ByAl-Yazid ibn Abd al-Qadir Ustadz Jawas
Among the rights of the Prophet sallallaahu 'alaihi wa sallam that Allah Subhanahu wa Ta'ala disyari'atkan over his people is for them to say prayers and greetings to him. Allah Subhanahu wa Ta'ala and His Angels have bershalawat to his sallallaahu 'alaihi wa sallam, and Allah Subhanahu wa Ta'ala commanded His servants to say prayers and taslim to him. Allah Subhanahu wa Ta'ala says:
إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما
"Verily Allah and His angels bershalawat to the Prophet. O ye who believe, bershalawatlah you to honor the Prophet and say hello to him. "[Al-Ahzaab: 56]
It is reported that the meaning of God's blessings on the Prophet sallallaahu 'alaihi wa sallam is the praise of God upon him in the presence of His angels, angels are meant pray blessings on him, and blessings on his people means the request for forgiveness for his sallallaahu' alaihi wa sallam.
In the above verse, Allah has mentioned about the position of servant and His Prophet Muhammad sallallaahu 'alaihi wa sallam at the highest place, that he praised her in front of the Angel of the closest, and that the angels also pray for him, then Allah ordered all residents of this nature to say prayers and greetings upon it, so united in praise for his highest nature with the lowest natural (earth).
As for the meaning: "Say hello to him" is give him sallallaahu 'alaihi wa sallam tribute of respect to Islam. And if the Prophet Muhammad bershalawat let someone compiled with regards to him. Because it should not deter the one of them. For example, by saying: "Shallallaahu 'alaih (hopefully bestowed blessings on him)" or simply say: "' alaihis salaam (may delegated to him salvation)." It's because God commanded them to say.
To pronounce blessings on the Prophet sallallaahu 'alaihi wa sallam commanded by the Shari'ah at times overlooked, either obligatory or sunnah muakkadah. In the book Jalaa'ul Afhaam, Ibn al-Qayyim mentions rahimahullah 41 time (place). He rahimahullah start with the most important thing in prayer at the end of tasyahhud. At the time of the scholars agree on disyari'atkannya bershalawat to the Prophet sallallaahu 'alaihi wa sallam, but they disagree about the law is obligatory. Among the other times he mentioned is at the end Qunut, then when the sermon, as sermons Friday, the feast and istisqa ', then after answering muadzdzin, when praying, when in and out of the mosque, as well as his name sallallaahu 'alaihi wa sallam.
Prophet sallallaahu 'alaihi wa sallam has taught the Muslims of the ordinance say blessings on. Prophet sallallaahu 'alaihi wa sallam advocated to increase the reading blessings on him on Friday.
Prophet sallallaahu 'alaihi wa sallam said:
أكثروا الصلاة علي يوم الجمعة وليلة الجمعة, فمن صلى علي صلاة صلى الله عليه عشرا.
"Expand your reading and blessings on me on Friday night, he who told me once Allah bershalawat bershalawat him ten times." [2]
Then Ibn al-Qayyim rahimahullah mention some of the benefits to pronounce blessings on the Prophet sallallaahu 'alaihi wa sallam, when he says there are 40 benefits. Among the benefits are:
A. Shalawat is a form of obedience to God's commands.2. Get 10 times of God's blessings on those who bershalawat once to his sallallaahu 'alaihi wa sallam.3. Expected if the granting of the prayer is preceded by shalawat.4. Shalawat is because getting syafa'at of the Prophet sallallaahu 'alaihi wa sallam, when pronouncing blessings on if accompanied by a request to God to give Wasilah (high position) to his sallallaahu' alaihi wa sallam on the Day of Judgment.5. Shalawat is because diampuninya sins.6. Blessings on the reason that the Prophet sallallaahu 'alaihi wa sallam said people who say prayers and greetings to him. [3]
But it is not allowed to set a time and a certain way in bershalawat and praised his sallallaahu 'alaihi wa sallam exception of the beard authentic from Al-Qur'an and Sunnah. The scholars of Ahlus Sunnah has been widely reported-lafazh lafazh blessings on the authentic, as it has been taught by the Prophet sallallaahu 'alaihi wa sallam told his Companions of Allaah anhum.
Among these are:
اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد, اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد.
"O Allah, grant blessing to Muhammad and the family of Muhammad, as You have given grace to Abraham and the family of Ibrahim. Thou sublime Mahaterpuji again. O Allah, grant blessing to Muhammad and the family of Muhammad, as You have given blessings to Abraham and the family of Ibrahim. Mahaterpuji Thou, Most-glorious. "[4]
May the prayers and greetings is always God bestowed upon this noble Prophet, also for his family, his Companions, and those who follow his footsteps until the Day of Judgment.
PROHIBITION GHULUW and exaggeration IN PRAISE Prophet sallallaahu 'alaihi wa sallam
Ghuluw meaning beyond. It said: "غلا يغلو غلوا," if it exceeds the limit in size. He said:
لا تغلوا في دينكم
"Do not exceed the limits in your religion." [An-Nisa ': 171]
Prophet sallallaahu 'alaihi wa sallam said:
إياكم والغلو في الدين, فإنما أهلك من كان قبلكم الغلو في الدين.
"Keep yourselves from ghuluw (exaggerated) in religion, because the real attitude of this ghuluw have destroyed the people before you." [5]
One of the reasons that make a person ghuluw Kufr is the religious attitude, whether the person is considered righteous or guardian, or ghuluw to the tombs of the saints, until they ask and pray to him, but this is shirk akbar.
While ithra 'means beyond the (exaggerated) in praise and lied about it. And the meaning of the right ghuluw Prophet sallallaahu 'alaihi wa sallam is beyond the flattering, so lifting it above the rank as a servant and apostle (messenger) of God, attribute to him some of the properties Ilahiyyah. It was such a pleading and begging for help to him, tawassul by him, or tawassul by his status and honor, swear by him, as a form of 'ubudiyyah to other than Allaah, this deed is shirk.
And is the ithra 'the right of the Prophet sallallaahu' alaihi wa sallam is exaggerated in the praise, though he had forbidden them through his words:
لا تطروني كما أطرت النصارى ابن مريم, فإنما أنا عبده, فقولوا عبد الله ورسوله.
"Do not exaggerate in praise, as the Christian people has been exaggerated praise 'Isa son of Maryam. I am only his servant, the word-sense,'' wa Rasuuluhu Abdullaah (slave of Allah and His Messenger). '"[6]
In other words, do you compliment a falsehood and you do not exaggerate in praise. It's as has been done by the Christians against 'Isa Alaihissallam, so they consider it to have properties Ilahiyyah. Therefore, I sifatilah as my Lord gives me the nature of, say: "Servant of Allah and His Messenger (delegates) to Him." [7]
'Abdullah bin al-Syikhkhir Allaah anhu said, "When I went with a delegation of Banu' Amir to meet the Prophet sallallaahu 'alaihi wa sallam, we said to him," You are the sayyid (ruler) us! "Spontaneous Prophet sallallaahu' alaihi wa sallam answer:
السيد الله تبارك وتعالى.
"Sayyid (the authorities) we are Tabaaraka wa Allah SWT!"
Then we said, "And you are the ultimate and supreme goodness." And immediately he sallallaahu 'alaihi wa sallam said:
قولوا بقولكم أو بعض قولكم ولا يستجرينكم الشيطان.
"Say it in accordance with what is ordinary (fair) you say, or like some of the words you and not to be dragged by Satan can chase you." [8]
Anas bin Malik Allaah anhu said, "Some people said to him, 'O Messenger of Allah, O men of the best among us and the son of one of the best among us! O our sayyid sayyid and our son! 'And immediately the Prophet sallallaahu' alaihi wa sallam said:
يا أيها الناس قولوا بقولكم ولا يستهوينكم الشيطان, أنا محمد, عبد الله ورسوله, ما أحب أن ترفعوني فوق منزلتي التي أنزلني الله عز وجل.
"O people, say with the usual (normal) you speak! Do not be seduced by Satan can chase, I was (no more) is Muhammad, the servant of Allah and His Messenger. I do not like you picked up (flatter) my above (beyond) the position that God has given me. "[9]
He sallallaahu 'alaihi wa sallam hate when people praise him with various expressions such as: "You are sayyidku, you are one of the best among us, you are one of the most major of us, you are one of the most noble among us . "When in fact he is a creature of the most important and most honorable absolutely. Nevertheless, he forbade them to keep them away from the attitude of excessive and extravagant in his right flatter sallallaahu 'alaihi wa sallam, also to maintain the purity of monotheism. Then he sallallaahu 'alaihi wa sallam qualifies him to lead them to the two properties is the servant of the highest degree in which there is no ghuluw and no harm' aqeedah. Two properties that are 'Abdullaah wa Rasuuluh (servant and messenger of Allah).
He sallallaahu 'alaihi wa sallam did not like what the exalted than that of Allah Subhanahu wa Ta'ala and Allah gave ridhai. But many people who violate the prohibition of the Prophet sallallaahu 'alaihi wa sallam, so they pray to him, asking for help to him, swearing by his name and asked him something that should not be required except to God. It was just as they did when the birthday anniversary of Prophet sallallaahu 'alaihi wa sallam, in kasidah or anasyid, where they do not distinguish between the rights of Allah Subhanahu wa Ta'ala with the right Messenger sallallaahu' alaihi wa sallam.
Al-'Allama Ibn Qayyim al-Jauziyyah kasidah nuniyyah rahimahullah in his saying:
لله حق لا يكون لغيرهولعبده حق هما حقانلا تجعلوا الحقين حقا واحدامن غير تمييز ولا فرقان
"God has a right not possessed in addition to hisfor the servant was right there, and it is two different rights.Do you make it into one of two rights of the rights,without separation and without distinction. "[10]
[Copied from the book Sharh Aqeedah Ahlus Sunnah Wal Jama'ah, Author of Yazid ibn Abdul Qadir Jawas, Reader Publishers Imam ash-Shafi'i, Po Box 7803/JACC Jakarta 13340A, Third Printing 1427H/Juni 2006M]
How to Match Shalawat The Sunnah, And May Shalawat Accompanied With Tambourine?
Question.Ana wanted to ask a perplexing problem amaliyah of the issue of blessings on the Prophet sallallaahu 'alaihi wa sallam.
A. Have many kinds of blessings on this?2. How to practice the blessings on the right is based on the Sunnah of Allah? Whether done individually or in congregation, with a loud voice or sirr (slow)?3. May while accompanied by tambourine (musical instrument)?
[Abdullah S.Aga. Flower City, West Java]
Answer.Alhamdulillah, before answering your question Abdullah S.Aga, we want to convey, that the deeds of worship will be accepted by God if it meets the requirements of the receipt of worship. Worship which is done by people who believe, with sincerity and in accordance Sunnah (teachings) of Prophet Muhammad sallallaahu 'alaihi wa sallam.
But in this day and age, how many people are not concerned with the above requirements. So the question you ask is a step towards the Sunnah of the Messenger of Allaah concern 'alaihi wa sallam. May Allah Subhanahu wa Ta'ala taufiq always give us on the straight path.
I wanted to mention, bahwasannya blessings on the Prophet is a great form of worship. But so many deviations and innovations that made many blessings on the Prophet about. Here is our answer to your question.
A. Blessings on the Prophet's many kinds. But globally can be divided into two.
a. Blessings on the Disyari'atkan.Namely shalawat taught by the Prophet sallallaahu 'alaihi wa sallam told his companions. Blessings on this form there are several kinds. Sheikh Al Albani rahimahullah the Prayer Book of the Prophet mentions Shifat seven blessings on the shape of the hadiths of the Prophet sallallaahu 'alaihi wa sallam. Cleric Abdul Hakim bin Amr bin Abdat Hafizhahullah in his book, Nature Shalawat & Regards, bringing eight of the nature of blessings on the Prophet history.
Among the blessings on the form taught by the Prophet sallallaahu 'alaihi wa sallam is:
اللهم صل على محمد وعلى آل محمد كما صليت على (إبراهيم وعلى) آل إبراهيم إنك حميد مجيد اللهم بارك (في رواية: و بارك) على محمد وعلى آل محمد كما باركت على (إبراهيم وعلى) آل إبراهيم إنك حميد مجيد
(Allahumma shalli 'ala Muhammad wa' ala ali Muhammad, kamaa shallaita 'ala Ibrahim wa' ala Ibrahim aali, innaKa Hamidum Majid. Allahumma of lines (in one story, wa of lines, without cor) 'ala Muhammad wa' ala ali Muhammad, kama barakta 'ala Ibrahim wa' ala ali Ibrahim, innaKa Hamiidum Majid).
Yes, God. Grant (ie, add) shalawat (flattery) to Muhammad and the family of Muhammad, as You have given blessings on Abraham and the family of Ibrahim, verily You are All Praiseworthy (more) Supreme Majesty. Yes, God. Give the gift (extra good) to Muhammad and the family of Muhammad, as You have given blessings to Abraham and to the family of Ibrahim, verily You are All Praiseworthy (more) Supreme Majesty. [Bukhari, Muslim, and others. See Shifat Prayer of the Prophet, p. 165-166, the work of al-Albani, Maktabah Al Ma'arif].
And including the disyari'atkan shalawat, the usual blessings on spoken and written by Salafush Salih.
Sheikh Hamd bin Abdul Al Muhshin 'Abbad Hafizhahullah said, "Salafush Salih, including the hadith experts, has been used to call prayers and greetings to the Prophet sallallaahu' alaihi wa sallam when called (name), he, with two compact form, namely:
صلي الله عليه و سلم (peace and blessings' alaihi wa sallam) and
عليه الصلاة والسلام ('alaihish shalaatu was salaam).
Alhamdulillah, these two forms meet the hadith books. They even wrote wills in their works to keep it in perfect shape. Which combine the prayers and greetings upon request of the Prophet sallallaahu 'alaihi wa sallam. "[FADH-lush Salah' Alan Prophet sallallaahu 'alaihi wa sallam, p. 15, the work of Shaykh Abdul Muhshin bin Hamd al-'Abbad]
b. Shalawat What Not Disyari'atkan.That blessings on the coming of the hadiths Da'eef (weak), so Da'eef, maudhu '(false), or have no basis. Likewise shalawat made-up (usually by the Expert Bid'ah), and then they charge by the name of blessings on this or blessings on it. Blessings on this lot number, even hundreds. For example, many of the book shalawat Dalailul Khairat Wa Anwar Fi Syawariqul Dzikrish Salah 'Ala Nabiyil Mukhtar, the work of Al Jazuli (d.. 854H). Among these innovations is shalawat shalawat Basyisyiyah, shalawat Nariyah, shalawat Fatih, and others. Including accident, that it contains some innovations shalawat shirk. [1]
2. Blessings on the correct way to practice according to the Sunnah of the Prophet sallallaahu 'alaihi wa sallam is as follows:
a. Shalawat who read the blessings on the disyari'atkan, because shalawat including dhikr, including worship and remembrance. Shalawat not heresy, since all heresy is heresy.
Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy said, "Dhikr-remembrance and prayer, including prayer rites are most important. While worship is built on ittiba '(follow the Sunnah of the Prophet sallallaahu' alaihi wa sallam). No one has the right to the sunnah of the dhikr, dhikr and prayer-prayer that is not Sunnah (the Prophet sallallaahu 'alaihi wa sallam), then make it a regular habit, and people always carry it out. Such cases include invents a new religion that is not permitted in God. In contrast to the prayer, which is sometimes a person prays to him and not make it as sunnah (practice). "[Quoted from Wal Ad'iyah Fiqhul Adzkar, 2/49, by Sheikh Abdur Razaq Al Badr bin Abdul Muhshin].
b. Multiply the reading shalawat at any time and place, above all in the day Saturday, or at the time called the name of the Prophet Muhammad sallallaahu 'alaihi wa sallam, and other places mentioned in the saheeh ahaadeeth.
Prophet sallallaahu 'alaihi wa sallam said:
من صلى علي واحدة صلى الله عليه عشرا
Whoever asked for blessings on me once, Allah bershalawat it ten times. [Reported by Muslim, no. 408, from Abu Hurayrah].
c. Not specify the amount, time, place, or manner, which is determined by the Shari'ah.Such as determining the time before beradzan, while sitting between two khathib Friday sermon, and others.
d. Done individually, not in congregation.Because reading shalawat includes devotions and includes worship, so it should follow the Sunnah of the Prophet sallallaahu 'alaihi wa sallam. And for all we know, there's no argument that justifies bershalawat with the congregation. Because, if performed in congregation, would be read aloud, and is contrary to God commanded dhikr adab, by slowly.
e. By a vote sirr (slow), not hard.Because reading shalawat including dhikr. While in the dhikr adab, ie a low voice, unless there is proof that the show (must be) pronounced aloud. Allah said,
واذكر ربك في نفسك تضرعا وخفية ودون الجهر من القول بالغدو والأصال ولاتكن من الغافلين
And dzikirlah (remember, call the name of) your Lord in your hearts to humble yourself and fear, and not his voice, in the morning and evening, and do not include people who are negligent. [Al A'raf: 205].
Ibn Katheer, may Allaah have mercy say, "That is why Allah said:ودون الجهر من القول (and not his voice), so, dhikr was not favored with a loud cry too much. "[Tafseer Ibn Katheer].
Al Qurtubi rahimahullah said, "This shows, that raised their voices in dhikr (is) forbidden." [Tafsir Al Qurtubi, 7/355].
Muhammad Ahmad lawh said, "Among the properties of the devotions and blessings on the disyari'atkan, which is not hard, do not disturb others, or to suggest that (Essence) is addressed by people with dzikirnya dhikr (in place) away, so as to require the arrival raised his voice. "[Taqdisul typical ash-Fi Fikrish Shufi, 1/276, by Muhammad Ahmad lawh].
Abu Musa Al-Ash'ari said.
لما غزا رسول الله صلى الله عليه وسلم خيبر أو قال لما توجه رسول الله صلى الله عليه وسلم أشرف الناس على واد فرفعوا أصواتهم بالتكبير الله أكبر الله أكبر لا إله إلا الله فقال رسول الله صلى الله عليه وسلم اربعوا على أنفسكم إنكم لا تدعون أصم ولا غائبا إنكم تدعون سميعا قريبا وهو معكم وأنا خلف دابة رسول الله صلى الله عليه وسلم فسمعني وأنا أقول لا حول ولا قوة إلا بالله فقال لي يا عبدالله بن قيس قلت لبيك يا رسول الله قال ألا أدلك على كلمة من كنز من كنوز الجنة قلت بلى يا رسول الله فداك أبي وأمي قال لا حول ولا قوة إلا بالله
When the Prophet sallallaahu 'alaihi wa sallam fight or to Khaibar, the people up the valley, and they raised his voice with Takbir: Allahu Akbar, Allahu Akbar, La ilaha illa Allah. Then the Prophet sallallaahu 'alaihi wa sallam said, "Pelanlah, actually you are not calling to the deaf and that does not exist. Surely you call (Allah) the All-Hearing and All-Near, and He is with you (with his knowledge, His ear, watchful, and supervision, Pen.). "And I (Abu Musa) in the animals behind the Prophet sallallaahu 'alaihi wa sallam. He heard me say: Laa laa quwwata haula wa illa billah. Then he said to me, "O 'Abdullah bin Qais (Abu Musa)." I said, "I welcome your summons, O Messenger of Allah." He said, "Shall I show you to one sentence, which is the mistress of heaven savings ? "I replied," Certainly, O Messenger of Allah. My father and mother as ransom. "He said," wa laa Laa haula quwwata billah illa. "[Bukhari, no. 4205; Muslim, no. 2704].
3. Shalawat not be read while accompanied by a tambourine (musical instrument), because it includes innovation. This action is similar to the habit of many people Shufi. They read qasidah-qasida or sya'ir sya'ir-sung and lacks the punch sticks, tambourines, or the like. They have called together 'or taghbiir.
The following are among the words of Ahlus Sunnah scholars who deny it.
Imam ash-Shafi'i said, "In Iraq, I left something called taghbiir. [2] (ie) new cases diada invented by Zanadiqah (zindiq people; deviant), they inhibit humans from the Koran. "[3]
Imam Ahmad was asked about taghbiir, he replied, "heresy." [Al Khallal history. Quoted from the book Tool Tahrim Ath-Tharb, p. 163].
Thurthusi Imam Ath, prominent scholars of the city Qurthubah Malikiyah (d. 520 H); he was asked about a group of people (ie those Shufi) somewhere who read the Qur'an, then one of them sang sya'ir, then they dancing and swaying. They hit the tambourine and playing the flute. Is it permissible to attend them or not? (Asked of them), he replied, "The way people Shufi is vanity and misguided. Islam is just the book of Allah and the Sunnah of His Messenger. The dance and pretend to show love (to God), then the first forges were comrades Samiri (at the time of Moses). That is when the statue made Samiri calf could speak to them, then they come to dance around and pretend to show love (to God). The dance is a religion of infidels and the worshipers of the calf. The panel of the Messenger of Allaah 'alaihi wa sallam and his companions great calmness, as if they were seized over the heads of birds. So should the ruling and prohibit their representatives attending the mosques and the other (for singing and dancing, Pen). And for someone who believes in Allah and the Last Day, it is not lawful to attend them. It is not lawful to help them do sleaze. Thus this path of (Imam) Malik, ash-Shafi'i, Abu Hanifa, Ahmad and others from among the priests of the Muslims. "[Quoted from the book Tool Tahrim Ath-Tharb, p. 168-169]
Imam Al-Hafiz Ibn Ash Shalaah, the writer of the famous priest Muqaddimah 'Ulumil Hadith (d.. 643 H); he was asked about people who justify singing with tambourines and flutes, to dance and applause. And they regard it as lawful and qurbah case (case is closer to Allah), even (as he says) ultimate worship. Then he said: They have lied in the name of Allah Ta'ala. With this opinion, they have accompanied the mystical people who deviate. They also menyelisihi ijma '. Whoever menyelisihi ijma ', (he) exposed to the threat of God's word:
ومن يشاقق الرسول من بعد ماتبين له الهدى ويتبع غير سبيل المؤمنين نوله ماتولى ونصله جهنم وسآءت مصيرا
And those who oppose the messenger after the obvious truth to him. and follow the path that is not the way the believers, We let him freely to the error that has mastered it and we put it into Jahannam, and Jahannam is the worst place again. [An Nisa: 115] [4]
Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy say, "And has been known for certain from the religion of Islam, the Prophet sallallaahu 'alaihi wa sallam did not mensyari'atkan to righteous people and religious scholars of his own people so that they hang out and listen to the verses that sung with a tread pat-hand, or hit with wood (sticks), or tambourine. As he did not allow for one to not follow him, or do not follow what is in the Book and Al Hikmah (Sunnah). He did not allow, either in the inner case, the case was born, to the layman, or to a particular person. "[5]
Thus our explanation, you may eliminate confusion. Alhamdulillah Rabbil 'alamin, washalatu wassalaamu' ala Muhammad wa 'ala wa ahlihi shahbihi ajma'in.
[Copied from the magazine edition of As-Sunnah Foundation Published 12/Tahun VII/1420H/1999M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
Lifting Hands in prayer law
BySheikh Dr. Abdur Razzaq bin Abdul Muhsin Al Abbad
Raised both hands in supplication to Allah Subhanahu wa Ta'ala, including the majestic manners. Thus there are in many saheeh hadeeth from the Prophet sallallaahu 'alaihi wa sallam. Some scholars classify them into the meaning of the hadith mutawatir.
In the Sharh Taqrib Tadribur Rawi Imam Nawawi, as pointed out mutawatir hadiths that are meaningful, Imam Suyuti rahimahullah said: "It was narrated from He sallallaahu 'alaihi wa sallam about the hadith contains one hundred and supplication with raised hands. I collect them in one section of the Koran itself, but with a different problem. Indeed, in every issue, hadith no mutawatir. However, if collected, it becomes mutawatir ". (2/180).
In his Sahih, Imam Bukhari rahimahullah make the chapter on raising hands in prayer. He brought some of the hadith, that Abu Musa al-Ash'ari from, he said:
دعا النبي صلى الله عليه وسلم ثم رفع يديه ورأيت بياض إبطيه
The Prophet sallallaahu 'alaihi wa sallam prayed, then raised his hands, so I saw two white Her armpits. [1].
Hadeeth of Ibn 'Umar, he said:
رفع النبي صلى الله عليه وسلم يديه وقال اللهم إني أبرأ إليك مما صنع خالد
The Prophet sallallaahu 'alaihi wa sallam lifted her hands and then prayed, "Oh, God. I am innocent of what was done to thee Khalid (ibn Walid). "[2]
Hadeeth of Anas bin Malik, the Prophet:
عن النبي صلى الله عليه وسلم رفع يديه حتى رأيت بياض إبطيه
That he sallallaahu 'alaihi wa sallam lifted her hands, so I saw two white arm. [3]. .
In the Sharh Bukhari (Fatthul Bari), Al Hafiz Ibn Hajar rahimahullah suggested that convey the same hadith hadiths are many. Then he says in part, such hadith of Abu Huraira Allaah anhu:
قدم الطفيل بن عمرو الدوسي النبي صلى الله عليه وسلم فقال يارسول الله إن دوسا عصت فادع الله عليها فاستقبل القبلة ورفع يديه فقال اللهم اهد دوسا
Thufail bin 'Amr Ad Dausi came to the Prophet sallallaahu' alaihi wa sallam said, "O, Messenger of Allah. Daus has indeed rebellious tribes. Berdo'alah Allah to curse them, "then he is facing the Qiblah, and raise his hands," Oh, God. Give guidance to the Daus tribe. "(Hadith Imam Bukhari was issued in book Adabul simplex, and also contained in Shahihain without the phrase" her hands ". [4].
Hadith Jabir bin Abdillah, that Thuafil bin 'Amr, moved then told the man who emigrated with her mention of the Prophet sallallaahu' alaihi wa sallam said: "Oh, God. Because the act of his hands, so forgive him, "and he raised his hands. Al Hafiz said: "Sanadnya authentic." Issued also by the Muslims. [5]
Hadeeth of 'Aa'ishah anhuma Allaah, he saw the Prophet sallallaahu' alaihi wa sallam prayed, raising his hands: "Oh, God. I'm only human ... ". [6] Al Hafiz said," Sanadnya authentic. "
Furthermore, Al Hafiz said, "Among the saheeh ahaadeeth in this issue, which is issued by the hadith Al Bukhari in the book Juz Rof'ul Yadain:" I saw the Prophet sallallaahu 'alaihi wa sallam lifted his hands pray Uthman "[7 ]. Also issued by Abdurrahman ibn Muslim from the hadeeth of Samurah in the story of an eclipse: "I (Rahman) came to the Prophet sallallaahu 'alaihi wa sallam, while he prayed as he raised his hands." [8]
Hadeeth of 'Aa'ishah anhuma Allaah in the story of the eclipse, the Prophet sallallaahu' alaihi wa sallam lifted his hands. [9] From 'Aa'ishah also, when the Messenger of Allah pray for the friends who were buried in Baqi, "he sallallaahu' alaihi wa sallam lifted his hands three time. "[10]
From the hadith of Abu Hurairah that the length of the events mentioned Fathu Makkah, "he raised his hands, then began to pray." [11]
Hadith Ibn Abu Humaid the Lubtiyyah story, "he sallallaahu 'alaihi wa sallam then raised his hands until I saw the white arm, he says,' Oh, God. Have I not delivered (treatise Mu) '. "[12]
Hadith Abdullah bin Amr: "The Prophet sallallaahu 'alaihi wa sallam said sayings of the Prophet Ibrahim and Prophet Jesus, then raised his hands, (while) say:' Oh, God. My people. '"[13]
In the hadeeth of Umar anhu, mentioned that "the Prophet sallallaahu 'alaihi wa sallam, if down the revelation to him will be heard from near the face he like the hum of bees. One day revelation descended upon him, then feeling the weight is gone to receive revelation from Him, then (He) facing the Qiblah and prayed ". [14]
Osama hadith, he said: "I ride the Prophet sallallaahu 'alaihi wa sallam in Arafat, then (He) prayed` a with her hands. Shifted so that the camels off his leash, then he took the reins with one hand, while his other hand still raised "[15].
Qois bin Sa'd's Hadith, he said: "Then the Prophet sallallaahu 'alaihi wa sllam raised his hands and prayed,' Oh, God. Pour blessings and mercy to the family of Sa'd bin Ubadah '. [16] "
"And the hadith on this issue very much," said Al Hafiz Ibn Hajar. (Fathul Bari, 11/142). Al Hafiz has been studied in depth the hadiths which do contain `a with a raised hand. Among the saheeh hadeeth in this issue is Salman Al Farisi hadith, the Prophet said:
إن ربكم حيي كريم يستحيي من عبده إذا رفع يديه إليه أن يردها صفرا
"Truly you are the Supreme Robb Shy and sublime, he was embarrassed to His servant raises his hand to her servant when he returned it to be empty (not granted)". [17]
These hadiths and their meanings, suggesting that raised their hands when praying, pray to Allah including manners are very great. These include the causes of the granting of the prayer. Sunnah of the Prophet also shows, that raised their hands in prayer to have a three way related to the content of prayer. First, if the prayer is a request that really is needed, has its own way of praying. Second, when the prayer was a request, then there is a separate way. Third, if the prayer is a request for forgiveness, pentauhidan and praise, it also has adopted its own way as well.
The third way of lifting the hand is described in the hadeeth of Ibn 'Abbas in marfu' and mauquf, namely: "If a petition, then lift your hand parallel to the shoulder or similar to it. If the request for forgiveness, should berisyarat with index finger alone. If the form of urgent appeals, then lift your hands ". On the other editors (mentioned): "If a pentauhidan, then hendakanya berisyarat with the index finger. If a form of prayer (request), raised his hand as high as the shoulder. And if the form of urgent appeals, should raise your hands up high ". Narrated by Abu Dawud in his Sunan and Ath Thabrani in the book Do `a, and in addition to the two. [18]
With regard to this hadith, Shaykh Abu Bakr Abdullah bin Zaid said: There has been some of the actions of the Prophet hadith explains the position of each of these three ways of praying. The way this is not a deviation tanawu prayer '(different ways, each of which may be done because it is not contradictory, Pen). Penjelasaannya as follows.
First: Ruling General.Named prayer requests, and also called prayer. Namely by raising both arms shoulder height, or level with her. Both hands clenched. The inside of the palm of the hand stretched toward the sky, and the back of his hand toward the ground. If you'd like, may also exposes both hands to the face, while the back of his hand directed to the Qiblah. This is the common way of raising their hands when praying is absolute; both in prayer Qunut, witr, ask for rain or in six places when the Hajj, which is in Arafat, society should `ar Haram, after throwing Jumrah Sughra and Wustha, when on the hill Shofa and Marwah, and at other times.
Second: Ruling on Appeal for Mercy.Called also do `a sincere, that is by raising your right hand index finger. This method is especially when the dhikr, prayer sermons at the pulpit, when tasyahud in prayer, when dhikr, praising la ilaha illa Allah and read out prayers.
Third: Ruling Ibtihal.That is demeaning to God and appeals greatly. Also called rahb prayer (petition). You do this by raising both hands toward the sky until you see his arm. Pictured to the upper arm visible as raised both hands in the air. This method is more specific than the two-way in advance. This method also dikhususukan when difficult circumstances, the petition is-for example-when the drought, a calamity, occupied by the enemy and other difficult circumstances. [19]
HOW TO RAISE HANDMentioned in the hadeeth of Anas bin Malik, he said:
كان النبي صلى الله عليه وسلم لا يرفع يديه في شيء من دعائه إلا في الاستسقاء
Prophet sallallaahu 'alaihi wa sallam never pray with hands lifted, except in isitisqa `(ask for rain). [20]
Based on this hadith, some scholars argue that raised their hands when praying is not disyari `atkan, except only in istisqa prayer ', prayer disyari'atkan otherwise not raise your hand. But this hadith is contrary to many hadiths that show disyari `atkannya raised their hands except isitisqa '. Therefore, the Shaykh al-Islam said, "The truth is absolutely raised their hands. This method has been mentioned in mutawatir in a saheeh hadeeth, such as: Ad Thufail Dausi came to the Prophet and said, 'O, Messenger of Allah. Indeed Daus has been lawless tribes, laknatlah them. 'So he is facing the Qiblah, and raise his hands,' Oh, God. Give guidance to the Daus tribe, and bring them to me. '"[21]
Loaded in Saheeh, when the Prophet sallallaahu 'alaihi wa sallam pray Abu `Amir, he raised his hands. [22] mentioned in the hadeeth of' Aisha:" When pray for a friend who was buried in the Baqi `, he lifted his hands three times ". [Narrated Muslim]. [23]
In the hadith says, he raised his hands and prayed, "my Ummah, my people," at the end of the hadith: "Allah said (that), I will make you pleased your people and we will not make you sad". [24]
At the battle of Badr, when he saw the polytheists, he Shallallahi 'alaihi wa sallam lifted her hands and began to plead with his Lord. He was constantly pleading, to the extent that her shawl falling from the shoulders [25].
In a hadith narrated Qois bin Sa'd: Then he sallallaahu 'alaihi wa sallam lifted her hands, then pray,
اللهم اجعل صلاتك ورحمتك على آل سعد بن عبادة
Oh, God. Give grace and mercy to the family of Sa'd bin Ubadah. [26]
When sending troops, and Ali took part, he prayed, "Oh, God. Do not shut me up I saw Ali. "[27] In the hadith Qunut, he also raised his hands [28].
Shaykh al-Islam then said Anas hadith in advance, that the Prophet did not pray with hands lifted in prayer than in istisqa, then said:
Pengkompromian between Anas hadith with many hadith, (has) expressed by some scholars, that Anas said raise your hands up high so that the arm he sallallaahu 'alaihi wa sallam He looks and body bent. In this way, that by Ibn Abbas called Ibtihal (an application that is). Ibn Abbas detailing how this prayer into three kinds. First, the gesture with his forefinger, as did the Prophet sallallaahu 'alaihi wa sallam when the preacher in the pulpit. Second, the prayer of the petition. By raising both hands parallel to the shoulders. So is contained in many hadith. Third, Ibtihal. Namely, as told by Anas. Therefore Anas said, "He raised his hands to armpits look." [29] How this prayer by raising both hands high, exposes the inside of your palms and ground leading to the face, while the back of the hand leads to the sky. This interpretation is corroborated by the hadith narrated by Abu Dawud in the Book Marasilnya, from the hadeeth of Abu Ayub Sulaiman ibn Musa Ad Dimasqi rahimahullah, he said, "Not recorded from the Prophet sallallaahu 'alaihi wa sallam when he raised both hands, except in three circumstances only. (It is) when it asks for rain (istisqa '), ask for help, an afternoon at Arafat. In addition (of times) was, at times raised his hand, sometimes it does not "[30]. Probably referred to by Anas is when he berkhutbah on Friday, as mentioned in the Muslim and otherwise: "He did not raise their hands, except the index finger" [31]. In this issue found two opinions in the madhhab of Imam Ahmad. First, the Sunnah. This opinion of Ibn 'Aqil. Second, it is not Sunnah, even makruh. This opinion is more correct. [32] Such information Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy.
Al Hafiz Ibn Hajar explains rahimahullah, alignment between the Anas hadith in other hadiths which define the raised hands of its meaning. That is denied is a special way of raising hands, instead of lifting the hand itself. Because, raised their hands when istisqa prayer, the prayer is different in others, such as parallel faces hands raised high. And when the prayer requests (the latter, pen.), Ie (by) the hand is raised shoulder line. Komproni is not opposed to the Hadith, that he raised his hand so it looks white armpits. But could be compromised, that the invisibility of white armpits when he `a istisqa do it signifies, when raised their hands when istisqa higher than raise their hands when praying on in others. This is because when istisqa, palms leads to the ground, and when exposed to the sky praying. Al Mundziri said: "Suppose that a compromise is not possible, but there raised their hands in prayer is more rajih (strong)". I (Ibn Hajar), said: "Especially the hadith which establish the presence of raised hands are very much". [Fathul Bari, 11/142]
From the description on the face, it is clear that raising the hands in prayer disyari `atkan, both in istisqa, or otherwise. Even raised their hands including the causes of granted prayer, as in the hadith, "Behold your Lord is All Shy and Majestic. He was ashamed to His servants, when the servant raised his hand to him, he returned it to be empty (not granted).
It's just raised their hands when istisqa was higher, because in difficult circumstances and a request that is. The hands raised in prayer in others, only as high as the shoulders or level with, as the practice of the hadiths that have been mentioned in the beginning.
Mentioned in the hadeeth of Anas bin Malik another: "That the Prophet did istisqa prayer and directs the back of his hand toward heaven" [33]. In this hadith there is a sign of raised hands in the air when the lean times and when istisqa. Therefore, the Shaykh al-Islam said: "That's because the hand held high, then the inside of the palm of his hand leads to the earth instead of on purpose, because there is a history that informs that he raised both arms parallel to the face".
Shaykh Ibn Utsamin rahimahullah said: Lifting prayed `a hand in three kinds.
First: If there is a proposition to raise their hands, then raised his hand Sunnah, such as (well) istisqa prayer, the prayer of the Safa and Marwah, in Arafat.
Second: There are arguments, but does not show (a) raise their hands, (it is not disyari'atkan raised his hand, pen), such as prayer in the prayer, tasyahud end.
Third: There is no argument that explains raised his hand, or do not raise their hands, then at home, should raise their hands: for (ways) that includes the adab prayer. [34]
In addition, raised their hands when praying contain ketundukkan attitude, will humble themselves and surrender, tranquility and appearance attitudes need and require the Lord the Almighty Majesty. All this is a prayer for granted.
As Safarini rahimahullah said: scholars say, disyari'atkannya raised their hands when praying is just to add ketundukkan attitude. So terkumpullah on human beings subject to time atmosphere of worship. In addition, often a slave has no power to arouse him from negligence, while he has the power to move his hands and mouth. (So it's raised hand), a means towards an `kekhusyu liver. Ulama said limb movements cause inner happiness. This condition as it raised an index finger when tasyahud in prayer. She collects heart, his verbal and body movements translate mensucikannya. [35]
ERRORS IN HAND LIFT prayObligatory for every Muslim to know the instructions of the Prophet excited, follow the steps, walked away manhajnya and new ways that humans do in raising their hands and hand movements while praying, which means that does not belong to the generation's best and most perfect human being do 'a and obedience to Allah and His Messenger. Has come from the Prophet's authentic, that he sallallaahu 'alaihi wa sallam said:
إذا سألتم الله فاسألوه ببطون أكفكم ولا تسألوه بظهورها
If you ask God, ask with your palms face the inside of him, do not expose the back of your hand. [36]
It is obligatory for every Muslim to pay attention to the hadiths of the Prophet are authentic and commitment to her. Therefore, the instructions he sallallaahu 'alaihi wa sallam is the best guide. Avoid excessive attitude in raising their hands when praying. The salaf is to avoid putting the ways prayer is not in place, such as lifting both hands when the sermon on Friday, but it's not prayer istisqa. Raised both hands in prayer disyari'atkan at any other time.
Muslim narrated from 'Umarah Ru'aibah bin, he saw Bishr ibn Marwan held up both hands when in the pulpit. Then 'Umarah said: "May God disfigure the hands. Really I never saw the Messenger of no more than just raising his hand like this, "and he signaled with his index finger" [37].
Then how would the people who create new ways to raise their hands, or a movement that has no basis? Anyone who is looking at the situation of people who pray, He will see how those weird [38].
Among the strangeness of it, there are some people who dropped his hand below the navel or belly button level, with a stretched or sealed. Obviously, this is evidence of ignorance and lack of attention to this issue. Others raised their hands with stretched. Leading edge radius direction, but both thumbs point to the sky. This is clearly on the hadith of the Prophet menyelisihi instructions in advance: If you ask God, ask with your palms face the inside of him. Others, raised his hands to turn it into various directions, or move the motion standing in the manifold. While others, if pray or pray before rubbing one hand to another, or shaking hands or other similar movements. Others again, then kissed her hand after lifting; so there is no origin.
Another error, rubbing his hands after praying to her face. This trait is found in some hadith, just not authentic. Rahimahullah Shaykh al-Islam Ibn Taymiyyah said: "There are so many hadeeth which informs that the Prophet raised his hands when praying. However, wiping the face after the prayer is not narrated from him, but only one or two hadith, but it can not serve as proof "[39]. Another new way, of kissing the two thumbs, then put in two eyes when the muezzin of the Prophet's name or at any other time. This method is contained in the hadith, but vanity, unauthorized use of the Prophet sallallaahu 'alaihi wa sallam, with the editors' Whoever when he heard the call to prayer to say 'Welcome, O my love and my eyes Conditioning, Muhammad bin Abdillah,' then, kissing his thumb, then put it in his eyes, the eyes that forever will not be blind and not get sick ". Many scholars who declared this hadith vanity, not valid from the Prophet sallallaahu 'alaihi wa sallam [40].
And including Sufi imaginary people, most of them rely hadith saying this falsehood to Khidhir Alaihissallam [41]. Including heresy also, which some people pressed the fingers of his right hand, then put on his right eye and his left hand on left eye, accompanied by readings (Al Qur'an, pen) or a prayer.
Another way that is not authentic, some people pray to lay hands on the head after the greeting. Their support is the hadith of Anas, he said: "It is the Prophet, after he wiped his forehead pray with his right hand, and pray:
بسم الله الذى لا إله إلا هو الرحمن الرحيم اللهم أذهب عني الغم والحزن
In the name of God the right to be worshiped no god except He, the Most Merciful, the Compassionate. Yes, God. Eliminate anxiety and sadness ". [Reported in the book Al Ausath Thabrani and Al Bazzar, but not authentic]. [42]
Errors in prayer, some people who pray at times hinting both index fingers when tasyahud. Narrated in the hadeeth:
أن النبي مر على إنسان يدعو وهو يشسر بأصبعيه السبابتين فقال رسول الله صلى الله عليه وسلم أحد أحد
The Prophet prayed over someone, he berisyarat with both index fingers, then the Prophet sallallaahu 'alaihi wa sallam said, "Just one, one!" [Tirmidhi narrated] [43].
Other irregularities, some people raised their hands pray at certain times without any argument based on syar'i, such as raising hands after iqomat to prayer, (which do) before or after the greeting takbiratul ihram from obligatory prayer together or separately.
Sheikh Abdul Aziz Samahatusy bin Abdullah bin Baz rahimahulah said: "As far as I know, hadiths that mention the Prophet sallallaahu 'alaihi wa sallam praying with raised hands after the obligatory prayers, it is not authentic; not authentic from the Prophet's companions as well. As for that many people it is heresy, no basis "[44]. Another mistake, which raised their hands in prayer after prostration recitations, when looking at the moon and the other time.
In conclusion, the times when the Prophet sallallaahu 'alaihi wa sallam was still alive, but he sallallaahu' alaihi wa sallam did not raise their hands in prayer when it is, it is not allowed to raise their hands. Therefore, the actions he sallallaahu 'alaihi wa sallam is the sunnah, the practice of abandonment is also sunnah (to left). He sallallaahu 'alaihi wa sallam is a good role model in a practice that would come and past. Obliged to base their practice to what the Prophet brought, and left that he sallallaahu 'alaihi wa sallam left.
(Quoted from Wal iyyah Fiqhul Adzkar `Ad, Shaikh Dr. Abdur Razzaq bin Abdul Muhsin Al-Abbad, 2/172-197, by Abu al-Nu` aim Atsari)
[Copied from the magazine edition of As-Sunnah Foundation Published 06/Tahun VIII/1425H/2004M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
Not Exceed Limits In Prayer
ادعوا ربكم تضرعا وخفية إنه لا يحب المعتدين
EXPLANATION PARAGRAPH [1]
Commands To PrayA Muslim needs Allaah at all times. Servitude to Allah Subhanahu wa Ta'ala absolutely must be done. Praying is one way that can be taken to prove the need for a servant to God. And as proof of her submission to the Lord of-'Alamin (Essence of the Supreme Master of the universe).
Through the above verse, Allah Subhanahu wa Ta'ala commanded His servants to pray to Him and to worship him. [2] Because of prayer, including prayer, then it must be accompanied with sincerity.
About ادعوا ربكم, Imam Ibn Jarir Tabari rahimahullah explains: "O people, you pray to God alone. His prayer to purify. No calls on the god-worshiped instead of Him, and the idols ". [3]
Allah Subhanahu wa Ta'ala says:
هو الحي لا إله إلا هو فادعوه مخلصين له الدين
He is the eternal life, there is no Ilah (the right to be worshiped) but Him, then pray to Him to purify worship Him. [Ghâfir/40: 65].
More explicitly ban other than pray to Allah Subhanahu wa Ta'ala, is shown also by the word of Allah Subhanahu wa Ta'ala:
له دعوة الحق والذين يدعون من دونه لا يستجيبون لهم بشيء
Only for Allah (alone) is prayer in Truth. And the idols which they invoke besides Allah can not allow anything to them .... [Ar-Ra'd / 13:14]
Pray Adab, in a low voice and slowlyThe above verse also teaches as a way for Muslims to pray to Allah Subhanahu wa Ta'ala, so dilantunkannya prayer was granted. [4] What is with his voice sebagimana habits that we see in society today?
It was not loud. But Allah Subhanahu wa Ta'ala show you how to pray it, is to include two properties that accompany the order to pray to Him. Two properties, it is tadharru 'and khufyah.
Tadharru sense ', ie an element of humility', tadzallul (self-abasement and humiliation) and istikânah (submission itself). [5] The meaning of khufyah, is a sound in the prayer slowly and softly, do not harden or shout. The prayer is done in a soft voice and sincere heart for Allah Subhanahu wa Ta'ala.
Purpose of prayer is slowly and quietly, so that one who prays forsaken and survivors of riya ', and so was said by Imam al-Qurtubi rahimahullah. Similarly, the Prophet Zakariyya, he was praised because of the prayer in this way, slowly, softly and gently. Allah Subhanahu wa Ta'ala says:
ذكر رحمت ربك عبده زكريا إذ نادى ربه نداء خفيا
(This is) a description of your Rabb neighbor mercy to His servant Zakariyya. That is when he prayed to his Lord with a soft voice. [Maryam/19 :2-3]. [6]
Therefore, when there are people who pray out loud, then the Prophet sallallaahu 'alaihi wa sallam friend admonished to do so. Mentioned in Shahîhain, from a friend who named Abu Musa al-Ash'ari Allaah 'anhu, he said: The people raise voices when praying, so the Prophet sallallaahu' alaihi wa sallam said:
أيها الناس اربعوا على أنفسكم إنكم ليس تد عون أصم ولا غائبا إنكم تد عون سميعا قريبا
O people. Calm yourselves. Surely you did not call on the One who can not speak or do not exist. Truly the Essence that you called hears and Close. [7]
Pray with the voice command is also contained in a gentle word of Allah Subhanahu wa Ta'ala follows:
واذكر ربك في نفسك تضرعا وخيفة ودون الجهر من القول بالغدو والآصال ولا تكن من الغافلين
And do thou (name) Rabbmu in your heart to humble himself and fear, and not his voice, in the morning and evening, and do not include people who are negligent. [Al-A'raf / 7:205]
Al-Hasan al-Basri rahimahullah a Tabi'i, he said: "In the past, the Muslims are very diligent in prayer. No sound from them, but only among those with a low voice their Rabb ". Next, he read a letter al-A'raf / 7, paragraph 55 and the praise of the Prophet Zakariyya in paragraph 3 letter Maryam/19.
Lower your voice and not mengeraskannya including ethics in prayer. Ethics reflect positive values. Among them: (1) This indicates a greater faith, because he believes that Allah Subhanahu wa Ta'ala heard a low voice, (2) It is more civilized and polite. If Allah Subhanahu wa Ta'ala hear the soft voice, then it does not deserve to be in His presence except with a low voice. (3) As a sign of the attitude of humility 'and the subordination of the heart which is the spirit of prayer, (4) It brings sincerity. Because prayer with a loud voice to make others feel annoyed and provoked his attention to the sounds louder outbursts. (5) It helps to be consistent and always pray. Because lips do not feel bored and members of the body does not experience fatigue. As people who read and repeated aloud, it will more quickly feel tired. (6) How to pray in a low voice also shows, that a servant believes its proximity to Allah Ta'ala wa Subahnahu. [8]
Not Exceed Limits In Prayer
إنه لا يحب المعتدين
At the end of this verse, Allah Subhanahu wa Ta'ala says that he does not like people who do i'tidâ '.
Al-i'tidâ ', derived from the word al-' udwân. Meaning, past the limits of the Shari'a and the guidelines should be followed. Or according to Imam al-Qurtubi t, ie mujâwazatul-haddi (transgressors) wa-hazhar murtakibul (melakukanpelanggaran). [9]
Allah Subhanahu wa Ta'ala says:
تلك حدود الله فلا تعتدوها
That the laws of Allah, then do not break them. [Al-Baqarah / 2:229].
Prohibition did exceed the limit, in fact generally, covering all actions in all aspects, not only in the special prayer. However, since the ban came after the command to pray, so that shows clearly and specifically talk about the actions beyond the limits of the prayer.
Fragment of the above verse implies, that the prayers that contain redundant elements and preferably not exceed Allah Subhanahu wa Ta'ala and His blessed. Prophet sallallaahu 'alaihi wa sallam has informed the emergence of symptoms beyond the Muslims pray to themselves. The preaching of the Prophet sallallaahu 'alaihi wa sallam, also a warning relating to such actions. The Muslims so cautious and wary, not to fall into the prohibited acts. Warning the Prophet sallallaahu 'alaihi wa sallam is included as part of his perfection and care sallallaahu' alaihi wa sallam told his people, as well as a prophetic sign.
Of 'Abdullah bin Mughaffal Allaah' anhu, he said:
إنه سيكون في هذه الأمة قوم يعتدون في الطهور والدعاء
Actually I've heard the Prophet sallallaahu 'alaihi wa sallam said: It would appear that the of this people will do to exceed the limits in prayer and purification. [10]
Therefore, there is no salvation except a commitment to the instructions n the Prophet prayed to Allah Subhanahu wa Ta'ala.
Summary: The article above contains two important elements. First, the elements of the beloved of God, pray to Him with full tadharru 'and a soft voice. Second, the elements of the hated and disliked Allah, and warned not to do, namely act i'tida 'in prayer, and so are the culprit. [11]
Examples I'tida '(Beyond Borders In Prayer)Stance beyond the limits of the prayer is not only one kind only, but many dangers and also stratified, depending on the type of actions.
Shaykh 'Abdur-Razzaq warned against transgressors in prayer. He said: "How can prayer those who do exceed the guidelines of the Shari'a and not heed the restrictions that have been defined it can be expected to be granted. Containing the act of prayer is not beyond God's favored and blessed him. (So) how can anyone expect his prayer was granted and accepted by God? "[12]
Here are some examples i'tida 'in prayer.A. The most severe type, praying to other than Allaah. No i'tida 'bigger and worse than most people who consign praying to other than Allah, or to associate something with Him in prayer. I'tida mistake 'form is mentioned by Allah Subhanahu wa Ta'ala in His Word:
ومن أضل ممن يدعو من دون الله من لا يستجيب له إلى يوم القيامة وهم عن دعائهم غافلون
And who is more astray than one who calls gods other than Allah who can not allow (prayer) till the Day of Judgement and their neglect of the (attention) to their prayers. [Al Ahqâf/46: 5].
2. Ask Allaah things that are not allowed, such as a request for help to do anything unlawful and does disobedience.
3. Ask God something that is not granted by God as opposed to the nature of his wisdom. Or ask for something that should be pursued with the causes, but he was reluctant to do so. For example, requests to obtain child without being married, eliminating human nature, which require food and beverages as well as oxygen, curious of the occult, and so forth.
4. Pleaded degree and dignity that is not feasible, while the laws do not allow it to reach it. Like, ask to be an angel, a prophet and apostle. Or request to be young again after entering old age.
5. Pray to God not to tadharru '.
6. Pray that contains a curse for the believers. Some scholars Salaf explained the meaning of those who exceed the limits in paragraph above, for they are those who curse the believers on the condition that is not allowed, and cried: "O God, despise them. Ya Allah, laknatlah them ". [13]
7. Prayer by raising his voice and so contrary to the ethics, manners and courtesy.
LESSONS OF VERSES- The obligation to pray only to God, because - A description of the adab pray, by bertadharru '.- Adab in prayer, the chant in a low voice.- Prohibition did i'tida '(goes beyond) in prayer.- I'tida 'can affect a person's prayer was not granted.- Determination of the nature of mahabbah Allahl.
And Allaah knows best.
Key dhikr Goodness
ByCleric Abu Asma Khalid Syamhudi
No doubt, everyone wants a favor and away from harm. But not everyone is aware and willing to earnestly desire to achieve it. In fact Allah Subhanahu wa Ta'ala has described the keys to the good of the revelations in a clear and unequivocal. The key is remembering the goodness of God (dhikrullah).
URGENCY AND STATUS dhikrDevotions and prayer is the best of deeds that a Muslim can get closer to his Lord. He is the key to all the good that is desired a servant in the world and the hereafter. Alah anytime Subhanahu wa Ta'ala give this key to a servant, then Allaah wants it open. And if God is misleading, then the door feels much kindness from him, so his despondent, confused, chaotic thoughts, depression, low morale and desire. If he is keeping the devotions and supplications and continue to seek refuge in Allah, then his heart will be calm, as Allah says:
الذين ءامنوا وتطمئن قلوبهم بذكر الله ألابذكر الله تطمئن القلوب
(Namely) those who believe and whose hearts find satisfaction in the remembrance of Allah. Remember, just a remembrance of Allah do hearts find satisfaction. [Ar Ra'du: 28].
And he would have the virtue and faidah very much in the world and the hereafter. [1]
God said, explaining the importance and position of remembrance in many verses, including:
إن المسلمين والمسلمات والمؤمنين والمؤمنات والقانتين والقانتات والصادقين والصادقات والصابرين والصابرات والخاشعين والخاشعات والمتصدقين والمتصدقات والصآئمين والصآئمات والحافظين فروجهم والحافظات والذاكرين الله كثيرا والذاكرات أعد الله لهم مغفرة وأجرا عظيما
Surely men and women who are Muslims, men and women who are believers, men and women who remain in devotion, men and women who are true men and women who are steadfast, men and female humility ', men and women who give alms, both men and women who fast, men and women who maintain the honor of men and women who many call (name of) Allah, Allah has prepared for them forgiveness and a great reward. [Al Ahzaab: 35].
And the Word:
يآأيها الذين ءامنوا اذكروا الله ذكرا كثيرا
O ye who believe! Berdzikirlah (by name) of God, remembering that as much as possible. [Al Ahzaab: 41].
فإذا قضيتم مناسككم فاذكروا الله كذكركم ءابآءكم أو أشد ذكرا فمن الناس من يقول ربنآ ءاتنا في الدنيا وماله في الأخرة من خلاق
When you have finished hajimu worship, then berdzikirlah (to call) Allah, sebagimana you mention (to boast) ancestors, or (even) berdzikirlah more than that. Then there are those among men who pray: "Yes, our Lord. Give us good in the world," and for him Nor portion (fun) in the Hereafter. [Al Baqarah: 200].
Similarly, in many hadith, the Prophet has explained clearly the significance and position of dhikr for himself a Muslim, including:
عن أبي موسى رضي الله عنه قال قال النبي صلى الله عليه وسلم مثل الذي يذكر ربه والذي لا يذكر ربه مثل الحي والميت
Of Abu Musa, he said: It has been said of the Prophet sallallaahu 'alaihi wa sallam, "permisalan people dhikr of Allah and that is not dhikr, (is) like the people who live and die." [2]
He and the hadith which reads:
عن أبي هريرة قال كان رسول الله صلى الله عليه وسلم يسير في طريق مكة فمر على جبل يقال له جمدان فقال سيروا هذا جمدان سبق المفردون قالوا وما المفردون يا رسول الله قال الذاكرون الله كثيرا والذاكرات
From Abu Hurairah, he said, "Al mufarridun have preceded," they asked, "Who is al mufarridun, Messenger of Allah?" He said, "Men and women are a lot of dhikr." [3]
Therefore, dhikr that dhikr has been taught by the Prophet (adzkaar nabawiyah) has a position and a high significance for a Muslim; written so many books and papers on the subject varied. But Muslims are commanded to dhikr Allah has disyari'atkannya with dhikr, for dhikr is part of worship. And worship was built on the foundation tauqifiyah (based on the argument of revelation) and ittiba '(modeled on the Prophet)' did not follow my desires and inclinations alone.
For that Ibn Taymiyyah said, "No doubt, adzkaar (dhikr-dhikr) and prayer-prayer is the main worship. While worship is built on the foundation tauqifiyah and ittiba '; not by the passions and kebid'ahan. So that the prayer-prayer and adzkar nabawiyah devotions and supplications are most to be sought by the seeker. The perpetrator was in a safe and secure way. While faidah and the results obtained can not be expressed in words, and covers that range can not be spoken. Adzkaar others sometimes forbidden or makruh, or sometimes contain shirk a lot of people unknown to the ignorant. Penjabarannya this issue long enough.
A person is not allowed to make a remembrance or a prayer that is exemplified by the Prophet, and providing an as religious ritual performed by humans on a regular basis, such as routine five daily prayers. This is clearly forbidden in the religion kebid'ahan God. In contrast to the prayer of a person, sometimes by not making no routine Sunnah for men; then, if it is not known to contain the meaning of the haram, not be ascertained keharamannya. However, there are sometimes forbidden to them, while men do not feel it. This as a prayer when the crucial moment, with prayer-prayer that he remembered at that time. These and similar semisalnya. The take-wird wird (ma'tsurat, Pent.) Not-for disyari'atkan and make dhikr is not syar'i, it is forbidden. Thus prayer, prayer and remembrance syar'i, contains a great demand longer true. Do not leave it and move on to the dhikr, dhikr innovations that made-up, except for the foolish or weak or overreaching. "[4]
Virtues and FAIDAH dhikrVirtue and faidah dhikr very much, until Imam Ibn al-Qayyim said in his book Al Wabil Ash Shayyib [5], that dhikr has more than one hundred faidah, and seventy-three faidah mention in the book. Among the virtues and faidah dhikr is:
First: Dhikr can Satan cast out dhikr and protect people from it, as the words of the Prophet sallallaahu 'alaihi wa sallam.
وآمركم أن تذكروا الله فإن مثل ذلك كمثل رجل خرج العدو في أثره سراعا حتى إذا أتى على حصن حصين فأحرز نفسه منهم كذلك العبد لا يحرز نفسه من الشيطان إلا بذكر الله
And I (Yahya bin Zakariya) commands you to make much dhikr of Allah. Permisalannya that, as someone who pursued the enemy, and he went impregnable fortress and refuge in it. Thus a servant, could not protect him from satan, except with the dhikr of Allah. [6]
Ibn Qayim provide commentary on this hadeeth: "If remembering only one of these qualities alone, it is enough for a slave to not get out of his verbal remembrance of God, and dhikr motion always, because he is unable to protect himself from his enemies, except with dhikr to God. The enemy will only enter through the door on him in a constant state of negligence. If he is careless, then pounce enemies and prey. And if the dhikr of Allah, then Allah's enemies and was curled up so small and weak like al wash '(a type of small bird) and the like flies ". [7]
Humans, as heedless of remembrance, it is directly attached to the devil and teasing them and making them as friends who always accompany it, as the word of God.
ومن يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين
Anyone who turned away from the dhikr (Lord) Most Gracious (Al Qur'an), we held him satan (misleading), then the devil that is the friend that always accompanies it. [Az Zukhruf: 36].
A servant is not able to protect himself from Satan, except with the dhikr of Allah.
Second: Dhikr can remove grief, anxiety and depression, and can bring peace, happiness and leisure living. This is described in the Word of God.
الذين ءامنوا وتطمئن قلوبهم بذكر الله ألابذكر الله تطمئن القلوب
(Namely) those who believe and whose hearts find satisfaction in the remembrance of Allah. Remember, just a remembrance of Allah do hearts find satisfaction. [Ar Ra'du: 28].
Third: Dhikr can turn on the liver. In fact, the dhikr itself is essentially a life for the heart. When the liver loses dhikr, then seemed to lose his life; so it is not living a heart without dhikr of Allah.
Therefore, the Shaykh al-Islam Ibn Taymiyyah said, "Dhikr of the heart, like water for fish. Then how the fish if the water loss? "[8]
Fourth: Dhikr takes away the sin and save him from Allaah, because remembering is a great kindness, and goodness is to remove sin and eliminate them. Obviously, this can save people a dhikr of Allaah, as the words of the Prophet sallallaahu 'alaihi wa sallam.
ما عمل آدمي عملا قط أنجى له من عذاب الله من ذكر الله
It is not a man to practice one more practice to save him from Allaah's of dhikrullah. [9]
Fifth: Dhikr generate merit, virtue and grace of God that is not produced by any other kind, but very easy to implement them, for oral movement more easily than other body movements. Among the mentioned dhikr Allah reward is:
من قال لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير في يوم مائة مرة كانت له عدل عشر رقاب وكتبت له مائة حسنة ومحيت عنه مائة سيئة وكانت له حرزا من الشيطان يومه ذلك حتى يمسي ولم يأت أحد بأفضل مما جاء به إلا أحد عمل أكثر من ذلك
Whoever said (dhikr):
لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير
In a hundred times a day, then it is the same as the reward of ten slaves; written a hundred good for him, and erased a hundred sins. Also became patron of the devil that day until evening, and none more important than deeds, but one of the charity to practice more of it. [10]
Ibn Qayim said, "Dhikr is the worship of the easiest, yet most noble and principal, for an oral motion is the motion of the body's most lightweight and easy. If only one member of the human body day and night to move about the size of his verbal motion, certainly it is very troubling, not even afford. "[11]
Sixth: Dhikr is the plant Paradise [12]. This is based on words of the Prophet sallallaahu 'alaihi wa sallam in a hadith that reads Abdillah bin Mas'ud.
لقيت إبراهيم ليلة أسري بي فقال يا محمد أقرئ أمتك مني السلام وأخبرهم أن الجنة طيبة التربة عذبة الماء وأنها قيعان وأن غراسها سبحان الله والحمد لله ولا إله إلا الله والله أكبر
I met with Ibrahim on the night of Isra 'and Mi'raj, and he said, "O, Muhammad. Say hello to your people and Inform them that the Paradise has the best land and water are most soothing. Paradise is plain empty (Qai'aan) and the vegetation is the (remembrance) wa la ilaha illa Allah Subhanallahi wallahu Akbar. "[13]
This is also corroborated by another report from the hadeeth of Abu Ayub Al Ansari is in Musnad Ahmad bin Hambal, 5/418.
Seventh: Dhikr a torch light for the world, in the grave and the hereafter. Illuminated in shirat, so it is not the heart and the grave has a light, except such as light dhikrullah, based on the word of Allah Subhanahu wa Ta'ala, which means: And if the person is dead then we turn on him and We gave him a bright light, the light that he can walk in the midst of human society, a situation similar to those in darkness who never get out of him. [Al-An `am: 122].
That's the comparison between the believer and the other. A believer has a light to the cause of faith, love, recognition and remembrance of Allah, while the other is the heedless of Allah, do not want to dhikr and not love Him. [14]
Eighth: the cause of getting shalawat Dhikr of Allah and His Angels, as the word of God, which means: O ye who believe! Berdzikirlah (by name) of God, remembering that as much as possible. And glorify Him in the morning and evening. He was the one who gave grace to you and the angels (ask forgiveness for you), that he might remove you from darkness to light (the light). And is He the Most Merciful to those who believe. [Al Ahzaab :41-43].
Ninth: A lot of dhikr can keep a person from hypocrisy, because hypocrites very little dhikr of Allah, sebagiamana word of Allaah, which means: Verily the hypocrites that deceive Allah, and Allah will reward their tricks. And when they stand up to prayer they stand with laziness. They intend riya (in prayer) in the presence of humans. And does not mention the name of Allah except little. [An Nisa ': 142].
Abdurrazaq bin Al Shaikh Abdulmuhsin Century said, "It could be because of this, God closed the letter with the word Munafiqin, which means: O, people of faith. Do not treasure your wealth and your children divert you from the remembrance of Allah. Whoever made this, then they are the ones who lose. (Al Munafiquun: 9). Since there are warning him of slander were unaware of the munafiqin dhikrullah, then mired in hypocrisy. Wal 'iyadzubillah.
Ali ibn Abi Talib was asked about the Kharijites: "Are they hypocrites or not?" He replied, "The hypocrisy is dhikr of Allah, except a little." It's a sign, that hypocrisy is a little dhikr of Allah. Based on this, so a lot of dhikr is the savior of nifaq. [15]
Tenth: Dhikr is the best practice, the most sacred and highest degree, as stated in the Messenger of Allah his saying:
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 قال ذكر الله تعالى
Would you tell me you guys are the best practices and the holiest and highest on your degree? He is better than gold and silver berinfak, and better than the enemies you encounter and then you cut off his head and they cut off your head? "They said," Yes, "then he answered," Dhikrullah. "[16]
Thus some of the virtues and faidah which can expressed in this brief paper.
Manners IN dhikrDhikr has-adab adab should be noted and practiced, including:First: Sincerity in dhikr and to Friends.
Second: by dhikr dhikr and wird who has exemplified the Prophet; because dhikr is worship. Ibn Taymiyyah has then an explanation about it.
Third: Understand the meaning and intention and humility 'in doing so. Ibn Qayim said, "Dhikr of the most major and benefits, is a match between the spoken with the liver and is a remembrance that has exemplified the Prophet. As well as people who understand the meaning and purpose of dhikr abortion. "[17]
Fourth: Taking seven manners described in the Word of God.
واذكر ربك في نفسك تضرعا وخفية ودون الجهرمن القول بالغدو والأصال ولاتكن من الغافلين
And do thou (name) your Lord in your hearts to humble themselves and fear, and not his voice, in the morning and evening, and do not include people who are negligent. [Al A'raf: 205].
This noble verse shows seven important in dhikr adab, namely:- Dhikr in his heart, because it is closer to sincerity.- Guide to humble himself, to manifest the perfect attitude of worship to God.- Guide to the fear of punishment due to neglect God in charity and non-acceptance of the dhikr. Therefore, Allah characterize the believers with His Word:
والذين يؤتون مآءاتوا وقلوبهم وجلة أنهم إلى ربهم راجعون
And those who give what they give, with a heart of fear, (because they know that) they will actually return to their Lord. [Al Mu'minun: 60].
- Do without her voice, because it is closer to tafakkur good.- Do the oral and liver.- Do the morning and evening. Indeed two of this time have the privilege, so that God's call in this paragraph. Coupled with other privileges, that the Messenger of Allah as expressed in his saying:
يتعاقبون فيكم ملائكة بالليل وملائكة بالنهار ويجتمعون في صلاة الفجر وصلاة العصر ثم يعرج الذين باتوا فيكم فيسألهم ربهم وهو أعلم بهم كيف تركتم عبادي فيقولون تركناهم وهم يصلون وأتيناهم وهم يصلون
Turns on at night you angels and angels at the time of day. They met at the time of Fajr and Asr prayers, then take the angels who come upon you, and their Lord asks them, and Allah knows better with them: "How are my servant when you leave?" They said, "We leave them in a state of prayer, and We visited them in a state of prayer. "[18]
- Prohibition of dhikrullah negligent. [19]
With this it is clear the primacy of dhikr as the key to goodness and adabnya. Hopefully that little can be useful.
[Copied from the magazine edition of As-Sunnah Foundation Published 1/Tahun VIII/1425H/2004M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
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