Monday, February 24, 2014

The virtue of Dhikr To Allaah



The virtue of Dhikr To Allaah



By
Al-Ustadz Yazid bin Abdul Qadir Jawas حفظه الله تعالى


عن عبد الله بن بسر أن  أعرابيا قال لرسول الله صلى الله عليه وسلم, يا رسول الله إن شرائع الإسلام قد كثرت علي, فأنبئني منها بشيء أتشبث به? قال: لا يزال لسانك رطبا من ذكر الله

From 'Abdullah ibn Busr radi anhu said, "A Bedouin came to the Prophet sallallaahu' alaihi wa sallam then said, 'O Messenger of Allah, verily Sharia-Islamic law has a lot to us. Tell us something we can cling to him? 'The Prophet sallallaahu' alaihi wa sallam said, 'Let your tongue always dhikr of Allah Almighty "

TAKHRIJ HADITS
This is narrated by Ahmad in his Musnad (IV/188, 190), at-Tirmidhi (no. 3375). He said, "This hadeeth is hasan gharib."; Ibn Majah (no. 3793) and the wording is his. Ibn Abi Syaibah (X/89, no. 29,944), Al-Bayhaqi (III/371)

This hadith dishahihkan by Ibn Hibban (no. 811-at-Ta'lîqâtul hisan) and al-Hakim (I/495) and approved by adh-Dhahabi. Dishahihkan also by Shaykh al-Albani in Saheeh al Jâmi'is Sagheer (no. 7700), Saheeh al-Tayeb Kalimut (no. 3), and Shahîhut targhib wat Tarheeb (no. 1491)

Sharh Hadith
Ibn Hibban [1] narrated this hadith in Mu'adh bin Jabal shahihnya of radi 'anhu, he said, "I asked the Prophet sallallaahu' alaihi wa sallam, 'Charity is the most loved by Allah Almighty?' The Prophet sallallaahu 'alaihi wa sallam said, 'You died in a state of tongue wet with dhikr of Allah Almighty.' "

Almighty Allah commanded the believers to a lot of dhikr to Him and praise Allah that many people dhikr. Allah Almighty says:

يا أيها الذين آمنوا اذكروا الله ذكرا كثيرا) 41 (وسبحوه بكرة وأصيلا

O ye who believe! Remember to Allah, keeping in mind (his name) as much as possible, and glorify Him morning and evening. "[Al-Ahzâb/33 :41-42]

Almighty Allah also says, which means, "... men and women who many call (name of) Allah, Allah has prepared for them forgiveness and a great reward." [Al-Ahzâb/33: 35]

From Abu Hurayrah that anhu, that the Prophet sallallaahu 'alaihi wa sallam said:

سبق المفردون قالوا: وما المفردون يا رسول الله? قال: الذاكرون الله كثيرا والذاكرات

"Al-Mufarridûn have preceded." The friend said, "Who is al-Mufarridûn O Messenger of Allah?" The Prophet sallallaahu 'alaihi wa sallam said, "Men and women are much dhikr of Allah." [2]

From the above hadith, it seems the meaning of al-mufarridun, namely the continuous dhikr of Allah and love it. People are much dhikr of Allah Almighty sincerely for Allah Almighty, to follow the example of the Prophet sallallaahu 'alaihi wa sallam and his recall to the Almighty Allah and His boundaries, then he was among those who fear Allah. Companion 'Abdullah ibn Mas'ud radi' anhu has explained the meaning of piety when he interprets the word of Almighty Allah, which means, "O ye who believe! But fear of you to Allah with true piety truth to him ..." [ Ali 'Imran / 3:102]

He sallallaahu 'alaihi wa sallam said:

أن يطاع فلا يعصى, وأن يذكر فلا ينسى, وأن يشكر فلا يكفر

Let it be obeyed Allah and not dimaksiati, remembered and not forgotten, and be grateful and not dikufuri. [3]

Examples of our example is the Prophet sallallaahu 'alaihi wa sallam. He dhikr of Allah Almighty in every situation. Aisha radi anhuma said:

كان النبي صلى الله عليه وسلم يذكر الله على كل أحيانه

Is the Prophet sallallaahu 'alaihi wa sallam always remember Allah in every situation. [4]

One of the seven people who sheltered Allah Almighty in His shade on the day there is no shade besides His shade among these people in the dhikr of Allah when alone then berlinanglah tears.

Prophet sallallaahu 'alaihi wa sallam said:

... ورجل ذكر الله خاليا ففاضت عيناه ...

"... And a man who dhikr of Allah in the time alone later berlinanglah tears ..." [5]

The hearts of those who love Allah Almighty will not calm except with dhikr to Him and the souls of those who miss him uneasy but want to meet him. Allah Almighty ordered to dhikr to Him in every circumstance and praised those who make dhikr. Almighty Allah which means, "(Namely) those who remember Allah, standing, sitting, lying down or in a state, and they are thinking about the creation of the heavens and the earth (saying), 'Our Lord, You have not created all this in vain, Glory to Thee, save us from the torment of Hell. '"[Ali' Imran / 3:191]

Even Allah Almighty ordered to dhikr in jihad, fighting the enemy. Allah Almighty says:

يا أيها الذين آمنوا إذا لقيتم فئة فاثبتوا واذكروا الله كثيرا لعلكم تفلحون

O ye who believe! If you meet the troops (enemy), then be firm and careful call it (the name of) Allah, many-many (remembrance and pray) that ye may prosper. "[Al-Anfal / 8:45]

Almighty Allah also commanded dhikr after the prayer:

فإذا قضيتم الصلاة فاذكروا الله قياما وقعودا وعلى جنوبكم
Furthermore, if you have finished the prayer (mu), remember Allah when ye stand, when to sit and when lying down ... "[al-Nisa '/ 4:103]

The meaning of this verse is prayer in khauf Salat (prayer at the time of fear). Therefore, Allah Almighty says:

فإذا اطمأننتم فأقيموا الصلاة إن الصلاة كانت على المؤمنين كتابا موقوتا

Then, when you have to feel safe, then deliver it to pray that (as usual). Indeed it is the obligation of prayer timed over those who believe. "[Al-Nisa / 4:103]

Almighty Allah also commanded dhikr after Hajj. Almighty Allah says, which means, "When you have completed the pilgrimage, then berdzikirlah (the call) of Allah, as you mentioned (bragged) fathers, or (even) berdzikirlah much more than that ... "[al-Baqarah / 2:200]

The Prophet sallallaahu 'alaihi wa sallam also recommends dhikr when we are sitting or are in the assembly.

من قعد مقعدا لم يذكر الله فيه كانت عليه من الله ترة ومن اضطجع مضجعا لا يذكر الله فيه كانت عليه من الله ترة

Whoever sits in a place, then no dhikr of Allah in it, he must get a loss from Allah, and he who lay in a place and not dhikr of Allah, must be deprived of Allah. [6]

ما جلس قوم مجلسا لم يذكر الله فيه, ولم يصلوا على نبيهم إلا كان عليهم ترة, فإن شاء عذبهم وإن شاء غفرلهم.

When a people sitting in assemblies, then no dhikr of Allah and do not read the blessings on the Prophet Muhammad sallallaahu 'alaihi wa sallam, he must be deficient and regret them. And if Allah willed, He would torture them and if wills, He will forgive them. "[7]

مامن قوم يقومون من مجلس لا يذكرون الله فيه إلا قاموا عن مثل جيفة حمار وكان لهم حسرة

Every nation that rose from the assembly that they are not dhikr of Allah in it, then the completion of the assembly seperrti donkey carcass and it is a regret them (in the Kamat). [8]

Almighty Allah also commanded dhikr dhikr that many at the time for a living and after the Friday prayers. Almighty Allah says, which means, "Where prayer has been implemented, then bertebaranlah you on earth; seek Allah's bounty, and remember Allah a lot so you're lucky." [Al-Jumu'ah / 62:10]

In this verse, Allah Almighty combines the search for gifts (for a living) with a lot of dhikr to Him. Therefore, there is a hadith about the primacy of dhikr in the marketplaces and neglect places like the words of the Prophet sallallaahu 'alaihi wa sallam.

من دخل السوق فقال: لا إله إلا الله وحده لاشريك له, له الملك وله الحمد يحيي ويميت وهو حي لا يموت بيده الخير وهو على كل شيء قدير, كتب الله له ألف ألف حسنة, ومحا عنه ألف ألف سيئة, ورفع له ألف ألف درجة

Whoever enters the market, there is something in it being shouted and traded then said, 'There is no god worthy of worship except Allah alone that there is no partner for Him, kingdom and praise belong to Him. He turn on, turn off, Mahahidup, and not die. The whole goodness is in His hands and He has power over all things, 'then Allah writes for him a million good, erase a million mistakes from him, and raised him one million degrees [9].

The Prophet sallallaahu 'alaihi wa sallam mentioned a great virtue in dhikr in the market, because the market is a place that many people lie, cheat, perjury, and other immoral-immoral. Abu Ubaidah ibn Abdullah ibn Mas'ud radi 'anhu said, "As long as one's heart dhikr of Allah, then he is in prayer. If he was in the market she moves her mouth, the better. "[10]

Dhikr AFTERNOON AND NIGHT
As we know that Almighty Allah requires Muslims dhikr to Him every day and night as much as five times by setting up a prayer at the times specified. In addition to the five daily prayers, Allah Almighty dhikr mensyari'atkan them as much as possible. Allah Almighty mensyari'atkan pray that His human dhikr (remembering Allah) and Allah Subhanahu wa Ta'ala mensyari'atkan sunnah prayers, and filling his time with the obligatory deeds and Sunnah so that people always remember to Allah Subhanahu wa Ta'ala. Allah Almighty says:

إنني أنا الله لا إله إلا أنا فاعبدني وأقم الصلاة لذكري

Indeed it is Allah I, there is no Ilah (which is right) but Me, so worship Me and establish prayer for My remembrance. "[Thâha/20: 14]

Almighty Allah also says which means, "Recite what has been revealed unto you the Book (the Qur'an), and be steadfast in prayer. Indeed prayer restrains from (deeds) shameful and unjust. And remembrance of Allah (prayer) is greater (primacy of worship others)., and Allah knows what you do. "[al-'Ankabût/29: 45]

Al-Hafiz Ibn Kathir rahimahullah said about the interpretation of this verse, "That is, pray it includes two things: (first) left the various atrocities and munkar, meaning of prayer routine can lead to the attitude of leaving these things ... (second) prayer to embrace the mind of Allah Subhanahu wa Ta'ala, this is the greatest demands "[11]

Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "Verily the prayers there (two things): (First) hates reject something that is shameful and unjust deeds-, and (second) realizing something that is loved, that dhikr (remember) Allah Subhanahu wa Ta 'style.

Then, the achievement of something loved is greater than the hated reject it. Because dzikirullâh Allaah is a worship that is solely due to Allah, and Allah is worship of the heart to the core purpose desired. The ugliness utterly rejected from the heart, then it is intended for other than Him, that is, as a broadcaster alone. "[12]

That is if he is sincere in dhikr and in accordance with the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, giving rise to the fear of Allah Subhanahu wa Ta'ala, the indecency and evil will be rejected from his heart. Allah knows best.

Dhikr with oral, is prescribed at all times and disunnahkan in most time with mu-akkadah Sunnah (sunnah which is emphasized).

Dhikr-Dhikr is done with care and oral. Heart glorify Allah Almighty and verbal are saying the dhikr-remembrance, and obedience to implement limbs Almighty Allah and refrain from sin and sinners.

For example, lafadz Lâ ilaha illallah, a person who uttered this lafadz should know about the meaning of la ilaha illa Allah, his heart shall believe that Allah is the only One who has the right diibadahi, all god worshiped by man is vanity. No one has the right diibadahi correctly except Allah. Then a servant must carry out all forms of worship only to Allah only and should not be turned to other than Allah.

Therefore, dhikr is charity. It appears in the Qur'an, how righteous deeds were always accompanied by dhikr.

Lâ ilaha illallah which is the creed is the most Afdhal dhikr (main).

At the time of dhikr is that dhikr is emphasized after the obligatory prayers five times as much as a hundred times that dhikr. Dhikr-shaped beads that read سبحان الله (33X), which is read الحمدلله tahmid (33X), Takbeer is read الله أكبر (33X), and closed with

لا إله إلا الله وحده لا شريك له, له الملك وله الحمد وهو على كل شيء قدير.

Dhikr is also disunnahkan after the morning prayer and Asr prayer. So, dhikr is prescribed morning after the morning prayer until the sun rises. Dhikr disyari'atkan afternoon after Asr prayer until sunset. The second time is the best time of day for dhikr. Therefore, Allah Almighty ordered the Muslims dhikr i second this time. Allah Almighty says:

وسبحوه بكرة وأصيلا

And glorify Him morning and evening. [Al-Ahzâb/33: 42]

واذكر اسم ربك بكرة وأصيلا

And call it the name of your Lord at (time) in the morning and evening [al-Insân/76: 25]

Also his word, which means, "... And call it (name) your Lord a lot, and hymn (praise Him) in the evening and morning." [Ali 'Imran / 3:41]

Also his word, which means, "... Allah revealed to them, 'exalt you in the morning and evening.'" [Maryam/19: 11]

Also his word, which means, "So glorify Allah in the evening and in the morning (the dawn)." [Ar-Rûm/30: 17]
Also his word, which means, "... And glorify your Lord while praising in the evening and morning." [Ghâfir/40: 55]

And many more other verses.

Dhikr of the most well-crafted in the second period is after the morning prayer and Asr prayer which is the most important prayer, Asr prayer called Salat also Wustha. Whoever is keeping the second prayer (Shubuh and Asr), so he goes to heaven. The Prophet sallallaahu 'alaihi wa sallam said:

من صلى البردين دخل الجنة

Whoever is keeping both prayer (Shubuh and Asr) then she goes to heaven. [13]

Dhikr morning after morning prayer and dhikr afternoon after Asr prayer. Dhikr in a second time is better than other charities, then after (dhikr) was read al-Qur'ân. Dhikr-remembrance and prayer-do'adi morning and evening narrated from the Prophet sallallaahu 'alaihi wa sallam much at all. [14]

Other times after the second time is the evening. Therefore, the rosary and evening prayers mentioned in the Qur'an after the second time.

If after Isha prayer 'he wants to sleep, he slept in a state of purity disunnahkan and dhikr. He hymn, bertahmid, bertakbir, as many as one hundred times as taught by the Prophet sallallaahu 'alaihi wa sallam to Ali ibn Abi Talib and Fatima z x. He sallallaahu 'alaihi wa sallam told both act like that if you want to sleep, followed by bedtime dhikr-dhikr narrated from the Prophet sallallaahu' alaihi wa sallam. Dhikr-remembrance before bed it varies, for example, reading the Qur'an, and berdizkir to Allah. After that, he had to sleep. [15]

If he wakes up in the middle of the night and change position in bed, let him dhikr of Allah Almighty every time he changed positions. The Prophet sallallaahu 'alaihi wa sallam said, "Whoever woke up and said:

لا إله إلا الله وحده لا شريك له, له الملك وله الحمد وهو على كل شيء قدير, وسبحان الله والحمد لله ولا إله إلا الله والله أكبر ولا حول ولا قوة إلا بالله

There is no god except Allah who is entitled diibadahi just that there is no partner for Him. Kingdom and praise belong to Him, He has power over all things. Glory to Allah, praise be to Allah, there is no god except Allah diibadahi entitled, Allah is the Greatest, there is no power except with Allah and effort

, ثم قال: رب اغفرلي, أو قال: ثم دعا استجيب له, فإن عزم وتوضأ, ثم صلى قبلت صلاته.

Then say, 'O Allah, forgive me,' he said-or, then he prays-then do'anya granted. If he made ablution, then prayer, then his prayer is accepted. "[16]

A husband woke up for night prayers and then he wakes his wife to pray thus, both the multitude of dhikr. Prophet sallallaahu 'alaihi wa sallam said:

إذا أيقظ الرجل أهله من الليل فصليا - أو صلى ركعتين جميعا - كتب من الذاكرين الله كثيرا والذاكرات.

If a man wakes his wife at night, and the two prayer-or each prayed two rak-it note as both the men and women who remember Allah much. [17]

Then finish Tahajjud and Witr should beristighfar at the dawn of time, because Allah Almighty praises those who beristighfar at meal time.

الصابرين والصادقين والقانتين والمنفقين والمستغفرين بالأسحار

(Also) the patient, the true, the obedient, those who menginfakkan his property, and the people who begged forgiveness at the time before dawn. [Ali 'Imran / 3:17]

If dawn has risen, he is working on two cycles later sunnah prayers Shubuh. After that, he was busy with dhikr narrated from the Prophet sallallaahu 'alaihi wa sallam until sunrise as already mentioned.

Whoever condition like that, it never stopped her tongue wet with the remembrance of Allah Almighty. He dhikr when going to sleep, when the body berbolak and forth on the bed, then started again when I wake up dhikr. This is proof of the truth of love for Allah Almighty.

And religion and world affairs who first worked someone in the middle of night and day, then most of it is prescribed dhikr with the name of Allah. Dhikr with the name of Allah and praise Him when he prescribed eating, drinking, dressing, conjugal relations, entered the house, out of the house, in and out of the shower, drive, slaughter, and so forth.

He prescribed praised Allah Almighty when sneezing, shelter and safety pleading when he saw the people who were tested in the religion and the world, say hello when you meet with Muslims, and mendo'akan visit them when sick, praising Allah Almighty when getting new favors that she liked and hated the loss of pain. The most perfect of it all is he praised Allah upon love, grief, crisis, and sustenance. So he praised Allah in all circumstances and conditions.

He prescribed dhikr and berdo'akepada Allah Subhanahu wa Ta'ala when entering the market, hear the sound of cock crowing at night, heard the thunder, the rain fell, the wind blew hard, look at the moon, and see the first tree to bear fruit.

He also disyari'atkan dhikr and praying to Allah when sick, get a disaster, when going out for traveling, stopping at places along the way and when it arrived from the trip and other dhikr-remembrance.

He prescribed refuge to Allah when angry, saw something he did not like in a dream, heard the sound of dogs and donkeys at night.

He prescribed istikharah (ask for choices) to Allah when they want something that he has not have a choice in it.

A Muslim is obliged by Allah Almighty to immediately repent to Him and seek forgiveness of all sins, sins big and small. Allah Almighty says:

والذين إذا فعلوا فاحشة أو ظلموا أنفسهم ذكروا الله فاستغفروا لذنوبهم ومن يغفر الذنوب إلا الله ولم يصروا على ما فعلوا وهم يعلمون

And (also) those who, if guilty of lewdness or menzhalimi yourself, (immediately) remember Allah, and beg forgiveness for their sins, and who (else) who can forgive sins but Allah? And they did not pursue that sin, knowingly. "[Ali 'Imran / 3:135]

Whoever performs dhikr wake up until he started sleeping again, and he did it all with a consistent, sincere and ittiba 'to the Prophet sallallaahu' alaihi wa sallam, then the tongue will continuously wet by the dhikr of Allah in all conditions.

A believer should use the best possible time to worship the Almighty Allah, prayer, dhikr, making a living, studying, and others. And the easiest is dhikr of Allah Almighty, because a believer can dhikr anywhere and anytime can be done when he was walking, driving, riding the bus, the train, while waiting for a bus or a train or public transport. Oral should always be wet with dhikr of Allah to every time and it is easy and light, can be done by every believer and Mukminah. Even a mukminah he could make dhikr while holding her, nursing her child, or when cooking and others.

Primacy of dhikr
With the dhikr, the heart will be calm. Allah Almighty says:

الذين آمنوا وتطمئن قلوبهم بذكر الله ألا بذكر الله تطمئن القلوب

(Namely) those who believe and their hearts become peaceful by remembering Allah. Remember, just by remembering Allah do hearts become peaceful. [Ar-Ra'd / 13:28]

It was narrated from Abu Darda radi anhu he said, the Prophet sallallaahu 'alaihi wa sallam said:

ألا أنبئكم بخير أعمالكم وأزكاها عند مليككم وأرفعها في درجاتكم وخير لكم من إنفاق الذهب والورق وخير لكم من أن تلقوا عدوكم فتضربوا أعناقهم ويضربوا أعناقكم? قالوا: بلى يا رسول الله! قال: ((ذكرالله تعالى))

Would you like me to show best practice and on the side of your Lord most holy, and most raised derajatmu, menginfakkan better for you than gold and silver, and better for you than met the enemy and then you cut off his neck or they cut your throat? "The friends who attended said, "O Messenger of Allah Want!" He sallallaahu 'alaihi wa sallam said, "Dhikr to Allah the Most High." [18]

It was narrated from Abu Musa al-Ash'ari radi 'anhu, the Prophet sallallaahu' alaihi wa sallam said:

مثل الذي يذكر ربه والذي لا يذكر ربه, مثل الحي و الميت

Parable of the dhikr of his Lord and one who does not make dhikr to his Lord is like the difference between people who live with people who died [19]

BENEFITS OR avail dhikr (remembering GOD Almighty)
Benefits to the dhikr of Allah Almighty so many, these are:
1. Casting out demons, beat and abolish it.
2. Eliminates sadness and gloom of the liver.
3. Bring excitement and pleasure in the heart.
4. Paved bring good luck and blessings.

5. Yielded submission, the form of surrender to Allah and return to Him. While he's more of a way back to the dhikr of Allah, then in any such circumstances he would return to Allah with his heart, so that Allah becomes a place to complain and place back, happiness and pleasure, where dependent when some misfortune and calamity.

6. Yielded closeness to Allah Almighty. How far he is doing dhikr to Allah, so far anyway proximity to Allah, and how far he was negligent in the dhikr, so far as it is also the distance that separates it from Allah.

7. Makes the heart alive. T Shaykh al-Islam Ibn Taymiyyah said, "Dhikr to be equal to the water for the fish, then how things will happen to fish if the water part with???"

8. Cleanse the heart of the rust, because everything there is rust and rust of the heart is inattentive and lust. As for cleaning the rust is to repent and seek forgiveness.

9. Servant who knows Allah, dhikr berdo'adan manner while roomy, then Allah will know him when he was in trouble.

10. Save him from the wrath of Allah as said Mu'adh bin Jabal radi anhu and he memarfu'kannya "No son of Adam a charity done more to save him from the wrath of Allah, apart from the dhikr of Allah Almighty" [20].

11. Cause a decline in serenity, grace and the coming of the Angels surround the dhikr, as said at the Prophet sallallaahu 'alaihi wa sallam.

12. Of oral busy doing backbiting, fighting sheep, lies, deceit and falsehood.

It is appropriate for a servant to speak good, if speech is not dhikr to Allah, but a forbidden things, then no one can save him except with dhikr to Allah.

Quite a lot of experiences and events that prove this. Who is accustom his tongue to dhikr, the more awake tongue of falsehood and vain words. But anyone who has never known his tongue dhikr, the falsehood and deceit much spoken of his tongue.

13. Dhikr gives a sense of security of regret on the Day of Resurrection. Because majlis in which there is no remembrance to Allah, it will be a regret for the culprit on the Day of Judgment.

14. Dhikr is the worship of the easiest, yet most glorious and foremost. Because the tongue movement is a movement of the body is the lightest and most easily. Suppose there are other parts of the body that should be moving, such as tongue movement during the day and night, of course it will be difficult to implement and even impossible. [21]

Hopefully Allah Almighty make us including of sincere servants and a lot of dhikr in accordance with the Sunnah of the Prophet sallallaahu 'alaihi wa sallam. Hopefully this article useful.

[Copied from the Sunnah Edition magazine 10/Tahun XV/1433H/2012M. Publishers Foundation Standing Committee Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
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Footnote
[1]. Saheeh: HR. Ibn Hibban (no. 815-at-Ta'lîqâtul hisan).
[2]. HR. Muslim (no. 2676).
[3]. Atsar Saheeh: HR. ath-Tabarani in al-Kabir Mu'jamul (no. 8502), al-Hakim (II/294), in Tafseer Ibn Jarir Tabari (III/375-376), and Ibn Kathir in his tafsir (II/87) .
[4]. Saheeh: HR. Muslim (no. 373), Abu Dawood (no. 18), at-Tirmidhi (no. 3384), and in others.
[5]. Saheeh: HR. al-Bukhari (no. 660), Muslim (no. 1031), at-Tirmidhi (no. 2391) and Ahmad (II/439).
[6]. Saheeh: HR. Abu Dawood (no. 4856); Saheeh Abi Dawood (III/920, no. 4065) from Abu Hurayrah that anhu
[7]. Saheeh: HR. at-Tirmidhi (no. 3380), Ahmad (II/446, 453, 481) from Abu Hurayrah that anhu. See Genealogical al-ahadith al-Shahîhah (no. 74).
[8]. Saheeh: HR. Abu Dawood (no. 4855), Ahmad (II/389), al-Hakim (I/492), and others. Al-Hakim said, "That hadith is saheeh according to the terms agreed upon by Imam Muslim and adh-Dhahabi." View Lineage al-ahadith al-Shahîhah (no. 77) from Abu Hurayrah that anhu.
[9]. HR. Ahmad (I/47), at-Tirmidhi (no. 3428, 3429), Ibn Majah (no. 2235), ad-Darimi (II/293), al-Baghawi (no. 1338), ath-Tabarani in ad- Du'a (no. 792-793) of the companions' Umar radi anhuma. Classed as saheeh by al-Hakim (I/538) and approved by adh-Dhahabi. This hadith dihasankan by Shaykh al-Albani in Silsilah al-ahadith al-Shahîhah (no. 3139).
[10]. Hilyatul Auliya '(IV/227).
[11]. See Ibni Kathir Tafsir (VI/280-282) with summarized.
[12]. al-'ubudiyya (pp. 120-121), tahqiq Shaykh' Ali bin Hasan al-Halabi.
[13]. Saheeh: HR. Muslim (no. 635).
[14]. Read books and wirid Benediction Author, Reader Imam Shafi'i, cet 12th, Jakarta.
[15]. Read the book and the author Du'a and Dhikr wirid morning and evening, Imam Shafi'i Library, Jakarta.
[16]. Saheeh: HR. at-Tirmidhi (no. 3414), Ibn Majah (no. 3878).
[17]. Saheeh: HR. Abu Dawood (no. 1309) and Ibn Majah (no. 1335) from the companions of Abu Sa'eed al-Khudri radi anhu. Shaykh al-Albani said in Takhrîj Hidâyatir Ruwât (II/49, no. 1194), "isnad is authentic. Classed as saheeh by al-Hakim, adh-Dhahabi, an-Nawawi and al-'Iraqi.
[18]. Saheeh: HR. at-Tirmidhi (no. 3377), Ibn Majah (no. 3790), and al-Hakim (I / 496) of the companions of Abu Darda radi anhu. This hadith wording wording at-Tirmidhi. Classed as saheeh by al-Hakim and adh-Dhahabi agreed by.
[19]. Saheeh: HR. al-Bukhari (no. 6407) / Fathul Baari (XI/208).
[20]. HR. Ahmad (V/239).
[21]. Summarized from Saheeh al-Wâbilus Shayyib works of Imam Ibn al-Qayyim al-Jauziyyah, takhrij Slaim Shaykh bin 'Eid al-Hilali. See also the book author Benediction and wirid, Imam Shafi'i Library, Jakarta.

Dismantling Roots of Orientalism


By
Ustadz Kholid Syamhudi Lc,


Once Allah Almighty sent the Prophet sallallaahu 'alaihi wa sallam convey the divine teachings to Muslims. The Arabs in particular and Muslims in general to be the people who join together as a sturdy building, complementarity and mutual support between its parts. That create an atmosphere of well-established, comfortable and noble. This makes people noble life-saving non-Islamic people hate and envy. Background hatred and envy there some Jews and Zoroastrian deploy and enter treason and deceit. They are carefully planned conspiracy and ripe to shake and destroy the Muslims sturdy building.

The first time they planted the mines in the ranks of the Muslims with smuggling and making a political plot that managed to kill the caliph Uthman ibn Affan radi anhu and killed the Caliph Ali ibn Abi Talib radi 'anhu cousin of the Prophet sallallaahu' alaihi wa sallam once the fourth caliph. Makar they did not stop there, they continue to try to undermine and destroy the ranks of the Muslims.

The second step, after successfully pull apart ranks of the Muslims politically, they began to establish and enforce such heretical groups by spreading Aqeedah Jews, Zoroastrians and Christians can and paganism were damaged on the Muslims. They strengthen the aqidah damaged by falsehood in the name of the Prophet sallallaahu 'alaihi wa sallam and made false hadiths. Seeing and this rotten behavior, Muslims are not standing still. They began to rise up to fight and try to destroy them is treason and deceit. They unify the ranks after al-Hasan ibn Ali ibn Abi Talib radi 'anhu relented and handed over the leadership of the Muslims stacks Mu'awiya ibn Abi Sufyan the radi anhu. Finally the affairs of the Muslims begin their regular lineup again and again united politically. [1]

Thus Muslims always face the physical and thinking war with the enemy. The enemies of Islam want to subjugate the country and seize the land of the Muslims and their beliefs not because of sin and mistakes done by the Muslims. Their movement is solely because Muslims draw people to the Aqeedah that led them to worship only to Allah Almighty not to others. A creed that respects human reason and nature are and guide them into a noble man and far from poor and low morals.

Although Islam was so noble goal, but still do not like the enemies of Islam with Islamic teachings and sound belief. They continue to lie after lie made against Islam and the Prophet sallallaahu 'alaihi wa sallam. They mobilize all the skills and tools they have both print and electronic, audio or visual. Everything is deployed to attack Muslims and Islam so doubtful thoughts and their lies into the aqidah and minds of the Muslims. [2]

One of the enemy soldiers, who are the pioneers destroyer sanctity and glory of Islam and the most dangerous for the youth of Islam and cendikiwan is Orientalism and the characters. Because they hide behind propaganda Ilmiyah research objective and sincere devotion Ilmiyah. From here the figures Orientalists wrote books related to Islam and sound belief. Since more than one hundred and fifty years ago until now figures Orientalists have published more than sixty thousand books on Islam, Muslims and their country, as stated by DR. Akram Dhiya 'al-Umari in Mauqif book al-Sunna was Mustasyriqin Minas Sirah, pp. 6-7.

Among these figures is Ignaz Goldziher (1850-1921) (197) in the book of al-Aqidah wa al-Shari'ah and Islamic fil Tarikh books Madzâhib at-Tafsir al-Islami [3]. Likewise arent January Wensinck (1882-1939) (417) in the book Aqidah Islamiyah, Nasy'atuha Tathawwuruha wa at-Târîkhi (in English) and Muhammed books Joden te en de Medina (in Dutch). Sir Hamilton Gibb Raskeen Alexander (1895-1971) (174) in Mohammedanism books and book Modern Trends in Islam. Gustave E. Von Grunebaum (1909-1972) (182) in his book Medieval Islam (al-Islam Fi al-'Asr al-Wasith) and Muhâwalât book Fi al-Islam Syarhil Mu'ashir.

WHAT IS Orientalism?
The researchers Islam defines Orientalism with research or academic studies conducted non-Muslims from non-Arab countries both from the east (asia) or west to aqidah, law, language and civilization of Islam with the aim of religion casts doubt on the straight and keep people away from him. [ 4]

Thus orientalis (al-mustasyriqûn) is a general term includes non-Arab groups who work in the field of oriental science research in general and Islam in particular. Their goal is not to science and education, but the goal is to create and spread doubt on the Muslims to their religion. So if we consider the example of their research about al-Qur'ân sure we will see confusion and effort peraguan. Even if there is no lafadz showing it openly, but they must use like a vague and could lead to doubt. [5]

OFFICIALLY, THERE WHEN orientalism? [6]
Researchers disagree about the history of the beginning of this orientalism, but officially begins with the publication of statutes Majma '(conference) Viena church in 1312 H by forming a number of research institutions in a number of university Arabic Europe. Thus allowing for the orientalism unofficially before. Hence historians are nearly unanimous that the 13th century was the beginning of an official nature orientalis

Since then, they did not stop studying Islam and Arabic language and translate the meaning of the content of the Qur'an and some Arabic books and literature to enter the 18th century AD. It turns out that a number of western scholars emerged as 0rientalis and publishes magazines throughout the empire and European countries. They are looking for Arabic manuscripts in Arabic and Islamic countries then buy it from the owner of the manuscripts that do not understand or steal from public libraries. They move to the country and their libraries. Finally, a large number of rare Arabic manuscripts to the library moved to Europe in the early 19th century AD found two hundred and fifty thousand volumes and continues to grow to this day.

CHARACTERISTICS OF THINKING Orientalism [7]
Orientalism has obvious characteristics and become an integral part of the notion of Orientalism. Among the most important are:

1. Bound and closely associated with colonialism (imperialism / colonialism).
Particularly the British and French occupation since the late 18th century until the end of World War 2. Then closely linked to the U.S. occupation until now. Where occupation extends also extends the study of Orientalism. Kadah is no doubt that the occupation is always accompanied by orientalism, because the bond is a bond between the two members of its parts. No one except the colonial state has institutions of Orientalism.

2. Tied and deal directly with missionaries (Christianization movement).
History of Christianity at all tied to the history of orientalism. Both are integral in the history of political colonialism, thinking and behavior.

3. Ties and ties closely with the manufacturing provisions against political Islam and the Muslims.
Planning orientalism to Christianity or destruction of the Islamic world have made strong and close ties between research orientalism and political decision-making against the Muslims. Lots of orientalists who formerly or still a government advisor in planning their politics of colonialism and Christianity.

For example:
a. Christiaan Snouck Hurgronje (8/2/1857-26/6/1936) [8] The Dutch Orientalist works as a political adviser to the Dutch government in the fight against Islamic societies known Indonesian Indonesian society. Dissertation on Het Mekkanche feest '(Journey of Hajj to Mecca). He lived in Indonesia, a Dutch colony until 17 years starting from 1889 AD to the position as advisor to the Dutch government in Indonesia. First worked for two years as an advisor to the Dutch government on the issue of Islam in Indonesia and live in Java. Then in March 1891 moved an adviser in the eastern state language and Islamic law in the office of the Dutch colonial government and stay in Aceh in 1891-1892. After that he learned to speak Malay and traveled to Sumatra to master the Malay language well and wrote a book De Atjehers' (Acehnese) in two volumes (1893-1894). New in 1906 he returned to Leiden, Netherlands, and was appointed as an advisor to the Dutch government and the Arab affairs in the country in January 1907 M.

b. Duncan Black Macdonald (1863-1943 AD) British Orientalist whose work sebagau perncanaan political adviser in the government against the Muslims in the Indian region.

c. Louis Massignon (1883-1962 AD). [9] An advisor to the French government in designing politiknyta against the Muslims in North Africa and in particular al-Jazaair.

4. Not a commitment to objectivity and does not mandate Ilmiyah.
Orientalists can not mandate a commitment to objectivity and Ilmiyah especially when dealing with Islam. However great their objectivity and trustful Ilmiyah hum, but reality belie that. Seems to be caused by the following points:

• Maintenance and development of the church and the characters of the orientalists since the beginning of development until now. Therefore, the researchers stated that the characters in the works of Orientalists ilmiyahnya not be able to escape from their previous thoughts and feelings that have been inherited (from their religion), as many of them have the worldly goals of the study Orientalism damaged. (See ar-Rasul al-fi Kitâbât Mustasyriqin, pp. 16).

• Damage Manhaj ilmi no attention to them because of its basic principles. Because the rationale of the Orientalist assumption al-Qur'ân is the product of man and not in the prophethood and the prophethood of Muhammad sallallaahu 'alaihi wa sallam.

• Do not pay attention to the basic sources of Islam are the principal and replenish with research originating from referral sources are not the principal and original.

• Many of fraud and deceit to show objectivity in research and comprehensive research data, then insert damaging toxins secretly and uslub manner that reveals truth, thoroughness and accuracy of such thinking. Yet the reality is not so.

CAUSES AND DRIVING THE EMERGENCE Orientalism.
There are a number of reasons that encourage leaders to lie above orientalis Islam, including:

a. Because religion.
Crusade leaves a very deep influence on the life of Europeans, because they saw the victory of the army and the Muslim civilization possessed. Besides, the rapid spread of Islam followers amid Christians can, so they converted to Islam with satisfaction. As well as those many Christians can feel awe towards Islam and the Muslims. All of this encourages pastors to perform movements and translate pempelajaran Arabic Islamic heritage with the aim of damaging the good image of Islam in the eyes of Christians can society. Then developed into an attempt to cast doubt on the glory and sanctity of Islam and Muslims in the Muslim proselytizing efforts.

Pastor Peter shouted major expressed that it was al-Qur'ân is the source of aberration and terrorism which threaten Christians can order religious (Christian). If you want to defeat it must learn and called on (to the public) that the Qur'an is the holy book full of contradictions and conflicts and also contains things that are denied reasonable.

Likewise, their alliance with the Jews pushed their orientalism led to this. The Jews are able to establish themselves to be a part of the foundation on which religious movements European orientalism Christians can. The Jews did not want to work in the movement as a Jewish Orientalist until they are separated and then little influence them. Therefore, they work with the name of the European orientalists. Thus they have two advantages:

1. Enter directly in the Orientalism movement
2. Realize their goal to destroy Islam. This is the desire of the majority of Christians can orientalis.

From here they breathed poison against Islam and entered in this field in a hidden state under the slogan of science.

b. For Colonialism.
Although the main cause of religion, but this is a pioneer for the colonization of Islamic countries.

c. For Ilmiyah.
Indeed, there are still some individuals who fall into the causes driving orientalism happy to know human civilization and knowledge as well as sound belief.

d. For Economics and Commerce,
In addition to the above reasons there are also economic reasons and commerce. The Europeans are trying to master the east country rich in natural resources to support their economies. It is necessary for the research and study of natural and environmental conditions in the eastern states. This is a research study that would support the revival of the European economy and their industry after the industrial revolution that occurred after the time of their resurrection.

OBJECTIVE AND TARGET Orientalism
From the explanation of the driving factors and because the construction of the country to the east of Orientalism movement in general and Muslim nations in particular, can take some of the goal of this movement as follows:

1. Orientalism movement from the beginning aimed to keep adherents to infiltrate Christians can become Muslims with concentration of damage and scar the beautiful face of Islam so that the Christians can be sure that it is not true Islam. (See further in the book of al-fil Mûjiz Adyan wal Madzâhib, p 181)

2. Then change the direction of research was the object of orientalism as Muslims. They began to fabricate lies and deception over the Aqeedah and Shari'ah as well as a source of reference, in order to weaken the spirit of Islam on Muslims and Muslims spread to internal divisions and bend over backwards to mengkristenisasikannya.

3. Then tied after that the occupation of Islamic countries with the aim of reinforcing the colonialism. With this they were able to force these countries are subject to receiving their thoughts and glorify the basic principles of the capitalist West and Islam and remove those that committed to him.

Fikrul author of al-Islami al-hadith states that the objectives and targets orientalis with any kind focused on the realization of low mental attitudes and lead to feelings of lacking on the psyche of the Muslims and the east and take them out of the way and are subject to approval by the guidance and west direction. (P. 431)

This makes the orientalists prove progress and greatness of Europe from one side and reveal all the movements that took the commitment to Islam as antiquated and backward.

Targets and goals that brought the missionaries and Orientalists still exist on their students in our country. They considered the height of civilization and progress can only be achieved by tagging and echoed to the west and away they describe Islamic fundamentalists and other languages.

MEANS Orientalism to the attack
The figures orientalists know with certainty that the Muslims could not be attenuated unless the Aqeedah and separated from the true Islamic law. They use all the means available to achieve this. Among the most important are:

First: In the Field of Writing (at-Ta'liif).
1. Written books on diverse themes of Islam, thinking, Apostle and Koran. The majority of these papers are filled with tahrif (deviations) that rely on penukilan texts or cut it up. Also in understanding the reality of history and the results.

2. They work together to write encyclopedias about Islam that is named "Da` Irah al-Maarif al-Islamiyah "and published in various languages. Likewise summarized published and printed in various languages ​​such as enseklopedia. Researchers encyclopedia Islam considers this as the best works of the orientalists in realizing their goals of Islam. The danger point is the orientalists and the ability to devote all their pens to publish this inseklopedia. So that it is now a source of reference (reference) researchers for many Muslims in his research. Though it contains many ambiguities and errors as well as a large fanatical against Islam and the Muslims.

Second: In the Field of Education and Tarbiyah.
The figures Orientalist movement directed into the center of educational institutions and tarbiyah and use it as a means of realizing their objectives perfectly. They tried to instill the basic principles of western education (westernization education) role in the souls of children the Muslims.

Likewise, they gave public lectures at universities and institutions of Islamic education. Until they are called to be a guest lecturer to teach Islam in many universities in Cairo, Damascus, Baghdad, Karachi, Lahore, Indonesia and other Muslim countries. It's dangerous how the children of the Muslims take their religion from the mouths of the enemies of Islam?

Third: In the field of Humanities and Social Community.
The missionaries and Orientalists set up hospitals, social organizations (NGOs), schools, refugee camps, orphanages and other Islamic countries to realize their goal to Christianize the world.

Fourth: Mu'tamar (Conference) and World Assembly.
In the 19th century began to organize international conferences to orientalis (al-Mu'tamar ad-Dauliyah) to strengthen the coordination and cooperation among them. Their first conference took place in Paris in 1873 AD, then held after the conference again a few to more than thirty international conferences.

Fifth: Magazine-Magazine Orientalism.
Orientalism movement is moving publishes magazines, newsletters large amounts can reach more than 300 magazines in different languages. We mention as examples:

1. Magazine "al-Islam" M was replaced in 1895 by the magazine "al-'Alam al-Islami" published in 1906 by yaang bi'tsah al-al-al-Faransiyah Ilmiyah in Morocco.
2. Magazine "Der Islam" in 1910 AD in Germany.
3. Magazine "Mirlslama" taahun 1912 in Russia
4. Magazine "The Muslim Word" in England in 11911 M Samuel Marinus Zwemer was founded by.

So much effort and sincerity enemies of Islam in destroying Islam and destroyed the unity of the Muslims. Everything is done to deter people from the path of truth.

Hopefully this article gives benefits to us and makes us aware of the effort mislead us all the enemies of Islam.

Maraji '
1. Mustasyriqin Iftirâ'ât Min al-'Ala al-Usul al-aqidah fi al-Islam, DR Abdulmun'im Fu'aad, Maktabah al-Ubaikaan, first printed in 1422/2001
2. Zawâbi 'Fi Wajhis Qadîman Sunnah wa Hadîtsan work Maqbul Ahmad Shaikh Salahuddin, Majma' al-Buhuts al-Ilmiyah al-Islamiya, India, first printed in 1411-1991.
3. Mausû'ah al-Mustasyriqin, DR Abdurrahman Badawi, Darul Ilmi Lil Malayyin, as Beirut, the third cet 1993.
4. Etc..

[Copied from the Sunnah Edition magazine 10/Tahun XV/1433H/2012M. Publishers Foundation Standing Committee Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-85819

Source: http://almanhaj.or.id/

Saturday, February 22, 2014

Name of Allah Al - Ahad and al - Wahid ( the Almighty )

Name of Allah Al - Ahad and al - Wahid ( the Almighty )



The name al - Ahad is only mentioned in one letter , which is in the Surat al - Ikhlash .

Allah Almighty says :

قل هو الله أحد ) 1 ( الله الصمد ) 2 ( لم يلد ولم يولد ) 3 ( ولم يكن له كفوا أحد

Say , 'He is Allah , the Almighty . Allah is the Lord who depend on Him everything, He is no birth nor begotten , and there is no one equal to Him . " [ al-Ikhlash/112 :1 - 4 ]

Surat al - Ikhlash this is a very noble letter , as narrated in the hadith of the Prophet sallallaahu ' alaihi wa sallam that the letter al - Ikhlash equal to one-third of the Qur'an because in it there is a specific explanation of the names of Allah, the Most Venerable and nature His qualities supreme Court .

The name al - Wahid , the name of Allah has been mentioned repeatedly in several places in the Qur'an , including :

وإلهكم إله واحد لا إله إلا هو الرحمن الرحيم

And ilahmu is god Almighty ; there is no god but He is entitled diibadahi Most Gracious and Most Merciful . [ al - Baqarah / 2:163 ]

أأرباب متفرقون خير أم الله الواحد القهار

Which is good , gods or an assortment of the Almighty Allah , All- Mighty ? [ Yusuf/12 : 39 ]

قل إنما أنا منذر وما من إله إلا الله الواحد القهار

And once in a while there is no god but Allah eligible diibadahi Almighty and Supreme Beat . [ Shad/38 : 65 ]

قل الله خالق كل شيء وهو الواحد القهار

Say , " Allah is the Creator of all things and He is the Lord Almighty , All- Mighty . " [ Ar - Ra'd / 13:16 ]

Two names of Allah Almighty on each show to His Oneness . That is only Allah Subhanahu wa Ta'ala alone have the noble , grand , great and great . Nothing similar to the Essence of His Essence and no properties resembling his nature . No allies and helpers in his deeds . Almighty Allah is the only god who has the right to diibadahi , should not dipersekutukan in terms of love and reverence. Servility and subject only to Him alone . He is the Almighty Allah , the One who was his noble nature , so that only Allah Subhanahu wa Ta'ala eligible to bear all perfection . There is no one who knows the nature maklukpun Allah Almighty or a part of his nature perfectly . Thus how can a person be able to resemble some of his properties .

Lafadz ( al - Wahid ) is called repeatedly in the Qur'an related to the discussion and explanation of the Tawheed and Shirk cancellation . Allah Almighty says when explaining his omniscience - Eesaan and about Ikhlas obligation to him :

وإلهكم إله واحد لا إله إلا هو الرحمن الرحيم

And ilahmu is god Almighty ; there is no god but He is entitled diibadahi Most Gracious and Most Merciful . [ al - Baqarah / 2:163 ]

قل إنما أنا منذر وما من إله إلا الله الواحد القهار

Say O Muhammad , "I am only a warner , and occasionally there is no god but Allah eligible diibadahi Almighty and Supreme Beat . " [ Shad/38 : 65 ]

إن إلهكم لواحد ) 4 ( رب السماوات والأرض وما بينهما ورب المشارق

Indeed ilahmu really Esa , his Lord of heaven and earth and what is between them and places his Lord sunrise [ ash-Shâffât/37 :4 - 5 ]

Allah Subhanahu wa Ta'ala also used the name al - Wahid when explaining that the omniscience of His Oneness is the core and essence of propaganda treatises all Messengers . As the word of Allah Subhanahu wa Ta'ala :

قل إنما يوحى إلي أنما إلهكم إله واحد فهل أنتم مسلمون

Say , "Verily, who revealed to me was , ' Behold ilahmu is one true god , then you shall have surrendered ( unto Him ) . [ Al - Anbiya ' / 21:108 ]

قل إنما أنا بشر مثلكم يوحى إلي أنما إلهكم إله واحد فاستقيموا إليه واستغفروه وويل للمشركين

Say , " I am only a man like you, revealed to me that your god is the god of the Almighty , so keep on the straight path to Him and ask His forgiveness . And woe to those who associate him , " [ Fushshilat/41 : 6 ]

Allah Subhanahu wa Ta'ala also used the name al - Wahid in the context of propaganda to keep people submissive and obedient to Almighty Allah and surrender under his majesty , Allah Subhanahu wa Ta'ala says :

فإلهكم إله واحد فله أسلموا وبشر المخبتين

So Sesembahanmu is god Almighty , because it left alone, you surrender to Him . And give glad tidings to those who have surrendered ( to Allah ) . [ al-Hajj/22 : 34 ]

قل إنما يوحى إلي أنما إلهكم إله واحد فهل أنتم مسلمون

Say , "Verily, who revealed to me was , " Behold the One Ilahmu is god , then you shall have surrendered ( unto Him ) . [ al - Anbiya ' / 21:108 ]

وإلهنا وإلهكم واحد ونحن له مسلمون

And our god and Ilahmu is one , and we just surrender to Him . [ al - ' Ankabut/29 : 46 ]

The name is also referred to as Allah purify himself from the assumptions and accusations that Allah Almighty is one of the three and make one as a child . Truly Blessed of the allegations. Allah Almighty says :

لو أراد الله أن يتخذ ولدا لاصطفى مما يخلق ما يشاء سبحانه هو الله الواحد القهار

If Allah wanted to take the child , of course he would choose what He wills among the creations that have been created. Glory to Allah . He is Allah, the Almighty , the Most Beat . [ az-Zumar/39 : 4 ]

ولا تقولوا ثلاثة انتهوا خيرا لكم إنما الله إله واحد

And do not say , " ( God is ) the three " stop ( of the speech ) . ( It is ) better for you . Verily Allah is Almighty god . [ an- Nisa / 4:171 ]

لقد كفر الذين قالوا إن الله ثالث ثلاثة وما من إله إلا إله واحد
Surely, disbelievers are those who say , " Allah is the third of three " , but occasionally there is no god other than the true one true god . " [ Al - Maidah / 5:73 ]

With the name of Allah Almighty also explains Aqeedah idolaters vanity . Allah Subhanahu wa Ta'ala says :

قل أي شيء أكبر شهادة قل الله شهيد بيني وبينكم وأوحي إلي هذا القرآن لأنذركم به ومن بلغ أئنكم لتشهدون أن مع الله آلهة أخرى قل لا أشهد قل إنما هو إله واحد وإنني بريء مما تشركون

Say , " Who is stronger persaksiannya ? " Say , " Allah " He is witness between me and you . And this Qur'an revealed to me that I gave him a warning to you and to the people who get ( or heard of ) al - Qur'ân . Do you really bear witness that there are other gods beside Allah ? " Say , " I do not admit . " Say , 'He is the god of the Almighty and that I am innocent of what you associate ( with Allah ) . " [ al - An `am / 6:19 ]

وقال الله لا تتخذوا إلهين اثنين إنما هو إله واحد فإياي فارهبون

Allah says , "Do not mengibadahi two gods ; verily He is the god of the Lord, then let Me alone you're scared " . [ an-Nahl/16 : 51 ]

أأرباب متفرقون خير أم الله الواحد القهار

Which is good , gods or an assortment of the Almighty Allah , All- Mighty ? [ Yusuf/12 : 39 ]

Also when Allah describes the majesty , power and subjection to Him all creatures on kiaamat , Allah says :

يوم هم بارزون لا يخفى على الله منهم شيء لمن الملك اليوم لله الواحد القهار

Ie ) a day ( when ) they come out ( of the grave ), none of their circumstances is nothing hidden to Allah . ( Then Allah said) , " Unto whom the kingdom today ? " Unto Allah the Almighty , Most Beat . [ Al - Mu'min / 40:16 ]

يوم تبدل الأرض غير الأرض والسماوات وبرزوا لله الواحد القهار

( It is) the day ( when ) the earth is replaced with another and the earth ( as well as ) the heavens , and the They all ( in the field Mahsyar ) gathered appear before Allah, the Almighty , All- Mighty . [ Ibrâhîm/14 : 48 ]

The conclusion of the two names of Allah , al - Ahad and al - Wahid is the Supreme Lord Esanya l in all His perfections , none of his rival . Thus , the duty of every servant who knows all that is mentauhidkan Allah , either by conviction , word or deed . Should acknowledge also virtue and to the absolute Oneness of Allâh and His mentauhidkan in all forms of worship .

Some lessons or instructions which we can this concise of the two names , among others :
1 . No equal and rival Allah , and there is no equivalent to him in every respect . Allah, Glorified and Exalted , has no equal Him and not others manandingi him . Allah Almighty says :

هل تعلم له سميا

Do you know someone with him ( worthy of worship ) ? [ Maryam/19 : 65 ]

Also says in the letter al-Ikhlas/112 : 4

ولم يكن له كفوا أحد

And no one equal to him .

Similarly, in a letter asy-Syûra/42 : 11

ليس كمثله شيء وهو السميع البصير

There is nothing like unto Him , and He is the All-Hearing and Seeing . "

2 . Batilnya understanding takyîf ie , business person with weak minds to know how the properties of Almighty Allah . Such efforts may not be realized , only in vain . Because Allah Subhanahu wa Ta'ala is the one that has the nature of his perfect , glorious and noble , then no one could be dzatpun his union , no one can be like Him . No one can know the nature akalpun Allah Almighty , even the perfection of any creature that comes to mind , then Allah Subhanahu wa Ta'alaebih larger and more grand than it all .

3 . Determination of the whole nature of Allah is perfect , no one trait that shows the glory and beauty of the nature but possessed of Allah Almighty , because only God that has the properties of both mutlaq perfect and no flaws at all on him .

4 . That all properties have Allah Almighty , is the most noble qualities that are at the peak of grandeur . Almighty Allah says in sura an-Najm/53 : 42

وأن إلى ربك المنتهى

" And that to Rabbmulah sequel ( all things ) . "

So for hearing Him the most perfect and the most perfect vision . All of His attributes are the most perfect nature . As Allah says :

ولله المثل الأعلى

And Allah Most High has properties . [ an-Nahl/16 : 60 ]

5 . Mahasucinya Allah from any imperfection and disgrace . Because it is the nature of the creature , while Allah is the One who has the perfect nature , grand and noble without such a creature with him , as the word of Allah when expressed himself sanctity of nature in a letter memperanak az-Zumar/39 : 4

سبحانه هو الله الواحد القهار

" Glory to Allah . He is Allah the Almighty , Most Beat . "

6 . Obligatory vow ( states ) that Allah Almighty has absolute perfection of nature , both in Essence , attributes and His deeds . And that belief should be embedded in the liver . This is called Tawheed Ilmi ( concerned with understanding ) .

7 . Necessity of clicking - Esakan Allah and sincere in worship , and believe that Allah Almighty is the only Creator and Giver of good luck can give or hold , can lower and raise the degree of his servants , and can turn on and turn off . By clicking because it's mandatory - Esakan Allah Almighty in worship all sides . This is called Tawheed ' Amali ( relating to practice ) .

8 . This is a rebuttal against the idolaters and all cult absolutely no respect and glorify Allah Almighty with proper reverence and exaltation . Nor were admitted to the Oneness of Allah Subhanahu wa Ta'ala , so they make up rivals to Allah Almighty , makes the parables for Allah Subhanahu wa Ta'ala and prejudice to Allah , denounce and belittle Lordship of Allah and a foul the purpose of human creation that is mentauhidkan ( Oneness ) of Allah , submissive and obedient to carry out all the work and worship of Allah . They were upset and sulk when called Tawheed sentences , their souls away from the truth and guidance of Allah Almighty. Allah Subhanahu wa Ta'ala says :

وإذا ذكر الله وحده اشمأزت قلوب الذين لا يؤمنون بالآخرة وإذا ذكر الذين من دونه إذا هم يستبشرون

And if only the name of Allah just called , kesAllâh the hearts of those who believe not in the Hereafter , and if the name of gods besides Allah called , suddenly they feast upon . [ Az-Zumar/39 : 45 ]

Also says in Sura al - Isra ' :

وإذا ذكرت ربك في القرآن وحده ولوا على أدبارهم

And when you mention your Lord alone in the Qur'an , they turn their backs in aversion . [ al - Isra ' / 17:46 ]

Also in the letter Ghafir or al- Mu'min :

ذلكم بأنه إذا دعي الله وحده كفرتم وإن يشرك به تؤمنوا فالحكم لله العلي الكبير

That is because you disbelieve in Allah alone if only the diibadahi . But if you believe in Allah dipersekutukan . Then the decision ( today) is in Allah Most High , Most Great . [ Ghâfir/40 : 12 ]

Thus , may Allah give us all taufiq to really be able to mentauhidkan Allah Almighty and good faith in his Esakan - clicking . Indeed only Allah who heareth and grant the prayer .

( Freely translated from the book : Fiqhu al - Asma ' al - Husna , the work of Shaykh Abdur Razaq bin Abdul Muhsin al - Badr , cet . I, 1429 H/2008 M )

[ Copied from the Sunnah Edition magazine 06/Tahun XV/1432/2011M . Publishers Foundation Standing Committee Istiqomah Surakarta , Jl . Solo- Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-858197 Fax 0271-858196 ]



After two cycles of prayer voluntary prayer ' Asr



by
Ustadz Abu Ihsan al - Atsari


MUKADDIMAH
With regard to the issue of voluntary prayer of two rak'ahs after the Asr prayer questioned by many readers of the paper we had written previously and also listed in our book entitled ' Charity Day Free Overnight ' , then the following discussion we menyantumkan glimpse of the problem. These questions arise because of what is contained in our manuscript is different from the long- circulating ma'lumat or perhaps ingrained . Ma'lumat which states that no circumcision prayer after prayer ' Asr . This conclusion is based on some history or authentic hadith that bans prayers zhahirnya voluntary prayer after ' Asr . Among the hadith marfu ' :

لا صلاة بعد العصر حتى تغرب الشمس

There is no prayer ( circumcision ) prayer after ' Asr until the sun sets [ 1 ]

And some other traditions that convey the same . Conclusion terlarangnya circumcision prayer after prayer ' Asr is also based on a history that explains that anhu Umar forbade circumcision two rak'ah prayer after ' Asr , not even enough to prohibit , even radi anhu he beat people who do it .

TWO rak'ah voluntary prayer after praying ' ASR
The first hadith zhahirnya banning circumcision of prayer after ' Asr was no doubt keshahihannya . However, the prohibition in the Hadith is absolute ( general ) . Generality of the meaning of the hadith is still possible ditakhshish ( meaning restricted ) by the hadith or other arguments , including the generality of the meaning contained in the above hadith . Generality that meaning has been limited and specified by the hadeeth which suggests that the ban applies when the sun had turned yellow . That is , if the sun is not white or yellow , then the circumcision prayer after ' Asr still be done .

Shaykh al - Albani rahimahullah said , " Hadith ( prohibition ) is ( valid ) specially when the sun had turned yellow . But when the sun was still white and bright , then the prayer at that time did not include prohibited . By Ali radi anhu hadeeth is marfu ' with wording :

نهى عن الصلاة بعد العصر إلا و الشمس مرتفعة

Prophet sallallaahu ' alaihi wa sallam forbade prayer after Asr except when the sun is still high .

This is narrated by Abu Dawud [ 2 ] , an- Nasa'i [ 3 ] and Ahmad [ 4 ] of Ali ibn Abi Talib radi 'anhu in marfu '

This hadith dishahihkan by Ibn Hazm and Ibn Hajar al - Asqalani [ 6 ] . " [ 7 ]
al - Baihaqi rahimahullah polarize both the hadith , namely hadith that prohibits prayer after prayer ' Asr and hadith Ali radi anhu above . He looked hadith that prohibits rahimahullah stronger than hadith that allow ( hadith Ali radi anhu ) .

Shaykh al - Albani rahimahullah commented on this opinion by saying , " Actually , both the hadith is authentic, although the hadith narrated by many narrators more powerful , but not the way ( method ) scientists , reject hadith is strong because it is contrary to the hadith Zahir stronger , let alone both of them still allow for combined or dikonpromikan . Similarly, in this issue . Due to the hadith ( hadith which allows ) are the hadiths ( prohibition ) that has been hinted at by al - Bayhaqi . such Prophet sallallaahu ' alaihi wa sallam , ( which means) , " there is no prayer after ' Asr until the sun sets . " Agreed upon .

This hadith is absolute , meaning restricted by Ali radi anhu hadeeth above . This is hinted at by Ibn Hazm rahimahullah in his words , " This is an additional ( history ) of a narrator tsiqah that should not be abandoned . "

Then al - Baihaqi rahimahullah said , " There is a history of Ali radi 'anhu who menyelisihi history ( about the existence of circumcision after Asr prayer - red) and there is also a history of radi ' anhu that he disagrees. "

Al - Bayhaqi and adh - Dhiya vol ' vol in the book of al - Mukhtârah ( I/185 ) carries the history of the track Sufyan , he said , " Abu Ishaq has delivered me from ' Asim bin Dhamrah of Ali radi 'anhu , he radi anhu said :

كان رسول الله صلى الله عليه وسلم يصلي ركعتين في دبر كل صلاة مكتوبة ; إلا الفجر والعصر

Prophet sallallaahu ' alaihi wa sallam used to do two cycles of prayer after every obligatory prayer except the dawn prayer and pray ' Asr . " [ 8 ]

( This history contradicts the existence of circumcision prayer after ' Asr - ed) .

Menegnai this, Shaykh al - Albani rahimahullah commented , " This hadith does not contradict the first hadith implicitly. Because of this hadith explains only that the Prophet sallallaahu ' alaihi wa sallam did not pray two cycles of prayer after ' Asr . While the first hadith does not specify it absolutely ( in all - red time ) , to be dipertentangakan him . Minimal hadith ( the first ) explains bolehnya prayer after ' Asr until the sun has not yellowed . And not necessarily all cases allowed by the Prophet sallallaahu ' alaihi wa sallam Sharai beard , he sallallaahu ' alaihi wa sallam did . " [ 9 ]

IT IS A prayer prayer BA'DIYAH Zhuhur
Which rejects the existence of two rak'ah prayer after Asr circumcision also recognizes keshahihan history stating that the Prophet sallallaahu ' alaihi wa sallam never prayed circumcision after ' Asr . But they say that it is the prayer of circumcision rawatib after Zhuhur . At one time and for some reason , he sallallaahu ' alaihi wa sallam can not do it in time , therefore he sallallaahu ' alaihi wa sallam did after praying ' Asr . And after that he sallallaahu ' alaihi wa sallam routinely done .

On this Shaykh al - Albani rahimahullah said , " There is a saheeh reports from Umm Salamah and ' Aisha radi anhuma ( which explain - ed) that the Prophet sallallaahu ' alaihi wa sallam pray two rak'ah sunnah ba'diyah ( after ) Zhuhur prayer after ' Asr . ' Aisha radi anhuma said , " Indeed the Prophet sallallaahu ' alaihi wa sallam merutinkannya after that . " ( Zhahirnya , history - red) is contrary to the hadith of Ali radi 'anhu that both of the above . "

Shaykh al - Albani rahimahullah continued , " Compromising the above two hadith easy. ( Ie ) Each narrators narrated known science . , And those who know a proof for those who do not know . Apparently , after some time , finally Ali radi anhu know of the Companions of Ali radi anhu what he radi anhu nafikan on this hadith . [10] And in a tradition that is authentic from him that the Prophet sallallaahu ' alaihi wa sallam pray after ' Asr . And history is what is mentioned in the words of al - Bayhaqi advanced , " the history of Ali radi 'anhu which is in line with the hadith of Ali (above ) is a hadith which was delivered to us ... " Then he rahimahullah mentions of Syu'bah path from Abu Ishaq from ' Asim bin Dhamrah , he said , " We 've been with Ali anhu in a safar . we pray he lead the ' Asr two cycles . Thereafter he goes into his tent , while I see he pray two cycles .

In this memoir mentioned that Ali radi anhu practice the content of the first hadith , namely bolehnya prayer after ' Asr .

Ibn Hazm has narrated ( IV / 3 ) of Bilal radi 'anhu , the muezzin of the Prophet sallallaahu ' alaihi wa sallam said, " Do not pray prohibited except when the sun is going down. "

al - Albani rahimahullah said , " saheeh isnaad , and this is strong evidence for the hadith of Ali radi anhu . About two rak'ahs after ' Asr , Ibn Hazm allow it quotes the opinion of a number of Companions , those who want to know please see the book he ( ie al - Muhalla ) .

Conclusions indicated by this hadith stating that the opinion bolehnya pray voluntary prayer after ' Asr before the sun yellow are those that should be held in this matter is still in dispute . Opinions here are chosen by Ibn Hazm rahimahullah , who follow the opinion of Ibn Umar anhuma , as mentioned al - Hafiz al - ' Iraqi and other vol . So do not be deceived by the number of the lot if it turns out menyelisihi Sunnah . "

Shaykh al - Albani rahimahullah continues to explain , " Then I found another path of this hadith , from pathway Ali radi anhu with wording ,

لا تصلوا بعد العصر , إلا أن تصلوا و الشمس مرتفعة

Do you pray after ' Asr , except when you do it while the sun is still high .

This hadith hadith Ali radi reinforce previous anhu . Moreover, this history comes from the track ' Asim radi anhu who also narrated from ' Ali that the Prophet sallallaahu ' alaihi wa sallam did not pray after ' Asr . " [ 11 ]

Then there are traditions marfu ' other than Anas radi anhu that supports the hadith . Marfu hadith wording ' it is :

لا تصلوا عند طلوع الشمس , و لا عند غروبها فإنها تطلع و تغرب على قرن شيطان و صلوا بين ذلك ما شئتم

You should not pray when the sun is rising and when it is going down , as it rises and sets over the devil horns . And shalatlah in addition to the time it pleased you . "

After explaining this hadith keshahihan , by Sheikh al - Albani rahimahullah said , " Both of these traditions ( hadith and hadith of Anas Ali before this ) is the proposition that the famous opinion in the books of fiqh such as the ban on prayer after ' Asr absolute , even though the sun is still white light and still high , is at odds with the second opinion that is clear in the hadith above . Their proof in this case is simply ma'ruf hadiths regarding the prohibition of prayer after ' Asr absolute . While both the above hadith hadiths are the ban, please understandable . " [ 12 ]

Another Hadith on this issue is hadith narrated by Muhammad ibn al - Muntatsir who testified that he pray two rak'ahs after ' Asr , then someone asked him about it , he replied , "If the only reason I do it because I saw Masruq [ 13 ] have do undoubtedly been believable , but I ( also ) asked ' Aisha , and he answered .

كان لا يدع ركعتين قبل الفجر , و ركعتين بعد العصر

Prophet sallallaahu ' alaihi wa sallam never leaves two cycles before dawn and two rak'ahs after ' Asr .

This hadith dishahihkan by sheikh al - Albani rahimahullah in Silsilatul ahadith as- Shahîhah , VI/1010 ( no. 2920 )

He rahimahullah also menyantumkan another hadith the wording , " Not a single day passed but the Prophet sallallaahu ' alaihi wa sallam doing two cycles after the ' Asr . " [ 14 ]

In another wording stated , " Two cycles that never left by the Prophet sallallaahu ' alaihi wa sallam either covertly or overtly , two rak'ah before the morning prayer and two rak'ah prayer after ' Asr . "

Then sheikh al - Albani rahimahullah explains , " Ibn Abi Syaibah been reported from a number of Ulema of the Salaf that they are working on two cycles after the ' Asr this , including Abu Burdah bin Abu Musa , Abu ats - Tsa'syaa ' , Maimoon Amru bin al - Aswad bin Yazid and Abu Waail . Ibn Abi Syaibah has been narrated with a saheeh isnaad from them . Among them also was Muhammad ibn al - Muntatsir and Masruq as mentioned above . " [ 15 ]

UMAR anhu BEAT AFTER who pray 'Asr prayer
Among the people who refused to be arguments and forbid circumcision prayer after prayer ' Asr is beating by Umar radi ' anhu against people who do it .

Shaykh al - Albani rahimahullah explains this issue , " Umar anhu punishment against people who do it are considered as one of the ijtihad of Umar radi 'anhu which is built on the principles sadduz dzara'i ( closing loopholes that could potentially plunge the culprit to the forbidden ) . As hinted in the history of the two mentioned by Ibn Hajar al - hafizh rahimahullah in Fathul Bari ( II/65 ) .

1 . The first history contained in the book Mushannaf Abdurrazzaq ( II/431-432 ) , Musnad Ahmad ( IV/155 ) , ath - Tabarani ( V/260 ) , and by al - Haitsami dihasankan ( II/223 ) .
2 . The second history , narrated by Ahmad ( IV/102 ) , ath - Tabarani in al - Kabir Mu'jamul ( II/58-59 ) and al - Ausath ( 8848 ) .

And I have found that a history of three that strengthen two previous history . Ie from the history of Israel from al - Miqdam Shurayh son of his father , he said , " I asked ' Aisha radi anhuma about prayer Prophet sallallaahu ' alaihi wa sallam , how he do it ? ' Then ' Aisha radi anhuma replied , " He Zhuhur prayers and thereafter pray two rak'ahs , then pray ' Asr and do two cycles thereafter . " So I said , " Did not advance anhu Umar beat people who worked on two rak'ah after ' Asr and ban it ? " Then ' Aisha radi anhuma replied , " Umar anhu never do it , and he knew that the Prophet sallallaahu ' alaihi wa sallam to do it . yet your people are those people who are religious spirit but stupid . they Zhuhur prayers , then ( continuous red) between Zhuhur and pray ' Asr . then they pray ' Asr then they ( kept - ed ) the prayer between Asr and Maghrib . anhu that's why Umar hit them . and what he do it right . "

This is narrated by Abul Abbas as - Saraj in Musnadnya ( I/132 ) . And saheeh isnaad . "

Shaykh al - Albani rahimahullah said, " This is strong evidence for two previously implied atsar . And nash is very clear that the prohibition against Umar anhu two cycles of prayer is not because it does not disyari'atkan estimates as many people . But because he was worried about the radi 'anhu ' continuity ' prayers after two cycles of this , or put it off until entry time dimakruhkan , ie when the sun has yellowed . And that time forbidden to pray ( circumcision ) after prayer ' Asr which meant in many hadeeth , as already described under the description of the two preceding hadith ( the hadith of Ali radi anhu and the hadith of Anas radi anhu ) . "

From the above it can be concluded that the two rak'ah prayer after ' Asr is the Sunnah of the Prophet sallallaahu ' alaihi wa sallam when done after the prayer ' Asr before the sun yellow . And the sentence imposed by Umar anhu top culprit is the result of his ijtihad radi anhu and approved by some friends , but not approved by another friend . Among them is Ummul Mu'mineen radi anhuma . Each of the two sides there are agreed. It shall refer to the Sunnah , the authentic from Umm al-Mu'mineen radi anhuma history , without any arguments menyelisihinya , except the general hadith that has been devoted to the hadith of Anas Ali radi anhu and radi 'anhu who had hinted earlier number . And it seems this is also the schools of Ibn Umar anhu . Imam al - Bukhari rahimahullah narrated ( no. 589 ) from Ibn Umar anhuma , he radi anhuma said :

أصلي كما رأيت أصحابي يصلون لا أنهى أحدا يصلي بليل ولا نهار ما شاء غير أن لا تحروا طلوع الشمس ولا غروبها

I will pray as I see my friends do it . I do not forbid anyone pray at night or during the day as long as he wants , just do it menyengaja prayer at sunrise and sunset.

This is also the opinion of Abu Ayyub al - Ansari, radi anhu . Abdurrazzaq rahimahullah has narrated from him ( II/433 ) with a saheeh isnaad from Ibn Thawus of his father , that Abu Ayyub al - Ansari, radi 'anhu pray two cycles of prayer after ' Asr before the caliphate of Umar anhu . When Caliph Omar Abu Ayyub zRadhiyallahu served anhu no longer do it . When Umar died anhu , Abu Ayyub radi anhu back to do it . Someone asks him , " Why so ? " He replied , " Verily Umar anhu punish those who do . " Ibn Thawus said , " My father never left after two cycles of prayer ' Asr it . "

Shaykh al - Albani said, " Here we need to remind Ahlus Sunnah are eager to revive the Sunnah and deadly heresy in order to undertake this two rak'ah prayer after ' Asr at the time disyari'atkan . Based on the words of the Prophet sallallaahu ' alaihi wa sallam :

من سن في الإسلام سنة حسنة

Whoever exemplifies a good sunna in Islam ... [ 16 ]

In another narration also still from ' Aisha radi anhuma mentioned that ' Aisha radi anhuma asked about prayer that is done by the Prophet sallallaahu ' alaihi wa sallam , then he replied .

كان يصلي الهجير ثم يصلي بعدها ركعتين , ثم يصلي العصر , ثم يصلي بعدها ركعتين

He Zhuhur prayers and pray two cycles thereafter . Then he pray ' Asr prayers and then two rak'ah after. "

This hadeeth was also classed as saheeh by al - Albani in as- Shahîhah Silsilatul ahadith , VII/1426 , no. 3488 .

Shaykh al - Albani rahimahullah said , " In another narration issued by Ahmad narrated from al - Miqdam , he said , " I asked ' Aisha radi anhuma about prayer after ' Asr ? , He replied , "You do , in fact the Prophet sallallaahu ' alaihi wa sallam forbade clans of Yemenis pray when the sun is rising . "

Shaykh al - Albani rahimahullah said , " In the words of ' A'isha radi anhuma that mauqûf faidah there are some that are not mentioned by al - Hafiz Ibn Hajar rahimahullah in Fathul Bari , namely , Umar anhu does not prohibit two rak'ah prayer after ' Asr because pensyariatannya deny . But he forbade solely to close the gap to something forbidden , which he radi anhu worried they will do it at a time that is forbidden to pray , that is when the sun will set . There is some evidence to support this from the history of Tamim ad- and Zaid bin Khalid Al - Juhani . al - Hafiz Ibn Hajar rahimahullah not comment on the history of the second sanad Fathul Bari ( II/65 ) . While sanad history dihasankan Zaid al - Haitsami .

Tamiim Hadith narrated by Hisham ibn ' Urwah from his father , he said , " Umar anhu out to meet people and hit them because doing two cycles of prayer after ' Asr . Until he met with radi anhu of Tamim ad- radi anhu . Tamim radi anhu said , " I will not leave this two rak'ah . Indeed I have been working with people better than you ! Ie, the Prophet sallallaahu ' alaihi wa sallam "

Then Umar anhu said , " Indeed , if all the people like yourself surely I do not care . "

Narrated by Ahmad ( IV/101 ) with isnaad tsiqah narrators , narrators of al - Bukhari and Muslim , but al - Haitsami said ( II/222 ) , " Urwa have not heard of Umar anhu . "

But Abdullah ibn Salih has been narrated , he said , al - Layth had told me from Abul Aswad from ' Urwah ibn az - Zubeir , he said , " Tamim ad has told me that of Tamim ad - work of these two rak'ah after anhu Umar forbade prayer after ' Asr . Then Umar anhu came and was about to hit him with the whip . But Tamim gesture him to sit down , because at that time he was praying . So sit up anhu Umar Tamim finished the prayer . Tamim said to Umar radi 'anhu , " Why do you want to hit me ? " Umar anhu replied , " Because you have been working on two rak'ah that I forbid it . "

Then Tamim radi 'anhu said as has been mentioned above , then added , " Umar said , " Verily, my goal is not you , O people ! But I fear you will come after the people who pray after ' Asr until Maghrib time . Until they pass through or enter the time -limits for them to pray , as they do between prayer Zhuhur and pray ' Asr . Then they reasoned , ' We have seen the So and so and So and so pray prayer after ' Asr . " Narrated by ath - Tabarani in al - Kabir Mu'jamul ( II/48/1281 ) and in al - Ausath ( VIII/296 / 8684 ) [ 18 ] .

Then sheikh al - Albani rahimahullah said , " As for the hadith of Zayd ibn Khalid al - Juhani , narrated by Abu Sa'd al - A'mâ of a man named as- Saib al - Maula Farisiyyin of Zaid , that Umar ibn al - Khattab anhu - that moment he became caliph - saw work on two cycles after the ' Asr . Then Umar anhu approached him and hit him with a whip , while Zaid radi anhu continued prayers . Finished the prayer , Zaid said , " O Commander of the Faithful Strike ! for the sake of Allah, I will not leave it for ever because I have seen the Prophet sallallaahu ' alaihi wa sallam to do it . "

Umar anhu was sitting nearby and said , "O Zaid radi 'anhu , even if it was not because I was worried people would make way for the prayer till evening I certainly will not hit it. "

Narrated by al - Abdurrazzaq in Mushannaf ( II/431-432 ) above - editor is - history , this hadith is also narrated from the track and from the other lanes by Ahmad ( IV/115 ) , ath - Thabraani in al - Kabir Mu'jamul ( V/260/5166 and 5167 ) , after menisbatkannya the ath - Ahmad and Tabarani , al - Haitsami said , " hasan isnaad . " al - Albani said , " Abu Sa'd al - A'mâ nothing except call tsiqah Ibn Hibban , therefore al - Hafiz Ibn Hajar said in the book at t - Taqrîb , " Majhûl ! " Perhaps that is meant by al - hasan lighairihi Haitsami is seen from the foregoing history , Allah knows best .

Shaykh al - Albani rahimahullah also mentions a history of ' Aisha to another without mentioning the approval of ' Aisha to what is done by Umar . Narrated by al - Mughiirah of Ibrahim al - Aswad from ' Aisha that she said , "Do you hit people because the two cycles work ? But the Prophet did not really see him doing the two rak'ah . "

Then the sheikh rahimahullah mentions history of Jarir al - Mughira without mention of the beating by Umar anhu . After that , the sheikh al - Albani concludes , " This is a history that is authentic from ' A'isha ( ie history - red) without any mention about beating by Umar anhu . " [ 19 ]

There is also another report that corroborate this opinion . It was narrated from Abdullah bin Rabbah of a man from among the companions of the Prophet that the Prophet sallallaahu ' alaihi wa sallam pray ' Asr , after he became a man of prayer to pray . Umar saw it . He said to him , " Sit down , in fact the Book was destroyed because there is no separation between the prayers which they did . " Then the Prophet sallallaahu ' alaihi wa sallam said .

أحسن ابن الخطاب

True what is said by Ibn Khahthab . [ 20 ]

Shaykh al - Albani rahimahullah explains one faidah of this hadith , " In this hadith there are other important faidah , namely bolehnya voluntary prayers after ' Asr . Because even if it is not allowed of course the Prophet sallallaahu ' alaihi wa sallam has been to deny the man's actions as they seem real . And is aligned with a saheeh hadeeth from the Prophet sallallaahu ' alaihi wa sallam that he pray two rak'ahs after ' Asr . And it also shows that it is not khushushiyyah ( specificity ) for the Prophet sallallaahu ' alaihi wa sallam alone . As word of his " There is no prayer after ' Asr until the sun sets . " Sung to the conditions when the sun was yellow , based on saheeh ahaadeeth which limit its meaning . "

CONCLUSION
Allowed voluntary prayers two rak'ahs after ' Asr as long as the sun is still high and the light is still white not yellow , based on some hadith that states that. As for the hadiths that forbid the prayer after ' Asr until sunset limited its meaning and its content is devoted to the conditions when the sun had turned yellow .

Allaah knows shawaab bus .

[ Copied from the Sunnah Edition magazine 02/Tahun XV/1432/2011M . Publishers Foundation Standing Committee Istiqomah Surakarta , Jl . Solo- Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-858197 Fax 0271-858196 ]


Source: http://almanhaj.or.id/
_______

Tuesday, February 18, 2014

Purify Yourself Fix the Heart

Purify Yourself Fix the Heart



Since time immemorial all reasonable people, educated and cultured crave purification of the soul and heart repair. They take a variety of ways, applying methods and pursue many paths to reach these goals. But some of them are just torturing yourself by doing matters exhausting and painful because it does not suit the Shari'a. As a result, these actions dragging and submerge them into the lust, the delicacy of the world, is oppressing the soul, and busied himself with the methods, ideas that do not correspond to reality, and not in line with common sense.

However, people who can be fair, and can judge matters wisely, he will not hesitate to declare that the ultimate happiness that make life more meaningful, which can soothe the liver, and purify themselves have described the manner and method by al-Qur ' an and Sunnah with a very clear, detailed yet simple and solid and guaranteed to deliver the ultimate happiness.

Allah Almighty sent the apostles and revealed books to show people how to fix the method to purify the soul and heart. The realization of this outcome is to mentauhidkan Allah, ie to worship Allah with sincerity and this is the wisdom of creation, as the word of Allah Almighty.

وما خلقت الجن والإنس إلا ليعبدون

"And I created not the jinns and humans except that they worship Me" [adh-Dzariyat / 51:56]

In the Qur'an and the Sunnah have explained how to purify the soul be decisive, whether someone will live happily in this world and the hereafter or vice versa? Clearly and vividly, the Qur'an explains that the foundation, the spirit, backrest, and a shaft purification of the soul which is none other than Allah mentauhidkan.

Tawheed has a very significant effect in the liver to purify the soul and fix a Muslim. Tawhid is able to unify the goals and intent, as well as aligning science with charity. So understanding, belief, practice, desire, inclination, and activities of a Muslim running in one direction and in harmony, there is no contradiction. Thus, the burden of life may be lost from the shoulders of a person, as a result of the contradiction between the objectives and actions.

Among that can purify the soul and heart repair is continuous update of the faith.

Faith that needs to be updated because it can worn as clothing. Therefore, the companions of the Messenger of mengandeng hands of another brother saying, "Let us renew our faith despite momentary" then they sit in the majlis, and dhikr of Allah.

Dhikrullah, reading the Qur'an, doing obedience is a powerful way to update the faith that resides in the soul of a believer. Because faith can be increased with reduced because the act of obedience and disobedience to the cause. In an effort to increase the faith of a believer should really lean towards Allah, that will produce fruit that is full of blessings, namely the sanctity of life, as in sabdakan by the noble Prophet do'anya sallallaahu 'alaihi wa sallam.

اللهم آت نفسي تقواها وزكها أنت خير من زكاها

Ya Allah! Give devotion to my soul and purify my soul, verily thou soul cleanser best

Including the way to purify the soul and heart repair is always to remember the favors which Allah Almighty has given to us. Favors it too much to count. Allah Almighty says.

وإن تعدوا نعمة الله لا تحصوها

"And if you count the favors of Allah, you will not be able to count them" [an-Nahl/16: 18]

People who always remember these favors will realize its reliance on Almighty Allah, so that he will focus in worship with humility. How not?! All this time he feels like life, health, property, children, and other respectable is a gift from Allah Almighty. Allah gave it in the manner and within the time that Allah Almighty choose, can be taken any time of award of this, and no one is able to deter him.

Awareness of the provision of Allah Almighty that this abundance can encourage a servant to be aware of his weaknesses and realize how much he needed to his Lord in all matters. However, given the favors must be accompanied by deeds blessed and loved by Allah Almighty on the Day of Judgment so valuable. Realization that by doing the merits and leaves kemungkaran-munkar, to support the obligatory deeds-deeds, because the practice is obligatory practice most can bring a servant to Allah Almighty.

Among that can purify the soul is doing deeds-deeds heart.

Heart is like the king of the limbs, if the heart is good then all will be good limbs and if the liver is damaged then all limbs were damaged.

Including the heart of the most important actions and most noble intentions and goals are one in charity. This intention has an important role in the problem received or utterly rejected a Muslim charity. Therefore we should always have fear of Allah Almighty and plead to Allah Almighty that we serve, including those who are sincere in charity.

The next means that can purify the soul and heart of a Muslim is to fix repent of all sin. Because no human being who escaped from sin. Ibn Qayyim t say that repentance is the worship of the most loved and honored by Allah. Truly Allah loves those who repent. If repentance was not the practice of the most loved by Allah, surely Allah does not test the most noble of human sin. (But) because Allah loves the repentance of His slave then Allah tested the servant of sin.

Repentance has a position that no other obedience obedience. Therefore Allah is very pleased with the repentance of His servant. As described by the Messenger of n such happy people today rediscover the lost animal horse while containing all the provisions journey, when he was safar in a very arid land once.

The joy of Allah Almighty would have a major influence on the hearts of those who repent. People who are aware of this repentance will feel the excitement that can not be expressed with words. This includes the secret why a sinner destined servant and repent. Because when repent, someone will realize the heart and honestly admit how contemptible himself before Allah Almighty. Awareness and recognition as more loved by Allah than the actions dzahir in significant amounts. This is the core of one's servitude to Allah Almighty

Indeed, all the worship that a person will bring a sense of submission and obedience to Allah, but submission of repentance emerging stronger than others. Someone committed a sin and repent of it regrettable and will encourage him to commit acts of obedience, both physical and deeds is like the heart appears to fear Allah Almighty, embarrassed to Allah Almighty, kneeling in front of his Lord admit, weeping his mistake and sincerely hope magfirah of Allah Almighty. It is much more useful than the act obedient but creates a feeling of self ujub culprit.

Repentance is done by a person required to fulfill its terms are determined to quit his sin and was determined not to repeat it, sorry for the sins that have been done, and apabilaa it relates to human sin then there should be a fourth condition, namely apologized to him. In addition to the above matters, repentance should also encourage a person to remain committed and perform various actions obey. Because the nucleus is repent it back to Allah by doing what Allah loves and hate what Allah abandon or forbid.

Repentance is the return of the hated things to the beloved things. So towards the things that love is a part of repentance, as well as leaving things hated is part of repentance. Allah Almighty says:

وتوبوا إلى الله جميعا أيه المؤمنون لعلكم تفلحون

And repent to Allah all of you that you are lucky. [An-Nûr/24: 31]

All who repent are a lucky person, but a person is not said to be lucky unless he is running away from the commands and prohibitions. Allah says:

ومن لم يتب فأولئك هم الظالمون

And those who do not repent, then they are the people who are tyrannical. "[Al-Hujurat/49: 11]

People who leave the command is the wrongdoers, as well ban people who do injustice. A person would be called no injustice if he is running both commands and run away from a ban.

Those are some things that can cleanse and purify the soul of a believer. And there are many more tools that can be performed by a person to reach the sanctity of life. Essentially all of the commands and prohibitions of Allah and His Messenger as a means to rid themselves of the stain of human sin.

Finally, if we want to keep and want to achieve the purity of soul then let us always take the methods and ingredients from the Book of Allah and the Sunnah of the Prophet, with the intention of seeking the pleasure of Allah, and mimic the traces of the people chosen by Allah.

Allah Almighty says.

أولئك الذين هداهم الله وأولئك هم أولو الألباب

They are the ones who are instructed by Allah and they are the ones who have sense. "[Az-Zumar/39: 18]

(Appointed by Adi M Abu Aisha sermon delivered from Dr. Usama Khayyat at the Grand Mosque, on December 7 Rajab 1432 H, entitled "Wa nufus Tazkiyatun Islâhul Qulub" with slight changes and summary)

[Copied from the Sunnah Edition magazine 10/Tahun XV/1433H/2012M. Publishers Foundation Standing Committee Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Fortunately for People of Faith



By
Ustadz Nur Kholis bin Kurdian


إن الذين آمنوا والذين هادوا والنصارى والصابئين من آمن بالله واليوم الآخر وعمل صالحا فلهم أجرهم عند ربهم ولا خوف عليهم ولا هم يحزنون

Indeed the believers, the Jews, the Christians, and those Shâbi'un, who among those who believe in Allah and the Last Day and do good righteous will receive their reward from their Lord; no worries for them nor will they grieve. [Al-Baqarah / 2:62]

SABAB nuzul VERSE
as-Suddy rahimahullah said, "This verse drops discusses comrades Salman al-Fârisy radi 'anhu, that time Salman state telling his friends to the Prophet sallallaahu' alaihi wa sallam, by saying that they used to carry out fasting, praying, faith and they also testify to you that you will be sent as a prophet. After Salman praised them, the Prophet sallallaahu 'alaihi wa sallam said to him, "O Salman them including residents of hell". The answer is very sad heart, then Allah Almighty revealed verse as the answer, which in essence that the faith of the Jews is to hold fast to the Torah and the guidance of the Prophet Moses until Jesus comes. When Jesus comes, those who cling to the gospel and Jesus has to be above the law which is valid until the coming faith of the Prophet Muhammad sallallaahu 'alaihi wa sallam. Anyone who does not follow the Prophet Muhammad sallallaahu 'alaihi wa sallam after his arrival and did not leave the law and gospel of Jesus then he will be wretched. And also narrated from Sa'id bin Jubair [1].

CORRELATION WITH PARAGRAPH PARAGRAPH BEFORE
In the previous verse, Almighty Allah mentioned the state of the Jewish people and the behavior of their ancestors, and the replies they get as a lesson for the generations after them [2]. Allah says in verse 61,

وإذ قلتم يا موسى لن نصبر على طعام واحد فادع لنا ربك يخرج لنا مما تنبت الأرض من بقلها وقثائها وفومها وعدسها وبصلها قال أتستبدلون الذي هو أدنى بالذي هو خير اهبطوا مصرا فإن لكم ما سألتم وضربت عليهم الذلة والمسكنة وباءوا بغضب من الله ذلك بأنهم كانوا يكفرون بآيات الله ويقتلون النبيين بغير الحق ذلك بما عصوا وكانوا يعتدون

"And (remember) when you said," O Moses, we can not wait (hold) with one kind of food, so supplicate to your Lord for us that He bring forth for us of what the earth grown, the vegetable- mayurnya, ketimunnya, garlic, beans adasnya, and red onions. "Moses said," Will you take the lower instead of better? Go ye into the city, and ye shall find what ye want! "Then ditimpahkanlah to their disgrace and humiliation, and they got the wrath of Allah. Thing that (happened) because they went on rejecting the Signs of Allah and killed the prophets without a cause true. Such is (happening) because they rebelled and went on transgressing. " [Al-Baqarah / 2:61]

And in turn, Allah Subhanahu wa Ta'ala says that lineage (descent, such as the Children of Israel as well as others) is worthless before Allah Almighty. Precious is the faith and good deeds purify the human spirit. Therefore, the Muslims and the Jews, Christians, and others such Sabi'un the Zoroastrian, he who believes in Allah Almighty and the end of the actual faith and do good deeds prescribed then there is no fear for him after they repented, and there is no sorrow that befell them when they die. [3]

EXPLANATION OF VERSES
In this verse Allah Almighty explains that the followers of that religion will not get a virtue and goodness unless they have faith in Almighty Allah and the Last Day and do good deeds that Allah Almighty blessed. And including deeds are faithful to Muhammad sallallaahu 'alaihi wa sallam because of one's faith is not considered valid unless her. [4]

If this is the case, then his reward is great, and there is no fear for them nor will they grieve. As for those who inkar and Kufr against it all then they will be overwritten worries and sadness [5].

There is one problem associated with the paragraph above, namely at the beginning of verse Allah Almighty says إن الذين آمنوا and at the end of Allâh said من آمن بالله what the purpose of the repetition of the word faith here? In answering this question the scholars have different opinions, at least there are two opinions in the basics:

The first opinion, which is إن الذين آمنوا are people who believe the true faith. [6] Then they disagree as to who they were?

1. Some say, "These are people who believe in the age fathrah (void period apostles) and they are religious seekers. At the same time they also distanced themselves from the evil Jewish and Christian religions, such as Habib al-Najjar, Quss Sâ'idah bin Zaid bin 'Amr bin Nufail, Waraqa bin Naufal, Bahira reverend, Salman al-Farisy, Abu Dhar al -Ghifary, and the envoy al-Najâsyi. [7] Some of them there who had met the Prophet sallallaahu 'alaihi wa sallam and follow it while some others are not met. It is as if Allah Almighty says: "Verily those who believe before the coming of Muhammad sallallaahu 'alaihi wa sallam and the people who used the religious followers of vanity and that has changed as Jews, Christians, and Shabi'un, any who believe in Allah and the Last Day and to Muhammad sallallaahu 'alaihi wa sallam then her reward with his Lord. [8]

2. There is also a saying, "Those are the believers of this Ummah. [9]

3. There is also a saying, "They are the ones who believe in Muhammad sallallaahu 'alaihi wa sallam. [10]

Second opinion, faith mentioned at the beginning of the verse is not of faith is faith. Then they disagree in determining the substance:

1. Some say they are faithful to the former and not the Prophet Muhammad's faith sallallaahu 'alaihi wa sallam [11].

2. Some say, "They are hypocrites who believe with their verbal, but their hearts believe not, [12] so they are grouped with the Jews, Christians and Shabi'un. [13] As if Allah Almighty says, "They are all faithful to the faith if they actually get the title believer in the Almighty Allah." [14]

Among the many opinions that, according to the author if it is viewed from the generality of paragraph lafadz, then everything can complement each other, and that thus it shows how much coverage is very broad meaning of the verse. And when viewed from nuzul sabab specificity (since dropped) it, then that is aligned with sabab nuzul the verse is the idea that is meant by those who believe in the beginning of the verse is "Those who believe in the former and not the Prophet Muhammad's faith sallallaahu 'alaihi wa sallam after he was sent. Because the verse down in response to questions about Salman al-Fârisy his friends who were once faithful to the apostles and the Prophet before he was sent, but after he sent them deny it, therefore the Prophet sallallaahu 'alaihi wa sallam said, "They go to hell ", wallahua'lam bishshawab.

ARE ALL THE SAME RELIGION?
Most people understand the paragraph above with the understanding that not true, they assume that the paragraph above has legitimized the (justified) religions other than Islam, it means they think all religions are the same, so there is a conclusion that may be for a person to embrace Islam, incoming tomorrow Judaism, Christianity entered the next day and so on.

This understanding is not correct, because it is not based on a solid foundation. The verse when understood in depth, did not show it, even contrary to the understanding of the verse itself, as mentioned by the authors above. Although many interpretations of the scholars about إن الذين آمنوا but none of them has been suggested that Muslims, Jews, Christians and others are the same. Are the scholars' interpretations do not understand the Arabic language properly? Or less know sabab nuzulnya? Or less know the other verses that support their interpretation? Or less know the rules of interpretation? So that none of them support the interpretation that is considered correct understanding of it. All questions were sufficiently answered with short answers "no"!, Even contrary, no interpretation of the scholars that that understanding is shallow understanding of the evidence. As one scholar interpretation that says people who believe in the beginning of the verse are those who believe from these people or those who have faith in Allah, then it is absolutely not equate them with the followers of other religions. Because the command to the faithful for their end of the verse is a command to keep them in a state of faith until the end of life.

On the other hand the understanding also contrary to other verses, including:

1. The verse indicates that the true religion of Allah Almighty hand is Islam, Allah Almighty says:

إن الدين عند الله الإسلام

Surely the true religion with Allah is Islam [Ali Imran / 3:19]

Ibn Jurayj said, "No religion belongs to Almighty Allah except Islam." [15]

From Ibn Sirin Abi al-Rabab al-Qusyairy in the above paragraph menafsiri he said, "Allah Almighty ordered the man to embrace Islam and forbids them to embrace another religion." [16]

In another verse Allah Almighty also says:

ومن يبتغ غير الإسلام دينا فلن يقبل منه وهو في الآخرة من الخاسرين

Whoever seeks a religion other than Islam, it will not ever be accepted (religion) from him, and he was in the afterlife including those losers. [Ali 'Imran / 3:85]

Ibn Kathir rahimahullah said, "This verse explains that there is no one religion that is accepted Allah Almighty hand of someone except Islam. [17]

The second verse shows that all religions are not the same, and Islam is the true religion of Allah Almighty hand. Whoever religion other than Islam after the Prophet Muhammad sallallaahu 'alaihi wa sallam was sent, then religion would not be accepted by Allah Almighty.

2. Contrary to the paragraph that indicates that followers of Judaism, Christianity and against the unbelievers are unbelievers.

Allah Almighty says:

إن الذين كفروا من أهل الكتاب والمشركين في نار جهنم خالدين فيها أولئك هم شر البرية

Surely those who disbelieve the scribes and the idolaters (will go) hell Hell, they dwell therein, they are the worst of creatures. [Al-Bayyinah/98: 6]

Abu Ja'far al-Thabary rahimahullah said, "verily those who disbelieve in Allah and His Messenger Muhammad sallallaahu 'alaihi wa sallam and deny the prophethood of Jews, Christians and polytheists, they are all going to hell and live in it for ever. [18]

In another verse Allah Almighty says.

لقد كفر الذين قالوا إن الله ثالث ثلاثة وما من إله إلا إله واحد وإن لم ينتهوا عما يقولون ليمسن الذين كفروا منهم عذاب أليم

"Surely, disbelievers are those who say," Allah is one of three gods ", but no one ever gods (who are entitled diibadahi) besides Allah, the One. If they are not stopped from what they say it is, surely the disbelievers among them a painful torment will be overwritten. " [Al-Maidah / 5:73]

The second paragraph above shows that is not the same between the infidel Muslims.

3. Contrary also to the generality of paragraph treatise that shows the Prophet sallallaahu 'alaihi wa sallam.

Allah Almighty says:

وما أرسلناك إلا كافة للناس بشيرا ونذيرا ولكن أكثر الناس لا يعلمون

And We have not sent you but to all mankind as a bearer of glad tidings and a warner, but most people do not know. [Saba/34: 28]

Fakhruddin al-Razi said that this verse shows that Allah Subhanahu wa Ta'ala make Islam as an eraser over the previous religions. [19]

If a religion has been removed and canceled by Allah Subhanahu wa Ta'ala with the Lord of the Worlds of Islam, then it is not worth as creatures of Allah Almighty certify and justify the faith once in naskh (canceled) by Allah.

Understanding of the above is also contrary to historical fact propaganda Prophet sallallaahu 'alaihi wa sallam who invites ahlu book to convert to Islam by sending a letter to them. Among them he sent Dihyah bin Khalifah al-Kalby to send a letter to the king of the Romans, and also sent 'Abdullah ibn al-Sahmi Hudzafah to the king of Persia, and sent' Amr ibn al-Dhamry Umaiyyah to Najasyi (called king) Habasyah, and sent Hathib ibn Abi al-Muqaiqis Balta'ah to the king of Egypt, and also sent Sulaith ibn 'Amr al-' Amury to Haudzah ibn 'Ali al-Hanafy at Yamamah. [20]

It shows that Christians and other religious believers are part of the object of propaganda that should be invited to Islam and abandon the old religion which he believed earlier. Because their religion if it is legal or equal to Islam after the coming of the Messenger, then to what the Prophet sallallaahu 'alaihi wa sallam bother inviting them to Islam?

LESSONS OF VERSES
From the above description it is instructive, including:
1. The followers of divine religions before Islam, those who believe in Allah and the Last Day, and do not shirk, or those who believe in the Messenger after he was sent, then they will have good luck. As for those who commit shirk or believe in Allah and the Last Day but after the coming of the Messenger of them inkar and do not believe in it then they will get hurt.

2. Islam is the last religion before removing religion.

3. True religion on the side of Allah SWT is the religion of Islam.

4. The Messenger sent by Allah Almighty throughout the layers of people, in contrast to Moses and Jesus, they sent only to the Children of Israel just before the data Prophet sallallaahu 'alaihi wa sallam. Even later when Jesus comes down to earth he will follow the law of the Prophet Muhammad sallallaahu 'alaihi wa sallam.

5. Understand religious pluralism which states that all religions are the same is a false understanding and not in line with Islamic teachings.

Washallallahu Nabiyinaa alaa Muhammad wa 'ala aalihi washahbihi wasallam

[Copied from the Sunnah Edition magazine 10/Tahun XV/1433H/2012M. Publishers Foundation Standing Committee Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


The love and closeness of Fellow Believers


By
Shaykh Salih bin Abdul Aziz Shaikh aalu


Indeed Allah Almighty has made walâyah (closeness and love) among the believers. Therefore, a believer should love his brother fellow believer sincerely from his heart. Because of their careful both love Allah, His Messenger love, and subject to surrender to Him by following Islam. Allah Almighty says:

والمؤمنون والمؤمنات بعضهم أولياء بعض

And those who believe, men and women, most of them (are) a trustee (helper) for others. [At-Tawbah / 9:71]

Because a fellow believer believer loves for his brother, then he will help him and defend his honor. He was not willing his brother insulted or denigrated. If his brother humiliated, he will appear to defend, because it is a consequence of love.

A believer will not accuse other believers with false accusations, especially the allegations by mistake because his brother. Because walâyah (closeness and love) it will encourage him to give advice to his brother, he wants his brother to get the goodness kindness as he wants it for himself. Prophet Muhammad sallallaahu 'alaihi wa sallam said:

لا يؤمن أحدكم حتى يحب لأخيه ما يحب لنفسه

It is not a person of faith that he loves you (good) to his brother as he loves for himself [HR. Bukhari and Muslim]

Everyone was often or never make mistakes. Mentioned in a hadith:

عن أنس أن النبي صلى الله عليه وسلم قال كل ابن آدم خطاء وخير الخطائين التوابون

From Anas radi 'anhu that the Prophet sallallaahu' alaihi wa sallam said, "All the descendants of Adam often make mistakes and the best of a lot of people who err are those who repent a lot." [HR. Ahmad; Tirmidhi; Ibn Majah; Darimi]

If a believer falls into error, then it is appropriate that other believers try to give advice, because it's real human heart like and easily accept sincere advice from the heart. Not vice versa, to expose the errors in the public annoyance or shed. At that moment no faith among the believers into a strong bond, they will protect and help.

Unfortunately, lack of vigor execute the command of Allah Almighty and His Messenger have command and evenly spread in the community, so that most of them contain majlis-majlis reproach and disruption to their brethren of fellow believers.

Most people are weak in faith, if heard his brother fall into falsehood or error, they pass it and think it is a form of advice (sincerity; defense). In fact, it is contrary to the true consequences of faith and love for each other consequences of the believers. It's when they mentioned it right. So what if he mentioned it was not true? What if he mentioned it was a lie and spread by many people regardless of their brothers honor fellow believer?! Allah Almighty says:

والذين يؤذون المؤمنين والمؤمنات بغير ما اكتسبوا فقد احتملوا بهتانا وإثما مبينا

And those who hurt the people who believers and the believing women without mistakes they do, then surely they have to bear the real lies and sin. [Al-Ahzâb/33: 58]

In this noble verse Allah Subhanahu wa Ta'ala to explain that people who harm the believers and the believing women without mistakes they do, then they have to bear the true and real sin lies. Included in this was a lie to accuse and spread the word. Because they only hear the bad news, then spread and repeated. They do not have concrete evidence. Therefore, they bear sin real, real immoral acts. The culprit did not get the reward, he even bear the sin and evil in the world and the hereafter.

The nature of this poor, that accuses the false accusations against people of faith, who are threatened in this great verse, often by humans since ancient times.

There is a group of people or Shiite Rafidhah ancient and next have accused the believers and the believing women, the highest of their faith, namely the companions of Rasulullah SAW, with accusations that they never did. It is a lie and the real sin, as stated by Allah Almighty. This accusation has spread among humans in ancient times and today.

There is also a group of people from this community who accuse the Ulama them, when the cleric is to accompany the companions in the faith and practice of Islam. They followed the instructions of Allah Almighty, the road climbing the Sunnah, and invites the aqidah of tawhid, Aqeedah as-righteous ones.

Scholars vanity accusations against the spread in society in ancient times and now are weak in faith. Among them are some who say based on conjecture, not based on a convincing, "I thought so." Then there are other people on the council who hear and convey to someone else. He said, "A man is told that such and such", then came the third person and say, "I've heard so", then came the fourth and said, "A person who tsiqah (reliable) has told me so". Then came the fifth and correct it as news, is considered a truth that can not be discussed again. Then the news spread in the community, but it is a false accusation against the cleric.

The Prophet sallallaahu 'alaihi wa sallam said about backbiting:

ذكرك أخاك بما يكره

You call your brother with what he hates.

Then he asked:

أفرأيت إن كان في أخي ما أقول

"What do you think, if what I said was actually there on my brother?"

He sallallaahu 'alaihi wa sallam replied:

إن كان فيه ما تقول فقد اغتبته وإن لم يكن فيه فقد بهته

If what you say is true, it means that you have mengghibahnya. If no to him, means you have to make it lie. [HR. Muslim, no. 2589; Tirmidhi, no. 1935, Abu Dawud, no. 4874]

This is a fact in many majlis. They talk about the good people, the chosen people, the scholars are invited to the instructions, the Aqeedah of the Salaf taught our people, in order to invite people cling to Islam. They accuse the Ulama to something that does not exist on them or they do not. Their words remains a speculation basis only, whereas Allah Subhanahu wa Ta'ala says:

يا أيها الذين آمنوا اجتنبوا كثيرا من الظن

O ye who believe, avoid most ancient suspects (suspicion) [Al-Hujurat/49: 12]

Almighty Allah obliges the believers away from allegation among them. Allah also requires the believers away from mutual reproach. If mutually denounced each other only forbidden, then what if the reproach directed to Ulema who are inheritors of the Prophets. He sallallaahu 'alaihi wa sallam said:

وإن العلماء ورثة الأنبياء وإن الأنبياء لم يورثوا دينارا ولا درهما ورثوا العلم فمن أخذه أخذ بحظ وافر

And indeed the scholars were the inheritors of the Prophets. The Prophet was not bequeath dinars and dirhams, but pass the science. Whoever took it then he has taken part much. [HR. Abu Dawud no: 3641; Tirmidhi, no: 3641; Ibn Majah no: 223; Ahmad 4/196; Darimi no: 1/98. haditn is considered hasan by Shaykh Salim al-Hilali in Bahjatun Nâzhirin 2/470, hadith no: 1388]

It's a sad fact. It should majlis-majlis the believers net of lies and of the things that can bring a real sin and big sin.

Obligations of those who believe are helping each other and love each other. And the fruit of the love between each other it is a honor guard. And the highest honor that is entitled to be taken care of this people is an honor scholar. Presupposition bad to the Ulema, only the perpetrator's own detriment, because its adverse effects will return to the perpetrator.

Similarly denounce believers with something they did not do. This bad behavior has also spread in most majlis-majlis. They accuse others only on the basis of conjecture. This bad behavior must be stopped! Because criticizing others and pass meaningful self-deprecating. Did we hear the word of Allah Almighty:

ولا تلمزوا أنفسكم

And do yourself criticizing [al-Hujurat/49: 11]

If a faithful believer who denounced his brother, in fact he was self-deprecating, as a believer is a brother to another believer. Supposedly, he was trying to protect and defend his honor. If someone saw or heard vices of others, then he spread it, meaning he does not care about sin and evil consequences, yet the Prophet sallallaahu 'alaihi wa sallam said to Mu'adh radi anhu while motioning towards the tongue:

كف عليك هذا

Hold it!

Mu'adh radi anhu asked:

يا نبي الله وإنا لمؤاخذون بما نتكلم به?

O Prophet of Allah, whether we shall be tormented with speech because we say?

He replied:

ثكلتك أمك يا معاذ وهل يكب الناس في النار على وجوههم أو على مناخرهم إلا حصائد ألسنتهم

Pity thou O Mu'adh! Is there a man who plunged into Hell on their faces or their noses in addition to the results (negative consequences) of their tongues? ". [Saheeh al-Tirmidhi, no: 2616; Ibn Majah, no: 3872; Ahmad 5/230, 236, 237, 245; etc.; Classed as saheeh by Shaykh al-Albani in Saheeh al-Sagheer Jâmi'ish, no: 5126 and Irwâ'ul Ghalîl, no. 413]

Therefore, whoever heard of anything, but he has not ascertain the truth, then do not ever talk about him. Due to preserve the honor of a believer is obligatory. When he heard about something and had to make sure the truth, then he should not pass it and pass on to others. He was obliged to give advice in secret. For if the sins were distributed in the community, then they will be underestimated. So spread the word it would be easier for the spread of sin after previously deployed with deeds.

Let us pay attention to this huge problem. That is the problem to give advice to the believers. Provide advice while maintaining their honor, guiding and directing it to do things that can bring good.

Let us keep the honor of the scholars. Because if the scholars denounced, then their words will not be heard. Their position as a noble counselor, and preacher fatwa giver will be lost. Because tabi'at most people, if there is someone else who has a bad reputation, then they would not hear his words.

Therefore, we are obliged to maintain the honor of our Ulama of bad things they disclose. Not only the scholars, even we are also required to maintain the honor of the whole of the Faithful according to position in the faith, in accordance with its position in executing the command of Allah and His Messenger command. This is an important case. Do we fill our majlis with rumors, "So and so has been said", "Someone else said," that if we pay attention, words that hurt the believers with something they never did.

We ask Allah the Supreme Court in order to purify our tongues and our hearing. And that makes us including those who utter words of truth and includes clean-hearted people who always husnuz zhan (kind thought) against the Muslims. I beg guidance, devotion, 'afaf (honor; glory), and adequacy to Allah for me and for all of you. Allah knows best

(Adapted by Isma'il Abu Muslim al-Atsari, from Friday sermons Shaykh Salih bin Abdul Aziz Shaikh aalu entitled "Walayatul Believer")

[Copied from the Sunnah Edition magazine 06/Tahun XV/1433H/2012M. Publishers Foundation Standing Committee Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


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