About Al-Qur `an, besides conveying eminent Prophet sallallaahu 'alaihi wa sallam also said that a good way to read and correct. Countless how much the Prophet sallallaahu 'alaihi wa sallam exemplifies the recitation of the Qur'an to his Companions. Therefore, prayer activities can not be separated from hardened readings.
Allaah memeritahkan His Messenger to read the Qur `an with Tartil. That is, as much as possible to clarify the reading. The statement of Ibn 'Abbaas anhuma. From there, the scholars agreed Sunnah read the Qur `an with Tartil. [At-Tibyan, p. 93].
Umm al-Mu `minin Umm Salamah radi anhuma tells how the Prophet sallallaahu 'alaihi wa sallam read the Qur` an.
He said: "The Prophet decided mutus reading. He read الحمد لله رب العالمين" and stop. Then read الرحمن الرحيم and stop ...... ".
Such is the nature of the reading of Al-Qur `an he sallallaahu 'alaihi wa sallam, stopped at the end of each paragraph, do not connect it with the next verse. [2]
Reading is now termed the obligatory mad muttashil, he read it long. Ibn Mas'ud radi 'anhu never teach a man to read. The man reading the word of Allaah following:
إنما الصدقات للفقراء والمساكين
with short. So Ibn Mas'ud radi 'anhu rebuke: "Prophet sallallaahu' alaihi wa sallam did not read like that to me".
He was asked: "How does he read it to you, O Abu 'Abdir-Rahman?"
So Ibn Mas'ud radi 'anhu read lengths. [Ash-Shahîhah, no. 2237]. [3]
How high the sound of the Prophet sallallaahu 'alaihi wa sallam when reading the words of Allaah? In this case, 'Abdullah ibn Abi Qais radi anhu never asked to' Aisha radi anhuma: "Is he sallallaahu 'alaihi wa sallam first to turn down or mengeraskannya?"
'Aisha radi anhuma replied: "All it ever does. Sometimes he sallallaahu' alaihi wa sallam down the volume, and a time to raise his voice (in reading the Qur` an) ".
I said: "Praise be to Allaah who made concessions on this issue". [Mukhtasar Shama `il, no. 271].
One time, 'Abdullah bin Mas'ud radi' anhu was once asked by the Prophet sallallaahu 'alaihi wa sallam to read the letter in front of him. Inevitably, if the heart was filled with astonishment friend, why are asked to read the Qur `an by man who al-Qur` an was revealed to him?! To dismiss Ibn Mas'ud radi 'anhu confusion, the Prophet sallallaahu' alaihi wa sallam replied:
إني أحب أن أسمعه من غيري
Actually I like to listen to it from selainku
The fact also shows, he sallallaahu 'alaihi wa sallam never read a single verse with repeated. This incident was reported by Mu'awiyah bin Qurrah radi anhu. He witnessed the Prophet sallallaahu 'alaihi wa sallam read the letter al-Fathu verses 1-2 on the conquest of Makkah. He sallallaahu 'alaihi wa sallam reading and repeating. Qurrrah bin Mu'awiyah then said: 'If people do not gather around me, surely I would imitate the sound or style of reading ". [Mukhtasar al-Shama `il, no. 273].
The main objective in reading the Qur `an, which is to tadabbur, so that a positive influence of faith who read it. Not just for the race. And also, because the reading of Al-Qur `an, including the most Afdhal dhikr. So should someone at it, do not miss a single day and night without chanting the verses of the Qur `an from his lips. [Saheeh al-Adzkâr an-Nawawiyyah, 110].
Wallahul Muwaffiq.
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Footnote
[1]. Stop at the end of each verse. See Shaykh al-Albaani in Mukhtasar Shama `il.
[2]. Shifatu Shalatin-Nabiyyi, p. 68. Furthermore, Shaykh al-Albani said: "This is the law that has recently abandoned most of the qaari, let alone the people besides them".
[3]. With this hadith, Imam Ibn al-Jazari vol looked mad muttashil lengthen necessity, as said above form ash-Shahîhah View, 5/280.
Virtue LEARNING AND TEACHING THE QUR'AN
Prophet sallallaahu 'alaihi wa sallam said:
خيركم من تعلم القرآن وعلمه
The best of you are those who learn the Qur `an and teach [HR. al-Bukhari 5027 of 'Uthman bin' Affan radi anhu]
Explanation:
This hadith is directed to all Muslims. The best of people are beings that combines the above two things, learning al-Qur `an from others and teach it to people. Learning and teaching include lafzhi aspects (reading) and meaningful. [Sharh Riyadhus Righteous, Shaykh al-'Uthaymeen with concise]
Pearls hadith:
1. Al-Qur `an is the most important science and foremost.
2. Learning the Qur `an and teach and explain the meaning and its laws, including the main worship.
3. The nature of the faithful, raise the individual and social benefits (Fadhâilul-Qur'an Ibn Kathir 84).
4. Preaching can be done in many ways. This includes teaching al-Qur `an that is the most precious. (Al-Fath, 9/76)
5. Teach al-Qur `an is the Salaf generation flurry flurry-flurry besides running other.
6. Teach al-Qur `an obligatory legal kifayah, when there is work, other obligations fall. (At-Tibyan, 33)
7. A seeker of knowledge to start learning and memorizing the Qur `an advance.
8. Salaf generation did not teach hadith and fiqh except to those who have memorized the Qur `an. (Al-Majmu '1/38)
9. Imam Nafi rahimahullah one of the priests teach sab'ah qir `ah al-Qur` an is more than 70 years.
Allah knows best
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Attention Prophet sallallaahu 'alaihi wa Sallam To pray two rak'ahs before the dawn
Rawâtib voluntary prayers (obligatory prayers that accompany prayer) is not the same virtues. Voluntary prayer Fajr who top the list. Therefore, the Prophet sallallaahu 'alaihi wa sallam never leave him even if he was on the way. Ibn al-Qayyim rahimahullah stated that attention and he was the greatest consistency voluntary Fajr prayer. Therefore, he never forget, whether you are at home or traveling. [1]
Ummul Mu'mineen 'Aisha radi anhuma telling:
لم يكن النبي على شيئ من النوافل أشد تعاهدا منه على ركعتي الفجر
The Prophet never exceeded voluntary prayers keep his attention on two cycles before dawn [Muttaqa 'alaih]
This hadith shows the spirit of the Prophet sallallaahu 'alaihi wa sallam to maintain these two cycles other than voluntary prayer.
In this prayer, the Prophet sallallaahu 'alaihi wa sallam run it lightly, not long. In the first cycles, he read the letter al-infidels. While in the last cycles, read the letter al-Ikhlash. Two letters containing monotheism 'ilmi and' amali. Implied meaning is that when the next launch, a Muslim has pledged distanced themselves from shirk and mushrikeen and vice versa, ie expressed his admiration towards monotheism and the muwahhidîn (tauhid people). This is because voluntary Fajr prayer, as stated by Shaykh al-Islam rahimahullah, like opening amaliah a Muslim. [2]
To motivate people to run the Sunnah, the Prophet sallallaahu 'alaihi wa sallam has described the magnitude of the virtue of praying two rak'ahs before the dawn. So, Lost are those who miss it, let alone to never do it at all. Prophet sallallaahu 'alaihi wa sallam, said:
ركعتا الفجر خير من الدنيا وما فيها
Two cycles (before) Fajr are better than everything in the world [HR. Muslim].
In another narration,
لهما أحب إلي من الدنيا جميعا
Two cycles was more than I love the whole world [HR. Muslim]
Such a great reward that God has promised to those who run the k praying Fajr voluntary. Who wants to greet him? Allah knows best
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Footnote
[1]. Zâdul Ma'âd (1/304)
[2]. See Zâdul Ma'âd (1/306-307), Bahjatun Nâzhirîn (2/294)
Sunnah virtue RAWATIB
عن أم حبيبة زوج النبي صلى الله عليه وسلم أنها قالت سمعت رسول الله صلى الله عليه وسلم يقول ما من عبد مسلم يصلي لله كل يوم ثنتي عشرة ركعة تطوعا غير فريضة إلا بنى الله له بيتا في الجنة أو إلا بني له بيت في الجنة قالت أم حبيبة فما برحت أصليهن بعد
Of radi anhuma Umm Habibah, the wife of the Prophet sallallaahu 'alaihi wa sallam, he said: I heard the Prophet sallallaahu' alaihi wa sallam said: "It is not a Muslim servant voluntary prayers because God, (as) twelve raka` at in every day , except the Allah Almighty will wake him a house (palace) in heaven ". (Then) radi anhuma Umm Habibah said: "After I heard this hadith I never leave the prayers". [1]
This hadith shows the great virtue rawatib sunnah, so Imam an-Nawawi rahimahullah include this hadith as the first hadeeth in the chapter virtues of voluntary prayer rawatib (done) with the obligatory prayers (five times), in his book "Righteous Riyadhus" [ 2].
Pearls of wisdom that we can learn from this hadith is:
1. Rawatib voluntary prayer is voluntary prayers are done before and after the obligatory prayers five times a day. [3]
2. In the history of 'Aisha radi anhuma, the Prophet sallallaahu' alaihi wa sallam himself explaining and detailing the meaning of "twelve cycles" mentioned in the above hadith [4], namely: four cycles before prayer Zhuhur and two cycles thereafter, two rak'ahs after Maghrib , two rak'ahs after 'Isha' and two cycles before dawn. [5] The history which states: "... Two rakaat before 'Asr prayer", this is a weak narration [6] due to the stronger menyelisihi history that we mentioned earlier. [7 ]
3. Virtues mentioned in the above hadith is for people who maintain voluntary prayers to implement continuous rawatib, as understood and carried out by radi anhuma Umm Habibah, the above hadith narrators. So that was explained by the scholars. [8]
4. If a person can not perform voluntary prayers rawatib in time because there udzur (limited time, pain, forget etc.) then he should make up the `(replace) at other times [9]. This is demonstrated in many authentic hadith. [10]
5. In this hadith there is a command to always mengikhlaskan act of worship to Allaah alone.
6. This hadith also indicates the primacy of deeds done continuously, the Prophet sallallaahu 'alaihi wa sallam said: "Charity (worship) is the most beloved of Allah Almighty is the most continuous charity done though a bit" [11]
7. The spirit and determination of the Companions of the Prophet sallallaahu 'alaihi wa sallam in the understanding and practice of voluntary guidelines and the Prophet sallallaahu' alaihi wa sallam. This is what makes them more important in religion than the generation that came after them. Allah knows best. (Ustadz Abdullah al-Taslim Buthoni)
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Footnote
[1]. HSR Muslim (no. 728).
[2]. Riyadhus Righteous (chapter no. 195, p. 1409).
[3]. See Imam an-Nawawi description in "Sahih Muslim" (1/502).
[4]. See description of Shaykh al-'Uthaymeen in "Sharh Riyâdhish Righteous" (3/282).
[5]. HR an-Nasa-i (3/261), at-Tirmidhi (2/273) and Ibn Majah (1/361). See Saheeh Sunan Ibn Majah (no. 935).
[6]. Declared weak by Shaykh al-Albani in "Dha'îful Jâmi'ish Shagîr" (no. 5672).
[7]. See the book "Bughyatul Mutathawwi '" (p. 22).
[8]. See for example the book "Faidhul Qadir" (6/166).
[9]. Such information that we hear directly from our noble teacher, Shaykh 'Abdul-Muhsin al-' Abbad.
[10]. See the book "Bughyatul Mutathawwi '" (p. 29, 33-34).
[11]. HSR al-Bukhari (no. 6099) and Muslim (no. 783).
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