By
Dr. Sheikh Fadl bin noon Divine Divine
There are so many texts that show that the angels say "aamiin" when a priest finished reading the al-Faatihah.
Among the evidence that shows it is:
A. Al-Imam al-Bukhari narrated from Abu Huraira Allaah anhu, he said: "Verily the Prophet sallallaahu 'alaihi wa sallam said:
إذا قال الإمام (غير المغضوب عليهم ولا الضالين) فقولوا: آمين, فإنه من وافق قوله قول الملائكة غفر له ما تقدم من ذنبه. "
'If a priest read: غير المغضوب عليهم ولا الضالين, then you pronounce the' aamiin, 'because whoever it coincides words (as appropriate) with the greeting of the angel, then his sins will be forgiven the past.' "[1]
2. Ash-Syaikhani narrated from Abu Huraira Allaah anhu, that the Prophet sallallaahu 'alaihi wa sallam said:
إذا قال أحدكم آمين وقالت الملائكة في السماء آمين, فوافقت إحداهما الأخرى غفر له ما تقدم من ذنبه.
"If one of you say 'aamiin', then the angels in heaven saying 'aamiin', then the one right by what others say, [2] it is past sins will be forgiven." [3]
Some things we can understand it from the hadith that the angels say "aamiin" at the end of the reading of al-Faatihah priests, and the meaning of the word آمين (aamiin) is: "O God, graciously."
Al-Hafiz Ibn Hajar said: "And lafazh آمين including isim ficil, like lafazh صه, whose meaning is' shut up! 'The meaning آمين (aamiin) according to most scholars is:' O God, graciously." And there are also do not argue like that, it's just that everything is back to that meaning. "[4]
Al-Imam al-Bukhari narrated from 'Ata' that word آمين is a prayer. [5]
Because it is known that the Angels gave syafa'at to people who pray at the end of the reading of al-Faatihah priests, he said the angel saying: 'Aamiin,' whose meaning is: "O God, graciously request them."
By His grace, may Allah make us all including their classes, aamiin. Allah Who Mahahidup Mahaberdiri own again.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
Blessings on the Angels for Connecting People Shaff
By
Dr. Sheikh Fadl bin noon Divine Divine
Among those who find happiness with blessings on Allah and His angels to them are the ones who always connect Shaff, they would not allow a vacuum in the Shaff.
Among the evidence that shows it is:
A. The Imam (ie Ahmad, Ibn Majah, Ibn Khuzaimah, and Ibn al-Hakim Hibban) narrated from 'A'ishah anhuma Allaah, he said: "The Prophet sallallaahu' alaihi wa sallam said:
إن الله وملائكته يصلون على الذين يصلون الصفوف.
"Verily Allah and the angels are always bershalawat to people who connect-Shaff Shaff. '" [1]
Al-Imam Ibn Khuzaimah provide the chapter with the title of this hadith: "Chapter Shalawat mention of God and His Angels to the Connecting People Shaff." [2]
While Imam Ibn Hibban provide chapters with titles in this hadith: "God's Mercy Petition جل وعلا and forgiveness from the Angels for Shaff Connecting People are Disconnected." [3]
2. Imam Ibn Khuzaimah narrated from al-Bara 'bin' Azib anhuma Allaah, he said: "The Prophet sallallaahu 'alaihi wa sallam went to every Shaff from one corner to another corner. He rubbed shoulders or chest of each of our chest saying:
لا تختلفوا فتختلف قلوبكم.
'Do you disagree with each other, because if so, then be careful you would be at odds.' "
He sallallaahu 'alaihi wa sallam also said:
إن الله وملائكته يصلون على الذين يصلون الصفوف الأول.
"Verily, Allah and the angels are always bershalawat to people who connect Shaff Shaff-leading." [4]
Imam Ibn Khuzaimah give chapter in his book entitled: "The Chapter About Shalawat God and the Angels to the Connecting People Shaff Shaff-pole." [5]
The Companions of Allaah anhum formerly very persistent in filling the vacant Shaff. In the history of the show things are:
First, al-Imam al-Bukhari narrated from Anas Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam, he said:
أقيموا صفوفكم فإني أراكم من ورائي ظهري.
"Make straight-Shaff Shaff you, because I saw you from behind my back."
"And one of us always put his shoulders to the shoulders of a friend who is on his side, and his feet to the foot of his friend." [6]
Second, al-Imam Abu Dawud narrated from an-Nu'man bin Bashir anhuma Allaah, he said: "The Prophet sallallaahu 'alaihi wa sallam facing people with his face and then said:
أقيموا صفوفكم.
'Make straight-Shaff Shaff you! "(Spoken three times). [7]
Then he said:
والله لتقيمن صفوفكم أو ليخالفن بين قلوبكم.
'By Allah, make straight-Shaff Shaff God will make you or caution you (mutual) disagree.' "
He said: "I saw someone who pressed shoulder to shoulder of a nearby friend, knee to knee, and ankle to ankle." [8]
Shaykh Muhammad al-Haqq Syamsul 'Azhim Abadi said: "The hadiths are the arguments that demonstrate the importance of align-Shaff Shaff in prayer. And it is part of the perfection of prayer, with no back or forward more than any other in the Shaff, sealed shoulders to shoulders, knees pressed together with the knees, and ankles fastened to the ankles. But unfortunately, the Sunnah is left today, and if the Sunnah is done, then many people will run away like a wild donkey. Innaa lillaahi innaa ilaihi raaji'uun wa. "[9]
May Allah Subhanahu wa Ta'ala does not make us among those who are reluctant to connect Shaff, however, may Allah Subhanahu wa Ta'ala by His grace make us all including people who are always connect-Shaff Shaff in prayer so that God and His angels are always bershalawat to us all.
Yaa Aamiin Rabbal 'aalamiin.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
_______
Blessings on the Angels of Persons Being In The Next Right When Shaff Prayer
By
Dr. Sheikh Fadl bin noon Divine Divine
Among the people who are happy with the Angels to their blessings on the people who are on the right imam in prayer. Among the evidence that shows this is a hadith narrated by Imam (ie Abu Dawud, Ibn Majah and Ibn Hibban) from 'Aa'ishah anhuma Allaah, he said, "The Prophet sallallaahu' alaihi wa sallam said:
إن الله وملائكته يصلون على ميامن الصفوف.
"Verily Allah and His angels bershalawat to (those) who are in-Shaff Shaff right. '" [1]
Al-Imam Ibn Majah provide the chapter with the title of this hadith: "Right Next Chapter Shaff virtue." [2]
Al-Imam Ibn Hibban also provides a chapter on this hadith with the title: "Mercy mercy of God and Appeals Angels Prayer For Someone Implement Shaff Right Next Door." [3]
The Companions of the Prophet sallallaahu 'alaihi wa sallam was always eager to be in (Shaff) the right of the Prophet sallallaahu' alaihi wa sallam when praying.
Imam Muslim narrated from al-Bara 'bin' Azib Allaah anhu, he said:
كنا إذا صلينا خلف رسول الله صلى الله عليه وسلم أحببنا أن نكون عن يمينه يقبل بوجهه.
"If we were praying behind the Prophet sallallaahu 'alaihi wa sallam, we really wanted to be in his right hand, where he will face in our face." [4]
Al-Imam an-Nawawi on the hadith provide the chapter with the title: "Chapter Dianjurkannya Prayer Imam Right Next Door." [5]
Al-Mulla 'Ali al-Qari quotes from Shaykh Ibn Malik, that he gave ta'liq (comments) in the Hadith by saying: "This hadith indicates the glory Shaff right." [6]
May Allah Subhanahu wa Ta'ala to give relief to us all to always pray to the right of the priest. Verily Allah is Hearer and Mahamengabulkan request.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
Ruling Angels For People With Being In Front Of The Prayer Shaff
By
Dr. Sheikh Fadl bin noon Divine Divine
Among those who are lucky with the Angels to their blessings on the people who are on the front of the Saff in prayer, be it on the Shaff first, second or other front Shaff.
As for the argument that shows that the Angels bershalawat to those that exist in the first Shaff when the prayer is a hadith narrated by Imam Ibn al-Shahiihnya Hibban in the book, he narrated from al-Barra 'anhu Allaah, he said: "The Messenger of Allaah 'alaihi wa sallam said:
إن الله وملائكته يصلون على الصف الأول.
"Verily Allah and His angels bershalawat to (those) who are at the first Shaff. '" [1]
Al-Mulla 'Ali al-Qari when explaining the words of the Prophet sallallaahu' alaihi wa sallam: "Verily, Allah and the Mala-bershalawat his belt," he said: "This is a decrease of love of God, the prayer for God's help is always for him and other requests made by the Angels for him. "[2]
Imam Ibn Hibban provide the chapter with the title of this hadith: "Explanation About Mercy of God and Its Application جل وعلا mercy of Angels Prayer for People in the First Shaff." [3]
As for the argument about the Angels for blessings on the people who exist on the second Shaff in prayer with those that exist in the first Shaff is a hadith narrated by Imam Ahmad, Abu Umamah of Allaah 'anhu, he said: "The Messenger of Allaah alaihi wa sallam said: 'Verily Allah and the Angels bershalawat to those that exist in the first Shaff (in prayer). "Then the friend said:' And to those that exist in the second Shaff, Messenger of Allah! '[ 4] And the Prophet sallallaahu 'alaihi wa sallam said:' Verily Allah and the Angels bershalawat to people who are on the first Shaff (in prayer). "Then the friend said: 'And the second Shaff, Messenger of Allah!' Then the Prophet sallallaahu 'alaihi wa sallam said:' And to (the people who are) in the second Shaff. '"[5]
This hadith shows that Allah Subhanahu wa Ta'ala and His Angels bershalawat to people who are on the second Shaff in prayer, but with the explanation that people who are on the first Shaff more mainstream than they are, because the Prophet sallallaahu 'alaihi wa sallam repeated blessings on Allah and His angels to people who are on the first Shaff twice. Inside the loop, as revealed by Shaykh Ahmad ibn 'al-Banna Abdirrahman-that there is a virtue that is more for those who are on the first Shaff, and virtue is the virtue is doubled compared with the second Shaff, because that person who left Shaff The first should always be on guard to feel deprived, so it does not fit into the other Shaff, until he is not barred from these great virtues. [6]
As for the argument that shows that the Angels bershalawat for people who are at-Shaff Shaff is a prayer leader in a hadith narrated by Imam two (ie Abu Dawud and Ibn Khuzaimah) from al-Bara 'bin' Azib anhuma Allaah, he said: : "The Prophet sallallaahu 'alaihi wa sallam said:
إن الله وملائكته يصلون على الصفوف الأول.
"Verily Allah and His angels bershalawat to (those) who are at-Shaff Shaff cutting edge. '" [7]
Imam Ibn Khuzaimah give this hadeeth in a chapter on Shahiihnya with the title: "Chapter About Shalawat Allah and His Angels to Shaff Shaff-pole." [8]
In the history of Imam an-Nasa-i, the Prophet sallallaahu 'alaihi wa sallam said:
إن الله وملائكته يصلون على الصفوف المتقدمة.
"Verily Allah and His angels bershalawat to (those) who are at-Shaff Shaff forefront." [9]
In conclusion, that Allah Subhanahu wa Ta'ala and His Angels bershalawat to people who are on the first Shaff in prayer, the people who are on the second Shaff, and people who are at-Shaff Shaff forefront. Akan but the shalawat for people-people who are at Shaff the first is much more main than the Shaff-Shaff other.
Thus, there is even one report that reveals the primacy of the people who are on the first Shaff in prayer, in which is narrated by al-Imam al-Bukhari from Abu Huraira Allaah anhu, he said: "Verily, the Prophet sallallaahu 'alaihi wa sallam said :
لو يعلم الناس ما في النداء والصف الأول ثم لم يجدوا إلا أن يستهموا عليه لاستهموا.
"If people are aware of (the reward) which is on the first call to prayer and Saff, then they will not get it except to be drawn [10], they would do the lottery. '" [11]
May Allah make us all including people who have always been the first Shaff with his virtues. Graciously ya Allah, yaa Hayyu yaa Qayyuum.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
Ruling Angel Waiting To People Who Sit Prayer
By
Dr. Sheikh Fadl bin noon Divine Divine
Among the people who are happy with the application for pardon and pray the Angels is a servant who was sitting in the mosque for prayers in a state waiting for wudoo '.
Imam Muslim narrated from Abu Huraira Allaah anhu, the real Prophet sallallaahu 'alaihi wa sallam said:
أحدكم ما قعد ينتظر الصلاة في صلاة ما لم يحدث تدعو له الملائكة: اللهم اغفر له اللهم ارحمه. "
"It is not one of you sitting waiting for the prayer, as long as he is in a state of purity, but the Angels will mendo'akannya: 'O Allah, forgive him. O God, to care it. '"[1]
Imam Ibn Khuzaimah also narrated this hadith in the book Shahiihnya and titled it: "Virtue Chapter Sitting Waiting in a mosque in the Framework of Prayer, and the Ruling Angel Angel Shalawat him, For He Not Disturb Others and long Wudhu'nya Not Clear." [ 2]
Allahu Akbar! It's a charity that is very easy to do, but the rewards are enormous. Someone sitting in a state of wudoo 'waiting time for prayer, so as if he was in prayer and the Angels mendo'akannya so he gets forgiveness from Allah Subhanahu wa Ta'ala and His love.
O Allah, do not hinder us, our brothers, our children are also of a very noble charity and is full of blessings. Graciously, O Lord Almighty more sublime.
The scholars of the Salaf us very determined to do this very noble charity, and in between the show as it is narrated by Imam Ibn al-Mubarak, from 'Ata' ibn as-Sa-ib, he said: "We came to Abu 'Abdirrahman Sulami-as-she was' Abdullah bin Hubaib-death waiting in the mosque. Then we said: 'It would be nice if you move to the bed, because there autsar (more comfortable).' "
Al-Husain-one-narrator said, "Autsar meaning is more comfortable."
He said: "So and so relates to me, in fact the Prophet sallallaahu 'alaihi wa sallam said:
لا يزال أحدكم في صلاة ما دام في مصلاه ينتظر الصلاة.
'Always one of you get the reward as long as he was praying in a mosque where he prayed for waiting for the prayer.' "[3]
In the history of Ibn Sa'ad says: "The angels said: 'O Allah, forgive him. O God, to care it. '"
He (Abu 'Abdirrahman as-Sulami) said: "I want to die when I was in the mosque." [4]
O God, mercy on your servant, and make us as people who had taken the path. Graciously, O God, O Yang Mahahidup Mahaberdiri own again.
Another virtue to be gained by those who sit waiting for the prayer-by virtue of Allaah, the Messenger of Allah sallallaahu 'alaihi wa sallam gave the glad tidings that the people who prayed at the time of prayer and iqamat, surely it's prayers not be rejected. The Imam (Imam Ahmad, Imam Ibn Khuzaimah, Imam and Imam Ibn Dhi Hibban-ya-uddin al-Maqdisi) anhu narrated from Anas Allaah, he said: "Rasululah sallallaahu 'alaihi wa sallam said:
إن الدعاء لا يرد بين الأذان والإقامة, فادعوا.
'Verily prayer (which offered) in the call to prayer and iqamat will never be rejected, because it berdo'alah.' "[5]
Imam Ibn Khuzaimah create chapters in this hadith with the title: "Chapter Dianjurkannya Between Adhan and Iqamat pray with hope that the prayers Must Not Denied."
O God, make prayer as your great gift to us. All of our requests graciously, O Lord of hosts.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
The angel of mercy petition for People Who Sleep In state Holy Night (It girl ')
By
Dr. Sheikh Fadl bin noon Divine Divine
Among the people who are happy with the prayer of the angels are people who slept the night in a state of purity. Among the evidence that shows it is:
A. Al-Imam ath-Thabrani narrated from Ibn 'Abbas anhuma Allaah that the Prophet sallallaahu' alaihi wa sallam said:
طهروا هذه الأجساد طهركم الله, فإنه ليس من عبد يبيت طاهرا إلا بات معه في شعاره ملك, لا ينقلب ساعة من الليل إلا قال: اللهم اغفر لعبدك فإنه بات طاهرا.
"Glorify your bodies, may God sanctify you, because no servant was sleeping the night in a state of purity but an angel will be with him in the syi'aar [1], not one time did he turn around but the angels will say : 'O Allah, forgive your servant, because he slept the night in a state of purity.' "[2]
2. Al-Imam Ibn Hibban narrated from Ibn 'Umar anuma, he said: "The Prophet sallallaahu' alaihi wa sallam said:
من بات طاهرا بات في شعاره ملك, فلم يستيقظ إلا قال الملك: اللهم اغفر لعبدك فلان, فإنه بات طاهرا.
"Those who sleep in kedaan holy, then the Angels will be with him in the clothes. And no angel but he woke up prayed: 'O Allah, forgive your servant's so and so because he slept in a state of purity.'" [3]
Imam Ibn Hibban start with the title of this hadith: "The angel of mercy Application For People who sleep in the state of the Holy Night when She Wake Up."
Among the compounds that can be learned from the above hadith is:
First: the Angels will be with him in his clothes. It was the best friend and most noble, if replies to people who sleep in the sacred kedaan only that, then it would have been enough.
Second: The angel sent by Allah Subhanahu wa Ta'ala for forgiveness begging him every time he turned around at night and when he woke from his sleep.
Allahu Akbar! A charity that is very easy to do, but the reward is huge!
And not just this, there is even one report that shows the virtue of those who slept the night in a state of purity. So that was narrated by the two Imams, Imam Ahmad and Imam Abu Dawud from Mu'adh bin Jabal Companions of Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam, he said:
ما من مسلم يبيت على ذكر طاهرا فيتعار من الليل فيسأل الله خيرا من الدنيا والآخرة إلا أعطاه إياه.
"It is not a Muslim, spent the night in a state of dhikr of Allah and in a state of purity, then he wakes up [4] in one night and prayed for the good of the world or the hereafter pleaded to God but Allah will grant his request." [5]
Can be understood from the hadith that sleeping in a state of purity are among the causes of a prayer is granted by Allah Subhanahu wa Ta'ala, because the ash-Shaadiqul Mashduuq (righteous and justified) who speaks with revelation, that our noble Prophet sallallaahu 'alaihi wa sallam told that people who sleep in a state of purity and dhikr then he got up and begged the good of the world or the Hereafter, then Allah Subhanahu wa Ta'ala will grant the petition.
May Allah Ta'ala is pleased to make us all fall into this group. Graciously, O Lord Almighty more sublime.
[Copied from the book Man Tushallii 'alaihimul Malaa ikatu wa-Man Tal'anuhum, author Dr. Sheikh Fadl bin noon Divine Divinity, Publisher idarah Turjuman al-Islami, Pakistan, First published H 1420 - 2000 AD, in Indonesian Title: People In Do'aka Angels, Beni Translators Sarbeni]
Definition of resignation
By
Dr. 'Abdullah bin' Umar ad-Dumaiji
A. Understanding Lughawi (In Bahasa).
The word "التوكل" comes from the word "وكل". It is said,
"وتوكل عليه واتكل وكل بالله" means surrender to Him. [1] Also, "وكل إليه الأمر وكلا ووكولا" which means surrender and leave him. [2]
As well, "رجل وكل ووكلة" like the word "humazah" and "tukalatun" which means a weak person who represents his business to someone else at the same time relying on it. [3] Al-Azhari said:
رجل وكلة إذا كان يكل أمره إلى الناس
"Someone called 'Wukalatun,' if he gave his business to someone else." [4]
And the phrase, "وفرس واكل" means relying on the riders in the jump and requires a punch.
And the word "الوكيل" berwazan fa'iil meaning maf'ul, that is, those entrusted with the affairs of the business owner. Al-Azhari said, "Called 'وكيل', because it has awarded a business owner (represents) the authority to him to finish his business and he referred to as [5] 'موكول إليه'"
Some of them interpreted the word "الوكيل" as "الكافل" ie that the guarantees. Raghib says, "The word 'الواكيل' more generally, because each must wakiil kafiil, but not every wakiil it as kafiil." [6]
The word "التوكيل" means, if you rely on others and you make it as a representative for yourself.
The word "توكل" berwazan "تفعل" of the word "الوكلة" or "وكلة" which means the show and the inability to rely on others [7]. And isimnya is [8] "التكلان".
Ibn al-Athir said, "It says 'توكل بالأمر', if the implementation of a matter covered. 'وكلت أمري إلى فلان', it means that I leaned to him at once took refuge in the affair. And also delegates the matter itself [9]. And sometimes both together.
Ar-Raghib al-Ashfahani said, "The word 'التوكل' said the two sides. It says, 'توكلت لفلان', which means I serahi power to him. And it is said also, 'وكلته فتوكل لي' which means I leave matters to him so that he represents me. And the word 'توكلت عليه' means I lean on him. "[10]
Based on the foregoing, it is meant by the word الوكالة is twofold:
First: التوكيل, that represents and presented.
Second: التوكل which means running the task based on the representation given by the giver of rights. [11]
So that some of the meaning of this word. And there are still some other meaning, and here I deliberately did not tell because there was no connection with what is intended here.
B. Definition of the term.
The meaning of the term of "توكل" (tawakkul), then viewed from the position that reveals one of the state of the liver are difficult to guess at a certain limit. Therefore, there were many interpretations of the scholars in various forms. Of which there are not interpret them, and there is also usually interpreted by using the causes and the factors, or the value or part of its meaning, as it is the custom of the Salaf in their interpretation.
Among the causes that difference is that state of heart and deeds it is very difficult to guess with certainty and disclosure (restriction) in words. Therefore, on this resignation. Al-Ghazali said, "... It is not clear in terms of meaning and difficult in terms of charity." [12]
As they do not address these notions with an intrinsic sense of the term, but they are only intended to explain the importance of these criteria or maintain a state of the person who says or even to a listener though, or other causes.
Therefore, the emergence of their interpretation and lahiriyahnya seem as if there is a difference and change, which in essence it consists of several parts of the general meaning of the word itself or the resignation of the prevalence, impact, and value.
Among the most important of the interpretations that are:
A. Ibn 'Abbas anhuma Allaah says, "That is, trust fully in God [13]".
2. Imam Ahmad said, "The resignation means to decide the search with the despair of being [14]."
And he also said, "The word resignation means submission to Allah Almighty Tsanuhu affairs as well as trust completely to Him." [15]
3. 'Abdullah ibn Dawud al-Khuraibi [16] says, "I saw the resignation as husnuzhan (either bias) to God." [17]
4. Syaqiq bin Ibrahim [18] said, "The resignation means peace of mind on what was promised by God Almighty." [19]
5. Al-Hasan was asked about the resignation, he replied, "That is, the pleasure of the Almighty God"
6. Once asked about the resignation, 'Ali ibn Ahmad al-Busyanji [20] says, "Breaking away from the power and strength and power and strength of people like you." [21]
7. Ibn Jauzi rahimahullah said of some of them, "ie submission to God's affairs, as a form of full confidence in his good management." [22]
8. Ibn Rajab al-Hanbali said, "That is, the actual reliance hearts to God Almighty in obtaining the benefit of affairs and refused to harm the whole world and the hereafter." [23]
9. Al-Hafiz Ibn Hajar said, "Some say, 'That is, turn the views of various causes after prepared for.'" [24]
10. Shaykh 'Abdullah bin Muhammad bin' Abd al-Wahhab said, "That is the act of a servant rested his business to Allaah alone, who has no partner to Him in all affairs, both religious affairs and worldly affairs." [25]
11. Perhaps the closest definition that may combine the various parts of the above is to say, "That is a state of heart that comes from the knowledge of God, faith in His unity in creating, controlling, giving the harm and benefit, and refuse to give. What He wills, will happen and what is not desired, it would never happen. So there is no necessity to rely on him at once surrender everything to him at once to feel calm and confident with him. Also believe in full on the adequacy of existing in him for what he lean on Him. "[26]
[Copied from the book At-tawakkul 'alallaahi Ta'aalaa, author Dr. 'Abdullah bin' Umar ad-Dumaiji, Indonesia UNDERSTAND resignation Leaning Edition All affairs to Allah Almighty, translator M. Abdul Ghaffar E.M. Reader Publishers Ibn Kathir, Rabi al-Awwal 1426H April 2005M]
Nature of resignation
By
Dr. 'Abdullah bin' Umar ad-Dumaiji
As we have stated previously that the resignation is a state of affairs arising from the set, where the nature of the resignation will not be perfect, except for him. Therefore, Ibn al-Qayyim said, "It has been argued that much of mankind is fully interpret the resignation as a trust and make it as nature's own resignation. And there are some who interpret it as a surrender. Others have interpreted it as surrender. Thus it can be seen that the position of resignation is to unite the whole thing. "[1]
Some scholars have interpreted the resignation has been named as one, two or three of these affairs. Ibn al-Qayyim and call it by a few degrees [2], as follows:
A. Know the Lord and His Attributes, be it the ability, authority, sufficiency, end of all affairs in his science, his appearance of his will, the belief in the sufficiency of His protection, and perfection of execution what was assigned to him, and that no creature can occupy this position. [3]
Rahimahullah Ibn al-Qayyim said, "ma'rifat (knowledge) this is the first level, where a servant put his foot in the (position) resignation." [4]
He also quotes the phrase Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy, that is: "Therefore, the resignation would not be true and it is difficult to imagine could be done a philosopher or Qadariyah groups (groups that reject the attributes of God), which says that in nature there is a God of power something that can not wills or from class Jahmiyah which negates the character of God Almighty. And the resignation is not going right, except from the Ahl-ul-Ithbat (Ahlus Sunnah). "[5]
Ibn al-Qayyim said, "They were, that the philosophers and Saxon Qadariyah a heart breaker for the street, the heart itself with the Creator and the love of Allah Subhanahu wa heart Ta'la." [6]
How could they be imagining it-namely, the resignation to Allah Subhanahu wa Ta'ala, while they deny knowledge of Allah Subhanahu wa Ta'ala small matters as well as denying him of the properties of al-ficil al- ikhtiyariyah (wills deeds), will of god, and will.
2. Determination of the causes, maintenance, and implementation.
That is, the resignation of a servant will not be straight and true, except to establish the causes, because the resignation was the cause of the most powerful in the culprit to deliver up to him. Most of the mystics understand that the determination of the causes that can stain the resignation and penafiannya (peniadaannya) is a perfect resignation.
In this case, they have some fairly well-known opinion, the discussion will be presented as well as rebuttal to it further, God willing. But, that includes the perfection of resignation is not based on these causes and depended on him as well as termination of her heart, as will be detailed later dijelasskan.
Therefore, the resignation will not be perfect, except by eliminating the causes of heart and limb dependence on him, so sometimes he was cut off from him and continued with him sometimes. Only Allah Subhanahu wa Ta'ala knows the better. [7]
3. Strengthening the heart on the basis of monotheism.
Resignation is not considered a true servant to tauhidnya judged correctly anyway. In fact, the essence of resignation that there is unity in the liver. Therefore, as long as it remains in my heart there are linkages of Shirk, then tawakkalnya considered defective. How far the purity of monotheism, so far as it is also true resignation assessed. [8]
4. Resting heart to Allah Subhanahu wa Ta'ala and feel calm and serene, and trust entirely to his management, as proposed by some intellectuals: "People who are sole trust is like a baby, not knowing what he could make the protection , unless the mother's breast. Such then are the sole trust people, in which he can not take refuge, except to his Lord alone. "[9]
Therefore, Ibn al-Qayyim may Allaah have mercy say, "resignation is the meaning attached to the two basics: trust and rely on. This is the essence: إياك نعبد وإياك نستعين 'Only I adore Thee and Thee only did I ask for help.' "[10] [11]
5. Kindly thought to God Almighty.
It has been interpreted by some people who had first talked about it. This is one of the pillars of resignation, which resignation can not be described, except from people who berhusnuzhan (kindly thought) to Allah Subhanahu wa Ta'ala.
Rahimahullah Ibn al-Qayyim said, "The truth is that God took her husnuzhan for the sole trust in Him, because the resignation was inconceivable to those who serve as the target of suspicion and there is also a resignation on the part of the unexpected. only God knows best. "[12]
Therefore, Allah Almighty has said in one hadith qudsi, "I depend on my servants prejudice against Me." [13]
Three days before his death, the Prophet sallallaahu 'alaihi wa sallam has said:
لا يموتن أحدكم إلا وهو يحسن الظن بالله تعالى
"Do not let any one of you dies, but he was in a state of kind thought to God Almighty." [14]
6. Heart surrender to Him and draw all the factor that leads to him and cut off all perintangnya.
This is an excellent form of submission to Allah Subhanahu wa Ta'ala, so she'll never will, but what is desired Allaah, not love, but what he loved, not hated, hated, except what Him, and do not do or leave, except what is commanded by God to do it or leave it.
And this is the realization of the meaning of 'ubudiyah (servitude) is perfect to Allah Ta'ala. And that's the meaning of the hadith of the trustee (Allah), in which stated:
... وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه, فإذا أحببته كنت سمعه الذي يسمع به, وبصره الذي يبصر به, ويده التي يبطش بها, ورجله التي يمشي بها, وإن سألني لأعطينه, ولئن استعاذني لأعيذنه ...
"... And my servant always closer to my sunnah practice with practice-so I love him. And if I had loved him, then I'll be hearing that he used to hear, eyes that he used to look, arms which he used to attack, and that he used his legs to walk. And if you ask me I will surely give him, and if you ask me the protection to protect it I will definitely ... "[15]
7. Self surrender. [16]
This is interpreted by Imam Ahmad and others. Ibn al-Qayyim said, "the surrender of the spirit, substance, as well as the nature of resignation. Namely, the attitude of surrender to God all affairs, and put it on him with hope, without coercion and demands. "[17]
Thus, the mean detachment at once resigned themselves out of power and strength and submission of all affairs only to Penguasannya [18] The Mighty, sublime again. In the prayers, the Prophet Shallalahu 'alaihi wa sallam recited:
اللهم أسلمت وجهي إليك, وفوضت أمري إليك.
"O Allah, I submit my face to You and I pasrahkan my business to you." [19]
And about the believers from among the family of Pharaoh he said in the word of Allah, the Exalted:
وأفوض أمري إلى الله إن الله بصير بالعباد
"... And I submit my affair to Allah. Verily Allah is Seer of His servants. "[Al-Mu'min: 44]
Continued with the provision of rewards for the resignation, in which he said:
فوقاه الله سيئات ما مكروا
"So God keep from evil their guile ..." [Al-Mu'min: 45]
.
Ibn Jarir Tabari narrated with the as-Sya'abi sanadnya, he said, "Syatir [20] Ibn Sahl once sat near Masruq, then Syatir say, can you tell me what you heard from Ibn Mas'ud, so I will justify you or I who will tell you that you will justify myself? Masruq then said, 'No. But, you are informed that I will justify you. "Then he said, 'I heard Ibn Mas'ud said,' Surely the greatest verse in al-Qur-an is about: Tafwiidhan [21] (submission self), that is, 'And whoever sole trust in Allah Allah will suffice (need) it.' [22] Masruq said, 'You're right.' "[23]
8. Ridha.
Ibn al-Qayyim said, "Ridha was the result of the resignation. And those who interpret it [24], so he interprets with great value and benefits. Therefore, if the sole trust him totally, he undoubtedly would be pleased with what is done by the party dipasrahinya. "[25]
Shaykh al-Islam said that the blessing and surround what is destined resignation (which resignation before the incident, while the pleasure after the event). [26]
Therefore, people who sole trust in God before the act and pleasure in what you set out for him after the act, meaning he has done 'ubudiyah, or meaning. [27]
And Allah Subhanahu wa Ta'ala has to reconcile the two in his words:
ولو أنهم رضوا ما آتاهم الله ورسوله وقالوا حسبنا الله سيؤتينا الله من فضله ورسوله إنا إلى الله راغبون
"If they were really pleased with what she gave Allah and His Messenger to them, and said: 'Allah is sufficient for us, God will give us some of his bounty, and thus (also) His Messenger, Surely we those who hope in God, '(so it would have been better for them). "[At-Tawbah: 59].
As the Prophet sallallaahu 'alaihi wa sallam also have to reconcile between them in the prayer which he taught Istikharah his Companions, as he also teaches a letter from al-Qur-an to them, where at the beginning of prayers, he said:
اللهم إني أستخيرك بعلمك, وأستقدرك بقدرتك, وأسألك من فضلك العظيم
"Alah Yes, indeed I beg thee to guide thy science, pleaded with the power of Thy statutes, and I beg Thy grace is great."
And this is a resignation and tafwidh (surrender). Then he closed it by asking for prayers at the pleasure of greeting him:
واقدر لي الخير حيث كان, ثم أرضني به
"Establish good to me the good wherever it be, then the people who make me pleased with this provision." [28]
And among the prayers that he prayed in his prayer is as follows: "... وأسألك الرضا بعد القضاء" ("... And I beg the pleasure after making up '(resolve))." [29]
Shaykh al-Islam Ibn Taymiyah said, "The Prophet sallallaahu 'alaihi wa sallam asked you after the pleasure of making up', because at that time between the nature of pleasure before, because actually it is a determination that he is pleased if you get it, because all it will teralisasi ridhaan afterwards." [ 30]
Thus the eight levels, some of which are part of the causes and the joints of resignation, and there is also a part of the value and influence, and some of which are part of its meaning. Anyone who perfected it means he has perfected station of resignation at once determined him. And if not one of them, means diminish its value tawakkalnya corresponding shortcomings. And Allaah knows best.
[Copied from the book At-tawakkul 'alallaahi Ta'aalaa, author Dr. 'Abdullah bin' Umar ad-Dumaiji, Indonesia UNDERSTAND resignation Leaning Edition All affairs to Allah Almighty, translator M. Abdul Ghaffar E.M. Reader Publishers Ibn Kathir, Rabi al Awwal 1426 H - April 2005 M]
source: http://almanhaj.or.id/
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