيبتنا في ديننا, ولا تجعل الدنيا أكبر همنا

(Ya Allah) do not make havoc (damage) that befall us in our religion, and do not make the world (wealth and position [5]) as our main target [6]

Prophet sallallaahu 'alaihi wa sallam said:

إن لكل أمة فتنة, وفتنة أمتي المال

Indeed in every nation (people) there is slander (harmful / misleading them) and slander (on) my community is a treasure [7]

The point: concern themselves with excessive wealth is slander (which destroy one's religion) because the property may neglect the human mind from exercising obedience to Allah Almighty and made him forget the Hereafter, as his word:

إنما أموالكم وأولادكم فتنة والله عنده أجر عظيم

Your wealth and your children are slander (for you), and on the side of the big reward of Allah [at-Taghabun / 64:15] [8].

In another hadith, the Prophet sallallaahu 'alaihi wa sallam said: "By Allah, it is not poverty that I fear (would undermine religion) you guys, but I fear for you is if (jewelry) stretched the world (be rich) for you as ( jewelry) for the people of the world spread out (earlier) before you, then you're too ambitious and competing to pursue the world as they are ambitious and competing to pursue, so (consequently) the world to destroy the world as you destroy them "[9].

Meaning of the words he sallallaahu 'alaihi wa sallam "... so (consequently) the world destroy you": the world plunges you into the (ravine) destruction, caused unfair competition to get it, and against excessive love of the chase so busy dereliction of remembering Allah Almighty and replies in the next [10].

In this hadith there is valuable advice for the person who opened for him the doors of wealth (the rich) that they may be wary of evil slander and damage to property, with no exaggeration in love and too ambitious in the race after him [11].

Other damage caused from excessive love for wealth is greed and ambition to pursue the world, because the nature of human desire will never be satisfied / fairly with wealth and luxury of its own world, however an abundance [12], except those who were instructions by Allah Almighty.

Prophet sallallaahu 'alaihi wa sallam warned of this in his words: "If a man has two valleys (filled with) treasure / gold then he surely would want the valley (treasure) which is the third" [13].

Greed is what will continue to drag him to continue to pursue the treasure and collect them day and night, at the expense of any kind for the purpose. So that the energy and thoughts will continue to pursue this ambition drained, and this is a big ordeal once the damage for himself in the world.

Imam Ibn al-Qayyim rahimahullah said: "He who loves the world / assets (in excess) will not be separated from the three (damage and suffering): confusion (mind) which is never lost, prolonged exhaustion and endless remorse" [14].

In this case, one of the Salaf said: "Whoever loves the world / assets (in excess), he should prepare himself to endure all kinds of suffering" [15].

Keeping in mind here, that the verses of the Qur `an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam which contains slurs against property and the world, not a reproach against substances means treasure and the world itself. However, that is reproach against excessive devotion to it that human neglect of remembering Allah Almighty, and does not fulfill the rights of Allah Almighty to him [16], as his word:

والذين يكنزون الذهب والفضة ولا ينفقونها في سبيل الله فبشرهم بعذاب أليم

And the people who keep gold and silver and not in the way menginfakkannya Allâh, then tell them, (that they will get) a painful punishment [at-Tawbah / 8:34]

Imam Ibn al-Maqdisi Muflih rahimahullah said: "The World (treasure) is not prohibited (censured) on substance, but because the (feared) the treasure hinder (men) to reach (the pleasure of) Allah Subhanahu wa Ta'ala, as poverty is not required ( praised) on substance, but because poverty was (generally) do not preclude and concern (men) from the (worship) of Allah Almighty. How many rich people whose wealth do not forget from the (worship) of Allah Subhanahu wa Ta'ala, such as Alaihissallam Solomon, as well as (Companions of the Prophet sallallaahu 'alaihi wa sallam)' Uthman (bin 'Affan) radi' anhu and 'Abdur Rahman bin' Awf radi anhu. And how many poor people poverty (it) melalaikannya of worship to Allah Azza Exalted and memalingkannya of love and closeness to Him ... "[17].

In fact, many verses of the Qur `an and hadith of the Prophet sallallaahu 'alaihi wa sallam which contains the praises of the people who own property and use it to achieve the pleasure of Allah Almighty, among them:

1. Word of Almighty Allah:

رجال لا تلهيهم تجارة ولا بيع عن ذكر الله وإقام الصلاة وإيتاء الزكاة يخافون يوما تتقلب فيه القلوب والأبصار

Men are not neglected by commercial and not (also) by the purchase of remembering Allah, establish the prayer, and pay zakat. They fear the day (retaliation) which (at the time) the liver and eyesight became jiggle [an-Nur /: 37]

Imam Ibn Kathir rahimahullah said: "They are the ones who are not preoccupied / neglected by the world of property and jewelry, as well as the pleasure of buying and selling (business) and profit (large) of recall (worship) to their Lord (Allah Azza wa Jalla) Create and bestows the Supreme sustenance to them, and they are the ones who know (believe) that (reply goodness) on the side of the Almighty Allah is better and more important than the property is in their hands, because what that is in their hands will be depleted / destroyed while the children in the Almighty Allah is eternal "[18].

Imam al-Qurtubi rahimahullah said: "It is advisable for a trader (employers) to not be preoccupied / neglected by commercial (business) from fulfilling his obligations, then when it came time to pray fard should he (immediately) leave perniagaannya (to pray) , that he belongs to the group of people (who praised Allah Almighty) in this verse "[19]
2. Words of the Prophet sallallaahu 'alaihi wa sallam: "There is no envy / envy [20] (which is commendable) except for two people: (first) person who Allah gave him the treasure he menginfakkan wealth in (the) right (in the way of Allah ), (the second) which Allah gave him the science and then he practice it and teach it (to others) "[21].

3. From Anas ibn Malik radi anhu he said, "My mother (Umm Sulaym) once said," (O Prophet), pray to Allah for (the good of) this little waitress (Anas bin Malik) ". Anas said, "Then the Messenger of Allah prayed (ask Allâh) all good for me. And goodness me the last prayer he say: "O Allah, multiply wealth and offspring, and offspring and bless treasures you have given to him". Anas said, "By Allah, indeed I have very many possessions, and indeed children and now my grandchildren (total) more than a hundred people". [22].

This hadith indicates the virtue of having a lot of wealth and a blessed progeny of Allah Almighty and no human neglect of obedience to Him, [23], because the Prophet sallallaahu 'alaihi wa sallam was not possible ugliness pray for his Companions, and Anas bin Malik radi anhu himself mentions this as the goodness. Hence, Imam an-Nawawi included this hadeeth in a chapter 'primacy of Anas bin Malik radi' anhu '[24].

4. From Abu Hurairah radi anhu he said, "The poor people (of the Companions of the Prophet sallallaahu 'alaihi wa sallam) once came to see he sallallaahu' alaihi wa sallam, then they said:" O Messenger of Allah sallallaahu 'alaihi wa sallam, the people (rich) who have an abundance of possessions can get the reward (of their property), a high position (on the side of Allah Almighty) and lasting pleasure (in Paradise), because they like our praying their prayers and fasting as well as Our fast, but they have excess property that they use to perform the pilgrimage, umrah, jihad and charity, while we do not have the property ... ". Muslim Imam in history, at the end of this hadith the Prophet sallallaahu 'alaihi wa sallam said: "It is a gift (of) Allah that He gives to whom He wills" [25].

In this hadith the Prophet sallallaahu 'alaihi wa sallam did not deny the sayings of the Companions of great merit and virtue achieved by the rich property owners who menginfakkannya in the Almighty Allah. Even at the end of this hadith, the Prophet sallallaahu 'alaihi wa sallam praised their actions. Therefore, Imam Ibn Hajar t when explaining this hadith, he said: "In this hadith (there are arguments that show) is mainly the rich who fulfill the rights (Almighty Allah) on the (treasure) wealth than the poor, because berinfak in the way of Allah Almighty (as mentioned in the hadith above) can only be done by the rich "[26].

The question arises, who is more mainstream in the Almighty Allah, the rich are grateful to the wealth or the poor who bear the poverty?

The scholars were divided on this issue, there are people who prefer the rich who are grateful and there are poor people who prefer to be patient. The second opinion is also quoted from the sayings of Imam Ahmad ibn Hanbal rahimahullah [27].

These two arguments each have the basic arguments of al-Qur `an and hadith of the Prophet sallallaahu 'alaihi wa sallam equally strong, so the scholars tahqiq experts (which is known for precision in thought) does not strengthen one of the two opinions, but they chose the opinion that combining the two, namely: the more mainstream of the two is the greatest piety to Allah Almighty, by the generality of the meaning of his words:

إن أكرمكم عند الله أتقاكم

Verily the noblest among you in the sight of Allah is the most righteous among you [al-Hujurat /: 13]

So the rich are greater gratitude more mainstream than the poor less patience and vice versa.

Opinions here are chosen by the Shaykh al-Islam Ibn Taymiyah rahimahullah and two of his disciples, Imam Ibn al-Qayyim rahimahullah [28] and Ibn Muflih rahimahullah [29].

Rahimauhllah Shaykh al-Islam Ibn Taymiyah said, "There has been a difference of opinion among most (scholars) today about who is more important, the rich or the poor are grateful patient? Majority of religious scholars and experts corroborate the first opinion (the rich are grateful more mainstream), while the Ulema and other religious experts corroborate a second opinion (the poor who bear more mainstream). Both of these opinions (also) narrated from Imam Ahmad rahimahullah.

As for the Companions and Tabi'in, none excerpts from them (about) the primacy of one of the two groups above others.

A number of other scholars said: "Each one of them there is nothing more important than the other except by piety. Then the most powerful faith and piety that is the most important, if they are the same faith and piety, the virtue of both is the same.

This is the most correct opinion, because the arguments of al-Qur `an and hadith of the Prophet sallallaahu 'alaihi wa sallam show (that) virtue (man on the side of Allah Almighty be achieved) with faith and devotion. Allah Subhanahu wa Ta'ala says:

إن يكن غنيا أو فقيرا فالله أولى بهما

If he is rich or poor, Allah knows better (state) both [an-Nisa / 4:135]

Among the Prophets and the Sahaba radi anhum earlier and the first (to Islam) there are rich people who primacy (in the Almighty Allah) is greater than most poor people (after them), as well as among them there poor people who primacy (in the Almighty Allah) is greater than most wealthy people (after them).

Perfect people (faith and piety) is able to uphold the glorious two properties (thanksgiving and impatient) perfectly (in all conditions), such as that of the self-description of the Prophet Muhammad sallallaahu 'alaihi wa sallam, and the self (two Companions) Abu Bakr and Umar radi 'anhu Umar.

Yet. sometimes someone better for him (in faith) if given poverty, while others are better for him if getting wealth, better health as for most human diseases and better for others ... "[30].

Salaf generation is a good example of the best of all goodness and virtue in this religion, no exception in using possessions and wealth to win the pleasure of Allah Almighty.

The following are examples of well-known figures of this nature are:

• Friends of the glorious' Uthman bin 'Affan bin Abil' Ash Umawi al-radi 'anhu (d. 35 H), one of the first four and ten Companions Râsyidiin guaranteed to go to heaven by the Prophet sallallaahu' alaihi wa sallam. This friend is very famous for its richness and generosity.

He who bought the house from the well a Jewish owner, for drinking water for the Muslims, and the Prophet sallallaahu 'alaihi wa sallam promised for his reply drinking water in heaven.

When the Prophet sallallaahu 'alaihi wa sallam would like to expand the Prophet's Mosque,' Uthman radi anhu donate his money to buy the land expansion of the mosque.

He also finance the preparation of jihad forces' usrah in the battle of Tabuk, by donating as much as 950 camels and 50 horses. After that, the Prophet sallallaahu 'alaihi wa sallam said many times: "Nothing will harm' Uthman what (else) was doing after today" [31] [32].

• Friends of the glorious' Abdur Rahman bin 'Auf al-Qurasyi radi' anhu (d. 32 H), one of the ten Companions who are guaranteed to go to heaven and also a friend who is very famous for its richness and generosity.

Imam az-Zuhri said: "At the time of the Prophet sallallaahu 'alaihi wa sallam,' Abdur Rahman ibn 'Awf radi anhu ever charity with half of his wealth (amounting to) four thousand dinars, and his charity (again) with the (wealth of) forty thousand dinars. then he bears (charge for) five hundred head of horses (for the purposes of jihad) in the path of Allah Almighty, after which he bore (cost for) five hundred camels (for the purposes of jihad) in the path of Allah Azza wa Jalla. Much of his wealth outcomes (obtaining) of trade [33].

• 'Ali ibn Husayn ibn' Ali ibn Abi Talib al-Hasyimi al-Madani rahimahullah (d. 94 H) [34], the son of the grandson of the Prophet sallallaahu 'alaihi wa sallam famous, Husayn ibn' Ali radi anhuma and high priest of Tabi'in the (disciples of the Companions radi anhum), as well as a very reliable and thorough in the hadith narrated the Prophet sallallaahu 'alaihi wa sallam [35]. He is very famous for its persistence worship so the title as Zainul 'Abidin (jewelry for experts worship) [36].

Including the great deeds that often he did was a lot of charity for the poor people of Medina, so when he died and his body is washed, he looked at the back of the black marks on his skin, because during his lifetime he was often carry sacks of flour (food) for the wherewithal to poor people, at night in secret-sembuny [37] i.

Even during his lifetime he bear the cost of one hundred families in Medina, to the extent that people thought he was a miser and hoard treasure love, because he always hid his charity [38].

• Yunus ibn 'Ubayd ibn Dinar al-Basri rahimahullah (d. 139 H) [39], a priest whose role model is very reliable and thorough in the hadith narrated the Prophet sallallaahu' alaihi wa sallam, and very wara '(caution in the matter of halal and haram) [40].

He was a cloth merchant who is very honest and always explains his disability merchandise before the sale occurs [41]. Even for honesty, he never returned the money a buyer who buys his cloth with higher prices, because of the time it is sold it is his nephew [42]. Vice versa, if he bought the goods from a person, then he'll pay the appropriate price, even if the person is initially offered at a cheaper price [43].

Narrated in his biography, that a price when the fabric in an area near Basrah rose to more expensive. Become a habit, if the price of the fabric of the area increases, the price of cloth in Basrah will also go up. Knowing this, Yunus ibn 'Ubayd rahimaullah soon buy a large amount of fabric to another fabric merchant with regular market price. After completion of the purchase of goods, he asked the salesman, "Do you know that the rise in the price of cloth so?" Sellers replied, "No, if I know I certainly would not sell it to you". So Yunus ibn 'Ubayd rahimahullah said: "(Then) you my money back and I will return your things" [44].

• 'Abdur Rahman bin Aban ibn' Uthman ibn 'Affan al-Umawi al-Madani, grandson of the noble Companions,' Uthman bin 'Affan radi' anhu, the high priest of the Atba'ut Tabi'in (disciple of Tabi'in), worship and reliable experts in the hadith narrated the Prophet sallallaahu 'alaihi wa sallam [45].

Musa ibn Muhammad at-Taimi rahimahullah praised him by saying: "I never saw (a man) who collects more religious, royal (power) and glory (lineage) exceeds' Abdur Raâmân bin Aban [46].

He never bought a slave family, then give clothes to them all, after that he said to them: "You (all) I release for (expecting) face Almighty Allah. I make you as my helper (facing fierce) breathe his last" [47]
He was very diligent in worship, so that 'Ali bin' Abdullah bin 'Abbas admire and emulate him in kebaika [48].

• 'Abdullah bin Mubarak al-Marwazi rahimahullah (d. 181 H) [49], a high priest of the famous Atba'ut Tabi'in very reliable and thorough in the hadith narrated the Prophet sallallaahu' alaihi wa sallam. Imam Ibn Hajar rahimahullah said: "He was a trusted again very carefully (in the hadith narrated), people who have the knowledge and understanding (deep), very generous again (often) jihad (in the way of Allah Subhanahu wa Ta'ala), collected her (all) good qualities "[50].

In biaografi Fudhail he mentioned that Imam ibn 'Iyâdh rahimahullah once asked him about because he possess a large trade by exporting commodities from the land of Khurasan to Haram (Mecca). 'Abdullah bin Mubarak replied, "I am doing it is to keep my face (so as not to beg others), glorify honor, and use it to help me in obedience to Allah Almighty" [51].

The speech he actually proved, because he is very well known for generosity, helping the poor with treasures huge donations every year [52], to finance all those supplies pilgrimage with him [53].

His generosity including the main thing is the cost of living some great Imam hadith scholars of his time, like the Imam Fudhail bin 'Iyâdh rahimahullah [54], so that they can concentrate better spread the hadith of the Prophet sallallaahu' alaihi wa sallam to the people. He said, "Verily, I know the glory of a people (the scholars of hadith scholars) who have virtue and honesty, they (busied themselves with) studying the hadith the Prophet sallallaahu 'alaihi wa sallam properly and seriously. Then (after that) Muslims need them very urgent (for a clue to know the Prophet sallallaahu 'alaihi wa sallam), while they themselves have a need (to finance their ancestry.) If we do not help (the cost of living) they are, then their knowledge will be useless ( not spread well), but if we meet (cost of living), then they (could be more concentrated) to spread knowledge to the people of the Prophet Muhammad sallallaahu 'alaihi wa sallam. And I do not know after prophethood, level / position is more important than spreading knowledge (of the Sunnah of the Prophet sallallaahu 'alaihi wa sallam) "[55].

Being a person who is not the ascetic must be poor and a waste of money that exist, nor forbid what is permissible by Allah Almighty. However, being ascetic is to use the property and assets owned in accordance with the instructions of Allah Almighty, without any attachments and excessive love of wealth and the wealth. Or in other words, being ascetic is not wishful thinking hang long on possessions and property owned, by using it to hasten things blessed by Allah Almighty.

This is the true meaning of the ascetic, as saying of Imam Ahmad ibn Hanbal rahimahullah when he asked, "What is the meaning of the ascetic in the world (the real)?" He said, "(meaning is) no longer wishful thinking, (ie) a person who when he (to be) in the morning he said, "I am (worried) would not (could reach) afternoon time again" [56].

One of the Salaf Ulama said: "The world is not with Zuhud proscribe lawful, and nor is the waste of money, but the ascetic in the world is with you more confident with (reply goodness) in the hands of Allah Almighty than what is in your hand, and if you overwrite a disaster (losing something beloved), then you better expect rewards and savings (Hereafter kindness later) than if it was still missing something in you "[57].

This is the perfect properties owned by the Companions of the Prophet sallallaahu 'alaihi wa sallam which makes them more noble and principal in the Almighty Allah than those who came after them. Ibn Mas'ud radi 'anhu said, "You're more of fasting, (working) prayer, and more conscientious (in worship) than the Companions of the Prophet sallallaahu' alaihi wa sallam, but they are better (more important on the side of Allah Subhanahu wa ta'ala) than you ". Someone asks, "Why is (can be), O Abu 'Abdirrahmân? Ibn Mas'ud radi 'anhu said: "Because they are more ascetic in (life) more love to the world and the Hereafter" [58].

In closing, consider the invaluable advice of the Prophet sallallaahu 'alaihi wa sallam following:

"Any person who (make) the world its main purpose, then Allah will scatter his affairs and make poverty (can not get enough) (always there) in front of him, but he will not get (property) in excess of what earthly Allah set him . And he who (makes) the Hereafter intention (primary objective) it, then Allah will gather his affairs, make the wealth / always feel pretty (there) in the heart, and (property) came to him in a state of temporal low (no value in front of him) "[59].

Finally, we conclude this paper by praying to Allah by His names are many colors and qualities of His almighty perfect, so he confers upon us the nature of the ascetic in the world and love of life everlasting in the next reply, as well as all good qualities which approves him, verily He heareth and grant the prayer.

[Copied from the Sunnah Edition magazine 12/Tahun XIV/1432H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]

RICH MUSLIM beyond reproach

Ustadz Zainal Abidin Bin Shamsuddin

LIVING RICH beyond reproach
Mashallah Allah, "It's rich, devout, diligent worship, berinfakpun never give up." Such praise about the people who have many possessions, berahklaq well and obey the commands of religion.

How should a Muslim respond to its assets, should he rich, or mediocre, or take for granted?

Allah favors wealth is to be grateful. Rich in the world is not a despicable thing. But that cause is impeccable behavior of rich people are greedy and greedy for wealth. In order to accumulate possessions, they did not hesitate to use a lawful manner. After successfully achieve it, they do not fulfill their rights, hunks, spend the treasure not in place or even arrogant hence, so Allah Almighty says:

إن الإنسان خلق هلوعا) 19 (إذا مسه الشر جزوعا) 20 (وإذا مسه الخير منوعا

Truly man was created to be impatient sighs. If he distress he lamented. And when he got the good he is very stingy. [Al-Ma'ârij / 70:19-21]

To be successful and happy in the world and the hereafter, Allah Almighty directs His servants in order to pray as his word:

ربنا آتنا في الدنيا حسنة وفي الآخرة حسنة وقنا عذاب النار

O our Rabb! Grant us good in this world and in the Hereafter, and guard us from the torment of Hell-fire. [Al-Baqarah / 2:201]

Khâzin Imam rahimahullah asserts in his commentary that Allah Almighty pray divides mankind into two; (first) group who only pray for the sake of the world. They are infidels, because they did not believe the resurrection and the hereafter. While the other group (the second) is the believers who combine in their prayers between the interests of the world and the hereafter. On the grounds that man was created in a weakened state that was always short, miserable lives and could not have been delayed. [1]

Our predecessors, assalafus righteous from among the Companions and tabi'in have an example how to achieve success in this world and the hereafter. Zubair bin Umar radi Awwam example, radi 'anhu he had four wives. Although a third of his property was diwasiatkan, but their wives still get a share of one million two hundred dinars. The amount of wealth he is entirely radi anhu million two hundred fifty thousand (dinars). [2]

Imam Ibn al-Jawzi rahimahullah commented, "This is a rebuttal to those who are not knowledgeable ascetic who do not like to collect treasure." [3]

Therefore, Islam does not allow a Muslim to confusion in trying to make a living, even providing complete solutions and noble ethics teaching in order to achieve success when they scavenge rizki, prosperity and blessings so that the door will open.

Wealth sometimes makes people forget to Allah Almighty who has given them a treasure. It causes kufr favors. If wealth and make someone stay committed and devout, then the property will bring countless benefits. For example, to live well, then it becomes easy to study, pray to be smooth, easy to socialize, hang out more and more beautiful, more successful preaching, the stable marriage and good deeds is getting tough. Therefore, the property in the hands of a believer is not going to turn into a monster destroying the social fabric of life and happiness and the destroyer of the pillars of the family and household. Instead, the hands of a Muslim property could serve as a means of balancing the adhesive worship and relationship with the creatures.

Prophet sallallaahu 'alaihi wa sallam said:

نعم المال الصالح للرجل الصالح

Best treasure is owned by pious men. [4]

Even such property would be an energy that emits a bright future, and a force that contains a variety of virtues and glory of the world and the hereafter. Property can also be a driving wheel da'wah and jihad in the path of Allah.

Allah Almighty says:

ويطعمون الطعام على حبه مسكينا ويتيما وأسيرا) 8 (إنما نطعمكم لوجه الله لا نريد منكم جزاء ولا شكورا

And they give food to the poor she liked, the orphan and the captive man. Indeed we give food to you is to expect the pleasure of Allah, we do not want a reply from you, nor (greeting) thank you. [Al-Insân/76 :8-9].

The Prophet sallallaahu 'alaihi wa sallam also paid tribute to a philanthropist and a Muslim who spends his wealth in his favor. In a hadith of Abdullah ibn Umar anhuma, the Prophet sallallaahu 'alaihi wa sallam said:

أفضل دينار ينفقه الرجل دينار ينفقه علي عياله

Best dinar spent by a person he is someone dinar spent for family living. [5]

With treasure halal and clean, the Salaf generation of racing and racing to pursue and achieve the reward of heaven, as happened in the life of Umar anhu who compete fairly in berinfak on the road to Abu Bakr radi Allah anhu. Umar radi 'anhu relates: "One day the Prophet sallallaahu' alaihi wa sallam commanded us to give charity and when I happened to have a lot of possessions. I say, 'Today I will be able to surpass Abu Bakr radi anhu.' Then I took half of my possessions to the wherewithal. Prophet sallallaahu 'alaihi wa sallam said,' What have you left for your family? ' I replied, 'I leave it to my family's number.' Then Abu Bakr came with all his wealth. Prophet sallallaahu 'alaihi wa sallam said, "O Abu Bakr! What have you left for your family? She replied,' I leave Allâh and His Messenger to them. ' Then I said, 'I will not be able to mengunggulimu forever.' [6]

WHY ON RELA humiliated
Islam strongly denounce slackers and limit the movement of beggars and lock tightly all forms of life dependent on others. Al-Qur'ân also praised the patience and restraint by not asking for a helping hand in meeting the needs of others lives. Because such action would lead to a variety of evils and setbacks in life.

للفقراء الذين أحصروا في سبيل الله لا يستطيعون ضربا في الأرض يحسبهم الجاهل أغنياء من التعفف تعرفهم بسيماهم لا يسألون الناس إلحافا وما تنفقوا من خير فإن الله به عليم

(Berinfaklah) to indigent persons who are bound (by jihad) in the path of Allah, they can not (try to) on earth who do not know think they are rich because raising himself from begging. You know them by their properties, they do not ask the people on urgent basis. And whatever good thing you spend (in the way of Allah), then surely Allah is Aware. [Al-Baqarah / 2: 273].

Imam Ibn al-Jawzi rahimahullah said, "there's not a lazy person but he is in a two evils. Firstly, abandoning the family and leaving obligation under the guise that his resignation be a stumbling block other people and their families are in distress. Secondly, it is a disgrace that such not overwrite unless the ignoble and the homeless. dignified because people will not be willing to lose self-esteem just because of laziness on the pretext of resignation is loaded with ornate folly. Due to so people do not own property but still have a chance and an opportunity to try. [7 ]

Even Rasâlullâh sallallaahu 'alaihi wa sallam guarantee a haven for people who are able to maintain themselves by not begging, as the words of the hadith from him n Tsauban:

من يكفل لي أن لا يسأل الناس شيئا وأتكفل له بالجنة

Anyone who can vouch for not begging any necessity to someone then I will guarantee to heaven. [8]

A Muslim must try to live well, fighting laziness, eager to earn a living, dedicated to covering the needs, and work diligently to preserve the future of the child to be able to live independently and not be a burden to others. Slacker is a burden because people and beggars who sell human dignity is the most despicable and hated Islam as it has been confirmed in a hadith of Abdullah Ibn Umar c bahwasannya the Prophet sallallaahu 'alaihi wa sallam said:

لا تزال المسألة بأحدكم حتى يلقى الله وليس في وجهه مزعة لحم

It is not the attitude of begging contained in a person among you except Allah he met while on his face no dagingpun piece. [9]

Fluctuating economic conditions, global crisis that hit most of the industries and businesses that flaring should not make a Muslim in a frustrating endeavor. This condition should be used as momentum to make amends and find the cause of the crisis. Do not behave like pagans, despair with vent to discos, drinking khamer or even some who ended his life by suicide. A Muslim in the face of crisis, should realize that life is a reality that must be faced with the provision of seriousness, science, and resignation away from cowardice and weakness into an intelligent processing power.

Crisis situation and living conditions of underprivileged and the poor should be a whip for a Muslim to get up and look for business opportunities that open up clogged faucet rizki. Because every Muslim is required to be role models, including in the spirit of good luck and earn a halal job opportunities. Abdurrahman ibn Awf radi 'anhu when migrated to Madinah with all the limitations and paced life difficult, because the consequences of emigration, he had to leave his entire estate in Makkah. On condition that he radi 'anhu received offers of help, but he denied it and radi' anhu said: "Show me where the market Medina!" [10] In a time not so long ago he radi 'anhu was able to live independently and be married for the effort.

As for the hadith that Abdurrahman enter Paradise while crawling is a false hadith as has been confirmed Imam Ibn Jawzi rahimahullah in Talbîs devil [11] and very weak isnaad as underlined Imam adh-Dhahabi in Siyar A'lâmin Nubalâ '. [12]

The bustle of the messengers of Allah and the scholars of the Salaf in search of knowledge and not neglect their preaching scavenge rizki lawful to support the family. Thus, a Muslim should be able to emulate them, kesibukanya in trying not to make negligent requires studying science or reason made him reluctant to make a living.

Whatever the establishment of a Muslim halal and is obtained as long as the right way should be occupied and lived in earnest and full of joy. Eliminate feelings of inferiority, shame or prestige to the profession she lived as it may be regarded by most people as a form of professions contemptible and undignified. Because noble or not a business or profession does not depend on whether or not in view of the prestigious man, like working in a foreign company or a reputable high office or work in a wet place their money. But the glory of a very determined effort by the halal business before Allâh and commendable in view of the Shari'ah.

The prophets and apostles have given us the example to strive and work to sustain the propagation and spread of the treatise. The prophet Zechariah Alaihissallam be a carpenter, Idris Alaihissallamn prophet and the prophet David sew clothes made armor. That is to say, work to be able to live independently is the sunnah of the messenger of Allah. Trying to make a living, either by trade, farming or livestock are not considered dropping dignity and not conflict with the attitude of resignation. [13]

Similarly, the scholars of the Salaf. They belong to the people who diligently working and tenacious in trying, but they are also persistent and resilient in their studies and spread the religion. Why not a work in the field of da'wah and affairs of the Muslimlin then be rewarded for the job because Umar radi 'anhu when he became caliph daily lives of her family treasury. [14]

Keep in mind that the quality of a person depends on his success, his ability to give other people the benefits and dignity in the presence of Allah and His servant. Allah Subhanahu wa Ta'ala says:

والذين في أموالهم حق معلوم) 24 (للسائل والمحروم

And those in whose wealth available certain parts. For the (needy) who asks and people who do not have anything (that does not want to ask). [Al-Ma'ârij / 70:24-25]

PAHALA a living
A Muslim should have a high dedication to developing their business, eager to fight laziness, recognize business field, do not despair in the face of obstacles and barriers, thus becoming an independent servant. The Prophet sallallaahu 'alaihi wa sallam said:

ما أكل أحد طعاما قط خيرا من أن يأكل من عمل يده وإن نبي الله داود عليه السلام كان يأكل من عمل يده

No food is eaten someone better than food that is his own business, because the Prophet of Allah, David, eating from the results of his own efforts [15]

Khatly Abu Qasim al-Ahmad rahimahullah said to the priest, "What do you think of people who just sit at home or in a mosque and said I did not need to work because rizkiku will not run and definitely come." Imam Ahmad rahimahullah said, "That guy does not know science. Did he not listen to the words of the Prophet," Allah makes rizkiku under flash of the sword (jihad). "[16]

Almighty Allah does not forbid his servants to the rich and affluent, even Allah loves the rich, as long as it is not arrogant, looking for property in accordance with the rules and principles of religion. So, there is no reason to denounce a lawful business. Reprehensible is the unlawful attempt or effort that led to neglect of the worship of Allah, be arrogant and miserly.

At Tustary Sahl bin Abdullah said: Whoever resignation means damage has damaged the pillars of faith and who undermine the work is making damage in the Sunnah. [17]

O my brother, this paper deliberately dismissed the notion I have to say to some people who are not knowledgeable that being rich, affluent and persistent to make a living the right way in order to live independently and not be a burden to others is love of the world that tarnish ascetic attitude. Though it is not so even Abu Darda radi 'anhu said, "Including indication pahamnya someone against his religion is the willingness to take care of the household income." [18]. Allah knows best

[Copied from the Sunnah Edition magazine 12/Tahun XIV/1432H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Muslim cleric Abu Isma'il al-Atsari

If you are affluent abundant, then you must be grateful, and if you are poor, then the patient became your duty. That law obligations outlined above them. Because the real wealth and poverty is a test, an exam according to whoever ordered, then he is a noble person.

Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "People have different opinions, which is more important: the indigent (poor) the patient or the rich who are grateful? Correct opinion is: the more mainstream of the two is the most pious. If they are the same devotion, the same degree of both, as we have already explained it in another place. Those of indigent (poor) would precede the rich to heaven. Since there is no reckoning (counting possessions) against those poor, while the rich will be no reckoning (counting treasure). So the rich are more kindness than the good of the poor, a higher rank in heaven, albeit more slowly than the poor go to heaven. While the rich are under kindness kindness of the poor, a lower rank in the paradise of the poor ". [1]

This article is about the primacy of rich people who give thanks to Almighty Allah, because most rich people are oblivious to his favor. Prophet Muhammad sallallaahu 'alaihi wa sallam said:

إن المكثرين هم المقلون يوم القيامة, إلا من أعطاه الله خيرا, فنفح فيه يمينه وشماله وبين يديه ووراءه, وعمل فيه خيرا

Indeed those who reproduce (assets) are the ones who menyedikitkan (goodness) on the Day of Resurrection, except those who Allah Subhanahu wa Ta'ala grant him a favor, and he gave to the person on the right, left, front, and behind him, and he's doing good on his property [2]

al-Hafiz Ibn Hajar rahimahullah said, "What is meant by 'multiply' is the treasure, and 'menyedikitkan' is the reward of the Hereafter. This (occurs) in those who reproduce treasure, but he did not comply with the properties shown by exclusion thereafter, namely berinfaq ". [Fathul Bari 18/261]

Of this noble hadith, we know that the majority of the rich people forget to be grateful to the Giver favors intrinsic, ie Allah Almighty. They are only busy in the world affairs and possessions, neglecting the affairs of the Hereafter and noble deeds. As a result, they get a little kindness in his Lord side. Except that a lot of people to achieve the pleasure of Allah berinfak Almighty to give wealth to people in need wherever they are.

Noble Companions, 'Amr ibn al-' Ash radi anhu said:

بعث إلى رسول الله صلى الله عليه وسلم فقال: "خذ عليك ثيابك وسلاحك ثم ائتنى". فأتيته وهو يتوضأ فصعد فى النظر ثم طأطأه فقال: "إنى أريد أن أبعثك على جيش فيسلمك الله ويغنمك وأرغب لك من المال رغبة صالحة". قال: قلت يا رسول الله ما أسلمت من أجل المال ولكنى أسلمت رغبة فى الإسلام وأن أكون مع رسول الله صلى الله عليه وسلم. فقال ": يا عمرو نعم المال الصالح للمرء الصالح"

Prophet sallallaahu 'alaihi wa sallam sent a man to me, he ordered, "Take your clothes and weapons, then menghadaplah me!" I also went to him when he is ablution'. He look at me, then said, "I'm going to send you to lead a squad, hopefully Allah will save you and give you the spoils of war. I hope you liked the good treasure with joy ". 'Amr ibn al-Ash said, "O Messenger of Allah, I have not converted to Islam because of the treasure. But I converted to Islam because Islam loves and that I was with the Messenger of Allah ". Then he said, "O Amr, the best of good fortune for those who are righteous". [3]

Yes, the best of good fortune for those who are righteous. Because of the righteous know the rights of property, so that he will implement property rights as well as possible. Treasure is a means, then make it as a means of righteous obedience. Treasure is a tool, then make it as a tool righteous goodness. Property is a vehicle, then the righteous make it as a vehicle to glory in the day of Judgment, so that they achieve a high degree on the side of their Rabb.

RICH righteous buy PAHALA
Wealth is the grace of Allah Almighty that He gives to whom He wills as a test, whether they be grateful? On that basis, one should not envy the rich people, because it is a division of sustenance from Allah the Almighty.

عن أبى هريرة - أن فقراء المهاجرين أتوا رسول الله صلى الله عليه وسلم فقالوا ": ذهب أهل الدثور بالدرجات العلى والنعيم المقيم". فقال: "وما ذاك?". قالوا: "يصلون كما نصلى ويصومون كما نصوم ويتصدقون ولا نتصدق ويعتقون ولا نعتق." فقال رسول الله صلى الله عليه وسلم: "أفلا أعلمكم شيئا تدركون به من سبقكم وتسبقون به من بعدكم ولا يكون أحد أفضل منكم إلا من صنع مثل ما صنعتم?". قالوا: "بلى يا رسول الله". قال: "تسبحون وتكبرون وتحمدون دبر كل صلاة ثلاثا وثلاثين مرة". قال أبو صالح: "فرجع فقراء المهاجرين إلى رسول الله صلى الله عليه وسلم فقالوا:" سمع إخواننا أهل الأموال بما فعلنا ففعلوا مثله ". فقال رسول الله صلى الله عليه وسلم:" ذلك فضل الله يؤتيه من يشاء ".

From Abu Hurairah radi 'anhu, that the poor Emigrants came to the Prophet sallallaahu' alaihi wa sallam said, "The rich have bought degrees high and eternal enjoyment". Then he asked, "What is it?". They said, "The rich man in prayer as we perform prayers. They do fasting as we perform fasting. Bershodaqah them, but we do not bershodaqah. They freed slaves, but we do not free a slave ". Then the Prophet sallallaahu 'alaihi wa sallam said, "Did not I teach something to you, you will catch up with those who have gone before you, and to him you will precede those after you, and no one is better than you except the people who do what you do? ". They replied, "Yes, O Messenger of Allah". He said, "You glorify, bertakbir, and bertahmid thirty-three times after every prayer."

Abu Salih (the narrators) said, "Then those poor Emigrants came back to the Prophet sallallaahu 'alaihi wa sallam said," Our brothers, the rich, have heard what we have done, and did just as The ". Then the Prophet sallallaahu 'alaihi wa sallam said, "It is a gift of Allah which He gives to whom He wills". [HR. Muslim, no. 595]

About this hadith, Imam Nawawi rahimahullah said, "In this hadith there in postulate for those who claim that the rich are more important than the grateful poor people are patient, but on this issue there is a difference of opinion among the Ulama famous Salaf and Kholaf of some class. Allah knows best ". [4]

Human dignity in the face of stratified Allah Almighty, and one of the most noble is the most pious. Whoever do more obedience and leave disobedience more, to the accompaniment of faith and sincerity, then he is more noble in the Almighty Allah. Therefore, the Prophet sallallaahu 'alaihi wa sallam reported that people were wealthy and knowledgeable, and thankful with how pious to Allah Almighty with religious knowledge and his property, he is the most precious in His sight. As mentioned in the following hadith:

عن أبي كبشة الأنماري أنه سمع رسول الله صلى الله عليه وسلم يقول: ثلاثة أقسم عليهن وأحدثكم حديثا فاحفظوه: قال ما نقص مال عبد من صدقة, ولا ظلم عبد مظلمة فصبر عليها إلا زاده الله عزا, ولا فتح عبد باب مسألة إلا فتح الله عليه باب فقر أو كلمة نحوها وأحدثكم حديثا فاحفظوه: قال إنما الدنيا لأربعة نفر:

1. عبد رزقه الله مالا وعلما فهو يتقي فيه ربه ويصل فيه رحمه ويعلم لله فيه حقا فهذا بأفضل المنازل
2. وعبد رزقه الله علما ولم يرزقه مالا فهو صادق النية يقول لو أن لي مالا لعملت بعمل فلان فهو بنيته فأجرهما سواء
3. وعبد رزقه الله مالا ولم يرزقه علما فهو يخبط في ماله بغير علم لا يتقي فيه ربه ولا يصل فيه رحمه ولا يعلم لله فيه حقا فهذا بأخبث المنازل
4. وعبد لم يرزقه الله مالا ولا علما فهو يقول لو أن لي مالا لعملت فيه بعمل فلان فهو بنيته فوزرهما سواء

Of Abu al-Anmari Kabsyah radi 'anhu, that he heard the Prophet sallallaahu' alaihi wa sallam said: "Three (case) I swear to all three, and I would say one word to you, then memorize! He said: treasure of a servant will not be reduced because shodaqah. It is not a servant dizhalimi with kezhaliman, then she put up with it unless Allah kezhaliman add glory to him. It is not a servant opened the door of the request, unless Allah opened the door pauperism, or a sentence like that.

And I would say one word to you, then memorize! He said: Surely the world for 4 people:

1. Servant Allah give him sustenance in the form of property (from a lawful way) and science (to Islam), then he is devoted to his Lord on the sustenance (wealth and knowledge), he's doing good to his relatives with sustenance, and she knows her rights to Allâh . Then the servant is the most important position (on the side of Allâh).

2. Servant Allah give him sustenance in the form of science, but He (Allah) does not provide sustenance in the form of property, he has good intentions. He said: "If I have a property I will do such deeds Si so and so (the first to do goodness it)". Then he (reply) by intentions (good), reward them (the first and second) is the same.

3. Servant Allah give him sustenance in the form of property, but He (Allah) does not give him sustenance in the form of science, then he did with his money recklessly without knowledge. He was not devoted to his Lord to him, he does not do good to his relatives with his property, and he does not know her rights for Allah. Then the servant is in the worst position (on the side of Allâh).

4. Servant that Allah did not give him a treasure rizqi and science, then he said: "If I have a property I will do such deeds Si So and so (with a third person who did that evil)". Then he (reply) by intention, the sin is the same. [5]

Let us consider the content of this hadith. This hadith shows that the most important servant of Allah is on the side of the wealthy and grateful servant. Because pious to Allah, the blessings he has given, do good to your family, and know the rights of Allah Almighty in favor is the embodiment of gratitude to Almighty Allah for all His blessings.

Gratitude is an attitude of giving pleasure to acknowledge the giver a favor by obedience and love of the form. Done in three cases, as mentioned in the sya'ir:

أفادتكم النعماء مني ثلاثة • يدي ولساني و الضمير المحجبا

Favors (from you) give three avail from me to you
My hands, my tongue, and my heart is hidden [6]

Imam Ibn al-Qayyim rahimahullah said: "The nature of the practice of gratitude is: it seems the former favors of Allah on His slaves tongue: that is the praise and recognition (to favor it), the servant's heart: that is by watching and loving, and the servants of the limbs, namely with docile and obedient. So that gratefully built on five pillars: Submission of people who give thanks to the grateful, love, recognition of joy, praise to him with favor because it was, and he did not use it on things that are not liked by the favor giver. This five foundations gratitude, gratitude building is in the top five. then if one of them does not exist, corrupted the foundations of the foundations of gratitude. Everybody is talking about thanksgiving and its definition, then pembicaaraannya back and around to the five things ". [7 ]

And keep in mind that the pleasure of Allah Almighty to His servant there are two types: absolute and deliciously scrumptious muqayyad. Absolute sense favors, favors that will deliver the lasting happiness, such as Islam, Sunnah, and others. The muqayyad favors, favors the special happiness in this world, such as: a complete limb, health, livelihood, property, wives and children, standing, and others. All of this must be grateful. And this is the unity and development of the favors. Conversely, by not grateful, favors will disappear.

We ask Allah Almighty, so that leads us to be grateful for His blessings and protect us from his deeds deny nimat. Verily Allah Almighty hears and Receive prayer.

Wal-hamdulillâhi Rabbil 'Alamin. [8]

[Copied from the Sunnah Edition magazine 12/Tahun XIV/1432H/2011. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Ustadz Fuad bin Sufyan Baswedan, MA

One of the pride we as Muslims are Islamic law itself. We are proud to have the most complete in the world Shari'a. Shariah that govern everything from the biggest cases to the most trivial. All related to human welfare in this world and the hereafter can not be separated from the law review. Men, women, old, young, big, small, rulers, commoners, all of them shall be fairly and bij aksana. Even the sissy was not separated from the discussion.

True, the transvestite who often ridicule and burlesque, it was not ignored by the law just like that, because he is also human mukallaf as normal men and women. Therefore, in Islamic jurisprudence, we know the term mukhannats (sissy / bencong), mutarajjilah (masculine women), and khuntsa (intersex / hermaphrodite).

Each of these terms have different definitions and consequences. However, the first two terms are usually negative connotations, both in the eyes of society and the law. While the third one is not necessarily so.

For more details, keep in mind the definition of the scholars of sissy and shemale, departing from the hadeeth narrated by Imam Bukhari following:

عن ابن عباس, قال: لعن النبي صلى الله عليه وسلم المخنثين من الرجال والمترجلات من النساء, وقال: «أخرجوهم من بيوتكم قال: فأخرج النبي صلى الله عليه وسلم فلانا, وأخرج عمر فلانا

From Ibn Abbas, he said, "The Prophet sallallaahu 'alaihi wa sallam cursed the men and the women mukhannats mutarajjilah. Said to him,' Get them out of your house ', the Prophet sallallaahu' alaihi wa sallam expel Si So and so, while the Si Umar expel so and so" [1]

In another narration:

, لعن رسول الله صلى الله عليه و سلم المتشبهين من الرجال بالنساء والمتشبهات من النساء بالرجال

Prophet sallallaahu 'alaihi wa sallam cursed the men who resemble women, and the women who resemble men [2]

The second history is interpret about what is meant by mukhannats and mutarajjilah in the first hadith. So it becomes clear that what is meant mukhannats are men who resemble women, both from how to walk, how to dress, style of speech, and other feminine traits. While mutarajjilah are women who resemble men in such matters. [3]

In language, the word comes from the root word mukhannats khanitsa-yakhnatsu. That is, apply gentle. Of the general term, then the term sissy, bencong, transgender suitable for deciphering mukhannats. As for the terms, mutarajjilah, probably the closest translation is "woman tomboy".

In Syarahnya, al-Hafiz Ibn Hajar rahimahullah said, that the curse and reproach of the Prophet sallallaahu 'alaihi wa sallam was specifically addressed to people who deliberately imitating the opposite sex. But when it is innate (original character), so he ordered enough to try to leave as much as possible in stages. If he does not want to try to leave, and leave him like that, then he sinned, the more so when he showed temper pleased with the attitude earlier.

As there are some scholars who say that natural mukhannats not considered blameworthy or sinful. The point is that someone who can not leave that way of talking soft and graceful movements after he tried to leave. Whereas if he can still leave although gradually, then it is considered sinful if done without udzur. [4]

From the description above, it can be concluded that the sissy is divided into two.
First: Natural sissy. Ie someone whose words soft and supple body naturally, and he was not known as a guy who likes cruel. Then such person is not deemed wicked. He is not a man who meant by the hadith above reproach and curse as objects.

Second: sissy because deliberately imitating women, with a voice softens when speaking, or moving the limbs gracefully. This act is reprehensible and immoral habits that encourage a quite wicked. [5]

This division also applies to women who resemble men (transsexual). Because basically the women are also exposed to the commands and prohibitions of religion as a man, as long as there is no argument that exclude them.

So, act like the opposite sex who is not a trivial intentional. The act is considered a great sin and moral turpitude. Later lahiriyah not only influence, but also psychological damage. Physical possession of such an effeminate man, but his soul like a woman. Similarly transgender woman physically, but his spirit man. They deliberately changed the original physical and mental health, so that they also helped change hearts and broken it. Therefore, the transvestite and transsexual rarely receive guidance and repent of the sin. This is a warning from Allah Almighty that we should take a lesson from him, and give thanks to Him who made us have a mind and body fit and healthy.

Maybe that comes to mind when imagining profession sissy, bencong, transsexual, is like a makeup artist (parlor), singers, comedians, hookers (PSK) or a fashion designer. However, when we refer to the explanation of the Salaf, there was also that they perceived as effeminate profession, and is now being acted by a normal man, even as a profession seem cool, like being a singer.

Al-Marwazi rahimahullah narrated from Imam Ahmad rahimahullah, that he said: "Income sissy guy is dirty, because he earned money by singing, and the singing is not effeminate-sya'ir sya'ir are invited for the ascetic, and yet she sings about love , romance, or mourning the death ". From here, it is clear that Imam Ahmad rahimahullah considered a sissy income as something that is makrooh. [6]

When observed, is 'makruh' by Imam Ahmad is karâhah Tahrim, aka makruh which means forbidden. Because he relate it to the things that are forbidden, such as singing about love, romance, and mourn the dead.

Thus, a singer who seems fine in the eyes of many people today, according to the Salaf were effeminate, and illicit nature of their income, as obtained through unlawful means. Especially if he intentionally sissified (ostensibly effeminate), then it is haram again, as is often done by comedians.

Similarly sissy who worked at the salon and cater to women who are not mahram, is also makruh law when he experienced an effeminate, because this would preserve the nature of the profession bancinya, when he was ordered to leave the trait. But if he just pretended sissy, then the job is clearly unlawful.

Moreover, who works as bencong hookers and familiar with immoral acts, then it is much more forbidden anymore, because they do something very despicable people of Lut and heavy sanctions in religion. Even so immoral acts, the perpetrators left alive inappropriate.

First: dating (Coloring) Hands and Feet.
Imam Nawawi rahimahullah said, "Coloring both hands and feet with henna (Hena) is recommended for women who are married. It is based on a famous hadith in this chapter. But it haram for men, except when used as a drug and semisalnya. One argument is that showing keharamannya Prophet sallallaahu 'alaihi wa sallam in the authentic hadith that Allah cursed the men who resemble women and women who resemble men. Similarly, in the hadeeth of Anas, that the Prophet sallallaahu 'alaihi wa sallam forbade men to use za'faran. (Narrated by al-Bukhari and Muslim). This prohibition with regard to color, not by scent, for fragrance use something legal Sunnah for men. Hena (girlfriend), in this case also the same as za'faran (saffron). [7]

Imam ash-Syaukani rahimahullah said, "It has been explained that the coloring hands and feet with henna is the act of women. And as is known, this is done by men who want to resemble a woman ". [8] [

Second: beating the drum.
Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "Because singing, beating the tambourine, and clapping her hands are deeds; Salaf then named the men who do it as a 'sissy' (mukhannats). They named the singer as the effeminate, and is very popular in their speech. "[9]

Third, Singing.
Shaykh al-Islam rahimahullah said, "One of acts muhdats (new; heresy) held by them (the Sufis) is listening to the singing of the famous transvestite as music director of the wicked and adulteress. Or sometimes they listen to the song young boys handsome, or dainty women; visitors habits as entertainment venues ... ". [10]

Fourth: dancing.
According to Hanafi, people who justify the jig is pagan. The definition of dancing here, it means doing tilt accompanied fro bending and lifting body in a certain way, as Sufi dance. [11]

As according to scholars Syafi'iyyah, dancing is not prohibited unless it moves gracefully like a sissy. [12]

Meanwhile, according to scholars and Hanabilah Malikiyah, dancing Makruh law. [13]

Ash-San'ani rahimahullah said: "dancing and clapping their hands are wicked and depraved habits, not habits of people who love Allah and fear Him ...". [14]

Fifth: Beard Trimming and shaving.
That is, the length beard is less than a handful. Ibn Abidin said, "As for the beard cut of less than a handful, as did most of the Maghrib and effeminate men, then no Alim who allow it." [15]

Being Prayers
If the question naturally effeminate, he legally became prayer leader. And he still commanded to seek leave bancinya attitude continuously and gradually. If was not able too, then there is no reproach to him.

As if he faked a sissy, then it is considered wicked. And the wicked legal makruh a priest, according to scholars Hanafiyah, Syafi'iyah, Zhahiriyah, and one in the Shafi'i Maliki history. [16]
As according to scholars in history Malikiyah Hanabilah and other, unauthorized wicked priest prayer. [17]] This is based on the opinion of Imam az-Zuhri rahimahullah who said, "In our opinion, should not pray behind bermakmum effeminate men, except in emergency situations that can not be avoided, "as quoted by Imam al-Bukhari [18]

Can A Woman Looking sissy?
This problem can not be separated from the two conditions:
First: If the person has a tendency toward effeminate woman, then there is no mistake in this case that it is forbidden and including wicked deeds. [19]

Second: He is a sissy who does not have a natural inclination towards women, so in this case there are two opinions:

1. Malikiyah scholars, and partly Hanabilah Hanafiyah give rukhsa (waivers) for him to be in the middle of the women and looked at them. The evidence is the word of Allah when describing anyone who may be looking at women, and women who may be decorated in front of him, namely: أو التابعين غير أولي الإربة من الرجال the translation "or the servants of men who do not bersyahwat (against women ) .. ". [20]

2. Syafi'iyah scholars and the majority Hanafiyah, argues that despite not bersyahwat mukhannath against women, still should not look to women. In this case he is still judged as a normal man. [21]

The evidence is the hadeeth narrated by Umm Salamah following:

أن النبي صلى الله عليه و سلم كان عندها وفي البيت مخنث, فقال لعبد الله أخي أم سلمة: يا عبد الله, إن فتح الله لكم غدا الطائف, فإني أدلك على بنت غيلان; فإنها تقبل بأربع وتدبر بثمان! فقال النبي صلى الله عليه و سلم: لا يدخلن هؤلاء عليكن

Indeed the Prophet sallallaahu 'alaihi wa sallam never with him at his house and then there are a wanker, then Si effeminate brother Abdullah was said to Umm Salamah, "O Abdullah, if tomorrow Allah conquered the city of Ta'if unto you: and I will show you the Ghailan daughter of First appeared four folds while the rear looks of eight, "the Prophet said," Do not ever they (the effeminate men) go to places you (women) ". [22]

This hadeeth indicates that it is forbidden sissy to get into a woman is a pussy who has a tendency (bersyahwat) toward women, because he could tell the beauty of the female body he had ever seen the man. So feared he would expose the nakedness of Muslim women when let out into their place. The natural sissy who did not bersyahwat against women, will not do so.

In conclusion: The views rajih is the first in accordance with the opinion of Zahir al-Qur'ân.

Testimony sissy guy
According to scholars Hanafiyyah, effeminate person who is a deliberately fabricated testimony spoke meek and kemayu (spoiled) as a woman. But when he has a soft voice and tone flabby physique naturally, and not known as a depraved people: and his testimony was accepted. [23]

As scholars and Hanabilah Syafi'iyah assume that resembles a woman is unlawful acts that make one's testimony was rejected. Of course, is when intentionally resembles a woman, not because of his nature. [24]

Meanwhile, according to scholars Malikiyah, among which rejected his testimony is someone who has no sense of shame, and including this attitude is acting effeminate. [25]

In conclusion: the school of four agreed that the testimony status sissy detail as described by scholars Hanafiyah.

Sanctions For People sissy
The man who deliberately act like a woman (ostensibly effeminate) can not be separated from two circumstances:

First: The man who deliberately act as a sissy without falling in the despicable act, it is not considered immoral nor had kaffaratnya. She deserved to be sanctioned ta'zir (determined by consideration of the judge), in accordance with state and offender behavior. Mentioned in the hadith, the Prophet sallallaahu 'alaihi wa sallam penalizing sissy with banish or banish them from the house. Similarly, conducted by the Companions after the death of his.

The ta'zir imposed include:
1. Ta'zir a prison. According to Hanafi, a man whose work singing, sissy, and mourn the death deserve to be punished by imprisonment until they repent [26]

2. Ta'zir form of exile. According to the Shafi'i and Hanbali schools of thought, an effeminate let exiled though his actions are not considered immoral (aka he is a sissy original). But exile was done to find benefit. [27]

Ibn al-Qayyim rahimahullah said, "Including Sharai strategy stated by Imam Ahmad, is to let a sissy was exiled, for the sissy only cause damage and harassment against him. Authorities are entitled banished him to another country where he is free from the disorder. Even if the safety concern, the sissy was allowed jail ". [28]

Second: People who let her sissy abused and sodomized.
Such sanctions sissy guy disputed by scholars. Many jurists' which argues, he deserves to be punished like fornicators. While Imam Abu Hanifah rahimahullah argued that his sentence was ta'zir get to the level of execution, (such as :) burned, or ousted from a high place. Because the companions are also different opinions about how to punish him. [[29]

In closing, we strongly advise to anyone who is considered effeminate, to immediately repent to Allaah. Earnestly studied Sharai who can push for obedience to Allaah and avoid evil. Make friends with people who are good in order to encourage and assist them in kindness.

Should realize, that the greatest losers are those who lose money in the world and the hereafter. He had a lot of praying, because with prayer, Allah Ta'ala will bring hope and accept the repentance.
Almighty Allaah knows best. [30]

[Copied from the Sunnah Edition magazine 10/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]


Ustadz Abdullah bin al-Buthoni Taslim, MA

Name of Allah Subhanahu wa Ta'ala is the Most Beautiful mentioned in His Word:

قل يجمع بيننا ربنا ثم يفتح بيننا بالحق وهو الفتاح العليم

Say: "our Lord will gather us all, then he gave a decision between us right. And He is the Grantor decision Knower" [Sabâ/34: 26].

Also implied in his words:
وسع ربنا كل شيء علما على الله توكلنا ربنا افتح بيننا وبين قومنا بالحق وأنت خير

Our Rabb knowledge encompasses everything. To Allah alone is our sole trust. Our Lord, grant-making between us and our people with the right (fair) and Thou art the Giver best decision [al-A'raf / 7:89]

Based on the above verse, the scholars set the name al-Fattah as one of the names of Allah Subhanahu wa Ta'ala the Most beautiful, like Imam Ibn Athir vol [1], Ibn al-Qayyim rahimahullah Jauziyyah [2], Shaykh 'Abdur Rahman as-Sa'di rahimahullah [3], Shaykh Muhammad bin Salih al-'Uthaymeen rahimahullah [4], and others.

Ibn Faris rahimahullah explains that the true origin of the word suggests the meaning of the name is the opposite of closing. Then the meaning of the origin is taken other meanings of this word, as menghukumi (decide), victory and success [5]. Another cleric, Al-Fairuz Abadi rahimahullah explained that this name literally means al-Hakim (who rules) [6]. While Ibn al-Athir rahimahullah said: "(The meaning of the name of Allah) al-Fattah is That Open the doors of sustenance and mercy for His servants, some are saying (that), the Most Giving law among His slaves" [ 7].

In a word describing Allah Almighty وهو الفتاح العليم (And He is the Giver decision, Knowing) [8] which contains the name of al-Fattah, Imam Ibn Jarir Tabari rahimahullah said, "Allah (He is) the All-giver decision Knowing the law of law (the right and fair) among His servants, because nothing is nothing (of their circumstances) are hidden from His sight, and He does not need witnesses to determine who is right and who is wrong "[9 ].

Thus, the meaning of al-Fattah is the Most Deciding law among His servants with Shari'a laws in Him, and the laws (statutes) in his destiny, as well as the laws of al-Jaza '( replies the good deeds and bad), the Most Eye opening the hearts of those who honestly (right) with his gentleness, Opening the doors of their hearts to know, love and always come back (repent) to Him, Opening the doors of mercy Him and a variety of sustenance, as well as make it easier for them to reach the causes of good in the world and the hereafter. Allah Almighty says:

ما يفتح الله للناس من رحمة فلا ممسك لها وما يمسك فلا مرسل له من بعده

Anything that Allah bestowed upon the human form of grace, then no one can help it, and what is retained by him then no one was able to release it after the [Fâthir/35: 2] [10].

In more detail, Shaykh 'Abdur Rahman as-Sa'di rahimahullah explains the meaning of the name of Allah Subhanahu wa Ta'ala this great saying, "al-Fattah has two meanings:

The First: back to understanding al-hukmu (menghukumi / decide), (ie) who decides and a law unto His servants with His law, and decide their cases by giving reward reward for those who obey Him and (inflicting) punishment to those who commit adultery, in the world and the hereafter, by the word of Allah Subhanahu wa Ta'ala:

قل يجمع بيننا ربنا ثم يفتح بيننا بالحق وهو الفتاح العليم

Say: "our Lord will gather us all, then he gave a decision between us right. And He is the Grantor decision Knower" [Saba '/ 34:26]

And His words:

ربنا افتح بيننا وبين قومنا بالحق وأنت خير الفاتحين

Our Lord, grant-making between us and our people with the right (fair) and Thou art the Giver best decision [al-A'raf / 7: 89]

The first verse (which means) decision (law) to His servants on the Day of Resurrection, while the second verse (meaning making / His law) in the world by helping (glorified) al-haq (truth) and its adherents, as well as degrading sleaze and adherents, and inflict various tortures them.

The second meaning: he who opens all the doors for good to His servants, (as) the word of Allah Subhanahu wa Ta'ala:

ما يفتح الله للناس من رحمة فلا ممسك لها

Anything that Allah bestowed upon the human form of grace, then no one can help it "[Fâthir/35: 2]

He was the one who opened (door-door) for the sake of the world and the religion of his servants, with the opening carefully selected people who had locked him with tenderness and concern, and decorate their hearts with the knowledge of the divinity (tawhid and the correct understanding of the names of the beautiful and the sublime qualities of His all-perfect) and the nature of faith (in him), who (all of it) will improve the (perfect) condition (faith) and make them they istiqomah (stay strong) on ​​the straight path.

More specifically than that, actually Allah Almighty opens the knowledge of divinity (tawhid and the correct understanding of the names of the beautiful and the sublime qualities of His almighty flawless), spiritual goodness, light (heart) is bright, and understanding and feeling right (against his religion) for those who love Him and always exposes himself to Him Allah Almighty also the opening for His slaves the doors of sustenance and the factors to get it. Almighty Allah has prepared for the righteous sustenance and ways to get it out of the blue, he k conferred to people who sole trust (submitting to Him) more than what they ask for and expect, make it easier for them (tackle) all matters that are difficult, and opens the doors (problem solving) is closed "[11].

Based on the translation of the meaning of the name of Allah Subhanahu wa Ta'ala is the Most beautiful, we know the secret of why many of the scholars who have titled their works with Allâh al-fath properties [12], because they pay attention to the meaning of this great name, which was they hope Allah Almighty will open the doors of useful knowledge for them and facilitate a true understanding of the science that they convey to the people of this [13].

Imam Ibn al-Qayyim rahimahullah said [14]:
Similarly, al-Fattah, including the names of his (the Most Beautiful)
And al-fath in His attributes are of two kinds:
Al-fath (which means) lays down the law, the Shari'a of Allah
And al-fath (which means setting) the provisions of destiny, the second al-fath
Ar-Rabb (Allah Subhanahu wa Ta'ala) Grantor's decision with two meanings
With the justice and goodness of ar-Rahman (the Most widely mercy)

Shaykh 'Abdur Rahman as-Sa'di rahimahullah when explaining the verses above verse, he said: "al-Fattah is al ¬-Hakam (Maha Circuit law), al-Muhsin (Grantor goodness) and al-Jawwad ( Merciful). nature of Allah Subhanahu wa Ta'ala al-fath there are two kinds: The first: (adjective) al-fath (which means deciding) in religious law and the law of retribution (human deeds.) The second: He Maha determine laws (statutes) fate (for all His creatures).

Then (the nature of) al-fath (decided) in religious law is (provision) His Shari'a (which delivered him) through the tongue of His Messenger sallallaahu 'alaihi wa sallam (containing) all matters required by the servants Her (to draw closer to Allah Subhanahu wa Ta'ala) and to remain unchanged (strong) in the straight path. The (trait) al-fath in law rewards (human deeds) is a decision (His law) to the Prophet sallallaahu 'alaihi wa sallam and the opponents (da'wah) them, and the servants who loved him and opponents their enemies, to glorify and save the Prophet sallallaahu 'alaihi wa sallam and their followers, and humiliating and torturing their enemies. Similarly, decisions and laws on the Day of Judgment when redeemable toward all beings (children) all human deeds.

The (second), determine the fate determination (for all His creatures) are (all) provisions of destiny (His imposed) to all his servants, in the form of good and evil, benefit and harm, as well as the provision and deterrence. Allah Subhanahu wa Ta'ala says:

ما يفتح الله للناس من رحمة فلا ممسك لها وما يمسك فلا مرسل له من بعده وهو العزيز الحكيم

Anything that Allah bestowed upon the human form of grace, then no one can help it, and what is retained by him then no one was able to release it after that. And He is the Mighty, the Wise [Fâthir/35: 2]

That way, the meaning of ar-Rabb (Allah) Subhanahu wa Ta'ala is ruling Grantor Knower, He opens for His servants who obey treasury grace and His goodness, and opening for his enemies opposed it, all of it with virtues (mercy) and justice "[15].

True faith to his name this almighty will make a slave always exposes himself and pray to Him that He merely opened to him the doors taufik, halal sustenance and mercy, as well as paving the chest to receive all the goodness in Islam. Allah Subhanahu wa Ta'ala says:

أفمن شرح الله صدره للإسلام فهو على نور من ربه فويل للقاسية قلوبهم من ذكر الله أولئك في ضلال مبين

So if the people who opened their hearts Allâh (to) accept Islam, so that he gets a light from his Lord (the same as the stony heart)? Then woe to those who harden their hearts to remember Allah. They were in clear error [az-Zumar/39: 22]

Imam al-Qurtubi rahimahullah said: "The opening (the doors of goodness from Allah Subhanahu wa Ta'ala) and tolerance (to accept the good of Islam) there is no limit (very wide), every believer to get a piece of it. Greatest part obtained by the Prophet sallallaahu 'alaihi wa sallam, then after they were the guardians (beloved of Allah Subhanahu wa Ta'ala), then the clergy and lay people from among the believers. Only unbelievers who were not part of it by Allâh "[16].

Included in the sense of appealing to Allah Subhanahu wa Ta'ala with His glorious name, the prayer taught by the Prophet sallallaahu 'alaihi wa sallam when getting in and out of the mosque. Prophet sallallaahu 'alaihi wa sallam said: "If any one of you go to the mosque then he should say (prayer):

اللهم افتح لي أبواب رحمتك

Ya Allah, open to me the doors of Your Mercy

And when he came out (of the mosque) he should say (prayer):

اللهم إني أسألك من فضلك

Ya Allah, verily I ask You (grace) from Thy goodness. [17]

Then the grace, glory and goodness exist entirely in the hands of Allah Almighty, He opens (doors goodness) and make it easier for anyone He wills, and this includes all of the positive influences and consequences of his faith in the precious name of this [18] .

So, hopefully this article useful for us all to be more sincere in seeking perfection of our faith in Allah Subhanahu wa Ta'ala, and many pray to Him that He would open the doors of His mercy goodness for us, with the name His al-Fattaah.

Finally, we conclude this paper by praying to Allah by His names are many colors and His attributes are perfect almighty, that He might make it easier for us to achieve all of the good and honorable position in his religion, verily He is Most Opener the doors of goodness, Knowing.

[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]


Al-Ustadz Yazid bin Abdul Qadir Jawas

عن أبي هريرة رضي الله عنه, قال: قال رسول الله صلى الله عليه وسلم: «إن الله تعالى قال: من عادى لي وليا فقد آذنته بالحرب, وما تقرب عبدي بشيء أحب إلي مما افترضته عليه, وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه, فإذا أحببته كنت سمعه الذي يسمع به, وبصره الذي يبصر به, ويده التي يبطش بها, ورجله التي يمشي بها, وإن سألني لأعطينه, ولئن استعاذني لأعيذنه ».

From Abu Hurairah radi anhu he said, the Prophet sallallaahu 'alaihi wa sallam said, "Verily Allah Almighty says,' Whoever hostile to my godfather, indeed I declare war on him. My servant does not draw near to Me with anything more loved than I do the things that I am obliged to him. My servant will not cease to draw near to Me with worship until I love him sunnah. If I had loved him, I become his hearing that he used to hear, a vision that he used to see, a hand that he used to do, and being that he used his legs to walk. If he asked me, I would give him. And if he asks me protection, I must protect it. '"

Completeness of these are:

وما ترددت عن شيء أنا فاعله ترددي عن نفس المؤمن يكره الموت وأنا أكره مساءته

I never hesitated to something that I do like my doubts about taking the life of the believers. He hates death and I do not like troubling.

This hadeeth saheeh. Narrated by Imam Bukhari, no. 6502; Abu Nu'aim in Hilyatul Auliya ', I/34, no. 1; Bayhaqi in al-Kubra as-Sunanul, III/346; X/219 and al-Sunnah Baghawi in Syarhus, no. 1248, and other

Having brought this hadith, al-Baghâwi t say, "This hadith is authentic."

Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "The Prophet sallallaahu 'alaihi wa sallam said in a hadeeth narrated from his Lord. Then he t bring the above hadith. [1]

-Although this hadith narrated by Bukhari rahimahullah in the book-including Shahîhnya hadith scholars discussed because there is a weak narrator. But this hadeeth saheeh because there syawâhid (amplifier-amplifier) ​​it, as explained by Shaykh al-Albani rahimahullah in Silsilatul ahadith ash-Shahîhah, no. In 1640.

Sharh Hadith
ath-Thûfi rahimahullah said, "This hadith is about the principle of the path to Allah Subhanahu wa Ta'ala and methods in order to recognize and reach His love. Due to the implementation of the obligations and liabilities inner faith that Zahir is a combination of both Islam and Ihsan ie, all contained in this hadith, as these are also contained in the hadith Jibril Alaihissallam. Ihsan collect position and those that are directed towards Allah be ascetic, sincere, muraqabah, and others. [2]

• Word of Almighty Allah (in the above hadith): من عادى لي وليا فقد آذنته بالحرب "Those hostile to my godfather, indeed I declare war on him."

That is, "Truly I announced to her that I fight because he was fighting against me with my guardians." So, Allah trustees shall be loved and despised illegitimate, as the enemies of Allah shall be despised and forbidden love.

Almighty Allah says, which means, "O ye who believe! Do not make my enemies and your enemies as loyal friends ..." [al-Mumtahanah/60: 1]

And the Almighty Allah says, which means, "Verily helper (wali) is Allâh mu, His Messenger, and those who believe, who perform prayer and give charity, while subject (to Allah). And whoever makes Allah, His Messenger and the believers as his salvation, then indeed, followers (religion) of Allah that is winning. "[al-Maidah / 5:55-56]

Almighty Allah explains that the nature of his lovers that Allah Almighty loves and they love Him is humble towards the believers and firm toward unbelievers.

Know that all forms of immorality is a form of fighting Allah Almighty, the ugly sin that is done, the harder anyway enmity for Allah. That is why Allah named the eater of usury [3] and robbers [4] as the people who fight against Allah and His Messenger. Because of the magnitude of their kezhaliman to His servants and their efforts make mischief in the earth. Similarly, those who were hostile to the trustees of Allah Almighty. They had been fighting against Allah and His. [5]

Almighty Allah says, which means, "Remember Allah's trustees, there is no fear on them and they do not grieve. (Namely) those who believe and always be cautious." [Yûnus/10 :62-63 ]

In this verse, Allah Almighty describes the nature of His saints. First, they have that honest faith; And secondly, they are obedient to Allah Almighty.

The Prophet sallallaahu 'alaihi wa sallam said:

... إن أولى الناس بي المتقون, من كانوا وحيث كانوا ...

Indeed, those most major is fearing my side, whoever and wherever they are ... [6]

al-Hafiz Ibn Hajar rahimahullah said, "Allah is the guardian mean people who know Allah, obey Him and always sincere in worship to Him." [7]

The door is open for anyone who wants to be the guardian of Allah. In another verse, Allah k Allah explains that the trustees were stratified. Allah says, which means, "The Book of the Later we pass on to the people that we choose among Our servants, and among them there are menzhalimi yourself, there are mid-and there are (also) the earlier act together with the permission of Allah . thing so it is a great gift. "[Fâthir/35: 32]

Depth-Rate That Is:
First, those who self menzhalimi. They are the perpetrators of sins. Ibn Kathir rahimahullah said, "Those who ignore most of the things required and do most of unlawful acts."
Second, people are mid. Those who carry out the mandatory stuff, stay away from the haram, but they leave the circumcision and fell on the makruh.

Third, people who are competing in goodness, they always carry out the mandatory and the Sunnah, leaving the haram and makruh.

The wali of Allah, the most important are the Prophets and the Apostles' Alaihimus shalatu respectfully. And after they were the companions radi anhum. Almighty Allah says, which means: "Muhammad is the messenger of Allah, and those who are with him to get tough with unbelievers, but compassionate among themselves. You see them bowing and prostrating seeking grace of Allah and His pleasure . On their faces with marks of prostration. thus their properties (expressed) in the Torah and their properties (expressed) in the Gospel, which is like a seed that issued shoots, then shoots it is getting stronger, and be great and perpendicular on top of the trunk; pleased the plant-grower growers because Allah wanted miff unbelievers (with the power of the believers). Allah promises to those who believe and do good among them, forgiveness and reward big. "[al-Fath/48: 29]

The Companions radi anhum a great example in creating a trust to Allah Almighty. Whoever wants to win the pleasure of Allah, then he should resort to them.

Allâh trustees they do not have special characteristics. Shaykh al-Islam Ibn Taymiyyah rahimahullah said: "The trustees of Allah do not have something that sets them apart and people are generally permissible in the case. They do not differ in terms of clothes, hair shave or shorten it, because both cases are permissible. As it is said, how many people honestly wear regular clothes, and how many zindiq who wear nice clothes. "[8]

The wali Allah not Ma'shum (awake from sin). They are ordinary people sometimes wrong, wrong, and sin. Almighty Allah says, which means, "And the man who brought the truth (Muhammad) and those who justify it, they are the ones who fear Allah. They get what they want on the side of his Lord. Such is the reward for those who do good , so that Allah remove their worst deeds they have done, and reward them with a better than what they do. "[az-Zumar/39 :33-35]

This paragraph gives an overview of the trustees of Allah, that Allah will reward better than their deeds. This is their reward for repentance from sin. This subsection also provides that the trustees of Allah than the Prophets and Apostles, sometimes apply the wrong and sin. Among the arguments that corroborate that the guardians besides Allah the Prophets and Apostles, namely the companions fell into error is the war between them and also their ijtihad-ijtihad are sometimes mistaken. And it is known by those who frequently read the words of the companions in the books of fiqh and others. [9]

However, we should not denounce them, we even recommended to mendo'akan kindness to them. Almighty Allah says, which means, "And those who came after them (Emigrants and the Helpers), pray, 'Our Lord, forgive us and our brothers who have been faithful ssaudara ahead of us, and you do not cultivate malice in our hearts towards those who believe. Our Lord, indeed, You are All trustees, Most merciful. "[al-Hasyr/59: 10]

The Companions are the ones promised by Allah Ta'ala for forgiveness and promised Paradise. As mentioned in Sura al-Fath verse 29.

• Word of Almighty Allah (in the above hadith), which means, "It is not my servant closer to Me with anything more loved than I do with the things that I obliged. My servant does not draw near to cease- Me with devotions Sunnah until I love him. "

After Almighty Allah explains that the trustees against him means fighting him, then Allah describes the nature of His saints. Almighty Allah also says what can bring a servant to Him.

Allâh trustees are the people who always draw closer to Him with all that can attach themselves to him. In contrast, the enemies of Allah are those who kept away and expelled from the grace of Allah Almighty as a result of their conduct.
Almighty Allah divides His saints into two groups:

The first, which is closer to the exercises required. This includes obligations and leave the forbidden, because it includes everything required to carry out Allah to His servants.

Second, the closer to the practice-practice-practice circumcision after practice mandatory.
Clearly that no one can get closer to Allah, to be his guardian, and won the love of his obedience except by running him through oral disyari'atkan His Messenger. If anyone claims to achieve the degree of carers and loved Almighty Allah but not this way, then obviously he is lying. Like the polytheists who draw closer to Allah by worshiping gods other than Allah. Such as Allah Almighty narrated about them, which means, "... And those who take protectors besides Him (say)," We do not worship them but (hope) that they make us closer to Allah by close enough .. . "[az-Zumar/39: 3]

And Allâh tells the story of the Jews and Christians who claim their children and lovers of Allah Almighty, while they continually rejected the messengers, working on his ban and leave liability. Therefore, in the above hadith, Almighty Allah explains that the saints of God are divided into two tiers:

First, the level of people who are closer to doing things that are mandatory. This level of al-muqtashidîn (mid) or right bracket. Fadhu working practice is best practice. Umar ibn al-Khattab radi 'anhu said, "The best charity is to fulfill what is required of Allah Almighty."

'Umar ibn' Abdul 'Aziz anhuma Allaah says in his sermon, "Religion is the most well-worship obligatory pilgrimage and avoid things that are forbidden." [11]

Because the purpose of Almighty Allah obliges the various obligations that the servants could get closer to him and that they could win the pleasure and mercy of Allah Almighty.

Second, the level of the people who are competing (in goodness), that is, people who came to the obligatory acts of worship then seriously work devotions Sunnah and keep away from the makruh and being wara '(piety). Attitude that causes one to love Allah, as Allah commanded, "My servant will not cease to draw near to Me with sunnah worship until I love him."

And he loved Allah, then Allah will bestow love Him, obey Him, busy dhikr and submissive to Him. It all cause it is getting closer to Allah and honorable in his hand as Almighty Allah commanded:

يا أيها الذين آمنوا من يرتد منكم عن دينه فسوف يأتي الله بقوم يحبهم ويحبونه أذلة على المؤمنين أعزة على الكافرين يجاهدون في سبيل الله ولا يخافون لومة لائم ذلك فضل الله يؤتيه من يشاء والله واسع عليم

O you who believe, whoever amongst you apostates (out) from his religion, Allah shall soon bring a people, He loves them and they will love Him, and humble towards the believers, but to get tough with people the unbelievers, who strive in the way of Allah, and who is not afraid to reproach the people who like to denounce. That is the bounty of Allah which He gives to whom He wills. And Allâh vast (his gift), All-Knowing. "[Al-Maidah / 5:54]

In this verse there is a hint that the people who do not love and do not try to draw closer to Allah, then Allah will not and will not give him also the great gift of love ituyaitu. So, those who turn away from Allah, he will not get any compensation for him being Allah Allah Almighty has many substitutes for him.

Whoever left the Almighty Allah, then he is still losing money. How not, because he is only getting a small part of the world, when the world and everything in the sight of Allah k no more valuable than a piece of the wing of a mosquito.

After that, Allah Almighty describes the properties of the people whom He loves and they love Him, Allah says in al-Maidah / 5:54 above, which means, "And humble towards the believers, but tough against the infidels, "that is, they get along with the believers in humility and humble ', and they treat infidels with intransigence. Because when they already love Allah, then of course they also love the trustees of Allah so that they get along with the trustees of Allah with love and affection. They also hate the enemies of Allah, the enemies and then treated with a tough stance. Allah says:

محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم

Muhammad is the messenger of Allah, and those who were with him hard against the unbelievers but compassionate among themselves ... "[al-Fath/48: 29]

The perfection of one's love for Allah evidenced by fighting the enemies of Allah Almighty. Jihad is also a vehicle for bringing people who turn away from Allah to return after didakwahi with proof and instructions. Thus, the trustees Allah wanted to guide people toward the door of Allah Almighty. Whoever does not respond with an attitude of gentle preaching, he should be invited to the tough stance. Mentioned in the hadith,

عجب الله من قوم يقادون إلى الجنة في السلاسل

Allah was astonished to a people who were led handcuffed into heaven in a state. [12]

Among the properties mentioned wali Allah in His word al-Maidah / 5:54 above, which means, "And do not fear the reproach of men who like to criticize," that is, the people who love Allah only wants his ridhai. He pleased God to anyone who ridhai and hated anyone who he hated. So, people are still afraid of loving reproach in his beloved party, means his love is not true.

Furthermore, in his word al-Maidah / 5:54 the Almighty Allah says, which means, "That's given the gift of Allah to whom He pleases." Gift of the point is the degree of sainthood with properties that have been mentioned.

Deeds-deeds can bring MOST TO GOD
Worship obligatory and sunnah of the most closer to Allah Almighty is mengikhlaskan worship only to Allah Almighty, prayers, practice regular charity, fasting, charity, etc., including many al-Qur'ân reading, listening, meditating and trying understand. Khabbab bin al-Art radi 'anhu said, "Draw near to Allah according to your ability. Know, you could not get close to him with something more than He loved His word (al-Qur'ân). "[13]

For the person who loves Allah Almighty nothing sweeter than reading al-Qur'ân. Uthman bin 'Affan radi' anhu said, "If your heart is clean, you will never be satisfied with the word of your Lord."

Ibn Mas'ud radi 'anhu said, "Whoever loves al-Qur'ân means he loves Allah and His Messenger." [14]

Other sunnah to worship closer to Allah is dhikr with many hearts and oral. And among other sunnah acts of worship that Allah is closer to Allâh loves the trustees and the people who loved him and hostile to his enemies for him. [15]

• Word of Almighty Allah (in the above hadith), which means, "If I had loved him, I become his hearing that he used to hear, a vision that he used to see, a hand that he used to do, and became his that he used to run. "

That is, whoever earnestly draw near to Allah Almighty with devotions and worship obligatory Sunnah, then Allah will bring him closer to Him and raise his ranks from level to level Ihsan faith. Therefore, he became a servant of Allah by worshiping Allah so that was always monitored his heart filled with ma'rifat (introduction) to Allah, love Him, fear Him, ashamed of Him, glorify Him, feel at ease with- Her and miss him.

When the heart is filled with the glorification of Allah, then the others will disappear from the heart, and she no longer had any desire to be desired except his Lord. At that moment, a servant does not speak except with the dhikr of Allah and do not move except by His command. When he spoke, he spoke with Allah. If he hears, he hears with his. If he saw, he saw with his. If he did, he did with his. That is what is meant by the word of Allah Ta'ala, "If I had loved him, I become his hearing that he used to hear, a vision that he used to see, a hand that he used to do, and being that he used his legs to walk. "

Whoever interprets and hinted above hadith with hulul (menitisnya Allah to creatures) or Ittihad (manunggaling gusti subjects) or other teachings he has been false and misleading and he has hinted to disbelief.

And this is one of the secrets iermasuk monotheism, because the meaning of the phrase La ilaha illallaah someone besides Allâh menuhankan servant in love, hope, fear and obedience. If the heart is full with the perfect monotheism, it is no longer love to love what Allah unloved hate or hatred for what is not hated by Allah. Whoever her like this, then the organs will not move except in obedience to Allah and he has no desire except in the way of Allah and to be able to bring something of His good pleasure. [16]

• Word of Almighty Allah (in the above hadith), which means, "If he asked me, I would give him. And if he asks me protection, I must protect it."

This shows that the people who loved Allah and brought closer to Him has a special position in the Almighty Allah that if he asked for something to Allah Almighty, Allah gives what is asked; When he seek refuge in Him the Almighty Allah will protect him; And if he prayed then He answers prayer. And the stories of many people who do'anya efficacious we find in the stories of the Salaf generation. Among them:

1. It is said that the ar-Rubayyi bint an-Nadhr front teeth broke a woman then ar-Rubayyi tribes' bint an-Nadhr offer diyat to tribes the woman, but was rejected. Ar-Rubayyi tribes' bint an-Nadhr apologized to tribal women, tribal women again refused. Finally the Prophet sallallaahu 'alaihi wa sallam decided Qisas. Anas ibn an-Nadhr radi 'anhu said, "Is the front teeth ar-Rubayyi' will be solved, O Messenger of Allah sallallaahu 'alaihi wa sallam? By the One who sent you with the truth, will not dipecakan front teeth." Finally, her tribe's approval and take diyat then the Prophet sallallaahu 'alaihi wa sallam said:

إن من عباد الله من لو أقسم على الله لأبره.

Surely among the servants of Allah are those who swear to Allah if, then Allah surely carry his oath [17]

2. Sa'ad ibn Abi Waqqas was radi 'anhu who do'anya efficacious. One day, someone made a false story to discredit Sa'd radi anhu. Then Sa'd radi anhu prayed, "O Allah, if the person is lying, his age and hadapkanlah panjangkanlah slanders him." Finally the man crushed by what Allaah Sa'ad dido'akan anhu. He disrupt female slaves in the street and said, "I am elderly, I was exposed to fitnah and Sa'ad prayer." [18]

3. A woman quarrel with Sa'id ibn Zaid radi 'anhu in land Sa'id bin Zaid. The woman accused Sa'id bin Zaid radi anhu seize the land from him. Then Sa'id ibn Zayd radi 'anhu said, "O Allah, if she was lying, butakanlah eyes and kill him in the land." Apparently, the blind woman. And one night, when he walked on his land, he fell in the well and died. [19]

4. al-Ala 'ibn al-Hadhrami radi' anhu was in one of the later members of the detachment detachment of the thirst. Then al-Ala 'ibn al-Hadhrami radi anhu then pray the prayer, "O Allah, O Essence of the All-Knowing, O Essence of the Merciful, O Most High Essence, Essence and O Almighty, indeed we thy servants and be in your way, we fight your enemies, therefore, give us water until we could drink and do wudoo 'and do not you give it a little water to anyone except us. "Then the detachment of the road for a while and then find a stream of then they drank rainwater containers and fill them to the brim. After that, they then set off one of the companions of al-Ala 'ibn al-Hadhrami radi' anhu back into the river, but he did not see anything in it and if in that place there was never any water. [20]

Stories such as the above are very numerous and very long if everything mentioned. Most of the Salaf generation that his prayer was granted remain patient for the calamity, choose the reward, and expect a reward from the disaster.

• Word of Almighty Allah (in the above hadith), which means, "I never hesitated to something that I do like my hesitance to kill the believers. He hates death and I do not like troubling."

That is, Allah Almighty has determined the death of His servants as He says in Surah Al Imran / 3:185. When going to die, someone will feel tremendous pain even the most grievous pain.

'Umar ibn al-Khattab radi' anhu said to Ka'b radi 'anhu, "Explain to me about death!" Ka'b radi' anhu said, "O Commander of the Faithful, death is like a big tree and lots of thorns that went into the esophagus of a human, so thorn -thorn was stuck on the veins, then the tree was pulled out by a strong man. Tercabutlah what was uprooted, and what is left behind. "Then 'Umar z crying. [21]

When 'Amr ibn al-`anhu radi about to die, his son asked about the characteristics of death. 'Amr ibn al-' Ash radi anhu replied, "By Allah, both stomach seemed to be somewhere, I like the breathing of a needle, and if there are thorny twigs pulled from my feet up to my head." [22]

When death is very painful as it was, when Allah has ordained for all his servants, and it must happen while Allah Most High also do not like to hurt the believers, Allah therefore call this a hesitance associated with the believers. While the prophets, they did not die so that they are given the right to vote.

Prophet sallallaahu 'alaihi wa sallam said:

... ولكن المؤمن إذا حضره الموت, بشر برضوان الله وكرامته, فليس شيء أحب إليه مما أمامه, فأحب لقاء الله وأحب الله لقاءه

But a believer ... if approached death he was given the glad tidings of the good pleasure of Allah and His glory. Therefore, there is nothing more he likes than what was in front of him. He was happy to meet Allah and Allah was pleased to see him. [23]

Shaykh al-Islam Ibn Taymiyyah rahimahullah explains the meaning of at-taraddud (doubtful) in the hadith in advance, "This is the most noble hadith which describes the properties of the wali Allah. Experts Kalam rejected this hadith and said that Allah Almighty is not might otherwise have hesitated properties. because people who doubt the people who do not know the result of a case. while Allah knows the result of all the cases. fact, maybe some of them (Expert kalam) said that Allah is treated with treatment-doubt!

Actual explanation is, the word of Allah is true and no one knows more about Allah, more affectionate towards people, more eloquent and more explicit explanation than the Prophet sallallaahu 'alaihi wa sallam. If so, then those who would deny it includes the most perverse, the most ignorant and depraved at worst. Such person shall be punished as a lesson and ta'zir (warning that deterrent). Are required (note), that we are obliged to keep the words of the Prophet of suspicion and belief falsehood damaged.

But people are hesitant among us, even though his doubts because he knows the result of a case, then we can not equate a trait peculiar to Allah with one of our properties, because there is nothing equal to Allah. Later, it was also falsehood, because sometimes a person doubts due to the result of ignorance of something, and sometimes also because of the act contains two beneficiaries and mafsadat. He wanted to do it because there maslahatnya and (at the same time) he did not want to do it because there mafsadat (danger) it. (Here he hesitated) not because he does not know about something that is loved and hated from one side of the other side.

Which is the same as with the desire to take medicine for the sick he did not like. In fact, all the righteous deeds that desired a servant but disliked by the soul are included in this chapter. In a hadith the Prophet sallallaahu 'alaihi wa sallam said:

حفت الجنة بالمكاره, وحفت النار بالشهوات

Paradise surrounded by the hated matters surrounded by lust and Hell [24]

And also his word, which means, "Obliged to you to fight, but it was not fun for you ..." [al-Baqarah / 2:216]

From the explanation above, the meaning of at-taraddud (doubts) are mentioned in the hadith became clear to us. Because Allah Subhanahu wa Ta'ala says (in the above hadith Qudsi), "My servant approached unceasing worship Me with sunnah until I love him." Those who like this situation, he will be loved by Allah and his love for Allah . He will draw closer to Allah by doing the obligatory deeds and sincere in doing deeds that Allâh loves following sunnah culprit. The servant has done nothing that is loved by God with all his might, then Allah will love it because of the work of His servants the two sides of the same desire, which Allâh loves nothing of His beloved servant, and hates nothing His servants hated. Allah also hate the evil that afflicts His servants. Thus, the consequences of death that Allah hates his growing love towards His slaves.

Allah Almighty has set the death, and all that Allah set it upon his desires and do occur. Allah wants His servants death as He has destined. But Allah did not want to bother his servant to death. So that, from one side, death is a desired but on the other hand he does not like. This is the nature of at-taraddud (doubt) it is mengiinginkan something from one side and hate something from the other side, but in the end had to choose one of two sides. As Allah Almighty chose to reinforce the desire to turn off (His believing servants) coupled with a sense of not even want to bother his servant. And the Almighty Allah desires to turn his faithful servant who loved him and did not want to hurt obviously not the same as Allah desires to turn the unbelievers who hated him and wanted to hurt. [25]

1. Required to work on more precedence than the sunnah.
2. Deeds that must be greater than the Sunnah charity.
3. Sunnah deeds can cover the lack of compulsory charity.
4. Among the reasons is the love of Allah and the Sunnah implement mandatory practice.
5. Specify the nature mahabbah (love) for Allah.
6. Wali Allah are those who believe and fear Allah, that carry mandatory practice and Sunnah, and forbidden to leave the Almighty Allah and His Messenger sallallaahu 'alaihi wa sallam.
7. Threat to people who were hostile to the trustees of Allah.
8. Enemies of Allah trustees, to mock, harass, abuse, hurt or hate them, he will receive punishment in this world and the hereafter.
9. A servant-however high-rank, she should not stop praying, pleading to Allah, because it is so much humiliation and lowliness revealed to Allah.
10. Closer to Almighty Allah with obligatory deeds and Sunnah as the antecedents terkabulkannya prayer, guarded and protected by Allah Almighty.
11. Among the trustees of Allah, there is a given Karamah (glory) with do'anya efficacious, guarded, protected by Allah Almighty and other Karamah.
12. In this hadith there is no iota of proof for the argument or deviant groups who argue that Allah united in man.
13. Prophetic and apostolic degree higher than the degree of Allâh side guardian.
14. Death is a sure thing. Animate all must die.
We shall determine all the names and attributes of Allah Subhanahu wa Ta'ala. All the names and attributes of Allah is not the same as the name and nature of His creatures. Almighty Allah says, which means, "There is nothing like Him. And He is the All-Hearing, All-Seeing." (Asy-Syûra/42: 11).
15. Allah Almighty has set his guardian's death and it would happen, though Allah Almighty also do not want to bother his guardian. This is called taraddud.

[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]


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