Relieve Prayer. From Abu Huraira Allaah anhu, he said, "The Prophet sallallaahu 'alaihi wa sallam said,' If one of you lead the people pray, let him lighten his prayer, because among them were weak, sick, elderly. If one of you praying alone, let him grow it at will. '"

Relieve Prayer. From Abu Huraira Allaah anhu, he said, "The Prophet sallallaahu 'alaihi wa sallam said,' If one of you lead the people pray, let him lighten his prayer, because among them were weak, sick, elderly. If one of you praying alone, let him grow it at will. '"
 relieve Prayer
By Shaykh ibn Abu Raid Shabri Alfah


عن أبي هريرة أن رسول الله صلى الله عليه وسلم قال إذا صلى أحدكم للناس فليخفف فإن منهم الضعيف والسقيم والكبير وإذا صلى أحدكم لنفسه فليطول ما شاء
From Abu Huraira Allaah anhu, he said, "The Prophet sallallaahu 'alaihi wa sallam said,' If one of you lead the people pray, let him lighten his prayer, because among them were weak, sick, elderly. If one of you praying alone, let him grow it at will. '"
TAKHRIJ This is narrated by Imam Bukhari in his Saheeh (2/199), no. 703; Imam Muslim in his Saheeh (4/184), no. 467 and no additional ash Sagheer (the little there is).
UNDERSTANDING THE TRUE About the words of the Prophet sallallaahu 'alaihi wa sallam.
إذا صلى أحدكم للناس فليخفف
If one of you lead the people pray, let him lighten his prayer.
In the book of Muslim Syarhi (4/184), Imam Nawawi said, "In this hadith there is a command to the priests in order to lighten the (speeding, pent) prayer, without prejudice to the sunnah and the meaning of prayer. And if prayer alone, he may be lengthened at will on the pillars that allow it to lengthen. For example, such as standing, bowing, prostrating and tasyahhud, not on i'tidal and sitting between two prostrations. "
Sheikh Raid Shabri Hafizhahullah say, the word "ease" in the words and deeds of the Prophet sallallaahu 'alaihi wa sallam, is not the same meaning to deeds "ease" is usually done by a thief [1] in prayer. The word "ease" in this hadith means, is as shown by deed Prophet sallallaahu 'alaihi wa sallam. In a legitimate history of Ibn Umar stated:
كان رسول الله صلى الله عليه وسلم يأمر بالتخفيف ويؤمنا بالصافات
Prophet sallallaahu 'alaihi wa sallam told us to lighten the prayer, and he sallallaahu' alaihi wa sallam lead the Shaffat Ash by reading a letter. [2]
The Prophet sallallaahu 'alaihi wa sallam mentioned the word "ease" and he sallallaahu' alaihi wa sallam explained the purpose of this word. And indeed the Prophet sallallaahu 'alaihi wa sallam never ordered something and then he himself menyelisihinya. Prophet sallallaahu 'alaihi wa sallam know, if there are parents behind him, the sick and those who are having a purpose.
In the Zaadul Maad (1/213-214) Ibn al-Qayyim said that the purpose of the word "relief" must be returned to the actions and habits he sallallaahu 'alaihi wa sallam. Can not be based on the willingness of the congregation. Indeed the Prophet sallallaahu 'alaihi wa sallam never ordered anything, and then he sallallaahu' alaihi wa sallam violating the order. He sallallaahu 'alaihi wa sallam knows there behind the old, the weak and those who have needs. So the Prophet sallallaahu 'alaihi wa sallam relieve his prayer. He may pray sallallaahu 'alaihi wa sallam is much longer. So that this is lighter than the older prayer. Normally, instructions that he sallallaahu 'alaihi wa sallam did serve as a judge (breaker) on the disputed issues by those who disagree. Thus it is shown in the history of Imam Nasa'i and others from Ibn Umar anhuma, he said:
كان رسول الله صلى الله عليه وسلم يأمر بالتخفيف ويؤمنا بالصافات
Prophet sallallaahu 'alaihi wa sallam told us to lighten the prayer, and he sallallaahu' alaihi wa sallam lead the Shaffat Ash by reading a letter.
So read the letter Ash Shaffat (after reading Al Fatiha, pent) including deeds "ease" that he sallallaahu 'alaihi wa sallam commanded. And Allaah knows best.
UNDERSTANDING THE WRONG This hadith mistakenly understood by some of the peck [3] in prayer. They cling to the phrase "let him ease his prayer", regardless of the sentence before and after. We can see, some priests in our time reading the Al Ikhlash tarawih three rak'ah prayer. This is due to misunderstanding of the word "relief" contained in the above hadith. Some were there to pray by reading the letters in the Adh Duha prayer for one night. By this means they have menyelisihi instructions of the Prophet sallallaahu 'alaihi wa sallam and out of the way of truth.
Shaykh Hasan ibn Abu Ubaidah famous saying in Al Qaulul Mubin (p. 236), "Many priests feel quite a bit by reading the Qur'an during prayer jahriyah (hardened prayer recitation). There are even some that suffice to read God's word.
ياأيها الذين آمنوا ...
until the end of the letter. This menyelisihi instructions of the Prophet sallallaahu 'alaihi wa sallam. "
Ibn al-Qayyim in Zaadul Ma'ad (1/212) said, "The moderation in the final reading of two letters (ie Al-Gomaa and Al Munafiqun, Pent), ranging from ياأيها الذين آمنوا ... until the end of the letter; deed was never done by the Prophet sallallaahu 'alaihi wa sallam. And is contrary to the instructions of the Prophet sallallaahu 'alaihi wa sallam has always done. "
Maybe some of them argued with the word "relief" contained in the hadiths of the Prophet sallallaahu 'alaihi wa sallam. And actions such as Anas hadith of the Prophet sallallaahu 'alaihi wa sallam praying relief when he heard a baby crying. As for the hadeeth of Anas Allaah anhu, he said:
ما صليت وراء إمام قط أخف صلاة ولا أتم صلاة من رسول الله صلى الله عليه وسلم
I never prayed behind imams who are lighter and more perfect prayer than the Messenger of Allah sallallaahu 'alaihi wa sallam [4].
According to the famous Abu Ubaidah bin Hasan in Al Qaulul Mubin (p. 237), the word "relief" contained in the words of the Prophet sallallaahu 'alaihi wa salalm not mean "relieve" (more accurately referred to accelerate, pent) is usually done by the thieves and pematuk in prayer. Described by Anas anhu about the actions of the Prophet of Allaah sallallaahu 'alaihi wa sallam alleviate the prayer, followed (also) with the explanation he sallallaahu' alaihi wa sallam to people about the perfection of prayer He sallallaahu 'alaihi wa sallam, as mentioned before. And Allaah anhu Anas also describing actions of the Prophet sallallaahu 'alaihi wa salalm the two pillars i'tidal elongate, as in another hadeeth saheeh. Anas Allaah anhu said, "To the extent that the congregation said, he sallallaahu 'alaihi wa sallam forget."
Relieve prayer suggested by the Companions of Allaah Anas anhu, that is shortened by extending the same time stand bowing and prostration. This differs from the act of some person who denied his prayer by the Companions that prolong and shorten the time stood bowing, prostrating and two i'tidal.
The actions of the Prophet sallallaahu 'alaihi wa sallam praying relief when he heard a baby cry, it does not conflict with legitimate histories of how the prayer of the Prophet sallallaahu' alaihi wa sallam. In fact, he sallallaahu 'alaihi wa sallam also said in the hadith:
إني أدخل في صلاتي وأنا أريد أن أطيلها فأسمع بكاء الصبي فأتجوز
I went in (to start) prayer, and to extend it. Then I heard a baby crying, so I shorten it. [5]
This is an act of "ease" since there is a cause. And this also includes the Sunnah. Similarly, he sallallaahu 'alaihi wa sallam shorten the prayer in Safar (journey), khauf prayer (prayer during the war). All deeds "lighten" the legitimate from the Prophet sallallaahu 'alaihi wa sallam because there are a contributing factor. As there is a legitimate history, he sallallaahu 'alaihi wa sallam read Tin At the evening prayer,' as well as he read al muawwidzatain (Surat An Nas and Al Falaq, pent) in the morning prayer, if you're Safar [6].
CONCLUSION Summarizing and relieve prayers are ordered, as well as lengthen the prayer is forbidden, it may not be returned to the practice group or a follower of the schools (as in size, pent). Also can not be returned to the wishes and preferences of the congregation. Similarly, ijtihad can not be returned to the priests who lead the prayers. In this case, all the diverse opinions and desires that can not be applied, because it would undermine the provisions of prayer, so that the size of the long and short prayers adapted to the will of people.
Conditions like this will not be found in the Shari'ah. However, the determinants, namely the lawless actions of the Prophet sallallaahu 'alaihi wa sallam, when the person praying behind the Prophet sallallaahu' alaihi wa sallam there is a weak, old, small and people who have a need, while there was no other priest in the Medina other than the Prophet sallallaahu 'alaihi wa sallam, and they also do not run away (away) from the Prophet sallallaahu' alaihi wa sallam [7].
While the levels of prayer (prayer time) that causes many people to run (do not go to pray in congregation), except in cases of lazy (or) the unemployed who used to pray with (style) to peck like a prayer hypocrites, they are not 've got nothing in the prayer other than a feeling, not feeling calm, then, the flight of these people do not need to be taken into account. (Because) among them were silent in the face of the creature throughout the day, he served with devotion high, but people are not troubled with such a long time and not get bored. But, if he stood before his Lord to serve briefly, much less than the time spent in front of the creature in order to serve him, he will feel the weight in the presence of Lord. As if he were on hot coals, writhing. Whoever is in hatred like to serve his Lord and stood before Him, then God is more averse to this devotion, rather than the perpetrators of hate [8]. That is, God will not accept worship.
Thus, may be useful. And Allaah knows best.
Akhtha Tashihul lifted from the book "Wal Auham Fahmi Al Waqi'ah Fi Ahaditsin Prophet sallallaahu 'alaihi wa sallam, p. 79-83. By Shaykh ibn Abu Raid Shabri Alfah)  (
[Copied from (Script) As-Sunnah magazine IX/1425/2004M 07/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]
Lifting Hands in prayer law Saturday, June 2, 2012 14:31:14 PM
LAW IN HAND LIFT pray
By Sheikh 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 HAND Mentioned 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) do; a istisqa, Safa and Marwah in prayer, in Arafat.
Second: There are arguments, but does not show (a) raise their hands, (it `atkan disyari not raise their hands, 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 pray Obligatory 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 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 my knowledge, the hadith that says the Prophet 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 did not raise their hands in prayer when it is, it is not allowed to raise their hands. Therefore, the actions he is sunnah, the practice of abandonment is also sunnah (to left). He 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 left behind.
(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]


Position Prayer In Islam

By Sheikh Abdullah bin Abdul al-Azhim Khalafi

There are five obligatory prayers: noon, 'Asr, Maghrib,' Isha ', and Shubuh.
Anas bin Malik of Allaah anhu, he said, "On the night of Isra '(when the Prophet sallallaahu' alaihi wa sallam was raised to the sky) are required to the Prophet sallallaahu 'alaihi wa sallam prayed fifty times. Then reduced to five times. Then he called out, 'O Muhammad, the real decision on my side can not be changed. And verily, you (the reward) of five is like (reward) and fifty. '"[1]
Of Talha bin 'Ubaidullah Allaah anhu, he tells us that once a Bedouin Arab, tousle-haired come to the Prophet sallallaahu' alaihi wa sallam and said, "O Messenger of Allah, let me pray what God required of me." He replied:
الصلوات الخمس إلا أن تطوع شيئا.
"Prayer five times a day, unless you want to add something (from the sunnah prayer)." [2]
Position Prayer In Islam Of 'Abdullah bin' Umar anhu, he said that the Prophet sallallaahu 'alaihi wa sallam said:
بني الإسلام على خمس, شهادة أن لا إله إلا الله وأن محمدا عبده ورسوله, وإقام الصلاة, وإيتاء الزكاة وحج البيت, وصوم رمضان.
"Islam is built upon five (cases): the testimony that there is no god has the right to be worshiped but Allah and Muhammad is the Messenger of Allah, establish regular prayer, issued alms, pilgrimage to the House, and fasting Ramadan." [3]
A. Legal person who did not pray The entire Islamic Ummah agreed that those who deny the necessity of prayer, so he disbelieved in and out of Islam. But they disagree about the people who still believe in leaving the prayer with its legal obligations. Disputes because they are a number of hadith of the Prophet sallallaahu 'alaihi wa sallam who call people who left prayers as the heathen, without distinguishing between those who deny and lazy to do it.
Jabir anhu of Allaah, he said that the Prophet sallallaahu 'alaihi wa sallam said:
إن بين الرجل وبين الشرك والكفر ترك الصلاة.
"Surely (boundary) between shirk and kufr someone with the prayer." [4]
Of Buraidah, he said, "I heard the Prophet sallallaahu 'alaihi wa sallam said:
العهد الذي بيننا وبينهم الصلات, فمن تركها فقد كفر.
'The agreement between us and them is prayer. Whoever left it, is a kaafir. '"[5]
But the rajih of the opinions of the scholars', that is the kufr kufr here is not a small issue of religion. This is the result of a compromise between these hadiths with some other traditions, including:
Of 'Ubadah Allaah ibn al-Samit anhu, he said, "I heard the Messenger of Allah sallallaahu' alaihi wa sallam said:
خمس صلوات كتبهن الله على العباد, من أتى بهن لم يضيع منهن شيئا استخفافا بحقهن كان له عند الله عهد أن يدخله الجنة, ومن لم يأت بهن فليس له عند الله عهد, إن شاء عذبه وإن شاء غفر له. 'Five prayers of Allah upon His servants are required. Whoever do it and not waste any due regard lightly, then he has an agreement with God to put it into Heaven. And who does not do it, then he does not have a covenant with God. If He wills, then He mengadzabnya. Or if He wills, He forgives. '"[6]
We conclude that the law left the prayer is still below the degree of kufr and shirk. Because the Prophet sallallaahu 'alaihi wa sallam gave the case the person who does not do the will of God.
While Allah Subhanahu wa Ta'ala says:
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيما
"Verily Allah will not forgive the sin of shirk, and He forgives all sins apart from (shirk), for whom He wills. Whoever is to Allah, then indeed he has a great sin. "[An-Nisa ': 48]
From Abu Huraira Allaah anhu, he said, "I heard the Prophet sallallaahu 'alaihi wa sallam said,' Behold the first time brought to account from a servant of the Muslims on the Day of Judgment is the obligatory prayer. If he do it to perfection (he survived). If not, then say: Look, if he had prayed the sunnah? If he had prayed the sunnah prayer is obligatory to pray sunna was refined by. Then the whole practice of obligatory prayer was brought to account as well. '"[7]
Of Hudhayfah ibn al-Yaman, he said that the Prophet sallallaahu 'alaihi wa sallam said, "Islam will vanish as the disappearance of the color in faded clothes. Until no longer know what fasting, prayer, qurban, and Sadaqah. Qur'aan will be lifted in one night, until tersisalah no single verse in the earth. Remained a party of men consisting of elderly and frail. They said, 'We found our fathers spoke the words: La ilaha illallaah and we say it.' "Shilah said to him," Is not the phrase laa ilaha illallaah no benefit to them, if they do not know what that is prayer, fasting, qurban, and Sadaqah? "
Then Hudhayfah turned away. Shilah repeated three times. Each time it is also Hudhayfah turned away. On the third time, Hudhayfah turned and said, "O Shilah, a sentence that will save them from hell. He repeated it three times. "[8]
B. To Whom Required? Prayer is obligatory for every Muslim who has baligh and sensible Of 'Ali Allaah anhu, the Prophet sallallaahu' alaihi wa sallam, he said:
رفع القلم عن ثلاثة: عن النائم حتى يستيقظ, وعن الصبي حتى يحتلم, وعن المجنون حتى يعقل.
"Pena (charity recorders) is lifted from three: from the sleeper to wake, from children to baligh, and from the crazy to come back unconscious." [9]
Mandatory for parents to send their children pray the prayer even though it was not required, that it is familiar to his prayers.
Of 'Amr ibn Syu'aib, from his father, from his grandfather, he said that the Prophet sallallaahu' alaihi wa sallam said:
مروا أولادكم بالصلاة وهم أبناء سبع سنين, واضربوهم عليها وهم أبناء عشر سنين, وفرقوا بينهم في المضاجع.
"Instruct your children to pray at the age of seven years. And beat them for leaving him at the age of ten years. As well as their separate beds. "[10]
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]


Time-Time Prayers
By Sheikh Abdullah bin Abdul al-Azhim Khalafi

Jabir bin 'Abdillah Allaah anhu, that the Prophet sallallaahu' alaihi wa sallam Alaihissallam Gabriel had visited and he said to the Prophet sallallaahu 'alaihi wa sallam, "Get up and Pray!" So he prayed noon when the sun has slipped. Then Gabriel came to him again when the 'Asr and said, "Get up and Pray!" Then the Prophet sallallaahu' alaihi wa sallam prayed 'Asr when the shadow all the same length as the original object. Then Gabriel came to him again as the Maghrib and said, "Get up and Pray." Then the Prophet sallallaahu 'alaihi wa sallam prayed Maghrib when the sun had set. Then Gabriel came to him as 'Isha' and said, "Get up and Pray!" Then he prayed 'Isha' when the red twilight has disappeared. Then Gabriel came to him again when Shubuh and said, "Get up and Pray!" Then the Prophet sallallaahu 'alaihi wa sallam Shubuh when it appeared the dawn prayer, or Jabir said, "When it was morning."
The next day Gabriel returned to the Prophet sallallaahu 'alaihi wa sallam at noon and said, "Get up and Pray!" Then his noon prayer when the shadow all the same length as the original object. Then she came to him as 'Asr and said, "Get up and Pray!" Then he prayed' Asr when the long shadows of all objects twice their original length. Then she came to him when Maghrib at the same time yesterday and did not change. Then he came at 'Isha' when the night has passed the mid-or Jibril said a third night, - and then he prayed 'Isha'. Then Gabriel came to the Prophet sallallaahu 'alaihi wa sallam when the day was very bright and said, "Get up and Pray!" Then he prayed Shubuh then said,' In the time between the two is time to pray. '"[1]
At-Tirmidhi said that Muhammad (ie Ibn Isma'il al-Bukhari) said, "The most authentic history of the time for prayer is the hadeeth of Jabir."
A. Noon The timing of the slipping of the sun to shadow all the same length as the original object.
2. 'Ashar The timing of when the shadow of all things equal in length to the original until sunset.
3. Maghrib The timing of sunset to the loss of the reddish color of twilight.
Based on the words of the Prophet sallallaahu alayhi wa sallam: "The time for Maghrib prayers reddish color in the evening has not gone away." [2]
Four. 'Isha' The timing of the loss of red dusk to mid evening. Based on the words of the Prophet sallallaahu a'alaihi wa sallam: "When praying 'Isha' until mid-night."
5. Shubuh Time from dawn until the sun rises. Based on the words of the Prophet sallallaahu 'alaihi wa sallam:
وقت صلاة الصبح من طلوع الفجر مالم تطلع الشمس.
"The time of issuance of the dawn prayer Shubuh up before sunrise." [4]
A. What is meant by al-al-Wustha Prayer (mid)? Allah Ta'ala says:
حافظوا على الصلوات والصلاة الوسطى وقوموا لله قانتين
"Keep all the prayers (mu), and (guard) Wusthaa prayer. Stand up for God (in prayers) with humility. '"[Al-Baqarah: 238].
Of 'Ali Allaah anhu, he said that on the day of the Battle of al-Ahzab Prophet sallallaahu' alaihi wa sallam said:
شغلونا عن الصلاة الوسطى صلاة العصر, ملأ الله بيوتهم وقبورهم نارا.
"They have occupied us from praying al-Wustha (ie) pray 'Asr. May Allah fulfill their homes and their tombs with fire." [5]
B. Advancing Sunnah noon prayers in the Start Time When the day is not too hot. Jabir bin Samurah, he said:
كان النبي صلى الله عليه وسلم يصلى الظهر إذا دحضت الشمس.
"Once the Prophet sallallaahu 'alaihi wa sallam noon prayer when the sun has slipped (to the west)." [6]
C. If the weather is very hot, Sunnah Delaying prayer until noon, weather a bit Cold (Over Not Out of Time, Ed.) From Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
إذا اشتد الحر فأبردوا بالصلاة, فإن شدة الحر من فيح جهنم.
"If a very hot day, it is not praying to the weather became quite cold. Truly a very hot it is part of Jahannam seethe." [7]
D. Hasten Sunnah Prayers' Asr From Anas Allaah anhu:
أن رسول الله J كان يصلى العصر والشمس مرتفعة حية, فيذهب الذاهب إلى العوالي فيأتي العوالي والشمس مرتفعة.
"That the Prophet sallallaahu 'alaihi wa sallam never pray' Asr, while the sun is still high and bright. Then someone went and visited al-'Awali (a place on the corner of Medina) while the sun is still high." [8]
E. Skipping sin People who pray 'Asr. From Ibn 'Umar anhuma, the Prophet sallallaahu' alaihi wa sallam said, "People who skip pray 'Asr like a reduced family and his property."
Of Buraidah Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
من ترك صلاة العصر فقد حبط عمله.
"Whoever leaves pray 'Asr, then terhapuslah deeds." [10]
F. People sin Mengakhirkannya Toward Dusk Till (When the sun will set) From Anas Allaah anhu said, "I heard the Messenger sallallaahu 'alaihi wa sallam said:

تلك صلاة المنافق, يجلس يرقب الشمس حتى إذا كانت بين قرني الشيطان قام فنقرها أربعا لا يذكر الله إلا قليلا.
'That's the prayer of hypocrites. He sat down and watched the sun. Up when the sun is between the two horns of Satan (the time of sunrise and sunset), he rose and prayed four rak'ahs quickly. He does not remember Allah but little. "[11]
G. Maghrib prayers and Sunnah urge Dimakruhkan Mengakhirkannya Of 'Uqbah bin' Amir Allaah anhu, the Prophet peace and blessings a'alaihi wa sallam said:
لا تزال أمتى بخير أو على الفطرة مالم يؤخروا المغرب حتى تشتبك النجوم.
"My Ummah is always in good or in a state of nature are as long as they do not pray Maghrib mengakhirkan popping up a lot of stars." [12]
Of Salamah ibn al-Akwa 'Allaah anhu: "Once the Prophet sallallaahu' alaihi wa sallam prayed Maghrib when the sun had set and hide behind a curtain (not visible)." [13]
H. Mengakhirkan Sunnah Prayers 'Isha' As long as not to burden Of 'Aisha anhuma Allaah, he said, "On the night of the Prophet sallallaahu' alaihi wa sallam mengakhirkan pray 'Isha', until berlalulah most of the night and the occupants of the mosque had been asleep. Then he came out and prayed, and said, 'Surely this is the time, only I did not want to burden my people. [14]
I. Dimakruhkan Sleep Earlier and Later Conversation is Not Useful. From Abu Barzah Allaah anhu: "The Messenger sallallaahu 'alaihi wa sallam hate sleep before the' evening 'and a chat afterwards." [15]
From Anas Allaah anhu, he said, "One night we waited for the Prophet sallallaahu 'alaihi wa sallam until the middle of the night. Then he came and prayed with us, then we advise. He said:
ألا إن الناس قد صلوا ثم رقدوا, وإنكم لم تزالوا في صلاة ما انتظرتم الصلاة. ' Know, verily the people have prayed and then slept. And indeed you continue in prayer as long as you waiting for the prayer. '"[16]
J. Shubuh hasten Sunnah Prayers in Early Timing (When Still Dark) Of 'Aisha anhuma Allaah, he said, "It used to believing women to attend prayers with the Messenger of Allaah Shubuh' alaihi wa sallam with their clothes wrapped. Then return to their homes when it has completed the prayer. No one has recognized them for the night. "[17]
K. When is Someone Considered Still Time to Get Prayer? From Abu Huraira Allaah anhu, the Prophet sallallaahu alaihi wa sallam said:
من أدرك من الصبح ركعة قبل أن تطلع الشمس فقد أدرك الصبح, ومن أدرك ركعة من العصر قبل أن تغرب الشمس فقد أدرك العصر.
"He who finds one rak'ah prayer Shubuh before sunrise, then pray he has found Shubuh. And whoever finds one rak'ah prayer 'Asr before sunset, he has found praying' Asr." [18]
This law is not in the prayer Shubuh specialize and 'Asr, but for the entire prayer.
From Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
من أدرك ركعة من الصلاة فقد أدرك الصلاة.
"He who finds one rak'ah prayer, then pray he has found it" [19]
L. Mengqadha the Missed Prayers From Anas Radhiyiallahu anhu, he said that the Prophet of Allah sallallaahu 'alaihi wa sallam said:
من نسى صلاة أو نام عنها فكفارتها أن يصليها إذا ذكرها.
"Anyone who forgot or slept on a prayer from him, then kaffarat (ransom) it is prayed that if he had in mind." [20]
M.Apakah People Prayer With Intentionally Left Out of Time Required Up To Mengqadha Such prayer? Ibn Hazm said in al-rahimahullah Muhallaa (II/235), "Verily, Allah Ta'ala has made a certain time, the beginning and end, for each obligatory prayer. Entrance and exit at a certain time at a particular time. There was no difference between people who pray and those who prematurely after prayer time. Because both are in addition to prayer time. Making up the obligations of religion. While religion should not be apart from God through His Apostles orally. If it is mandatory for those making up those who deliberately leave the prayer until the exit time, then surely Allah and His Messenger will not be neglected and forgotten. Nor intentionally make it difficult by not giving an explanation about it. "And forget not thy Lord." (Maryam: 64). And each of the Shari'ah is not from al-Qur'an and Sunnah is a falsehood. "
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M] _______
Time-Time Prayers ban


By Sheikh Abdullah bin Abdul al-Azhim Khalafi


N. Time-Time Prayers ban Of 'Uqbah bin' Amir Allaah anhu, he said:
ثلاث ساعات كان رسول الله صلى الله عليه وسلم ينهانا أن نصلي فيهن أو أن نقبر فيهن موتانا: حين تطلع الشمس بازغة حتى ترتفع, وحين يقوم قائم الظهيرة حتى تميل الشمس, وحين تضيف الشمس للغروب حتى تغرب.
"Three times the Prophet sallallaahu 'alaihi wa sallam forbade us to pray or bury our dead at the time: when the sunrise to go up, when mid-afternoon until the sun slipped, when the sun is to the west to the sink." [1]
The Prophet sallallaahu 'alaihi wa sallam has explained the reasons for the banning of prayer in these times through his words to' Amr bin 'Abasah: "Work Shubuh prayer. Then stop praying until the sun rises and rises. For surely as sunrise, the sun is between the two horns of Satan. At that time the unbelievers prostrate to the sun. After that The prayer, because prayer is witnessed and actually attended. Till shadows climbed as high as a spear. Then stop praying. Since that time Jahannam turbulent. If the image has been skewed to the west, Pray, because prayer is actually attended and witnessed. Until you pray 'Asr. Then stop praying until the sun sets. For verily he goes on between the two horns of Satan. And when the unbelievers prostrate to the sun. "[2]
O. Excluded from this prohibition Certain Time and Place As for time, is when the sun is directly above on Friday: The evidence is the statement of the Prophet sallallaahu 'alaihi wa sallam:
لا يغتسل رجل يوم الجمعة فتطهر ما استطاع من طهر ويدهن من دهن أو يمس من طيب بيته, ثم يخرج فلا يفرق بين اثنين, ثم يصلى ما كتب له, ثم ينصت إذا تكلم الإمام, إلا غفر له, ما بينه وبين الجمعة الأخرى.
"It is not someone a bath on Friday, then purification as well as possible, wear a hair oil, or wear perfume house. Then go out and do not separate between the two men, then pray sunnah can. After that he was silent when the priest berkhutbah, but will be forgiven his sins between that Friday with each other Friday. "[3]
He advocated sunnah prayer and did not prohibit their best but after the release of the priest. Therefore, many previous scholars, among them 'Umar ibn al-Khattab Allaah anhu, followed by al-Imam Ahmad bin Hanbal, said the release of the priest to stop the prayers, and sermon stop words. They made the release of the priest as a barrier to prayer, not a mid-afternoon.
The exceptions are places, Makkah, may God add glory and grandeur-. Because Allah Ta'ala has melebihkannya with glory and majesty. Pray there is not a dimakruhkan at earlier times.
Based on the words of the Prophet sallallaahu 'alaihi wa sallam: "O Bani' Abdi Manaf, do you guys prevent anyone who did tawaf and pray in the House at any time. Both night and day. "[4]
Prayers are prohibited at these times is sunnah prayer pure there is no why. At times it is allowed to mengqadha missed prayers, whether obligatory or sunnah.
The evidence is based on the words of the Prophet sallallaahu 'alaihi wa sallam:
من نسى صلاة فليصل إذا ذكرها لاكفرة لها إلا ذلك.
"Whoever forgot to a prayer, then let him pray when remembered. No kaffarat to him unless (prayer) was." [5]
Prayer after wudoo 'is also allowed to do at any time.
The evidence is based on the hadeeth of Abu Huraira Allaah anhu, in which the Prophet sallallaahu 'alaihi wa sallam said to Bilal when Shubuh, "O Bilal, I let the deeds of the most you'd expect (the reward) that you do in Islam. For verily I heard the sandals are in front of me in Heaven. "Bilal replied," It is not a practice I do the most I'd hoped (reward). It's just not me purification, both during the evening or afternoon, but I pray sunnah with him. "[6]
Also allowed tahiyyatul mosque prayers. Based on the words of the Prophet sallallaahu 'alaihi wa sallam:
إذا دخل أحدكم المسجد فلا يجلس حتى يصلي ركعتين.
"If one of you enter the mosque, then do not sit down to pray two rak'ahs." [7]
P. Sunnah Prayers banned after Sunrise and Before the Dawn Prayer Shubuh. Of former slaves Yasar Ibn 'Umar, he said, "Ibn' Umar saw me pray after daybreak. Then she said, 'O Yasar, indeed the Prophet sallallaahu' alaihi wa sallam came out to meet us when we're doing this prayer. Then he said, 'Let the people present of you to tell that is not present. Do you pray after dawn except two rak'ah. '"[8]
Q. Sunnah Prayers banned after Iqamat From Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
إذا أقيمت الصلاة فلا صلاة إلا المكتوبة.
"If iqamat prayer is voiced, then there is no prayer except the obligatory prayer." [9]
R. Places prohibition of Prayer From Abu Huraira Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said:
فضلت على الأنبياء بست: أعطيت جوامع الكلم, ونصرت بالرعب, وأحلت لي الغنائم, وجعلت لي الأرض طهورا ومسجدا, وأرسلت إلى الخلق كافة, وختم بي النبيون.
"I exaggerated on the Prophets with six cases: (1) I was given a short speech and full of meaning, (2) I helped with the fear (an enemy upon me), (3) made lawful unto me the spoils of war, (4) of the earth used as a means purification and mosque for me, (5) I have been sent to all beings, and (6) of the Prophets was closed to me. "[10]
All the earth is a mosque other than those exempted in some hadith below:
Of Jundub bin 'Abdillah Allaah al-Bajali anhu, he said, "Five days before the Prophet sallallaahu' alaihi wa sallam died I heard he sallallaahu 'alaihi wa sallam said:
ألا وإن من كان قبلكم كانوا يتخذون قبور أنبيائهم وصالحيهم مساجد, ألا فلا تتخذوا القبرر مساجد, إنى أنهاكم عن ذلك.
'Behold, verily those before you make the graves of their Prophets and righteous people they called a mosque. Know, do not you make the tomb as a mosque. Indeed I forbid you to do that. '"[11]
From Abu Sa'id al-Khudri Allaah anhu, he said that the Prophet sallallaahu 'alaihi wa sallam said:
الأرض كلها مسجد إلا المقبرة والحمام.
"All the earth is a tomb and the mosque except the bathroom." [12]
From al-Bara 'bin' Azib Allaah anhu, he said that the Prophet sallallaahu 'alaihi wa sallam was asked about prayer in penderuman camel. He replied:
لا تصلوا في مبارك الإبل فإنها من الشياطين.
"Do not pray in penderuman camel. Because it includes the devil. "
And he asked for prayers on belay goat. He replied:
صلوا فيها فإنها بركة.
"Pray on it, because he is blessed." [13]
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]
Law Athan, Adhan Virtue and Procedures Athan



By Sheikh Abdullah bin Abdul al-Azhim Khalafi

A. Athan law Athan is a notice about the arrival time of prayer with a special lafazh [1]. The statute is mandatory.
Of Malik ibn al-Huwairits, the Prophet sallallaahu 'alaihi wa sallam said:
إذا حضرت الصلاة فليؤذن لكم أحدكم وليؤمكم أكبركم.
"If it has come (time) prayer, then let one of you a call to prayer for you. And about the one who most of you lead the old you." [2]
The Prophet sallallaahu 'alaihi wa sallam ordered the call to prayer, and contains the command known as compulsory.
From Anas Allaah anhu, that when the Prophet sallallaahu 'alaihi wa sallam with us to fight against a people, is not he fight until daybreak. He waited, when I hear a call to prayer, he did not fight them. Conversely, if you do not hear the call to prayer, then he attacks them. "[3]
B. Virtue Athan Of Mu'awiyah Allaah anhu, that the Prophet sallallaahu 'alaihi wa sallam said:
إن المؤذنين أطول الناس أعناقا يوم القيامة.
"Verily, the mu-adzin was the most long neck on the Day of Judgment." [4]
Of 'Abdurrahman ibn' Abdillah bin 'Abdirrahman Sha'sha'ah bin Abi al-Ansari and al-Mazini of his father, he reported that Abu Sa'id al-Khudri said to him, "Truly I see thee like sheep and desert (inland ). If you were among the goats or the gurunmu, then adzanlah keraskanlah prayers and your voice to this appeal. For surely it is not the jinn, humans, and other mu-adzin heard but they would testify for him on the Day of Judgment. "Abu Sa'id continued," I heard from the Prophet sallallaahu 'alaihi wa sallam. "[5]
C. Athan Procedures Of 'Abdullah bin Zaid bin' Abdi Rabbih, he said, "When the Prophet sallallaahu 'alaihi wa sallam has agreed to beating the bell, but he hated it because it resembles the Christians, I dreamed I ran into a man at night. He wore a green dress holding two bells. 'I said to him, "O servant of Allah, do you sell a bell?" He asked, "What did you do with it?" I replied, "We used to call prayer." He said, "Will you kutunjuki (way) more better than that? "I said," Sure. "He said," Say:
ألله أكبر ألله أكبر, ألله أكبر ألله أكبر.
أشهد أن لا اله إلا الله, أشهد أن لا اله إلا الله.
أشهد أن محمدا رسول الله, أشهد أن محمدا رسول الله.
حي على الصلاة, حي على الصلاة.
حي على الفلاح, حي على الفلاح.
ألله أكبر ألله أكبر. لا اله إلا الله.
Somewhat later he continued, "Then if you want to establish the prayer (peal iqamat) you say:
ألله أكبر ألله أكبر.
أشهد أن لا اله إلا الله, أشهد أن محمدا رسول الله.
حي على الصلاة, حي على الفلاح.
قد قامت الصلاة, قد قامت الصلاة.
ألله أكبر ألله أكبر, لا اله إلا الله.
When morning came, I went to the Prophet sallallaahu 'alaihi wa sallam and I told him about what I saw (in a dream). Then the Prophet sallallaahu 'alaihi wa sallam said, "Truly this is a dream come true, God willing." Then he ordered prayer. And Bilal slaves who were freed by a call to prayer with Abu Bakr (lafazh it). [6]
Sunnah in order to combine the two Takbir mu'adzin in one breath.
From 'Umar ibn al-Khattab Allaah anhu, he said that the Prophet sallallaahu' alaihi wa sallam said, "If mu'adzin say, 'Allahu Akbar, Allahu Akbar.' Then let one of you says, 'Allahu Akbar, Allahu Akbar . 'Then if to say,' ASYHADU allaa ilaaha illallaah. 'So he said,' ASYHADU allaa ilaaha illallaah. '... "[7] Here, there is a clear sign that the muezzin combining any two Takbir in one breath. And listeners also answer like that. [8]
Disunnahkannya at-Tarjiil (Repetition). At-tarjiil are two sentences creed recited aloud twice, after the pronunciation of the two sentences creed twice with a soft voice. [9]
From Abu Mahdzurah, that the Prophet sallallaahu 'alaihi wa sallam taught him Adhan (the way) is, "Allahu Akbar, Allahu Akbar. ASYHADU allaa ilaaha illallaah, ASYHADU allaa ilaaha illallaah. ASYHADU Muhammadar Rasulullaah anna, anna ASYHADU Muhammadar Rasulullaah. "Then repeat and say," ASYHADU allaa ilaaha illallaah, ASYHADU allaa ilaaha illallaah. ASYHADU Muhammadar Rasulullaah anna, anna ASYHADU Muhammadar Rasulullaah. Hayya 'alash Shalaah. two times. Hayya 'alal Falaah. two times. Allahu Akbar, Allahu Akbar. La ilaha illallaah. "[10]
At-Tatswib (*) In the First Shubuh Athan. From Abu Mahdzurah, that the Prophet sallallaahu 'alaihi wa sallam taught prayer, in which there is lafazh, "Hayya' alal falaah, Hayya 'alal falaah. Ash-shalatu Khairun nauum dominant, dominant Khairun nauum shalatu Ash. "On the (prayer) beginning Shubuh. (Then continue with) "Allahu akbar, Allahu akbar. La ilaha illallaah. "[11]
Al-Amir al-Salaam San'ani said in Subulus (I/120): Ibn Ruslan said, "At-Tatswib only Shubuh disyari'atkan on the first call to prayer. Because it serves to wake the sleeping. The second prayer notify the entry function of time and a call to prayer. "
Sunnah prayer at the beginning of time and priority to pray specifically for Shubuh. Jabir bin Samurah, he said, "Bilal prayer when the sun has slipped, and he did not reduce (the least of lafazh prayer). And he did not iqamat to the Prophet sallallaahu 'alaihi wa sallam out. If he came out, so he declared iqamat when to see it. "[12]
From Ibn 'Umar anhuma, the Prophet sallallaahu' alaihi wa sallam said, "Verily Bilal prayer at night, then eat and drink until Ibn Umm Maktum you call to prayer." [13]
The Prophet sallallaahu 'alaihi wa sallam has explained the wisdom of putting prayer Shubuh of his time with his saying, "Do not call to prayer Bilal blocking any one of you from the meal. Because he actually call to prayer, or he said: calling in the evening so that people who pray of you again tonight (break) and also to awaken the sleeper of you. "[14]
[Copied from the book of Al-Sunnah wal Wajiiz fii Fiqhis Kitaabil Aziiz, author Azhim bin Abdul al-Khalafi Badawai, Indonesia Guide Fiqh Complete Edition, Translation Team Tashfiyah LIPIA - Jakarta, Ibn Kathir Reader Publishers, Printed in Ramadan 1428 - September 2007M]


And the perfection of Islam Bid'ah Danger (1)
By Shaykh Muhammad ibn Saalih al-'Uthaymeen

INTRODUCTION All praise belongs to Allah Subhanahu wa Ta'ala. We praise him, begging him Ma'unah and maghfirah, repent and take refuge in Him from the evil of our deeds evil self. Any person who shall be guided by God then nothing can misguide, and whoever disesatkannya menunjukinya then nothing can.
I testify that God has the right to be worshiped except Allah, no partner to Him. And I bear witness that Muhammad is His slave and His Messenger. He sallallaahu 'alaihi wa sallam sent by God to bring guidance and the religion of truth. Beliaupun has delivered a message, execute the trust, sincerity and love for people, and strive in the way of God with truth until he passed away to his mercy, while he left his people in a brightly lit street, who deviate from it must perish.
Prophet sallallaahu 'alaihi wa sallam has explained all the needs of people in various aspects of their lives, as said by Abu Dhar Allaah' anhu: "Nothing is overlooked by the Prophet sallallaahu 'alaihi wa sallam, until the bird flapping its wings in the sky, but he has taught us about the science ".
There was a polytheist asked Salman Al-Farisi Allaah 'anhu: "Did the Prophet teaches you about the procedure to relieve himself ..? Salman replied:' Yes, he has forbidden us to face the Qiblah when defecating, and cleaning the intent with less than three stones , or with the right hand or with dried dung or with bones ".
GOD HAS TO EXPLAIN RELIGION IN Usul and Furu QURANUL AL-KARIM You certainly know that Allah Subhanahu wa Ta'ala has made it clear in the Qur'an about the usul (points) and furu '(branches) of Islam. Allah has explained about the unity-with all sorts of stuff, hanging out until about a fellow human being like manners of the meeting, asked for permission procedures and so forth. As Allah Ta'ala
يا أيها الذين آمنوا إذا قيل لكم تفسحوا في المجالس فافسحوا يفسح الله لكم
"O ye who believe, when it is said unto you: 'charitable-lapanglah in the majlis', then Allah will give Exert spaciousness for you" [al-Mujaadalah: 11]
And His word.
يا أيها الذين آمنوا لا تدخلوا بيوتا غير بيوتكم حتى تستأنسوا وتسلموا على أهلها ذلكم خير لكم لعلكم تذكرون فإن لم تجدوا فيها أحدا فلا تدخلوها حتى يؤذن لكم وإن قيل لكم ارجعوا فارجعوا هو أزكى لكم والله بما تعملون عليم
"O ye who believe, do not enter the house that is not your house before asking permission and greeted the residents, so it's better for you, that you will always remember. If you do not see someone in it, then do not enter until you obtain permission. And if it be told: 'Come back!' then you shall return. It is cleaner for you, and Allah is Aware of what ye do. "[An-Nuur: 27-28] . Allah Subhanahu wa Ta'ala has also explained to us in the Qur'an about how to dress. His Word.
والقواعد من النساء اللاتي لا يرجون نكاحا فليس عليهن جناح أن يضعن ثيابهن غير متبرجات بزينة
"And the old women who have been suspended (from menstruation and contain) the never wanted to marry (again) for their sins Nor take off their clothes [1] with no (intended) to show the jewelry" [An-Nuur: 60].
يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين يدنين عليهن من جلابيبهن ذلك أدنى أن يعرفن فلا يؤذين وكان الله غفورا رحيما
"O Prophet, say to your wives, your daughters and wives of the believers: 'Let them extend jilbanya [2] to the rest of their bodies'. That is so they are easier to be recognized, therefore they not be disturbed. And Allah is Oft-Forgiving, Most merciful ". [Al-Ahzaab: 59].
ولا يضربن بأرجلهن ليعلم ما يخفين من زينتهن
"And do they slapped his leg so that they are known to hide jewelry." [An-Nuur: 31]
وليس البر بأن تأتوا البيوت من ظهورها ولكن البر من اتقى وأتوا البيوت من أبوابها واتقوا الله لعلكم تفلحون
"And is not virtue enter the houses from behind [3], but that virtue is the virtue of people who do right, and go to the houses of the doors". [Al-Baqarah: 189].
And many more verses like this, which is thus clear that Islam is perfect, covers all aspects of life, no need to add and should not be reduced. As Allah Ta'ala on the Qur'an.
وجئنا بك شهيدا على هؤلاء ونزلنا عليك الكتاب تبيانا لكل شيء
"And We sent down unto you the Book (the Qur'an) to explain everything". [An-Nahl: 89].
Thus, there is not anything that needs a good man who comes to life in the hereafter as well as the problems of life in the world, but God has been described in the Qur'an expressly or by gesture, express or implied.
As for the word of Allah Ta'ala.
وما من دابة في الأرض ولا طائر يطير بجناحيه إلا أمم أمثالكم ما فرطنا في الكتاب من شيء ثم إلى ربهم يحشرون
"And Nor the beasts of the earth and the birds that fly with wings, but the peoples (also) like you. Nor We alpakan is nothing in the al-kitab. Then be gathered to their Lord." [Al-An'am: 38].
It has been suggested'' al-book "here is the Quran. When in fact is the" lawh Mahfuz. "Because of what Allaah revealed the Koran in his words:" That : And We sent down kepadmu book (the Qur'an) to explain everything. "firmer and clearer than that stated in his word:" Meaning: It is not us alpakan nothing in the al-book ".
Maybe there are people who ask: "Is there a verse in the Quran that describe the following five prayers each number rak'ah prayer? How can the word of God is clear that the Qur'an was revealed to explain everything, but we do not find a verse that describes the number of each rak'ah prayer ".
He replied: Allaah has explained in the Qur'an that we are enjoined to take and follow all that has been spoken and shown by the Prophet sallallaahu 'alaihi wa sallam. It is based on the word of Allah Ta'ala.
من يطع الرسول فقد أطاع الله
"Those who obey the Messenger, he indeed has obeyed Allah" [An-Nisa: 80].
وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا
"And what the Messenger to you, receive him. And what he forbids you then leave". [Al-Hashr: 7].
So everything that has been described by the Sunnah Prophet sallallaahu 'alaihi wa sallam, in fact the Qur'an has to show it anyway. Because of the Sunnah as well as revelation and taught by God to the Prophet Shalallallahu 'alaihi wa sallam. As mentioned in His word.
وأنزل الله عليك الكتاب والحكمة
"Which means: And Allah has sent down the Book (the Qur'an) and Al-Hikmah (As-Sunnah) to you". [An-Nisa: 113].
Thus, what is mentioned in the Sunnah is in fact also mentioned in the Qur'an.
Prophet sallallaahu 'alaihi wa sallam ANYWAY ALL HAVE TO EXPLAIN RELIGION Dear reader. If you have been admitted and believed in the things above, then if there was something about religion that can get closer to God has not explained by the Prophet sallallaahu 'alaihi wa sallam until he died?
Of course not. The Prophet sallallaahu 'alaihi wa sallam has explained all things willing to religion, either by word, deed or his consent. He sallallaahu 'alaihi wa sallam had to explain it directly from his initiative or in response to questions. Sometimes, by the will of Allah, there is a Bedouin came to the Prophet sallallaahu 'alaihi wa sallam to ask about something in the matter of religion, while the friends who always accompany the Prophet sallallaahu' alaihi wa sallam did not ask it. Therefore, the friends get excited when there is a Bedouin came to ask the Prophet sallallaahu 'alaihi wa sallam.
As proof that the Prophet sallallaahu 'alaihi wa sallam has explained what is required of all men in worship, mu'amalah and their lives, that is the word of Allah Ta'ala.
اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا
"This day have I perfected for you your religion, and had my ni'mat both ends unto me, and have it be my ridhai Islam religion for you". [Al-Maa'idah: 3]
Every innovation is misguidance If the problem was a statute is clear and brother, then know that anyone who commits heresy in religion, though with good intentions, then it's heretical, but an error, is an act of blasphemy against religion and deny the word of God Almighty, which means: "This day have I perfected your religion for you ....." . Because with all of that, he seemed to say that Islam is not perfect, because the practice is done with the assumption can not draw closer to God in them.
Surprisingly, no one is pleased with the Essence of heresy, asthma 'and the nature of Allah Almighty, then he said that the goal is to glorify God, to sanctify God, and to obey the word of Allah Ta'ala.
فلا تجعلوا لله أندادا
"So do not set up rivals to Allah". [Al-Baqarah: 22]
Strange, that people who do this kind of heresy in the religion of Allah, who is pleased with His Essence, which was never done by the scholars of the Salaf, said that it was he who sanctifies God, he who glorifies God, and he who keeps his word: "Meaning: Then do not set up rivals to Allah", and whoever he is mumatstsil menyalahinya musyabbih (people who equate God with His creation), or accusing the other crappy titles.
Surprisingly again, there are those who perform religious heresy in a personal God with respect to the Prophet sallallaahu 'alaihi wa sallam. By doing so they assume that he was the person who most love the Prophet sallallaahu 'alaihi wa sallam, and to glorify him, those who do not like them then he is a man who hated the Prophet sallallaahu' alaihi wa sallam, or accusing the other crappy titles usually they use against those who reject their heresy.
Strange, that such people are saying: "we who glorify Allah and His Messenger". And with the innovations that they do it, they actually have to act boldly against Allah and His Messenger. Allah Ta'ala has said.
يا أيها الذين آمنوا لا تقدموا بين يدي الله ورسوله واتقوا الله إن الله سميع عليم
"O ye who believe, do not precede Allah and His Messenger and fear Allah. Allah is Hearing, Knowing." [Al-Hujuraat: 1].
Dear reader. Here the authors want to ask, and please, for the sake of Allah, so that answers that you provide comes from conscience rather than emotionally, said that in accordance with the guidance of your faith, not by imitation (part of it).
What is your opinion of those who committed heresy in the religion of Allah, whether that pleased with the Essence, the nature and asthma 'Allah Subhanahu wa Ta'ala is pleased with the personal or the Prophet sallallaahu' alaihi wa sallam. Then said: "We were the glorification of God and the Prophet?".
Are they more entitled it is referred to as pengagung Allah and the Prophet, or the people that they did not deviate from the tip of jaripun shari'ah of Allah, who said: "We believe in the Shari'ah of Allah brought the Prophet, we believe what is preached , we are obedient and subject to the commands and prohibitions; we reject what does not exist in the Shari'ah, we should not be presumptuous to Allah and His Messenger, Allah's religion or say in anything that does not include teaching ".
Who, according to you, the more entitled to be called a man who loves and glorifies Allah and His Messenger.?
Obviously the second group, those who say: "We have faith and believe what is preached to us, obedient and subject to what was ordered; we reject what is not ordered, and we should not invent a God or in the Shari'ah heresy in the religion of Allah ". There is no doubt that these are people who know themselves and know the position Khaliqnya. It is they who glorify Allah and His Messenger, and the truth is they who show their love for Allah and His Messenger.
Not the first group, which did heresy in the religion of God, in faith, speech, or deed. In fact, oddly enough, they understand the words of the Prophet peace and blessings alaihi wa sallam.
إياكم ومحدثات الأمور, فإن كل محدثة بدعة, وكل بدعة ضلا لة, وكل ضلا لة في النار
"Stay away from new matters, as each new case is an innovation, every innovation is misguidance and every misguidance go in hell".
His word: "every heresy" is general and comprehensive, and they knew it.
Prophet sallallaahu 'alaihi wa sallam that deliver public notice of this, will know what it conveys connotations. He sallallaahu 'alaihi wa sallam was the most eloquent man, the most sincere of his people, do not say except what is understood its meaning, so when the Prophet sallallaahu' alaihi wa sallam said: "Kullu bid'atin dhalalah", he realized what was said, to understand well be its meaning, and it arises from his speech because he is really sincere to his people.
If a word meets these three elements, namely: repeated with sincerity, full of eloquence and understanding, then it does not have the connotation of the word but the meaning it contains.
With the general statement above, is it true that innovation can be divided into three parts, or five parts?
Absolutely not true. The opinion of some scholars who say that there hasanah heresy, the opinion could not be separated from two things.
First: does not include the possibility of heresy, but he regarded as heresy. Second: the possibility of including heresy, which of course sayyi'ah (bad), but he did not know the ugliness.
So each case is regarded as heresy hasanah, then the answer is as before.
Thus, there is no longer the way for experts to make something of heresy heresy heresy hasanah them, because we already have a powerful weapon of the Prophet sallallaahu 'alaihi wa sallam, namely:
وكل بدعة ضلا
"Every innovation is misguidance"
Weapons were not made in any factory, but rather comes from the Prophet sallallaahu 'alaihi wa sallam, and made so perfectly. Whoever holds this weapon would not be opposed by anyone with the heresy that says as hasanah, while the Prophet sallallaahu 'alaihi wa sallam has said: "Every innovation is misguidance".
[Copied from the book Al-Ibdaa 'wa fi Kamaalis Syar'i Khatharil Ibtidaa', issue of Indonesia and the Danger of Bid'ah Perfection of Islam, by Shaykh Muhammad Sholeh bin Al-'Uthaymeen, Masykur MZ Ahmad translator, publisher Minhajus Sunnah Foundation, Bogor - Jabar]


And the perfection of Islam Bid'ah Danger (2)
By Shaykh Muhammad ibn Saalih al-'Uthaymeen

SOME QUESTIONS AND ANSWER May exist between the reader who asks: How do you think of the words of Umar bin Khattab Allaah 'anhu once ordered Ubayy ibn Ka'b and Tamim Ad-Of to lead the people in the month of Ramadan. When out to get the congregation was gathered with their priests, he said: "This is the best of heresy .... etc.".
He replied. First: That no one of us may oppose the Prophet sallallaahu 'alaihi wa sallam, although the words of Abu Bakr, Umar, Uthman, Ali, or with anyone other than their words. Because Allah Ta'ala says:
فليحذر الذين يخالفون عن أمره أن تصيبهم فتنة أو يصيبهم عذاب أليم
"Then let those who violate the command (Messenger) fear of Allaah be overwritten slander or overwritten a painful". [An-Nuur: 63].
Imam Ahmad bin Hambal said: "You know, what is defamation?. Defamation, which is Shirk. Perhaps if rejected in part because the Prophet sallallaahu 'alaihi wa sallam would happen to him an error, it will eventually perish."
Allaah ibn Abbas 'anhu said: "I was almost thrown your stones from the sky. I said: Messenger of Allah sallallaahu' alaihi wa sallam said, but you are opposed to the words of Abu Bakr and Umar."
Second: We believe that Umar 'anhu include people who have great respect for the word of Allah Ta'ala and His Messenger sallallaahu word alaihi wa sallam. Beliaupun known as people who stand on the terms God, so do not be surprised if he got his nickname as a person who always cling to kalamullah. And stories of women who dared to refute his statements about limiting mahr (dowry) to the word of God, which means: "... while you have given one of them a lot of property ..." [1] is no secret to the public, so he does not place restrictions dowry.
Even though this story needs to be researched more about keshahihahnya, but is intended to clarify that Umar was a man always stand on the terms God, do not break them.
Therefore, it is not worth when 'Umar opposed Prophet Muhammad sallallaahu' alaihi wa sallam and said about an innovation: "This is the best of heresy", but innovation is included in the category of words of the Prophet sallallaahu ' alaihi wa sallam: "Every innovation is misguidance".
But the heresy that Umar said, should be placed as an innovation that is not included in the words of the Prophet sallallaahu 'alaihi wa sallam is. The point: is the gathering of people who want to perform circumcision on the night prayer of Ramadan with a priest, where previously they did on their own.
While circumcision is prayer itself has no essence of the Prophet sallallaahu 'alaihi wa sallam, as stated by Sayyida Aisha Allaah' anha said: "The Prophet sallallaahu 'alaihi wa sallam never done qiyamul Lail (along with his companions), three nights in a row, then he menghentikannnya on the fourth night, and said:
((إني خشيت أن تفرض عليكم فتعجزوا عنها))
"I am afraid that prayer is obligatory upon you, sedanghkan you can not afford to carry it out". [History of Hadith Al-Bukhari and Muslim].
So qiyamul Lail (night prayer) in Ramadan, the congregation included the Sunnah Prophet sallallaahu 'alaihi wa sallam. But the so-called heresy by Umar anhu by the consideration that the Prophet sallallaahu 'alaihi wa sallam after a stop on the fourth night, there among the people who do it on their own, some are doing it in congregation with the crowd. Finally, Umar al-Mu'minin 'anhu in his opinion the right to collect them with a priest. So that was done by Umar was called heresy, when compared to what is done by those before it. But the fact is not heresy, because it was done by the Prophet sallallaahu 'alaihi wa sallam.
With this explanation, there is no any reason for the experts to declare the act of heresy heresy heresy hasanah them.
May also exist among the readers who asked: There are things that have never done on the Prophet sallallaahu 'alaihi wa sallam, but it was well received and practiced by Muslims, such as the schools, the preparation of the book, and so forth. New things like this rated as good by Muslims, practiced and is viewed as good deeds. So how does this, which is almost a consensus of the Muslims, combined with the words of the Prophet sallallaahu 'alaihi wa sallam: "Every innovation is misguidance".
The answer: We say that things like this really is not heresy, but as a means to carry out orders, while the means were different according to place and time. As mentioned in the Siwak: "Means judged according to its purpose". The means to carry out the orders, the law ordered; means for behavior that is not ordered, the law is not commanded; being a means of unlawful acts, the law is unlawful. For that, a good if used as a means for evil, will turn into a bad law and bad.
Word of Allah Ta'ala.
ولا تسبوا الذين يدعون من دون الله فيسبوا الله عدوا بغير علم
"And do not curse gods whom they worshiped besides Allah, lest they be cursed by Allah without knowledge beyond". [Al-An'am: 108].
Though gods vilify those who are polytheists, and the right actions in place. In contrast, mejelek-talked bad about Lord of Alamien an act of evil and out of place. However, because the actions and vilify Revile idolaters cause they will revile Allah, then such actions are prohibited.
We deliberately quoted this verse, because it is a theorem that shows that the means judged according to its purpose. The existence of these schools, the work of science and the preparation of books and other novelties and although there is nothing like it in the time of the Prophet sallallaahu 'alaihi wa sallam, but not a destination, but a means. While the means judged according to its purpose. So if there is one school building for the purpose of teaching science is illegitimate, then the construction of the law is unlawful. Conversely, if the aims for the teaching of science syar'i, then the construction is commanded.
If there is also a question: How does your answer to the Prophet sallallaahu 'alaihi wa sallam.
((من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة))
"Who started giving examples of the good in Islam then he got a reward of his deeds and reward those who follow (imitate) the offense ..".
"Sanna" here means: to make or hold.
He replied: That the person who made the comments was the one who said also: "Every innovation is misguidance". the Prophet sallallaahu 'alaihi wa sallam. And may not be the word of him as an honest and reliable people there are opposed to each other, as the word of God is also not conflicting. If anyone thinks like that, then let it re-examined. The assumption was probably because he can not afford or lack of jelly. And there would be no contradiction in the word of Allaah or the words of the Prophet sallallaahu 'alaihi wa sallam.
Thus there is no contradiction between the Hadith, because the Prophet sallallaahu 'alaihi wa sallam said: "Man sanna fil Islaam", which means: "Whoever acts in Islam", while not included in the Islamic heresy; then menyatkan: "sunnah hasanah ", meaning:" a good Sunnah ", while innovation is not good. Certainly do differ between the sunnah and innovation work.
Other answers, that the words "Man Sanna" can also mean: "He turned a sunnah", which had been abandoned and never been there before. So the word "sanna" does not mean making the Sunnah of itself, but reviving a Sunnah that has been abandoned.
There is also another answer because timbulnya indicated by the hadith above, the story of the people who came to the Prophet sallallaahu 'alaihi wa sallam and they were in very difficult circumstances. So he appealed to friends to donate a portion of their property. Then came one of the Helpers with a packet of silver that seems quite a lot, and placed in front of the Prophet sallallaahu 'alaihi wa sallam. Instantly it lit up his face and said serilah.
((من سن في الإسلام سنة حسنة فله أجرها وأجر من عمل بها إلى يوم القيامة))
"Who started giving examples of the good in Islam then he got a reward of his deeds and reward those who follow (imitate) the offense ..".
From here, it is understood that the meaning of "sanna" is: execute (do), it does not mean to make (make) a sunnah. So the meaning of his words: "Man Sanna fil Islaami Sunnatan Hasanan", namely: "Those who carry a good sunna", not make or hold it, because such is prohibited. based on the words of his: "Kullu bid'atin dhalaalah".
Filled IN TERMS TO WORSHIP Please note that mutaba'ah (follow the Prophet sallallaahu 'alaihi wa sallam) would not be achieved unless the charity is undertaken in accordance with the Shari'ah in six cases.
First. Cause. If someone does a worship to God because that is not disyari'atkan, then worship is bid'ah and was not accepted (rejected). Example: There are people who do tahajud prayers on the eve of the twenty-seven months of Rajab, on the pretext that that night was the night of Mi'raj Prophet sallallaahu 'alaihi wa sallam (raised to the sky). Tahajud Prayer is worship, but because it is associated with such a heresy. Because of worship was based on reasons that are not defined in the Shari'ah. This condition, namely: worship must be in accordance with the Shari'ah in cause - is important, because then it can be seen some kind of charity that are considered include the Sunnah, but actually it is heresy.
Second. Types. Meaning: worship must be in accordance with the Shari'ah in its kind. If not, then it is not acceptable. Example: A horse slaughter for the sacrifice is not valid, because it violates the provisions of Shari'ah in its kind. Which may be used as the sacrificial camels, cows and goats.
Third. Levels (Numbers). If someone adds a number rak'ah prayer, which he said it was ordered, then the prayer is a bid'ah and was not accepted, because it is not in accordance with the provisions of Shari'ah in the number rakaatnya. So, if there are people praying five rak'ahs noon, for instance, then his prayer is not valid.
Fourth. Kaifiyah (How). If anyone ablution by washing hands and face, it is not legitimate because it does not fit wudhunya specified by Shari'ah.
Fifth. Time. If there are people who slaughtered the animal on the first day of Dhul Hijjah, it is not legitimate, because time does not carry it out according to Islamic teachings.
I've heard that there are people bertaqarrub to Allah in Ramadan by slaughtering a goat. Charity like this is heresy, because no sacrifice is intended to bertaqarrub to God except as a sacrifice, pilgrimage and akikah fine. The slaughter in the month of Ramadan with i'tikad reward for such sacrifices as the Eid al-Adha is an innovation. If the slaughter only to eat meat, fine.
Sixth. Place. If there are people in places other than mosques beri'tikaf, it is not legitimate i'tikafnya. Because the place was in the mosque i'tikaf. Similarly, if a woman wanted in mushalla beri'tikaf at home, it is not legitimate i'tikafnya, because the place did not comply with shariah, another example: A person who is doing tawaf outside the Haram Mosque on the grounds that the in the already crowded, tahawafnya invalid because it is in place to circumambulate the House, as the Lord God Almighty,
وطهر بيتي للطائفين
"And sanctify My house is for those who circumambulate". [Al-Hajj: 26].
The conclusion from the above explanation, that worship does not include charitable pious person except if it meets two conditions, namely:
First. Sincere Second. Mutaba'ah.
And Mutaba'ah not be achieved unless the six cases which have been described earlier.
CLOSING Writer advised those entangled in heresy trials, which may have good intentions and wants goodness, if you really want it good-by Allah-there is no better way than the way of the Salaf (predecessors generation) of Allaah 'anhum.
Hold firm on the Sunnah Prophet sallallaahu 'alaihi wa sallam, follow the path of the righteous salaf, and see if it will harm you.?
And we said, the real, that you will get most people who like to work on heresy was reluctant and lazy to do the things that are clearly ordered and Sunnah. If they completed the heresy, they would face the Sunnah that has been established with a sense of engggan and lazy. It all is the impact of innovation on the heart.
Heresy, a large impact on the liver and is very dangerous to religion. None of the conduct of a heretic in the religion of Allah but they have also removes from the sunnah equal or exceed him, as it is expressed by a Salaf.
But if someone feels that he is a follower and not a maker of shari'ah, it will be achieved by it perfection fear, submission, obedience and worship to the Lord of ittiba alamien and perfection '(participation) to Imamul Muttaqin, Sayyidul Mursalin, the Prophet Muhammad sallallaahu' alaihi wa sallam.
The author told the brothers the Muslims who consider either part of heresy, which pleased both with the Essence, asthma 'and the nature of God, or are pleased with the personal and the glorification of the Prophet sallallaahu' alaihi wa sallam, let them fear Allah and avoid things like that. Beramalllah with sincerity and based on the sunnah, not shirk and bid'ah; according to what God approves, not what you liked devil. And let them pay attention to what can be achieved by their hearts, in the form of salvation, life, peace, happiness and great nur.
May Allah make us as cicerone who guided him and the leaders who bring good, to fight our hearts with faith and science, making science that we have a blessing and not a disaster. And may Allah guide us to the path of His servants who believe, make us including the Auliya of his pious and his group are lucky.
Prayers and greetings may remain assigned to the Prophet of God We, Muhammad, his family and his companions.
[Copied from the book Al-Ibdaa 'wa fi Kamaalis Syar'i Khatharil Ibtidaa', issue of Indonesia and the Danger of Bid'ah Perfection of Islam, by Shaykh Muhammad Sholeh bin Al-'Uthaymeen, Masykur MZ Ahmad translator, publisher Minhajus Sunnah Foundation, Bogor - Jabar]

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