والعصر. إن الإنسان لفي خسر. إلا الذين ءامنوا وعملوا الصالحات
"For the future. Surely all mankind is in loss, Except those who believe and perform good deeds "
By
Shaykh Abd al-'Abdullah bin Adhim
عن أبي هريرة قال قال رسول اله e n من يأخذ عني هؤلاء الكلمات فيعمل بهن أو يعلم من يعمل بهن فقال أبو هريرة فقلت أنا يا رسول اله n فأخذ بيدي فعد خمسا وقال اتق المحارم تكن أعبد الناس وارض بما قسم الهت لك تكن أغنى الناس وأحسن إلى جارك تكن مؤمنا وأحب للناس ما تحب لنفسك تكن مسلما ولا تكثر الضحك فإن كثرة الضحك تميت القلب
"From Abu Huraira Allaah anhu said:" The Prophet sallallaahu 'alaihi wa sallam said: "Who will take these words from me, for practiced or to be taught?" Abu Huraira Allaah anhu said: "I, O Prophet of Allah! He then took my hand and began to count five, as he said: "Stay away from things that are forbidden, you will be the best worship; ridlalah to share what God has for you, you will become the richest man; do good to your neighbor, you will become a believer; love for others what you love for yourself, you will be a Muslim;
and do not be a lot of laughter, because laughter will turn off a lot of heart. "[1]
These phrases include core-core sayings, the Prophet sallallaahu 'alaihi wa sallam has provided the motivation to pick it up and then practiced and taught for improving aspects of self and others. As Allah says:
والعصر. إن الإنسان لفي خسر. إلا الذين ءامنوا وعملوا الصالحات
"For the future. Surely all mankind is in loss, Except those who believe and perform good deeds "
With faith and good deeds of their own tune, and:
وتواصوا بالحق وتواصوا بالصبر
"Each other advice and counsel to the truth with patience"
With patience and advise them the truth and perfecting others.
• The words of Abu Huraira Allaah anhu: "أنا" My intention is to take these words from you. Here there is a sign of his passion for the good of Allaah anhu.
• His words: "فأخذ بيدي" means to calculate these words, or because the Prophet (usually) held the hands of people who were given a lesson.
• His words "فعد خمسا" (and he counted five) means a count of five or fingers as it has been understood that one by one.
His Word:
اتق المحارم تكن أعبد الناس
Be afraid of things that are forbidden, you will be the best worship.
That is, avoid from falling into all the things that have been forbidden by Allah upon you. He said:
وقد فصل لكم ماحرم عليكم
"And indeed he has to explain what He has forbidden for you" [al-An `am: 119]
All that is forbidden and it has certainly been mentioned in the Qur'an and as-Sunnah, as Allah says:
قل تعالوا أتل ماحرم ربكم عليكم ألاتشركوا به شيئا وبالوالدين إحسانا ولاتقتلوا أولادكم من إملاق نحن نرزقكم وإياهم ولاتقربوا الفواحش ماظهر منها ومابطن ولاتقتلوا النفس التي حرم الله إلابالحق ذلكم وصاكم به لعلكم تعقلون
"Say:" Let me read what was forbidden upon you by Rabbmu, namely: "Do not ascribe anything to him, do good to both the mother's father, and do not kill your children for fear of poverty. We will give sustenance to you and to them, and do not approach the vile deeds, both visible and hidden them, and do not kill the soul God has forbidden (to kill) but by a (for) the right thing ". Therefore it is ordered by you so that you understand Rabbmu (her). (Surah 6:151) "
And the word of God:
قل إنما حرم ربي الفواحش ماظهر منها ومابطن والإثم والبغى بغير الحق وأن تشركوا بالله مالم ينزل به سلطانا وأن تقولوا على الله مالاتعلمون
"Say," my Lord has only forbidden indecency, both visible and hidden, and therefore a sin, violate human rights without right, (forbidden) to Allah with something that Allah did not lower the proof for it and (forbid) making it inventions against Allah what you do not know '. "(Qur'an 7:33)"
In the matter of food, Allah says:
قل لآأجد في مآأوحي إلي محرما على طاعم يطعمه إلا أن يكون ميتة أو دما مسفوحا أو لحم خنزير فإنه رجس أو فسقا أهل لغير الله به
"Say:" Nor I get in the revelation revealed to me, things that are forbidden for people who want to eat it, unless it be carrion, or blood poured forth or the flesh of swine - for that verily it is dirty - or an animal slaughtered in the name of other than Allah. ". (Qur'an 6:145)
and the l word:
حرمت عليكم الميتة والدم ولحم الخنزير ومآأهل لغير الله به والمنخنقة والموقوذة والمتردية والنطيحة ومآأكل السبع إلا ماذكيتم وماذبح على النصب وأن تستقسموا بالأزلام ذلكم فسق
"Forbidden to you (take) carrion, blood, pork, (meat animals) are slaughtered in the name of other than Allah, the strangled, which was hit, a fall, a headlong, are attacked by wild animals, except that you could kill it, and (forbidden you) are slaughtered for idols. And (also forbidden) gambled with the fate of the arrow, (gambled with the fate of the arrow) is wicked .. (Qur'an 5:3) "
In the matter of drink, Allah says:
ياأيها الذين ءامنوا إنما الخمر والميسر والأنصاب والأزلام رجس من عمل الشيطان فاجتنبوه لعلكم تفلحون
"O ye who believe, in fact (drinking) alcohol, gambling, (sacrifice to) idols, gambled with the fate of the arrow, is the act of indecency including Satan. So stay away from the deeds that ye may prosper. (Surah 5:90)
In the matter of marriage, God has said:
حرمت عليكم أمهاتكم وبناتكم وأخواتكم وعماتكم وخالاتكم وبنات الأخ وبنات الأخت وأمهاتكم الاتي أرضعنكم وأخواتكم من الرضاعة وأمهات نسآئكم وربآئبكم الاتي في حجوركم من نسآئكم الاتي دخلتم بهن فإن لم تكونوا دخلتم بهن فلاجناح عليكم وحلآئل أبنآئكم الذين من أصلابكم وأن تجمعوا بين الأختين إلا ماقد سلف إن الله كان غفورا رحيما
"Forbidden unto you (married) mother-mother; the female children; your brothers are women; brothers your father's sisters; brothers mother's sisters; daughters of thy brethren the men; daughters of thy brethren that woman; mother-mother who breast-feed you, sister sepersusuan; wives, mothers (in law); children of the wife that the wife pemeliharaanmu you have little control, but if you do not interfere with Your wife was (and have your divorce), then you marry her innocent, (and forbidden unto you) wives of your birth child (daughter), and accumulate (in marriage) two women are sisters, but that has actually happened in the past Allah is Forgiving, Merciful, (Surah 4:23)
In a business problem, God has said:
وأحل الله البيع وحرم الربا
"And Allah has trade and has forbidden usury" (Al-Baqarah: 275)
As for the Hadith or the as-Sunnah, a lot of unlawful things described in it, among them the words of the Prophet n:
إن الله ورسوله حرم بيع الخمر والميتة والخنزير والأصنام
"Verily Allah and His Apostle have forbidden the sale of The wine, carcass, swine and idols" 2) 2) [Produced by Imam Bukhari (4/424/2236), Muslim (3/1207/1581) and in addition both]
and
كل مسكر خمر وكل مسكر حرام
"All of it is intoxicating khamer, and all khamer it is haram" 3) 3) [Produced by Imam Muslim (3/1587/75/2003), Ibn Majah (2/1124/3390)]
N the Prophet:
فإن دماءكم وأموالكم وأعراضكم وأبشاركم عليكم حرام
"Behold the blood-your blood (to be shed or killed), your treasures and your honor is haram for you (for seized and destroyed the honor)" 4) 4) [Produced by Imam Bukhari (3/573/1739)]
N and his saying:
يحرم من الرضاعة ما يحرم من النسب
"Women are forbidden to marry because marriage is also forbidden because nasab wet nurse" 5) 5) [Produced by Imam Bukhari (5/235/2645) and Muslim (2/1071/1447)]
Is there any explanation of keharamannya in the Qur'an and as-Sunnah then he is illegitimate. Sometimes the prohibition (a thing) inferred from the ban, as well as inferred from the harsh threat posed by an act.
N Apostle said: اتق المحارم تكن أعبد الناس ("Fear of things that are forbidden, you'll be good worship"), because leaving things forbidden required to do things that fardlu. By leaving things forbidden charity record sheet will always pure white of the impurities, so that practice sunnah that little will grow and be a great blessing, eventually become pious servants had included a large (in value).
This requires a minister to know the things that must to be implemented, and forbidden things and shunned. Departing from this, the Prophet said:
طلب العلم فريضة على كل مسلم
"Demanding that knowledge obligatory upon every Muslim" 6) 6) [Produced by Ibn Majah 1/81/224]
And God also made it clear that glorifies (think of the sin) forbidden things better for a servant. He said:
ذلك ومن يعظم حرمات الله فهو خير له عند ربه
"That (the commandment of God). And whoever exalts what is honorable in the sight of Allah then it is better for him in the side of his Lord. (Qur'an 22:30) "
Ibn Kathir said: 7) 7) [Tafsir al-Qur'an al-'Adhim 3/218] "Those who stay away from immoral acts and things that are forbidden, and (assume) to do this is a great sin in itself, (فهو خير له عند ربه) so he got a lot of kindness and reward. As (child) to obey the act of retaliation and a lot of reward, then so is (children) to abandon the things forbidden and things that are forbidden.
Second:
وارض بما قسم الله لك تكن أغنى الناس
Ridlalah to share what God has for you, you will be among the richest.
That is, feels it is enough with what God gave you, make it as rizkimu, you will become the richest person. People who feel fairly, he would feel rich. Rasulullah SAW said:
ليس الغنى عن كثرة العرض ولكن الغنى غنى النفس
"Is not it because of the rich but the rich treasure that is rich in spirit" 8) 8) [Produced by Imam Bukhari 11/271/6446; Muslim 2/672/1051; Tirmidhi 4/35/2479]
Ibn Bathal said: "The meaning of the hadith is that the rich are not the essence of the abundance of things, because many people are given the ease of good luck, but he did not feel pretty, and she struggled in trying to find a plus, as if he was not rich or do not have property .
Qurtubi said: "The meaning of the hadith is that the benefits that are useful or admirable is large or wealthy people. The explanation is that when people feel wealthy, he will avoid gluttony, so he has' Izzah (honor) and will get the glory, holiness, and glory more than the rich treasure, but the poor soul because of greed. Indeed greed that put him on things vile and evil deeds are caused by the ideals of humility and kebakhilannya, many people are insulting and demeaning, so he became one of the most despicable ".
Al-Hafiz Ibn Hajar said: "The conclusion is that the rich man his soul will be a Qana'ah (had enough) that Allah blessed with good luck, he did not expect without the need for additional, not constantly demanding and ask. But he was willing to share what God has for him, as if he is rich forever.
The poor souls on the opposite, because he did not feel quite the good luck to be, even he is always trying to find a plus in every way possible, then if the desired property is not reached he will feel sad and disappointed. As if he did not berharta, because it is not enough, as if he was not a rich man "9) 9) [al-Fath 11/272]
Therefore, relalah-O servant of Allah, the God of good luck to you share, you will become the richest man and the Prophet's words remind n:
من أصبح منكم معافى في جسده آمنا في سربه عنده قوت يومه فكأنما حيزت له الدنيا
"Who among you is in the morning his body in good health, feel safe in his heart, and had food that day, then the world will be given to him as" 10) 10) [05/14/2449 Issued by Tirmidhi; Ibn Majah 2 / 13/17/4141]
And n words of the Prophet:
قد أفلح من أسلم وكان رزقه كفافا وقنعه اله b بما آتاه
"What a lucky man who has embraced Islam, and Allah has rizkinya quite enough to give a sense of what God has given him" 11) 11) [Produced by Imam Muslim 2/730/1045; Tirmidhi 4/6/2452; Ibn Majjah 2/13/16/4138.]
He said:
ولا تمدن عينيك إلى مامتعنا به أزواجا منهم زهرة الحياة الدنيا لنفتنهم فيه ورزق ربك خير وأبقى
"And do not be addressed both eyes to what We have given of their factions, as the flower of life in the world to us cobai them to him. And gift Rabbmu is better and more lasting. (Qur'an 20:131) "
If you see anyone more wealth and children than you, then know, there are also lower than you. Consider a person who is below you and you do not see the person he was above you! This is shown by the Prophet unto n, n which he said:
انظروا إلى من أسفل منكم ولا تنظروا إلى من هو فوقكم فهو أجدر أن لا تزدروا نعمة الهز
"Look to the lower than you, and do not see the person who is above you. It's better that you do not belittle Allah's blessings to you. "12) 12) [Produced by Imam Muslim 4/2270/2963; 4/75/2632 Tirmidhi: Ibn Majjah 2/1387/4142.]
three:
وأحسن إلى جارك تكن مؤمنا
Be kind to your neighbor, you will become a believer.
Allah has commanded to be kind to neighbors, he said:
واعبدوا الله ولاتشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وماملكت أيمانكم
"Worship Allah and do not ascribe him with nothing. And do good to the two mothers, fathers, best friends, relatives, orphans, the poor, neighbors close and far neighbors, peers, and the servant of ibn sabil sahayamu (Surah 4:36) "
And there are many hadiths that talk about it, among them:
ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه
"Gabriel continued to intestate me about a neighbor, to the extent that I thought that a neighbor will get the estate of her neighbors' 13) 13) [Produced by Imam Bukhari 10/6014 and Muslim 4/2025/2624]
من كان يؤمن بالله واليوم الآخر فليحسن إلى جاره
"Whoever believes in Allah and the Last Day let him do good to his neighbor" 14) 14) [1/69/48 Issued by Imam Muslim]
خير الأصحاب عند اله u خيرهم لصاحبه وخير الجيران عند اله خيرهم لجاره
"The best friend the sight of Allah is most kind to his friends, and neighbors the best of the sight of Allah is most kind to her neighbors' 15) 15) [Produced by Imam Tirmidhi 3/224/2009]
If you can not do good to your neighbor then you do not hurt him. If he hurt you then have patience until God provides a way out for you.
Al-Hasan said:
Not a good neighbor who "just do not hurt"
However, it is a good neighbor who endure interference (from other neighbors) "
Harm neighbors is haraam, because it hurt anyone without the truth (reason) is forbidden, but forbidden to hurt neighbors over again.
Ibn Mas'ud narrated z n of the prophets that were asked:
يا رسول الله أي الذنب أعظم قال أن تجعل لله ندا وهو خلقك قلت ثم أي قال أن تقتل ولدك خشية أن يأكل معك قال ثم أي قال أن تزاني حليلة جارك
"O Messenger of God, sin is the greatest? He replied: "You make an ally to God, when He has created you". He asked again: "Then what?" He replied: "You kill your children because you fear he is eating with you" he asked again: "Then what?" He replied: "You committed adultery with the wife of thy neighbor" 16) 16) Issued by Imam Bukhari and Muslim]
Of Miqdam bin al-Aswad, the Prophet said to his companions n:
ما تقولون في الزنا قالوا حرمه الله ورسوله فهو حرام إلى يوم القيامة قال فقال رسول الهت صلى اله عليه وسلم لأصحابه لأن يزني الرجل بعشرة نسوة أيسر عليه من أن يزني بامرأة جاره قال فقال ما تقولون في السرقة قالوا حرمها اله ورسوله فهي حرام قال لأن يسرق الرجل من عشرة أبيات أيسر عليه من أن يسرق من جاره
"What do you say on the issue of adultery?" They said: "Haram, adultery has been forbidden by Allah and His Apostle, haka it haram until the Day of Judgment" Messenger of Allah said: "Verily, a person commits adultery with ten women, is still lighter (his sins) instead he committed adultery (once) with the neighbor's wife "Then he asked them about stealing, they replied:" Haram, stealing was forbidden by Allah and His Apostle, then it is haram until the Day of Resurrection. "He said:" Surely, someone stole the ten home, it is still lighter than he once stole the neighbor's house "17) 17) [Produced by Imam Ahmad 16/71/187]
From Abu Hurairah z, n the Prophet said:
واله b لا يؤمن واله لا يؤمن واله) لا يؤمن قيل ومن يا رسول الهل قال الذي لا يأمن جاره بوايقه
"By God, he does not believe! By Allah, he will not believe! By Allah, he will not believe! "Apostle asked," Who is Allah? "He said:" People who are neighbors do not feel safe from interference "18) 18) [Produced by Imam Bukhari 10/443/6016]
Abu Hurairah and z as well, the Prophet said:
لا يدخل الجنة من لا يأمن جاره بوائقه
"It will not enter Paradise who makes his neighbors feel safe from interference" 19) 19) [1/68/48 Issued by Imam Muslim]
And the Prophet advised the neighbors to give each other gifts, visiting each other, and he denounced the administration banned from neighbors. From Abu Hurairah z, the Prophet said:
وتهادوا تحابوا
"Let you guys give each other gifts, you will undoubtedly love each other" 20) 20) [Produced by Imam Bayhaqi 6/169]
And from him also, n prophet said:
يا نساء المسلمات لا تحقرن جارة لجارتها ولو فرسن شاة
"O the believing women, do not belittle a neighbor to (give) to the neighbors though (a) goat toenails" (HR.Bukhari and Muslim)
Z of Abu Dhar said: "Messenger of n has been said:
يا أبا ذر إذا طبخت مرقة فأكثر ماءها وتعاهد جيرانك
"O Abu Dharr if you cook the vegetables then multiply the water (liquid) and give some to your neighbors' .22) 22) [HR. Muslim 4/2025/-142-2625]
From Aisha x:
يا رسول اله إن لي جارين فإلى أيهما أهدي قال إلى أقربهما منك بابا
"I said:" O Messenger of Allah, I have two neighbors, where do I give a gift? ", He replied:" To the nearest door from you "23) 23) [Produced by Imam Bukhari]
Word of the prophet n: "And do good to your neighbor, you will be the believers' faith means a perfect man, because faith can grow and can be reduced AS Ahlu Sunnah wal Jama'ah belief the followers of the Salaf Sholeh.
Fourth:
وأحب للناس ما تحب لنفسك تكن مسلما
"Love for others what you love for yourself, you will be Muslim"
The point would be a perfect Muslim Islam. It gives the sense that Islam was reduced in value is comparable to a lack of love.
N prophet has set this point to get into heaven. N The Prophet said:
فمن أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو يؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليه
"Whoever wants to be saved from hell and into heaven, then let him die in a state of belief in Allah and the Last Day, and let him memperlakukkan others as he wants himself diperlakukkan by others" 24) 24) [HR. Muslim and Nasa'i]
People will only achieve this degree of cleanliness heart of envy and jealousy, envy and jealousy is cause someone does not like or dislike overcome equaled his kindness, she wants she is special in the middle of the crowd with the advantages he has. While faith is different with it, it (demand) so that those who believe that others share in the goodness of God-given to him without reducing the bit of kindness.
In summary, it becomes imperative for a believer to another believer loves for what he loves for himself, and hate for others what he hates for himself. If he sees a mistake on his deen, so he tried to fix it. If he saw the virtue or the excess to others that exceed them, then he hope to be like someone else said, if the excess is related to religion is such a desire is good. N The Prophet said:
لا حسد إلا في اثنتين رجل آتاه اله مالا فسلطه على هلكته في الحق وآخر آتاه الله حكمة فهو يقضي بها ويعلمها
"There is no (be) envy except in two things: someone who is given the property by Allah and he spends on the road of truth, and one's God-given wisdom and he gave the decision to him and taught him" 25) 25) [HR. bukhari and Muslim)
But if the excess is in the mundane problems, then it's good envy that. He said:
ولا تتمنوا مافضل الله به بعضكم على بعض
"And do not be jealous of what God gave you sebahagian sebahagian more than others (Surah 4:32)"
And God said about Qarun:
فخرج على قومه في زينته قال الذين يريدون الحياة الدنيا ياليت لنا مثل مآأوتى قارون إنه لذو حظ عظيم
"Karun came out to his people in glory. But those who desire the life of the world: "I wish we would have like what has been given to Karun: behold, he actually had great luck". (Qur'an 28:79). "
When God drowned Qarun and his house into the earth, the people who today want the position Qarun said:
ويكأن الله يبسط الرزق لمن يشآء من عباده ويقدر لولآ أن من الله علينا لخسف بنا ويكأنه لايفلح الكافرون
"Oh it is true, Allah enlarges the provision for whom He wills of His servants and narrow it: if God does not bestow His grace upon us, He could have buried us (again). Ah true, not lucky people who deny (Allah's blessings). "(Surat al-Qasas: 82)"
Fifth:
ولا تكثر الضحك فإن كثرة الضحك تميت القلب
Do you have a lot of laughs, lots of laughter will surely turn off the liver.
In this hadith there are obvious restrictions of a lot of laughs and an explanation for the ban, which is a lot of laughter that makes the heart sink into the darkness, like a dead person menjadikanya who can not provide benefits for himself with a useful, and could not prevent himself from a bad. While the life and light of heart is the source of all goodness, and death and darkness is the source of all evils. With the heart of life there was strength, hearing, vision, and his perceptions of the nature of information and in accordance with the truth.
In this hadith there is idzin for a little laugh, especially for such a purpose. This is evidence of the prophets and servants of God are Righteous. Allah says about Solomon when he heard the talk ant:
فتبسم ضاحكا من قولها
"Then he smiled laughed at his words (the ant)" (Surat an-Naml 19)
Of Sa'ad bin Abi Waqash, he said: "There was a polytheist man provoking the Muslims the Prophet said to Sa'd:" Panahilah it ". Sa'ad said: "Then I cabutkan arrows that are not cutting edge, I put on his body that he fell and opened his private parts. N The Prophet laughed until I could see the molar teeth n "(Narrated by Muslim)
N The Prophet excitement was caused by terkenanya man said, not because of the open nakedness. Messenger of n is not possible to laugh because the opening of genitalia.
'Abdullah bin Mas'ud: The Prophet n said:
إني لأعلم آخر أهل النار خروجا منها وآخر أهل الجنة دخولا رجل يخرج من النار حبوا فيقول اله اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول يا رب وجدتها ملأى فيقول اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول يا رب وجدتها ملأى فيقول اذهب فادخل الجنة فإن لك مثل الدنيا وعشرة أمثالها أو إن لك مثل عشرة أمثال الدنيا فيقول ت?
Keep track of Honor, Avoiding Doubtful Cases
KEEP YOUR HONOR, stay away from dubious CASE [1]
عن أبي عبد الله النعمان بن بشير رضي الله عنهما, قال: سمعت رسول الله صلى الله عليه وسلم يقول: ((إن الحلال بين, وإن الحرام بين, وبينهما مشتبهات لا يعلمهن كثير من الناس, فمن اتقى الشبهات, استبرأ لدينه وعرضه, ومن وقع في الشبهات وقع في الحرام, كالراعي يرعى حول الحمى يوشك أن يرتع فيه, ألا وإن لكل ملك حمى, ألا وإن حمى الله محارمه, ألا وإن في الجسد مضغة, إذا صلحت صلح الجسد كله, وإذا فسدت فسد الجسد كله, ألا وهي القلب)) . رواه البخاري ومسلم.
From Abu Nu'man bin Bashir's Abdillah Allaah 'anhuma, he said: I heard the Messenger of Allah sallallaahu' alaihi wa sallam said: "Surely it is clear that lawful and unlawful is clear. And among them there are doubtful matters (cryptic not clear) is not known by most people. So whoever is keeping (him) from the doubtful, he was innocent (for safety) religion and his honor. And whoever falls into doubtful, he was thrown into (things a) forbidden. Just as a shepherd who graze livestock in some areas off limits, it is almost (fear) will enter it. Know, verily every ruler (king) has a forbidden region. Know, verily Allah is the forbidden things diharamkanNya . Behold, verily in the body there is a piece of meat. If a piece of meat is good, (then) let the whole body. And if a piece of meat is bad, (so) Evil all over his body. Know, a piece of meat that is breathtaking ". [HR al-Bukhari and Muslim].
MEANING HADITS
His saying: إن الحلال بين, وإن الحرام بين وبينهما مشتبهات لا يعلمهن كثير من الناس [Indeed it is clear that lawful and unlawful is clear, and among them there are doubtful matters (vague, not clear) is not known by most people ], contains an understanding that everything is divided into three.
First: Something is definitely halal, such as grains, fruits, animals. All is lawful, if not get a haram way.
Second: Something is clearly illegitimate, such as The wine drinking (intoxicating liquor), eating carrion, married women are mahram.
Two things are known, either by specific people (the scholars) or the average person.
Third: The case-case doubtful (vague) that ranges between the halal and haram. He does not include things that are clearly halal status, and so did not include clear keharamannya. Doubtful cases this is not known by most people, but only partially known.
His saying:
فمن اتقى الشبهات, استبرأ لدينه وعرضه, ومن وقع في الشبهات وقع في الحرام, كالراعي يرعى حول الحمى يوشك أن يرتع فيه, ألا وإن لكل ملك حمى, ألا وإن حمى الله محارمه
[And those who guard (themselves) from the doubtful, he was innocent (for safety) religion and honor. And he who falls into doubtful, he fell into (the things) unlawful. Like a shepherd who graze livestock in some areas off limits, it is almost (fear) will enter it. Know, verily every ruler (king) has a forbidden region. Know, verily Allah is the forbidden things diharamkanNya].
This sense, a return to the third part, which is doubtful matters. Thus, one should stay away. Because in that case there is salvation for the affairs related to his religion between himself and God. There is also a safety for the honor, the relationship between it with others. Thus, there are no gaps and opportunities for others to denounce it.
However, if one takes for granted these doubtful matters, so he will probably fall into a clear action keharamannya. The Prophet sallallaahu 'alaihi wa sallam gave a parable, like a shepherd who graze livestock in some areas off limits, so that when he is away from the forbidden region, then it will be safe in animals graze cattle. However, if you go near the forbidden region, it is feared to enter it along with livestock animals, while he was not aware of it.
What is meant by الحمى (al Hima), is a land or region (specifically) are fertile, (which is usually) maintained by the rulers (kings). They forbid people to him. So, people who mengembalakan livestock animals, he was very close, and almost into it, so as to endanger himself, because he will be punished. As for the forbidden of God, are matters that are forbidden by Him. Then it becomes an obligation for everyone to stay away. Thus, so is it mandatory for a person to stay away from doubtful matters, which could deliver it to the unlawful act.
His saying:
ألا وإن في الجسد مضغة, إذا صلحت صلح الجسد كله, وإذا فسدت فسد الجسد كله, ألا وهي القلب
[Behold, verily in the body there is a piece of meat. If a piece of meat is good, (then) let the whole body. And if a piece of meat is bad, (so) Evil all over his body. Behold, a piece of meat that is the heart].
المضغة is a piece of meat the size that can be chewed. It contains an explanation, how great is the position of the liver in the body. As it also contains an explanation that the heart is the ruler of the whole body. The good the whole body, relying on the good hearts. Similarly, the destruction of the body, depending on the damage to the liver.
An Nawawi said: his saying ومن وقع في الشبهات وقع في الحرام, contains two meanings (the case). First. A person falling into any haraam, but he thought about was not unlawful. Second. Someone close to (almost) fall into illicit case.
This, like the words المعاصي بريد الكفر (vice-vice led to disbelief), because if someone falls to the deviant act (immoral), then it will gradually move to the damage (vice) is larger than the original. It has been suggested by the verse:
ويقتلون الأنبياء بغير حق ذلك بما عصوا وكانوا يعتدون
(... And kill the Prophets without right. That is because they disobeyed and exceeded the limit. - Ali 'Imran / 3, paragraph 112) that is, they commit adultery gradually, until finally at the stage of killing the prophets.
Sebuat is in the hadith:
لعن الله السارق, يسرق البيضة فتقطع يده, ويسرق الحبل فتقطع يده
(God cursed the thief, he steals an egg and cut his hand. He also stole a piece of string and then cut his hand. HR al-Bukhari and Muslim, from Abu Hurayrah - that is, he staged the theft, ranging from stealing an egg, then a piece of string, and so on and so forth.
Narrators HADITS
An Nu'man bin Bashir Allaah 'anhuma including its small companions. When the Prophet sallallaahu 'alaihi wa sallam died, he just reached the age of eight years.
In the narration of this hadith, he has said: سمعت رسول الله صلى الله عليه وسلم يقول (I've heard the Prophet sallallaahu 'alaihi wa sallam).
This shows the validity of a child transmission mumayyiz. Ie who can distinguish between good and bad). Everything he heard (from the Prophet sallallaahu 'alaihi wa sallam) in his childhood, and he made when he was an adult, it is accepted. Likewise, those heathens who never heard of that he disbelieved, then (also acceptable) if he speaks when he is Muslim.
Do not cursed the Prophet Companions!
By
Cleric Abu Asma Khalid bin Syamhudi
عن أبي سعيد الخدري رضي الله عنه قال قال النبي صلى الله عليه وسلم لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه
Abu Sa'id al-Khudri of Allaah 'ahnu, he said: Messenger of Allah sallallaahu' alaihi wa sallam has said, "Do not curse my Companions. If any one of you berinfaq gold as Mount Uhud, it will not match the mud (infaq), one of them nor half.
TAKHRIJ HADITS
This hadith issued by:
• Imam al-Bukhari in his Sahih, book of Al Manaqib, Chapter Qauluhu Lau Itakhadztu Khalilan, no. 3397 and this is lafazh lafadz Al Bukhari.
• Imam Muslim in his Saheeh, Book of Fadhail Al Friend, Chapter Tahrim Sabbi Ash companions, no. 4610 and 4611.
• Imam At-Tirmidhi in his Sunan, book of Al Manaqib 'An An Prophet, Chapter Fiman Sabba Ashabi An Prophet, no. 3796.
• Imam Abu Dawud in his Sunan, book of Sunnah, Chapter An Nahyu 'An SABB Ashabi An Prophet, no. 4039.
• Imam Ibn Majah in his Sunan, book Muqaddimah, Chapter Fadhlu Expert Badr, no. 157.
• Imam Ahmad in his Musnad, no. 10 657, 11 092 and 11 180.
Sharh VOCABULARY
• (لا تسبوا أصحابي): do not criticize my friend. The word (أصحابي) according etimoligi taken from the Arabic word (صحبة), meaningful life together. [1]
Abu Bakr Muhammad ibn al Baqilani Thayyib Alth (d. 463) said, "Arabic Linguists agree, that the word (صحابي) derived from the word (صحبة), rather than the size of the special friendship. In fact it applies to all those who accompany a person, either short or long, "he later stated," The language suggests, (that) this applies to the person who accompanied the Prophet sallallaahu 'alaihi wa sallam moment during the day though. Thus the origin of this naming. "[2]
While Imam Ahmad bin Hambal defines his companions in a statement: "Every person who was friendly with Prophet n year or a month or a day or sesaaat or just see it, then it includes the Companions of the Prophet sallallaahu 'alaihi wa sallam. [3]
However rajih definition is according to Al Hafiz Ibn Hajar, namely: "Friends are the people who met the Prophet sallallaahu 'alaihi wa sallam in a state of believing (faith in him) and died in a state of Islam [4]. Thus included in this definition is the person who met with him and bermulazamah (during) a long or short, who narrated the hadith from him or not, people are at war with Her or not, and those who, although he has not bermajelis see him, and the who did not see him because blind.
• (فلو أن أحدكم): The speech was addressed to the Companions of the Prophet sallallaahu 'alaihi wa sallam with the argument for the existence of this hadith is the story mentioned in this hadith, the sayings of Abu Sa'id:
كان بين خالد بن الوليد وبين عبد الرحمن بن عوف شيء فسبه خالد
Place between Khalid bin Al Waleed and Rahman bin 'Auf feud, and Khalid reproach. [5]
Thus it is clear the position of Khalid, he is not the same as the position of Abdurrahman ibn 'Auf, because Abdurrahman including friends who converted to Islam in the early missionary apostle. As for Khalid bin Walid was later converted to Islam, after the conquest of Makkah. Word of Allah, the Exalted:
لايستوى منكم من أنفق من قبل الفتح وقاتل أولائك أعظم درجة من الذين أنفقوا من بعد وقاتلوا وكلا وعد الله الحسنى والله بما تعملون خبير
Not equal among you are those who spend (freely) and fought before the conquest (of Mecca). Their higher rank than those who spend (freely) and fought afterwards. God promises to each of them (children) are better. And Allah knows what you do. [Al-Hadid: 10]
But people who setelahnyapun included in this prohibition
• (أنفق مثل أحد ذهبا): berinfak gold at Mount Uhud.
• (ما بلغ مد أحدهم): no one can match their infak mud in any form. One mud is ¼ sha '.
• (ولا نصيفه): an nashif an nisfu meaningful, that is, half mud.
Sharh HADITS
This hadith indicates the position and the noble virtues of the Companions. By knowing the position and keutamaansahabat, we are forbidden to criticize friends. Up if we berinfak between gold at Mount Uhud, it would not be able to match their infak of mud and half are not.
FAIDAH HADITS
A. Ban denounced friend.
In Islam, denounced friend is forbidden, with the argument:
a). Because it is prohibited backbiting and hurt the believers, as has been described in the word of God:
ولايغتب بعضكم بعضا أيحب أحدكم أن يأكل لحم أخيه ميتا فكرهتموه
And do not you wag sebahagian yaang sebahagian another. Sukakah one among you eat the flesh of a dead brother. So you would have disgusted him. [Al Hujurat: 12]
.
والذين يؤذون المؤمنين والمؤمنات بغير مااكتسبوا فقد احتملوا بهتانا وإثما مبينا
And those who harm the believers and without mistakes mu'minat they do, they will bare the lies and the real sin. [Al Ahzab: 58].
b). God has been pleased with them. So, when they criticize, showed no ridhaan means to them. Thus it is against the word of God:
لقد رضى الله عن المؤمنين إذ يبايعونك تحت الشجرة فعلم مافي قلوبهم فأنزل السكينة عليهم وأثابهم فتحا قريبا
It has already been pleased with the believers when they memba'iatmu under the tree, then God knows what is in their hearts and He sent down tranquility upon them and rewarded them with a close victory (time). [Al-Fath: 18].
c). Beristighfar command (beg pardon) for them, as represented the word of God:
والذين جآءو من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان ولاتجعل في قلوبنا غلا للذين ءامنوا ربنآ إنك رءوف رحيم
And those who came after them (Emigrants and the Helpers), they prayed: "Our Lord, give Forgive us and our brothers who have been faithful before us, and do not you let the hatred in our hearts to the people who believe. Our Lord, Thou art infinite care Clement again. " [Al Hashr: 10].
'Aisha interpreted this passage in his message to his nephew who was named Urwa bin Az-Zubair:
يا ابن أختي أمروا أن يستغفروا لأصحاب النبي صلى الله عليه وسلم فسبوهم
O my nephew, they were ordered to beg pardon for the companions of the Prophet sallallaahu 'alaihi wa sallam, but were instead mencacinya. [6]
Imam Nawawi explains the statement 'Aisha, she said: "Apparently, he stated this when the population of Egypt denounced denounced Uthman and Ali Sham population, while Al Haruriyah denounced both. The orders which he begged forgiveness intimated, it is the word of God:
والذين جآءو من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان
And with this verse Imam Malik berhujjah, that person is not entitled to denounce property companions Fa'i. Because God only makes the property to someone who came after a friend who begged forgiveness for them. [7]
d). Melaknatnya God, as in the words of the Prophet:
من سب أصحابي فعليه لعنة الله
Whoever denounced my best friend, so he got the curse of Allah. [8]
e). Prohibition of the Prophet sallallaahu 'alaihi wa sallam in the hadeeth of Abu Sa'eed above.
Even had a deal Ahlu Sunnah Wal Jamaa'ah, as stated in Fathul Bari Ibn Hajar (13/34): 'Ahlu Sunnah Wal Jama'ah have agreed on the obligation is not denounced one of his companions. [9]
2. Danger denounced friend.
Among the dangers arising from the acts denounced friend is:
a). Friends as a sign of humility denounced the culprit, and is a heresy in religion. This was stated by Abu Al Mudzaffar As Sam'ani: "Denouncing friend is a sign of humility culprit. He is also a kebid'ahan and error ". [10]
b). They denounced the witness meant denouncing the Qur'an and Sunnah, and to bring perpetrators to zindiq.
This was disclosed Ar Razi Imam Abu Zur'ah: "If you see someone harassing a friend of the Prophet sallallaahu 'alaihi wa sallam, then know that he is a zindiq. Because according to us, the Prophet sallallaahu 'alaihi wa sallam and the Qur'an is completely true. While delivering the Qur'an and Sunnah of the Prophet sallallaahu 'alaihi wa sallam told us are the companions. They just want to criticize our witnesses to destroy Al Qur'an and Sunnah. Reproach to them (the detractors) is more appropriate, and they are zindiq ". [11]
c). The lightest punishment, namely dita'zir (wracked by Islamic government policy). [12]
d). Get the curse of Allah Subhanahu wa Ta'ala, as the words of the Prophet sallallaahu 'alaihi wa sallam.
من سب أصحابي فعليه لعنة الله
Whoever denounced my best friend, so he got the curse of Allah. [13]
e). Accusing the Prophet sallallaahu 'alaihi wa sallam bad, because it has a friend who has the right censured, as disclosed Imam Malik: "Those poor people, to denounce the Prophet sallallaahu' alaihi wa sallam, but could not. Then they denounce the friends he to say "bad people would have an ugly friend too". [14]
3. Legal person who denounced the Companions of the Prophet sallallaahu 'alaihi wa sallam.
People who criticize our friends can be divided into several sections:
a). People who just criticize a friend, it still differed because it is located between anger and cursed because i'tiqad. [15]
b). People who denounce friends with confidence 'Ali as a god or a prophet, then he has disbelieved.
Shaykh al-Islam Ibn Taymiyyah said: "As for those who accompany the blame is with the belief that Ali as a god, or he is a prophet, or one believes in delivering the Gabriel revelation; it is no doubt (it is) disbelief, undoubtedly even pagan people who do not mengkafirkannya" [16].
c). People who denounce friends because of his belief in the pagan friend, then berdasarkanIjma ', he was convicted by the law of infidels and suicide. Because he had reneged on what exactly has been recognized in religion, namely Ijma 'of Muslims about the faith of the companions. [17]
Shaykh al-Islam said: "As for those who do that (ie just criticize, Pen)) to consider the companions had lapsed after the Messenger of n except for a small number less than a dozen people, or assume the whole Fasiq companions: then no doubt their disbelief. Because he has rejected many of the texts of the Qur'an that contain the pleasure and praise to them. Even people who are skeptical about this kind of disbelief, then disbelief must have ". [18]
d). People who denounce friends with all confidence, that they are entirely Fasiq. So this guy convicted, Kufr, as stated above Ibn Taymiyyah.
e). People who denounce friends, knowing that it is an approach they criticize themselves (taqarub) to God. This attitude is natijah (result) from their hatred of friends, and of course this is a consequence of their beliefs about the wickedness of friends. Of course it is Kufr and out of Islam.
Thahawi Imam said: "Hate to friend is kufr, nifaq and beyond".
Imam Malik said: "Those who get up early, while in his heart there is hatred toward one of his companions, he is exposed to the verse of the Qur'an, the word of Allah, the Exalted:
ليغيظ بهم الكفار
Because God wanted to miff the infidels (the strength of the believers). [Al-Fath: 29]. [19]
f). Denounced people who are not friends with the censure of justice and destroy their religion, as stated Abu Sufyan Abu Hurairah hunks or dislike eating and the like; then he is entitled to be educated and punished ta'zir.
Shaykh al-Islam Ibn Taymiyyah said: "As for those who criticize them (the companions) with the reproach that does not damage the friends of justice and religion, as some of them with hunks mensifatkan or timid or little knowledge or do not have the ascetic and the like, then this person has the right ta'zir receive guidance and punishment, and we not only with the infidel menghukuminya it alone ". [20]
From the above explanation, it can be concluded, as presented Ibn Taymiyyah, which is among those who denounced kekufurannya friend who is certain, and there are not convicted of unbelief, and there are still dibimbangkan kekufurannya.
4. Denounced the legal wives of the Prophet. [21]
As for those who denounced the wives of the Prophet sallallaahu 'alaihi wa sallam: then he who accuses' A'isha with what Allah release him from the accusations, then he has disbelieved. More than one scholar has delivered the Ijma 'of this. Meanwhile, people who criticize him apart from among the wives of the Prophet sallallaahu 'alaihi wa sallam, then there are two opinions.
First, declare that he is like criticizing one of his companions.
Second, states that a person accused of Ummahat Al Mumineen equal to (legal) accuses' Aa'ishah. And this is true.
Therefore, be careful, O Muslims. Let us maintain our oral from criticizing or lie on behalf of the Companions of the Prophet sallallaahu 'alaihi wa sallam.
Hopefully useful.
[Copied from As-Sunnah magazine VIII/1425H/2004 03/Tahun Edition. Foundation published Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondanrejo Purwodadi Km.8 Selokaton 57 183 Tel. 0271-761016]
With the victory of Muslims For The Weak Of Those
By
Cleric Abu Abdillah Arief B. Usman bin Rojali:
عن مصعب بن سعد, قال: رأى سعد - رضي الله عنه -, أن له فضلا على من دونه,
فقال النبي - صلى الله عليه وسلم -: ((هل تنصرون وترزقون إلا بضعفائكم?)).
Of Mus'ab bin Sa'd, he said that Allaah Sa'ad 'anhu saw itself has primacy over the other (of the Companions). So the Prophet sallallaahu 'alaihi wa sallam said: "Would not you be helped (won) and given sustenance but for those with weak among you?"
BRIEF TAKHRIJ HADITS
This hadith is authentic, issued by:
• al Imam al Bukhari, in his Sahih, Kitab al-Siyar was Jihad, Chapter Man-Dhu'afa Ista'ana bidh wash Shalihina fil-i-Harbi, a number (2896) from the way Muhammad bin Talha, from Talha, of Mus'ab bin Sa'd.
• Imam al-i an-Nasa in his Sunan (al Mujtaba), Kitab al-Jihad, Bab al-Da'eef Istinsharu bidh, hadith number (3178), from the way Mis'ar, from Talha bin Musharrif, from MUSHs 'ab bin Sa'ad, with lafazh:
عن أبيه, أنه ظن أن له فضلا على من دونه من أصحاب النبي, فقال نبي الله: ((إنما ينصر الله هذه الأمة بضعيفها بدعوتهم, وصلاتهم, وإخلاصهم)).
From his father (ie, Sa'ad bin Abi Waqqash), he thinks that he has primacy over the other (of the Companions). So Nabiyullah sallallaahu 'alaihi wa sallam said: "Verily, Allah is helping people with weak because of them, with prayer for them, their prayers, and their sincerity."
• and others.
Related to the context of the above hadith isnad, al Hafiz Ibn Hajar al 'Asqalani rahimahullah said: "... Then, the real context of the sanad of this hadith is mursal [1], because Mus'ab had not spoken during this hadith. However, this has thought that he heard directly from his father. fact has no explanation, that Mus'ab heard directly from his father's history as presented by al Isma'ili ... and mentioned marfu '.... "[2].
Then he continued his explanation and said: "... Similarly, a history issued by an-Nasa-i, of the way Mis'ar, from Talha bin Musharrif, of Mus'ab, from his father ...". [3]
Shaykh al-Albani rahimahullah menshahihkan sanad issued by al Imam an-Nasa-i at the top in some of his book, of which Saheeh Sunan an-Nasa-i (2/399) and ash-as-Genealogical Saheehah (2/409).
BRIEF BIOGRAPHY HADITS transmitters [4]
He named Sa'ad bin Abi Malik bin Wuhaib Waqqash Abdumanaf bin bin bin Kilab Venus az Zuhri, Abu Ishaq. He is one of the ten companions who are guaranteed by the Prophet sallallaahu 'alaihi wa sallam go to heaven. He is also a man who first exposed to the arrows in sabilillah fi war (in the way of Allah). His virtues were so many. famous opinion of the scholars, he died at al 'Aqiq in 55 H. And he was the last to die of ten friends who go to heaven is guaranteed.
VOCABULARY HADITS
• (رأى), ie, see or look. The point is ظن, which is expected or assumed.
As mentioned in Nasa's history-i. [5]
• (على من دونه), ie, above the rest of the companions of the Prophet sallallaahu 'alaihi wa sallam, in the form of courage, or surplus property, or any other virtue in general. [6]
MEANING AND PURPOSE OF GLOBAL HADITS
This hadith, with both lafazh al Bukhari and an-Nasa-i above, has told us that poor people are the source of goodness, strength and victory of the Muslims. This has been explained in another hadeeth, which is a martyr (supporting and reinforcing the meaning of the hadith above) -, from Abu ad-Darda 'Allaah' anhu, he said:
سمعت النبي يقول: ((ابغوني الضعفاء, فإنما ترزقون وتنصرون بضعفائكم)).
I heard the Prophet sallallaahu 'alaihi wa sallam said: "Get me those who are weak, because in fact you are given sustenance and rescue (won) for those with weak (among) you". [7]
However, one thing we need to understand from this hadith that tertolongnya and the victory of the Muslims is not the cause Essence and the position or honor the righteous people who are weak and poor of the Muslims alone. Not because of that. It should be noted, because it is closely related to problems of 'Aqeedah. That is the problem tawassul [8]. Also, because there are some Muslims who go against her in this hadith, especially in Sahih al Bukhari lafazh, and the hadeeth of Abu ad-Darda ', the air-tawassul bolehnya someone with Essence or position and honor the righteous people are weak of the Muslims.
Therefore, let know, that this is one form of air-tawassul, which is forbidden in Islam [9]. The scholars also made it clear that the above-with the hadith in Sahih al Bukhari lafazh, and the hadeeth of Abu ad-lafazh-related Darda' lafazh hadith issued by al-Imam an-Nasa i. So, lafazh hadith issued by al-Imam an-Nasa i is an interpretation of generality lafazh Saheeh al-Bukhari and the Hadith of Abu Darda ad 'above. Namely, tertolongnya and the triumph of the Muslims is not merely to cause the Essence and the position or honor the righteous people who are weak and poor of the Muslims, but because of prayer, prayer, and their sincerity in the worship of Allah Subhanahu wa Ta'ala.
Al Hafiz Ibn Hajar al-'Asqalani rahimahullah said, "Ibn Baththal said, the interpretation (meaning) of this hadith is weak men who were much more sincere in prayer (to God), and they are more humility" in worship (God) . Because their hearts are not in dependence on the jewelry world. " [10]
Shaykh al-Albani rahimahullah said, "... This hadith (with lafazh issued by al-Imam an-Nasa i) clarify that the victory is, is just a prayer for people who are righteous, not because the Essence and position them ... So, thus we can know and understand that the intent of the Muslims tertolongnya with righteous people is the cause of prayer, prayer, and their sincerity. "[11]
Al Imam Abdur-Ra'uf al Munawi rahimahullah said: (The meaning of this hadith) is, with a prayer for them and their sincerity. Because religious people are weak more sincere, their hearts with empty because of the dependence of the world, also the net because their heart of deciding what their relationship with God. Thus, the purpose and their concentration focused on one thing only (the worship of Allah). Thus, it be to worship their deeds, and dikabulkanlah their prayers. The words of the Prophet sallallaahu 'alaihi wa sallam (بدعوتهم) "with a prayer for them", this did not mean weakness and poverty shows no signs of strength in their bodies. Also does not mean weakness and poverty showed no strength to do God's commandments! So, this is in no way contradict the hadiths are explained in which the praises of the people who are strong, not too hadith explains that "a strong believer is more loved by Allah than the weak believer" [12].
Then, what is meant in the hadith (Sa'ad bin Abi Waqqash) this is, it (ie, rescue, won, and gave sustenance to the Muslims) is one of the many reasons are other causes that exist. (Because), how many of those who disbelieve and sustenance fajir given (by God), even they have given victory (by Allah). But (it all) because istidraj (giving pleasure while, so they are more astray and away from the guidance of Allah). In fact, there is also the defeat of the Muslims, but this is so that they return and repent sincerely to worship (God). So, instead they get forgiveness of God and freedom (the victory) thereafter. So know, not every gift favors (of Allah) is the honor and glory, as not every disaster is a punishment. [13]
FAIDAH AND LESSONS FROM HADITS
A. Weak people are the source of good Muslims. Because really, even though their bodies are weak, but strong in their faith. Similarly, the confidence and trust them (strong) to the Lord. They do not care about personal interests and worldly goals. With this reason, then when they pray sincerely, God was intreated of them. God also gave sustenance kerpada this race because (prayer) them.
2. This hadith contains recommendation for tawadhu '(humble heart) and is not arrogant to others.
3. This hadith contains (explanation) the wisdom of the Prophet sallallaahu 'alaihi wa sallam in kemungkaran change, soften the hearts of others, and pointed to what God's love and God ridhai.
So, hopefully this short article useful, may add to the faith, science, and good deeds of us all. Amin.
And Allaah knows best-Shawab bish.
Rights and Specificity Alaihi Wa Sallam Prophet
By
Ustadz Kholid Syamhudi
أنا سيد ولد آدم يوم القيامة ولا فخر, وبيدي لواء الحمد ولا فخر, و ما من نبي يومئذ آدم فمن سواه إلا تحت لواءي و أنا أول من تنشق عنه الأرض ولا فخر.
I was the leader on the last day adam child rather than arrogant, and in my hands the flag of Al-Hamd and not arrogant, and no one of the Prophet sallallaahu 'alaihi wa sallam was, nor Adam is also the other except when it all under my flag, and I'm the first to come out of the ground / grave and not overbearing.
TAKHRIJ HADITS
Narrated by At Tirmidziy in the Jami 'Attirmidziy, Al Manaaqib book, Chapter Fi Fadhli An Prophet sallallaahu' alaihi wa sallam No. 3614 (5/548) and in the book of Tafsir, chapter Wa Min Surat Bani Israail (with lafadz and long story) No.3148 (5/288), Ibn Majah in his Sunan Azzuhud book, chapter Dzikru Intercession Ash No.4308 (4 / 522) and Ahmad in Musnadnya (3/2) from Abi Said Al Khudriy friend, said Imam At-Tirmidziy once narrated this hadith: This hadith is hasan saheeh.
In this hadith there sanad Zaid bin Jad'an a weak narrator but in Ibn Hibban in Dzomaan No Mawaarid. 2127 Companions narrated from Abi Said Al Khudriy also with a saheeh sanad and have some of the martyrdom of some friends as stated in the genealogy of Sheikh Al Albaniy ahadith Ash Shohihah Hadith No. 4/99-100. 1571:
A. Abu Hurairah narrated by Ibn Saad in Thabaqatnya (1/20) and (7/59) with a sanad and the second two above conditions shohih Muslim Imam.
2. Abdillah bin Jabir narrated by Al Haakim in Al Mustadrok with weak sanad due Qaashim bin Muhammad bin Al Abdillah bin Muhammad bin Uqail matruk narrators and Ubaid Al Athaar have been weakened by a number of scholars.
3. Anas bin Malik Al-Bukhari narrated in his book oelh Tarikh At 4/1/400 with sanad all the narrators except tsiqah Lubaid and Anas hadith has recourse in Sunan Ad-Darimi (1/27) and Ahmad (3/144) and sanadnya well, its narrators are the narrators of Imam Bukhari.
This hadith classed as saheeh by Imam Al-Albany in Sisilah Saheehah ahadith.
Sharh AND VOCABULARY HADITS [1]
A. His word: أنا سيد ولد آدم يوم القيامة: This is the news from him about the grace of Allah Subhanahu wa Ta'ala to him of virtue, leadership and a notice to his people to their faith as it should be Rasululloh therefore he said after that: ولا فخر: meaning of virtue that I get is a karomah of Allah Subhanahu wa Ta'ala and I do not get from myself and with my own strength, so I'm not arrogant with it. Annawawiy priest explains the meaning of the word he was saying that he spoke for two reasons:
First: Implementing the command of Allah Subhanahu wa Ta'ala.
وأما بنعمة ربك فحدث
And to favor Rabbmu, then let you mention (with gratitude). [Adh Dhuhaa: 11]
Second: It is the duty of his explanation to convey to the Muslims so that they know, believe and practice the consequences.
2. His word: لواء الحمد: Liwa 'in Arabic means the banner (flag) which is only held by the commander of the forces as described by Ibn al-Athir in Annihayah 4/279.maksudnya here is he holding a banner, called the banner of Al Hamd (praise) on Judgment Day.
3. His word: و أنا أول من تنشق عنه الأرض: first raised on the Day of Judgment.
FAIDAH HADITS
This hadith indicates the primacy and specificity of the Prophet Muhammad sallallaahu 'alaihi wa sallam for all the sons of Adam, on this subject Imam Ahmad bin Abdillah Muwaffaqoddin Abu Muhammad Al-Maqdisiy Qudamah rahimahullah said: And Muhammad the Messenger sallallaahu' alaihi wa sallam is the Seal of the Prophets and the host of the Apostles, not believing that someone with keimananyang true believer in his ministry and witness would be to nabiannya. And among mankind is not decided at the last day unless the cause syafa'atnya. And not one that precedes umatpun get into heaven than for his people. He (the Prophet sallallaahu 'alaihi wa sallam) is the flag carrier of Al-Hamdi and the owner of the commendable position, the owner of the lake on the Day of Resurrection. He is the Imam of the Prophets and their speakers and their syafa'at giver. His people are the best people and is the best companions of the Prophet's Companions.
Shaykh Muhammad Ibn Saalih al-Uthaymeen, may Allaah have mercy give an explanation to the words of Imam Ibn Qudama above as follows:
Being the foremost being the Apostles and the Prophets and the Martyrs then Shiddiqun then the people Salih. And Allaah has mentioned in paragraph 69 of this level of Surat an-Nisa ':
ومن يطع الله والرسول فأولائك مع الذين أنعم الله عليهم من النبيين والصديقين والشهدآء والصالحين وحسن أولائك رفيقا {النساء: 69}
And those who adhere Allah and (His), they would be together with people who are endowed by God's favor, namely: the prophets, the shiddiiqiin, the people who were martyred and the pious people. And those that are best friends. [An-Nisa ': 69]
And the apostles are the main thing is 'Ulul' Azmi who is five, namely: Noah, Abraham Moses, Jesus and Muhammad. And Allah Subhanahu wa Ta'ala has mentioned them greeting letters al-Ahzab verse 7:
وإذ أخذنا من النبيين ميثاقهم ومنك ومن نوح وإبراهيم وموسى وعيسى ابن مريم ......
And (remember) when We took a covenant from the Prophets, and from thee (alone), from Noah, Abraham, Moses and Jesus son of Mary, ...
And the main thing is the apostle of the Prophet Muhammad sallallaahu 'alaihi wa sallam because his words:
أنا سيد الناس يوم القيامة (البخاري و مسلم)
I am the entire human host at the last day [Bukhari and Muslim]
And their prayer behind the Prophet sallallaahu 'alaihi wa sallam on the night of Mi'raj is another argument that suggests it.
Then Ibrahim because he is the father of the Prophets and Millah Millah he is a staple of all Millah (Religion), then Moses because he was the ultimate prophet rather than the Prophets of Bani Israel and syari'atnya is the origin / principal for their Shari'a, and Noah and Isa.
Among the rights and specificity of the Prophet sallallaahu 'alaihi wa sallam that can be taken from the Hadith above and other arguments are:
A. Day of Judgement and the human leader of the flag-bearer of Al-Hamd in the judgment and all the Prophets are under his flag.
2. The person who first raised on the Day of Judgment, because the hadeeth of Abu Sa'eed Al-Hudry Allaah 'anhu above.
3. Seal of the Prophets because Allah Subhanahu wa Ta'ala says in verse 40 of Surat al-Ahzab:
ماكان محمد أبآ أحد من رجالكم ولكن رسول الله وخاتم النبيين
Muhammad's father is most certainly not from a man among you, but he is the Messenger of Allah and the Prophets cover
4. No one's perfect faith faithful servant until he would apostleship, for Allah Subhanahu wa Ta'ala says:
فلا وربك لايؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
So for the sake of Rabbmu, they (in effect) do not believe until they make you judge in the case that they can not agree, then they have no reservations in their hearts against the verdict you gave, and they receive the fullest. [An-Nisa ': 65]
5. Not be decided among men on the Day of Judgment except the syafa'at him.
6. People of Muhammad are a people who first get into heaven because of the generality of the Prophet sallallaahu 'alaihi wa sallam:
نحن الآخرون السابقون يوم القيامة (ابن ماجه و مسلم)
We're the last people who first / precede the Day of Resurrection. [Ibn Majah, classed as saheeh by Imam Al-Albany rahimahullah]
7. Owner of the commendable position that the practice is praised by the Creator and creature. Allah Subhanahu wa Ta'ala says:
عسى أن يبعثك ربك مقاما محمودا
Hopefully, your Lord will raise you to a great cause. [Al-Israa ': 79]
And this position is what is gained by him from Manaqib / his traits, and other syafa'at giver.
8. Lake owners brought in at the last day is a huge lake that so many visitors, because if it is just plain lake has been known that every Prophet has a lake.
9. Imam of the Prophet.
10. The right to talk to Allah Subhanahu wa Ta'ala represent all of the Prophet.
11. Syafa'at giver to them. This is based on the hadith Ubay Ibni Ka'b that the Prophet sallallaahu 'alaihi wa sallam said:
إذا كان يوم القيامة كنت إمام النبيين و خطيبهم و صاحب شفاعتهم غير فخر
Where has the time I was the Day of Judgement Imam of the Prophets, their speakers and their syafa'at giver rather than arrogant. [History Tirmidhi, dihasankan by Imam Al-Albani].
12. His people are the best of people, because the word of Allah Subhanahu wa Ta'ala:
كنتم خير أمة أخرجت للناس
You are the best people are born to human beings ... [Al-Imran: 110]
The verse 47 of surah Al-Baqarah, which reads:
يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم وأني فضلتكم على العالمين
O Children of Israel, remember My favor which I have bestowed upon you and (remember anyway) that I have preferred you above all people. [Al Baqarah: 47]
It is meant is that contemporary people (Prophet Moses).
And then Shaykh Muhammad Ibn 'Uthaymeen said in his essay book "HUQUQ" p. 10-12: Rights of the Prophet sallallaahu 'alaihi wa sallam is right most of the rights of creatures. Allah Subhanahu wa Ta'ala says:
إنآ أرسلناك شاهدا ومبشرا ونذيرا. لتومنوا بالله ورسوله وتعزروه وتوقروه وتسبحوه بكرة وأصيلا.
We have sent you as witness, bearer of good tidings and a warner, that ye believe in Allah and His Messenger, to strengthen (religion) his rear-Nya.Dan glorify Him in the morning and evening. [Al-Fat-h: 8-9]
Therefore obliged to put the love of the Prophet sallallaahu 'alaihi wa sallam in the love of all people to yourself, children and parents.
The Prophet sallallaahu 'alaihi wa sallam said:
لا يؤمن أحدكم حتى أكون أحب إليه من ولده و والده و الناس أجمعين (متفق عليه)
No one's perfect faith that he loved me more than her son, her parents and all mankind. [Bukhari, Muslim]
Including the right of the Prophet sallallaahu 'alaihi wa sallam is raised and the honor and exaltation of the corresponding mengagungkannya with him without exaggeration atupun reduced. Glorifying him when his life is to glorify the Sunnah and his benevolent self. Glorify him after his death is to glorify the sunnah and syari'atnya this straight. Anyone who knows the companions of his honor and glorify him then he will know how to honor him, how his noble companions behaved towards him and carry-haq haq him.
Say 'Urwa ibn Mas'ud to the Quraysh when he managed to convey what the Apostle on Hudaibiyah agreement, he said: I have entered upon the kings, emperors and princes and Najasyi, then I saw none of them are glorified by the as the Prophet honored his friend by his companions. When they ordered their haste to carry out his orders, when he made ablution, his companions were nearly fighting for his ablution water fight, when he spoke them subdue their voices in his side and they are not showing the view to him because of their glorification.
So they glorify the Prophet sallallaahu 'alaihi wa sallam, which Allah Subhanahu wa Ta'ala has created in himself he ahlak the great, soft, easy, and if he is loud and rude of them will run away from him.
And indeed including the right of the Prophet sallallaahu 'alaihi wa sallam was confirmed that he proclaim all of matters that have been and will happen, make orders, away from the ban, believing that the instructions of the Prophet sallallaahu' alaihi wa sallam was the most perfect guide and shari'ah ' syaria'at atnya is the most perfect and does not take precedence over it syri'at or other rules of any origin. Allah Subhanahu wa Ta'ala says:
قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم
Say: "If you (really) love Allah, follow me, Allah will love you and forgive you your sins". Allah is Forgiving, Merciful. [Al-Imran: 31]
And including the defense of his rights and petunjukknya syari'atnya as hard as a person, also with a weapon when the situation requires it, when the enemy attacked with mind / pandapat and doubtful then defended by science, we argue and break their opinions and doubtful and we describe the chaos and destruction of all iru, and if they are attacked with a weapon it is with such a defense as well. And it is not possible anywhere that a believer when he heard that attacked his shari'ah of the Prophet or herself and then she just said nothing for it but he was able to defend him.
And said Shaikh Abdurrahman Ibn Nasir As-Sa'dy rahimahullah: By Ali Imran verse 31 letters in the bag is a scale that can be known to him who is essentially mencuntau Prophet sallallaahu 'alaihi wa sallam and suapa who merely claim to love the Prophet sallallaahu' alaihi wa salalm and no sign of loving Allah Subhanahu wa Ta'ala is to follow the Prophet sallallaahu 'alaihi wa sallam, which Allah Subhanahu wa Ta'ala has made that mengikitinya and all you're told is the way the love of Allah Subhanahu wa Ta'ala and ridhoNya except to justify what the Prophet sallallaahu 'alaihi wa sallam brought from the Qur'an and Sunnah and execute the command and away from the prohibition contained in both.
Hope this useful to writers on the day of reckoning charity and to the readers who loved me may be useful in the world and the hereafter, I hope Allah Subhanahu wa Ta'ala forgive my mistakes, my parents, my teachers and all Muslims. Verily Allah wa Ta'ala Subahnahu Most Gracious, Most Merciful. Ameen.
source: http://almanhaj.or.id/
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