Faith, according to Ahlus-Sunnah wal-Jama'ah can grow and can be reduced. Among the factors increasing the faith of a Muslim, is to learn the names and attributes of Allah Subhanahu wa Ta'ala is noble.
Shaykh 'Abdurrazzâq bin' Abdul-Muhsin al-'Abbad-Hafizhahullah, said: "Truly know the names and attributes of Allah Subhanahu wa Ta'ala mentioned in the Qur` an and Hadith, and the things that show the perfection of Allah Subhanahu wa Ta'ala from all sides is the most exalted science gateway that can add to the faith ". [1]
In this section, we invite readers to explore the meaning as-Salam, which is one of the name of Allah Subhanahu wa Ta'ala is noble. The name is listed in Al-Qur `an and Hadith, as well as sayings of the scholars.
NAME OF GOD SWT IN AS-SALAM AL-QUR'AN
Allah Subhanahu wa Ta'ala says.
هو الله الذى لآ اله الا هو الملك القدوس السلم المؤ من المهيمن العز يز الجبا ر التكبر سبحن الله عما يشر كون
"He is Allah, there is no god but Him who haq. Maha Raja, the Glorified, the Mahasejahtera (as-Salam), the Maintain Security, Safety Preserver, the Mighty, the Almighty, Who Has All the Glory. Glory be to Allah from what they associate "[al-Hasyr/59: 23]
NAME OF GOD, AS-SALAM in the hadith
عن عبد الله قال: كنا إذا كنا مع النبي في الصلاة قلنا السلام على الله من عباده السلام على فلان وفلان فقال النبي لا تقولوا السلام على الله فإن الله هو السلام ولكن قولوا التحيات لله والصلوات والطيبات السلام عليك أيها النبي ورحمة الله وبركاته السلام علينا وعلى عباد الله الصالحين
'Abdullah (bin Mas'ud) of Allaah' anhu said: In the past, if we pray with the Prophet sallallaahu 'alaihi wa sallam, we say: "As-Salam (safety) for Allah from His slaves, and the as-greeting so and so and So and so, "so the Prophet sallallaahu 'alaihi wa sallam said:" Do not say As-Salam upon Allah, for Allah is as-Salam, but say:' At-Tahiyât (congratulations), ash-Shalawat ( worship) and ath-Thayyibât (praise) to God. Salam (safety) and the grace of God, and His blessing upon you, O Prophet. And peace be upon us, and the servants of God's righteous. '" [Bukhari].
عن ثوبان قال: كان رسول الله إذا انصرف من صلاته استغفر ثلاثا وقال اللهم أنت السلام ومنك السلام تباركت ذا الجلال والإكرام
"From Tsauban Allaah 'anhu, he said:" Formerly, when the Prophet sallallaahu' alaihi wa sallam has come out of his prayer, he beristighfar three times, and said: 'O God, you are as-Salam, and of thy salvation is, Thou Most High, Who Has The greatness and glory '. "[Reported by Muslim].
MEANING AS-Salam
As-Salam, meaning literally as-Salamah. That is saved from disgrace and disadvantages. [2]
Imam Ibn Katheer, may Allaah have mercy said: "As-Salam, meaning, the survivors from all the shame and shortcomings, as the perfection of the Essence, the nature and deeds of His (God)" [3]
Imam ash-Syaukani rahimahullah said: "As-Salam, meaning, the survivors of all deficiencies and disgrace".
Rahimahullah Imam Ibn al-Qayyim said: "As-Salam is one of the name of Allah Subhanahu wa Ta'ala, is isim mashdar, such as al-Kalam and al-'Ata', which means congratulations. Therefore, Allah Subhanahu wa Ta'ala has the right to carry it more than other than Him, because He (Allah Subhanahu wa Ta'ala) saved from any defect, disgrace, or reproach deficiency. He Subhanahu wa Ta'ala has an absolute perfection in every way. His perfection is the necessity of His Essence. He Subhanahu wa Ta'ala is not except the Perfect.
There is also a saying: The greetings to His servants in heaven, according to verse.
سلم قو لأ من رب رحيم
"(To be said)," Hail, "as the greeting of the Lord Most Merciful" [Yâsîn/36: 58].
There also interpret, being the survivors of his kezhaliman [4], and this is the opinion of most of the scholars ... [5]
As-Salam, including the safety of his deeds of vanity, kezhaliman, fraud, and includes the safety of his traits of resemblance with the properties of beings, and includes the perfection of His Essence from every lack and shame, and includes salvation of His names of every reproach ".
The name of Allah, as-Salam, including the determination of all perfection for him and the removal of all of his shortcomings. This is the content of the meaning of wal-hamdu Subhnâllah lillahi "(Glory to Allah and all praise be to Him). And the name of Allah, as-Salam, containing pengesaan for him in ulûhiyah (worship and glorification). And this is the content of the meaning of La ilaha illa Allah, Akbar wallahu (no right to be worshiped by haq except Allaah, and He is Most Great). Hence the name of God, as-Salam, al-Bâqiyâtu collect ash-Shâlihât (all of the good name of Allah and His glorious nature), with which the Almighty Allah be praised.
Among the detailed explanation of what has been mentioned above, that he is al-Hayyu (The Ever Living), which saved his life from death, drowsiness, sleep and change. He is al-Qadir (the Almighty), who survived his powers from fatigue, fatigue, objections and weaknesses. He is al-'Alim (The All-Knowing), who survived his knowledge of ignorance about something though for mustard seed.
Thus, all of his properties are in the top of scales. His good pleasure survived the wrath, His gentleness survivors of revenge, the desire of the survivors of his hatred, his power is saved from weakness, his will survive the menyelisihinya, his word is safe from lies and kezhaliman, even the Perfect His sentences in accordance with justice and righteousness, and His promise of penyelisihan survived ... "[6]
THE NAME OF GOD, AS-greetings with U.S. Acknowledgments-Salamu 'alaykum
Meaning as-Salam in greeting as-Salamu 'alaikum, there are two. First, the (hopefully) the name of God's blessings poured out as-Salam to you. Therefore, it is not allowed to cast greetings to those who disbelieve from among the People of the Book. Because the as-Salam is one of the name of Allah Subhanahu wa Ta'ala. So, should not ask the blessing for the heathen of the name Allah Subhanahu wa Ta'ala is. Second, safety is applied when greeting.
Both meanings are equally true. That is, anyone who prays to Allah Subhanahu wa Ta'ala with the names of his good, for he asked for in each request and bertawassul to him by the name of Allah in accordance with his request. If this is clear, then when someone asks for salvation (as-Salaamah) which is an important part of his life, he called the name of Allah "As-Salaam".
So, saying as-Salamu 'alaikum include the name of Allah, as-Salam, and begged of his salvation.
If this is clear, then opened the veil of wisdom (secret) as regards the pronunciation of a Muslim met with other Muslims, not by prayer or other speech. Because, every race has its own greeting, like "good morning", "may you live long", and others. Then, Allah Subhanahu wa Ta'ala to the Muslims mensyariatkan in the midst of their congratulations by saying "as-salâmu'alaikum". Speech is more important than all of congratulations made by people in general. Because the expression of as-salâmu'alaikum include a safety milestone of life and happiness. This is also the core of things. Because human hopes divided. that is safe from evil and that is good. And survivors of evil takes precedence over that is good.
So it is in heaven, because heaven is a Darussalam, where the safety of all shame, ugliness, and defective, even the survivors of each case which reduces the enjoyment of life. So congratulations of the people of Paradise is Salamun, and Allah Subhanahu wa Ta'ala say congratulations to them "As-Salam". Similarly, the angels come to them from every door by saying:
سلم عليكم بما صبريم فنغم عقبى الدار
"Good on you for your patience peace," then it would place the end of the pleasure of it "[al-Ra'd / 13:24)]
Shaykh Muhammad ibn Saalih al-'Uthaymeen rahimaullah said: "As-Salam, meaningful prayer to seek the safety of any disturbance. If you say to someone "as-salâmu'alaika", it means you're praying to God for him to Allah Subhanahu wa Ta'ala saved him from the distractions, madness, (evil) people, disobedience and of liver disease, as well as from Fire. This is a common lafazh, and its meaning is a Muslim prayer for the salvation of all disturbances ". [9]
CONCLUSIONS AND FAIDAH
A. Determination of the name of God must be in accordance with the theorem of Al-Qur `an and the shahiih Hadiits, and in accordance with an understanding of Ahlus-Sunnah scholars.
2. Contemplate and understand the name of Allah Subhanahu wa Ta'ala is the main factor that can add to the faith of a Muslim to Allah Subhanahu wa Ta'ala.
3. Among the 99 asthma 'Allah al-Husna is as-Salam. So we must define it.
4. Allowed to name child 'Abdussalam. Because the as-Salam is the name of God. Ibn Qutayba rahimahullah said: "In the name of Allah Subhanahu wa Ta'ala is the as-Salam, and therefore a person called 'Abdussalam, like (name)' Abdullah '.
5. As-Salam, the name of Allah Subhanahu wa Ta'ala that we are commanded to pray with him, as Allah says:
"And to Allah al-Asma 'al-Husna, then pray to God with him" [al-A'raf / 7:180]
6. Meaning as-Salam, who is saved (sanctified) from any disgrace, disability and the nature of deficiencies. Allah Subhanahu wa Ta'ala Glory of every thing that reduces the perfection of His nature, and from the resemblance of His creatures, and of his allies who compete in all respects. [11]
7. A Muslim is obliged to ask for salvation only to Allah Subhanahu wa Ta'ala. Therefore, salvation only comes from Him [12]. And forbidden him to ask for salvation other than Allah Subhanahu wa Ta'ala, both to angels close to Allah Subhanahu wa Ta'ala, Prophet sent, guardian or kiai or habib or master teacher, or other creatures.
8. Dhikr taught by the Prophet sallallaahu 'alaihi wa sallam is not just in lip reading. Dhikr must ponder its meaning, and consequently realized in everyday life. Someone who understands the name of Allah, as-Salam, and make it as a remembrance and prayer as it has been taught by the Prophet sallallaahu 'alaihi wa sallam, then it will always purify Allaah in ulûhiyah (worship), rububiyah, and the name and nature of his allies, as well as of things that are not worthy of Him. And this is the path of the prophets and apostles, as Allah says:
"Glory Rabbmu, the Mighty Lord of nature they say. And congratulations for the welfare of the apostles. And praise be to Allah Lord of all nature" [ash-Shâffât/37 :180-182].
Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy on the above verse says: "Allah Subhanahu wa Ta'ala purifies himself from what was characterized by people who deviate from the teachings of the apostles, and Allah Subhanahu wa Ta'ala congratulated the apostles , because their words of congratulations and the lack of shame ..., then the Ahlus-Sunnah wal-Jama'ah do not deviate from the teachings of the apostles, because he is shirathal Mustaqim ". [13]
9. What a beautiful teachings of Islam, and how precious clues Messenger sallallaahu 'alaihi wa sallam has taught greetings. A remark which is the safety of a Muslim prayer to his brother. The Prophet sallallaahu 'alaihi wa sallam said:
لا تدخلون الجنة حتى تؤمنوا ولا تؤمنوا حتى تحابوا أولا أدلكم على شيء إذا فعلتموه تحاببتم أفشوا السلام بينكم
"It is not you can go to heaven until you believe, and you not believe until you love each other. Do not you want me to show something? If you execute it, then you love each other. That scatter greeting among you". [Reported by Muslim]
10. As-Salam, was as-Salamah (salvation) which is the cornerstone of human life in the world and the Hereafter. May God always gives us the salvation of the world and the Hereafter.
[Copied from As-Sunnah Magazine Issue 04/Tahun XII/1429H/2008M. Foundation published Lajnah Istiqomah Surakarta, Address Jl. Solo-Solo Puwodadi Km.8 Selokaton Gondangrejo 57 183, Tel. 0271-761016]
Translation of Meaning Allah Azza Wa Jalla Name Al-Karim
By
Son of Ali feat Musri Semjan
AL-KARIM THE MEANING OF THE REVIEW OF LANGUAGES
Here are some explanations of the scholars of Arabic expert on al-Karim meaning:
Ibn Faris said that the origin of the word rahimahullah karom (noun form of the word al-Karim) shows two meanings, one of which is the glory of [1].
Ibn Qutayba rahimahullah said, "al-Kareem means forgiving. Allah Almighty is al-Karim who forgives the sins of His servants who believe" [2].
Al-Azhari rahimahullah interpret it: "al-Karim's one of the attributes of God Almighty and His name. It means, that Essence which is very much have a good, very generous, the giver of pleasure and virtue". al-Karim is a name that includes all the attributes are commendable. Allah Almighty is al-Karim (Supreme Majesty) is very commendable of all perpuatan him. [3]
Ibn Manzhûr rahimahullah explains: "al-Karim's one of the attributes of God Almighty and His name. That is the One who is very much have a good, very generous giver again. Granting him inexhaustible. He is the Essence of the Most Noble the absolute. al-Karim is a name covering all goodness, glory and virtue. This name also collect all things are commendable. Allah Almighty has the name of al-Karim (Supreme Majesty) that is very commendable in all perpuatan Him, the Lord who has' Honourable and noble Throne "[4].
Translation of the Meaning of the Name GOD AL-KARIM
If we look at the name of al-Karim al-Qur'ân, the name of Allah Almighty this glorious repeated twice. First, in a letter an-Naml/27: 40:
فلما رآه مستقرا عنده قال هذا من فضل ربي ليبلوني أأشكر أم أكفر ومن شكر فإنما يشكر لنفسه ومن كفر فإن ربي غني كريم
"And when Solomon saw it placed before him, he said:" This includes the gift of my Lord to test me whether I am grateful or denying (would favor him). And whoever is grateful for the fact he was grateful for the (good of) his own and whoever is ungrateful, then surely my Lord is Rich, Most Venerable ".
Second place, in a letter al-Infithâr/82: 6: Allah Almighty says:
يا أيها الإنسان ما غرك بربك الكريم
"O man, what has deceived you (disobedience) against Rabbmu the Merciful".
In the letter an-Naml verse above, Allah Almighty tells of Solomon's words when he saw Alaihissalam form in front of the palace the queen Queen of Sheba. Almighty God's gift is valued by Solomon to test his gratitude to Allah Almighty for all the blessings given to him. Then, the text concludes with two names of Allah Almighty's glorious al-Ghani (Rich Maha) and al-Karim (of Glory). Both names are very close to the initial context of the verse. Anyone who would be grateful, that attitude will not add to the wealth of Allah Almighty as Allah is Rich. Conversely, those who do not want to be grateful will not reduce the wealth of Allah Almighty. Similarly, those who will reap the rewards from grateful al-Karim (the Beneficent) bountifully rewarded. And whoever is ungrateful, Allah Almighty always give sustenance to keep them. This is as set forth in the Word of God:
إن تكفروا فإن الله غني عنكم ولا يرضى لعباده الكفر وإن تشكروا يرضه لكم
"If you disbelieve then surely Allah is Rich from you (do not need you) and he was not pleased with disbelief for His slaves, and if you are thankful, surely he was pleased with gratitude to god for you" [az-Zumar/39: 7]
Whoever grateful, truly his gratitude for the (good of) his own. And whosoever shall deny (no thanks), Almighty Allah, the Most Venerable Maha Kaya. Almighty Allah gives not require the creature but because God Almighty has the name of al-Karim (the Beneficent).
As for the verse of al-Infithâr letter, asking Allah Almighty to man, what makes them deluded to disobeyed God Almighty. In fact, Allah Almighty always devotes many blessings and mercy for them. Because God is merciful toward all men. Thus it is not reasonable human force, because Allah al-Karim (generous) of them.
Al-Karim is noble in every respect, very much giving and kindness, whether requested or not. The name of al-Karim showed the perfection of the glory of God Almighty and all the substance and nature of his actions:
A. Allah the Exalted Almighty in His Essence. There is no slightest flaw in the Essence of Allah Almighty. Truly the Essence of Allah Almighty k Indah.
2. Allah the Exalted Almighty in all His attributes. No matter the ugly nature of God k. Surely God's nature is very perfect in all its meaning.
3. Allah Almighty also sublime in everything he does. There is no defect in the act of God Almighty. Surely the works of Allah Almighty is full of a wide variety of lessons.
Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy say, "The name Allah al-Karim includes the meaning of generosity, as well as the meaning of the glory and majesty, as well as provide significant softness and kindness" [5].
Rahimahullah Imam Ibn al-Qayyim said, "Globally, the meaning of al-Karim is the One who likes to give a lot of good with a very simple and easy. His opponent, stingy person who issued a very difficult and rare virtue" [6].
Among the meanings of al-Karim, Allah Almighty to do good to all creatures without an obligation that they must do. All the goodness of Almighty God gave to the creature is purely for His mercy to the creatures.
Then, as the (mirror) karom His nature, God Almighty forgive something that must be left to the right of him. God Almighty forgive the sins of the servants who are remiss in fulfilling obligations to God. Because the name of Allah al-Karim hand in hand with the name of Allah al-'Afuww (Sorry Giver), as stated in the words of the Prophet sallallaahu' alaihi wa sallam follows:
عن عائشة قالت قلت يا رسول الله أرأيت إن علمت أي ليلة ليلة القدر ما أقول فيها قال قولي اللهم إنك عفو كريم تحب العفو فاعف عني
Of 'Aisha radhiallahu' anha, she said: "O Messenger of Allah, what do you think if ever I knew the night Laylat al-Qadr, what do I say?" He said: "Say: O Allah, indeed you are Forgiving, the Most Noble, You love forgiveness, so forgive me". [HR. at-Tirmidhi 5/534, and classed as saheeh al-Albani]
In addition, if a person repent of his mistake, Allah Almighty to remove sin and replace it with a good mistake. Allah Almighty says:
إلا من تاب وآمن وعمل عملا صالحا فأولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما
"Except those who repent, believe and do good; the crimes they replaced God with goodness. And the almighty Allah is Forgiving, Merciful" [al-Furqân/25: 70]
Likewise, as the mirror of his karom, Allah Almighty always giving, never stopped giving him. Allah Almighty says:
ألم تروا أن الله سخر لكم ما في السماوات وما في الأرض وأسبغ عليكم نعمه ظاهرة وباطنة
"Do you not see that Allah has subjected to your (use) all things in heaven and on earth, and perfecting of His bounties and unseen" [Luqmân/31: 20]
Similarly, as a form karom His Almighty Allah a favor from the first since even without being asked. Allah Almighty says:
وكأين من دابة لا تحمل رزقها الله يرزقها وإياكم وهو السميع العليم
"And how many animals that do not bring your own rezkinya. God who gives sustenance to him and to you, and He is Hearing, Knowing". [Al-'Ankabût/29: 60]
As a mirror of his nature karom others, Allah Almighty gave a variety of disinterested kindness without expecting, because God Almighty is absolutely Merciful. Allah Almighty says:
ما أريد منهم من رزق وما أريد أن يطعمون (57) إن الله هو الرزاق ذو القوة المتين
"I do not want any sustenance from them and I'm not willing that they gave me to eat. Allah Almighty Giver of sustenance is He Who has power again Very Strong". [Adz-Dzâriyât/51 :57-58]
Also included within the meaning of al-Karim, Allah Almighty ordered His servants to call upon Him, and promised to allow their request. Even preach about giving them other than the request. Instead, be angry at people who do not pray to Him. Because God is merciful. Allah Almighty says:
وقال ربكم ادعوني أستجب لكم إن الذين يستكبرون عن عبادتي سيدخلون جهنم داخرين
"And Rabbmu said," Pray to Me, I will answer you. Those who boast of worship Me will enter Hell abject in the state. "[Ghâfir/40: 60]
So basically, the definition of the name al-Karim is having all sorts of goodness and glory and virtue [7].
GOD Almighty called AL-QUR'AN TO NAME AL-KARIM
Allah Almighty says that the Holy Qur'ân al-Karim is a book that kalamullah (noble). Allah Almighty says:
إنه لقرآن كريم
"Verily this Qur'an is a very noble passage" [al-Wâqi'ah / 56:77]
Described by the scholars, the reason for al-Qur'ân is kalâmullah (words of Allah Almighty), contain so much goodness. Inside are clues that a straight, clear information, useful knowledge and wisdom that many [8]. All the good assured by running the contents of the Koran.
Imam Ibn al-Qayyim may Allaah have mercy, "Allah Almighty says al-Qur'ân properties with something that shows the beauty, abundance of goodness and majesty of the benefits as well. Because al-Karim is something that is loaded with good benefits so much more glorious. And al- Qur `an itself, viewed from all sides is the best and most Afdhal. So, Allah Almighty Himself characterize the nature of al-Karam (glory) and characterize kalam and 'His Throne with sinking properties as well. And also provide properties are something that a lot of kindness and beautiful shape ... "
Al-Azhari rahimahullah said, "al-Karim al-Qur'ân called because of its content of the various directions, explanations, knowledge and wisdom" [9].
Al-Qur'ân brought by this glorious glorious angels is Gabriel Alaihissalam anyway, according to the word of Allah Almighty
إنه لقول رسول كريم
"Without doubt it is really the word (of God brought by) a noble messenger (Gabriel)" [at-Takwîr/81: 19].
Then the noble Qur'ân Al was submitted by the glorious angel to the apostle who are noble, the Prophet Muhammad sallallaahu 'alaihi wa sallam. Allah Almighty says:
إنه لقول رسول كريم
"Verily, the Qur'an is truly revelation (God is revealed to) the Messenger of precious .." [Al-Hâqqah/69: 40]
Based on the above verse, the Prophet sallallaahu 'alaihi wa sallam called messenger karim (noble) because the Prophet sallallaahu' alaihi wa sallam has a noble spirit, carrying the precious book, calls people to noble things, both in terms of beliefs and practices .
Similarly, 'Throne of Allah Almighty is a noble creature. Allah Almighty says:
فتعالى الله الملك الحق لا إله إلا هو رب العرش الكريم
"Then the Most High God, King of the truth: there is no god but He, the Lord (which has) 'Throne is glorious.". [Al-Mukminûn/23: 116]
Because 'the Throne is the creature the biggest and most high above all creatures. All the glory of the creature was found on the gift of God Almighty the Most Noble. This will show the glory of the creature in the sight of Allah, than other creatures.
Heaven is filled with various kinds of pleasure, all the blessings contained in it exceeds all that is in the world. Provided for people who have a noble nature. Allah Almighty says:
إن تجتنبوا كبائر ما تنهون عنه نكفر عنكم سيئاتكم وندخلكم مدخلا كريما
"If you avoid major sins among the sins forbidden you do, We shall remove faults (small sins) and admit you to a place of glory (heaven)". [An-Nisa '/ 4:31]
SOME LESSONS WE CAN GET THROUGH THE NAME OF GOD Almighty AL-KARIM
Next, here are some lessons we can take from knowing and understanding the meaning of the name of Almighty Allah al-Karim. This case is the real purpose for a Muslim while understanding the names of Allah the Almighty. Al-Karim's name to be really positive influence for the improvement and repair of faith and morals of a Muslim worship in their everyday lives. By understanding the meaning of the name of Almighty Allah al-Karim will cultivate noble qualities within himself a Muslim, including:
A. Instill virtue in themselves a Muslim, for Allah loves those sublime and noble nature.
Imam Ibn Qoyyim rahimahullah said, "Being the most beloved of Allah Almighty is the one who adorn themselves with the nature of which is an elaboration of the attributes of God Almighty. Almighty Allah the Exalted Almighty tomb He loved the people who have virtue of His servants "[10].
2. Embedding the quixotic nature of the self a Muslim. Because some of the meaning of al-Karim is the Most Generous. Surely Allah Almighty loves those who are very generous. And Allah Almighty hates people who are stingy. Allah Almighty says:
ها أنتم هؤلاء تدعون لتنفقوا في سبيل الله فمنكم من يبخل ومن يبخل فإنما يبخل عن نفسه والله الغني وأنتم الفقراء وإن تتولوا يستبدل قوما غيركم ثم لا يكونوا أمثالكم
"Remember, you are the people who were invited to spend (your wealth) in the way of Allah. And among you there is a stingy, miserly and who he really is just stingy with himself. And God Who is Rich while you are the one- people who are willing (to him), and if ye turn away He will change (you) with another people, and they will not like you are ". [Muhammad/47: 38]
3. Foster a sense of love in the person of a Muslim to Allah Almighty. Because Allah Almighty is All-Merciful. Allah Almighty gives him pleasure without limit even without being asked.
4. Obligatory to honor the book of Allah Almighty, al-Karim Qur'ânul. Because, al-Qur'ân is the word of Allah Almighty is noble, which is derived through the medium of the glorious angel to the noble Prophet.
5. Obligatory to the angels glorifying God Almighty, whom the angel Gabriel. He who hated him, then he is the enemy of Allah Almighty. Allah Almighty says:
من كان عدوا لله وملائكته ورسله وجبريل وميكال فإن الله عدو للكافرين
"Whoever is an enemy of Allah, His angels, His Messengers, Gabriel and Michael, then surely Allah is the enemy of the unbelievers". [Al-Baqarah / 2:98]
6. The necessity of loving the Messenger of Allah Almighty. Whoever hates one of them, then he is the enemy of Allah Almighty, in accordance with the content of the paragraph above.
7. Neighboring properties grow like honor and guests, as recommended by the Prophet sallallaahu 'alaihi wa sallam.
8. Grow like the forgiving nature, because Allah Almighty loves forgiving nature.
9. Encourages us to always pray to Allah Almighty. Because Allah Almighty Merciful to His servants. Almighty Allah restore shy servant hands raised in prayer to be empty. Because the name of Allah al-Karim coupled with the name of Almighty Allah al-Hayiyyu according to the words of the Prophet sallallaahu 'alaihi wa sallam follows:
إن الله حيي كريم يستحيي إذا رفع الرجل إليه يديه أن يردهما صفرا خائبتين.
"Verily Allah, the Most Venerable Shame, shame God if someone raised his hands to restore it to be empty again losers". [HR. Abu Dawud and at-Tirmidhi, classed as saheeh by al-Albani]
May Allah Almighty make us more noble people who are generous. And make us who love all things noble, well-shaped faith, word and deed and deed. And Allaah knows best.
[Copied from As-Sunnah Magazine Issue 10/Tahun XII/1430H/2009M. Foundation published Lajnah Istiqomah Surakarta, Address Jl. Solo-Solo Puwodadi Km.8 Selokaton Gondangrejo 57 183, Tel. 0271-761016]
Guidance only Allah Subhanahu Wa Ta'ala Owned
By
Abu Nida `Chomsaha Sofwan
Allah Subhanahu wa Ta'ala says:
إنك لا تهدي من أحببت ولكن الله يهدي من يشاء وهو أعلم بالمهتدين 8:56
"Behold, thou (Muhammad) will not be able to give guidance (guidance) to the person you love, but Allah gives guidance to those whom He pleases, and Allah knows those who are willing to accept the instructions". [Al Qashash/28: 56]
Because the decline of this paragraph relating to the death of Abu Talib remained in a state religion of Abdul Muttalib (polytheists). This is as shown in the hadeeth narrated in Saheeh Al-Bukhari and Sahih Muslim, from Ibn Al Musayyab, that his father (Al Musayyab) said: 'When Abu Talib was going to die, the Prophet sallallaahu' alaihi wa sllam hurried over. And then, 'Abdullah bin Abu Jahl and Abu Umayyad be on his side. He sallallaahu 'alaihi wa sallam said to him: "O, my uncle. Say la ilaha illa Allah; a sentence can I make a plea for you before God, '. However, 'Abdullah bin Abu Jahl and Abu Umayyad chimed in by saying:' Do you (Abu Talib) hate religion Abdul Muttalib? '. Then the Prophet sallallaahu 'alaihi wa sallam repeated his saying more. But they both were to repeat her words. So the final word, that he still remains on top of Abdul Muttalib and religion are reluctant to say La ilaha illa Allah. Then the Prophet sallallaahu 'alaihi wa sallam said: "Really, would I ask forgiveness for you, for I was not banned." Then Allah revealed the words:
ما كان للنبي والذين آمنوا أن يستغفروا للمشركين ولو كانوا أولي قربى من بعد ما تبين لهم أنهم أصحاب الجحيم 9:113
"Nor is fitting for the Prophet and those who believe ask for forgiveness (of Allah) for the idolaters idolaters even though it is the kin (her), after obvious to them that the idolaters are inhabitants of Hell" . [At Tawbah / 9: 113]
As for Abu Talib, Allah says:
إنك لا تهدي من أحببت ولكن الله يهدي من يشاء
"Surely you will not be able to give guidance to the person you love, but Allah gives guidance to those whom He wills". [Al Qashash/28: 56].
Of the word of Allah Subhanahu wa Ta'ala and hadith the Prophet sallallaahu 'alaihi wa sallam above, can be some benefits and lessons learned, as we will mention the following.
First: In the book Fathul Majid, Shaykh Abdurrahman ibn ash-Shaykh Hasan Alu quoting the words of Ibn Katheer, may Allaah have mercy on the interpretation of this verse: "Allah Subhanahu wa Ta'ala said to His Apostles, 'Behold, thou, O Muhammad, will not be able to give guidance to people who you love, 'that is, (to give guidance or instructions) that none of your business. However, your duty is only to convey, and God will give guidance to whom He will. He was the one who has a deep wisdom and go against the beat. This is consistent with the content of the word of Allaah which means: 'It is not your duty to make them get guidance, but Allah Who gives guidance (giving taufiq) to whom He wills. (Al Baqarah: 272). So is the word: And most people will not believe even if you really want it. (Yusuf: 103). "
In the book Sharh At Tamhid Li Kitabit Tauhid, Sheikh Salih bin 'Abdul' Aziz Alu Ash Shaykh said: 'Guidance given by the Messenger of Allah is not owned by Shllallahu' alaihi wa sallam taufik here is guidance, inspiration and special assistance. This guidance is referred to by scholars as the guidance at wal taufiq inspiration. That is, Allah Subhanahu Ta'ala w in the heart of a servant made specifically for the convenience of receiving instruction; a relief that is not easily given to those in others. So, this taufik guidance, specifically given by God to those whom He wills, and influence the person will receive the instructions and tried to grab it. Therefore, put this guidance into one's heart is not the task of the Prophet sallallaahu 'alaihi wa sallam. For the servant heart is in the hands of God, who flipped it back according to His will. So that the person he loved most though, he could not make it into a Muslim, who would receive guidance ".
Although Abu Talib is a relative of the Prophet are widely credited to him, but he could not give him the guidance of strength.
The second type of guidance, relating to slave mukallaf, namely guidance dilalah ad wal irsyad (provide explanation and guidance). God set the type of guidance is set at the Prophet sallallaahu 'alaihi wa sallam in particular, all the prophets and apostles, and every preacher who calls human beings to God. Allah Subhanahu wa Ta'ala says:
إنما أنت منذر ولكل قوم هاد
"Behold, thou (Muhammad) is only a warner, and for each there is the one who gives guidance." [Ar Ra'd / 13: 7].
And Allah says about Prophet Muhammad sallallaahu 'alaihi wa sallam,
وإنك لتهدي إلى صراط مستقيم صراط الله
"And verily thou (Muhammad) is really giving guidance to the straight path, (ie) the way of Allah". [Asy Syura/42: 52-53]
Meaning "to give you guidance" here is, you give instructions and guidance to the straight path with a variety of instructions and guidance, supported by a number of miracles and evidence which shows honesty and truth of Him as a giver of advice and guidance.
Shaykh Muhammad Hamid Al Faqi said in a footnote to the book Fathul Majid: "The word of guidance, is used to insert instructions into the meaning of the liver, by changing the bow of apostasy, kufr and transgression, to the guidance, faith and obedience, and to keep it straight, firm in the way of Allah. Such guidance, specifically only owned Allaah, for He is ruling the hearts tossing and turning, and give guidance or make the lost way for whomever He wills. Whoever the instructions given by God, then nothing can be misleading. And whoever is led astray God, then no one can give a clue.
Based on this verse in mind, that such instructions are not contained in the self of the Prophet sallallaahu 'alaihi wa sallam, much less people than he. People who claim to have this manual, such as the Sufi and the like who claim to be able to enter the hearts of his students, to know its contents, as well as in control as he wishes, then this is a lie and penyesatkan. People who believe claims like this, it means that he considers Allah and His Messenger misguided lies.
The clue to the science, the argument, a description of the Koran and others to the path of salvation and happiness, then the servants able to perform these instructions, as stipulated in the self of the Prophet sallallaahu 'alaihi wa sallam in the word of Allah Subhanahu wa Ta'ala, which means: "And verily, you are really giving guidance to the straight path". [Ash-Shura: 52].
God has required scientists to carry out this task, namely to provide guidance by way of injunction of kindness and forbid evil to the straight path of Allah. But most people can not distinguish between these two types of instructions. Partial cross the line and some others left the injunction prohibiting unjust kindness, quibble with the verse, "Thou (Muhammad) will not be able to give instructions to the person you love". Such is the folly and error ".
Secondly: With regard to the interpretation of the letter At Tawbah verse 113, Sheikh Abdurrahman bin Hasan ash-Shaykh Alu said: 'That is, ask forgiveness for the polytheists, the Prophet is not worth it. This is a sentence that looks khabar (news), which implies a ban. This paragraph deals with the events down Abu Talib, as pointed out from the hadith which states lafazh anzala fa sentence (and then Allah revealed) after the phrase la Prophet greeting astaghfiranna ma laka lam unha 'anhu "(really, would I ask forgiveness for you as long as it is not prohibited ) that hints at a sequel.
In the Qaulul Mufid Al 'Ala Kitabut Tauhid, Shaykh Muhammad bin Saalih Al' Uthaymeen said: The phrase ma kana or la yanbaghi and semisalnya, if it comes in the Koran, that is, things mentioned are banned (rejected) to ban the harsh . For example, the word of Allah Subhanahu wa Ta'ala "Not worthy of God had a son, Glory be to Him" (Maryam: 35). Likewise words "And no longer worthy to take the All-Merciful (to have) children" (Maryam: 92). And His words "It is impossible to get the moon and sun malampun can not precede the day. And each in an orbit "(Yasin: 40). And the words of the Prophet sallallaahu 'alaihi wa sallam, "Verily, Allah does not sleep, and improper for him to sleep". [Reported by Muslim].
Then the word "they ask for forgiveness (of Allah) for unbelievers", that is, they (forbidden) for forgiveness for the polytheists.
While the word "even though the polytheists are the relatives', that is, even though the polytheists are close relatives of their own. That's why, when the Prophet sallallaahu 'alaihi wa sallam perform Umrah and then passes grave of his mother, he sallallaahu' alaihi wa sallamk ask permission to ask forgiveness of God for Him to his mother, but God does not allow. Then he sallallaahu 'alaihi wa sallam asked permission religious visit to the graves of his mother, and God also allowed. So he was menziarahinya to take lessons.
God forbid he sallallaahu 'alaihi wa sallam will ask forgiveness for the polytheists, since polytheists shall not be entitled to request a pardon. If you pray to God to do something that is not feasible for Him, then that is a violation of the prayer.
In other parts of Shaykh 'Uthaymeen said:' And including a false case of some human speech, which is called the pagan figures who died with the deceased (who surely God blessed). The mention of such unlawful, because contrary to Allah Subhanahu wa Ta'ala. Similarly, forbidden to show sorrow for their deaths by way of mourning or otherwise; as people of faith should feel pleased with their deaths. Even if people believe it has the ability and strength, He will fight the infidels in order that religion belongs to Allah entirely.
Shaykh Salih bin Abdulaziz Alu Ash Shaykh said, "If we have learned the phrase 'ma kana' (should not) come in the Koran with the meaning of this (meaning the ban and disclaimers), it is referred to here (At paragraph 113 letters Tawbah) is a prohibition. That prohibition asked for forgiveness for anyone of the idolaters. So if God has forbidden the apostles, the prophets and the saints, and in addition to those from among the righteous people; ban them while still alive to ask forgiveness from God for the unbelievers, then this show, even if it is considered they were able to ask forgiveness in their lives Barzakh in nature, they certainly do not want to ask for forgiveness for the polytheists, and will not want to ask God for the people who come to them when they are dead-it-to ask for intercession, pleading ighatsah, or other acts of worship. And Allaah knows best. "
Third: A very important issue, namely, about the interpretation of the words of the Prophet sallallaahu 'alaihi wa sallam "Say la ilaha illa Allah", is different from that understood by those who claim knowledgeable.
Shaykh Muhammad Hamid Al Faqi said: Many people claim to knowledge, but do not understand the meaning of the phrase "la ilaha illa Allah", so that every person who spoke the words, Islam has been considered, although obviously do kufr. For example, the worship of graves, to people who have died, to the idols, which clearly justifies the forbidden religion, deciding a case on a basis other than Allah has revealed, and made the monks or priests as lords besides Allah. If they have a heart to understand that sentence, they will certainly know the meaning of la ilaha illa Allah is innocent of worship to other than Allah, and fulfill the right to execute an agreement with God in worship. This is indicated by the word of God "Those who Kufr against Evil and believes in Allah, then he was sticking with a very strong rope" [Al Baqarah: 256] "
.
The Prophet sallallaahu 'alaihi own claim yours respectfully, Khawaarij many prayers, fasting, reading the Koran and based on the la ilaha illa Allah, however, he said, that they are unbelievers, much of the loss of religion as an arrow from his bow. He said, "If I meet with them, surely I will fight with a devastating war." That is mentioned in Ash Shahihain.
If you just say la ilaha illa Allah is enough, certainly not going to happen with the war between the Pagans Messenger n. Is not the idolaters at that time understood the phrase la ilaha illa Allah, even beyond his understanding of people who claimed knowledgeable in this day and age? But God has closed their hearts, so they do not understand.
According to Shaykh Muhammad ibn Saalih Al 'Uthaymeen, that the words of Shaykh Muhammad ibn Abdul Wahhab (ie, different from that understood by people who claim to knowledgeable) on this third point, as if he was referring to the interpretation of the expert knowledge of the meaning of the phrase kalam la ilaha illa Allah, that they (kalam scholars) say, that al-ilah (the sentence) is the One who has power to do ikhtira '(to create something without the previous example), and no one is able to perform ikhtira', but only God alone . This is the interpretation of the vanity.
It is true, that nothing is able to do ikhtira 'except God, but that's not the real meaning of the phrase la ilaha illa Allah. Its true meaning is, there is no god but Allah has the right to be worshiped. Because, if you say la ilaha illa Allah means no one can afford to do ikhtira `except Allah, the idolaters who once fought by the Prophet sallallaahu 'alaihi wa sallam, also the women, children, and their property to allow him captive and taken, has become a Muslim.
So, in the words of Shaykh Zahir Muhammad bin Abdul Wahhab rahimahullah shows that (those who claim that knowledgeable) are scientists who interpret the word of the phrase la ilaha illa Allah with Tawhid rububiyah, and so are the people who worship Allah and the trustees but the brave said, 'We say la ilaha illa Allah.' "
Maraji ':
A. Majid Fathul book Sharh At Tawheed, by Shaykh Abdurrahman ibn Hasan ash Shaykh Alu.
2. Qaulul Mufid Al 'Ala Book At Tawheed, by Shaykh Muhammad ibn Saalih Al' Uthaymeen.
3. At the Book At Tamhid Li Sharh Tawhid Alladzi Haqqullahi huwa 'alal' Ibad, by Shaykh Salih bin Abdulaziz Alu ash Shaykh.
[Copied from the magazine edition of As-Sunnah Foundation Published 05/Tahun IX/1426H/2005M Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondangrejo Purwodadi Km.8 Selokaton 57 183 Tel. 08121533647, 08157579296]
Al-Ghaniyyu, Allah is Rich
Allah Almighty says:
يا أيها الناس أنتم الفقراء إلى الله والله هو الغني الحميد
O people! It is you who needs God, and God Almighty is He who is rich (do not need anything), the Supreme commendable. [Fâthir/35: 15]
Allah Almighty says:
وأنه هو أغنى وأقنى
And indeed he who gives wealth and the adequacy of [an-Najm/53: 48]
Almighty Allah Almighty endowed with His Essence, which has an absolute wealth and perfect from all sides and views because of the perfection of His Essence and His attributes are not touched by the lack of any direction. It is not possible except by Allah Almighty is the One who is rich and because of the nature of the Maha-rich (wealthy) are prevalent in His Essence. As Allah Almighty Supreme Creator, Giver of sustenance, and All-merciful, and who bestows goodness, God Almighty Supreme is also rich, do not need all the creatures from any side. His creatures were going to need him in any condition. They can not rule out the outpouring of kindness, generosity, and care settings, both general and specific in a moment though.
Among the riches of His perfection of form;
A. Indeed the whole treasury of heaven and earth is in His hands, and his generosity to the creatures come out continuously throughout the night and day, and his hands always give at any time.
2. Almighty God calls His servants to just ask him at all times and circumstances, and promised to grant their requests, and ordered them to worship Him and promised to accept the deeds and reward them. Indeed Allah Almighty has members all they ask for and everything they want and what they conjure up dreams.
3. If if the entire population of heaven and earth, of being the earliest to the most recent being gathered in a field, then each filed their own request, then Allah Almighty grant all their requests, then all it does not diminish what that he had except the Almighty as a needle dipped in the ocean.
4. His form of wealth is very great and can not be measured and can not be described, what He has spread to the Almighty to be residents of Jannah-delicious delicacy that is not broken and His gifts are diverse, as well as pleasure- varied pleasures that are never seen by the eye, was never heard by the ears and never terbesit in the human heart.
God is rich in His Essence, is insufficient (needs) of all creatures. Allah Almighty meets the needs of His servants with food-sustenance which Allah Almighty has spread out and increase the variety of pleasures for those who are not counted nor numbered, as well as to facilitate the means which lead to the acquisition of wealth.
5. And more specific than that, God Almighty's servants to enrich his choice with an abundance of ma'rifah (knowledge), Rabbani sciences and nature-the essence of faith into their hearts, so that the heart-mind they only depend on Him and do not depend on other than Him. This is the highest wealth and real wealth, according to words of the Prophet sallallaahu 'alaihi wa salalm:
ليس الغنى عن كشرة العرض إنما الغنى غنى النفس
Wealth is not because of the abundance of things, but the true wealth is the wealth of the liver [HR. al-Bukhari, no. 6446, Muslim no. 1051]
At heart it is rich (feel well off) with Allah Almighty, and his knowledge of nature-the nature of faith, it will have enough with sustenance from Him and accept it with sincerity (is qanâ'ah) and be happy with what has been Almighty God gave him, then a servant who had come to this degree, it will not feel jealous of the (wealth) of the kings and power holders. This is because he has acquired wealth which he did not expect was replaced by the other; the wealth that made his heart at ease, making his spiritual sense of peace and the cause of his soul was happy with it.
We ask Allah Almighty may enrich our hearts with the guidance, and the nature of light and ma'rifah qanâ'ah, and also spread the breadth of his gifts and halal food to all of us. And Allaah knows best.
(Adapted from Fathur Rahim al-Malikil "Allam Fi 'Ilmil' Aqâidi Tauhîdi wat wal wal Akhlâqi Mustambathati minal Ahkâmi al-Qur` ani, Cet. III, Th. 1424H, p. 52-53)
[Copied from As-Sunnah magazine XIII/1430/2009M 06-07/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]
Rabb, Maha has Rububiyyah
By
Ahmas cleric Faiz 'Asifuddin
One of the most beautiful names of Allah is the name of the Lord [1]. That is, the Almighty has rububiyah properties.
Many hadith which proves that the Lord is one of God's name [2] Among the hadith 'Amr bin' Abasah that he heard the Prophet sallallaahu 'alaihi wa sallam said:
أقرب ما يكون الرب من العبد في جوف الليل الآخر فإن استطعت أن تكون ممن يذكر الله في تلك الساعة فكن. رواه الترمذي
"At the close ar-Rabb to His servants is the depth of the night (part of) the latter. So if you are able, you should be a mention of God at that time". [3]
Related to this is the hadith marfu '(lifted up to the Prophet sallallaahu' alaihi wa sallam) that was delivered by Ibn 'Abbas. The Prophet sallallaahu 'alaihi wa sallam said:
ألا وإني نهيت أن أقرأ القرآن راكعا أو ساجدا فأما الركوع فعظموا فيه الرب عز وجل وأما السجود فاجتهدوا في الدعاء فقمن أن يستجاب لكم. رواه مسلم
"Behold, verily I am forbidden to read Al-Qur` an at the time of bowing or prostrating. As for bowing, then magnify in it (name) k ar-Rabb. As for the bow, then indeed it was meant in praying, because (at that time ) is well worth your prayer is granted ". [4]
Rabb's own meaning, Maha Creating, Maha has, Maha Maha Set all the affairs and Murabbi (mentarbiyah, foster care) His creatures [5]. Owned properties is the nature of the name Rabb rububiyah. It means God is creating, owning, and mentarbiyah organize and maintain all creatures.
When interpreting the word رب العالمين in surah al-Fatihah, Shaykh 'Abdur-Rahman bin Nasir As-Sa'di rahimahullah (1307 -1376 H) describes the following explanation:
"Ar-Rabbu means Murabbi (supervisors, custodians, and teachers) throughout the universe, by creating them, providing a variety of equipment for them and provide a variety of great enjoyment for those who favor when it is lost, then it is unlikely they can survive. Therefore, favor of what they earn, is nothing but from God ".
Meanwhile tarbiyah (maintenance and education) Allah to His creatures are of two kinds, namely tarbiyah tarbiyah general and specific.
Tarbiyah general, is the formation and maintenance are done by God to His creatures; by creating, delivering good luck, and guide them (including the guidance of instinct, Pen.) Towards all that serious benefits for them to survive in the world.
While the special tarbiyah is, tarbiyah given specifically to His saints. God nurture, and maintain their mentarbiyah with faith. Taufiq give it to them to believe. Make them ever-increasing perfection of himself and get rid of all the blocks and barriers that may prevent them from faith.
So, in essence, is God's special tarbiyah tarbiyah in taufik to all good and in the maintenance of all evil. [6]
Thus, in fact ar-Rabb name implies very large. Due to ongoing throughout the life of creatures, and all-round development of their arrangement, is not independent of the nature of God rububiyah; properties derived from the name of the Lord. Similarly, God's servants are cautious, they do not become those who do right except for his guidance, Taufiq and special tarbiyah God. Allah Almighty has mentarbiyah, nurture and maintain them in particular. And is closely related to the name of God; ar-Rabb.
So, if someone is really into the meaning of Rabb as one of God's name is Husna (beautiful), he would be more perfect in glorify, honor, and cherish every blessing menyintai God k. He also will be ashamed if not obedient to God, or if the adulterous him.
So glorious a name ar-Rabb, so mention the name of Lord in prayer, to be one important factor for the granting of the prayer. As indicated in the following hadith:
عن أبي هريرة قال قال رسول الله: أيها الناس إن الله طيب لا يقبل إلا طيبا وإن الله أمر المؤمنين بما أمر به المرسلين فقال: (يا أيها الرسل كلوا من الطيبات واعملوا صالحا إني بما تعملون عليم) وقال: (يا أيها الذين آمنوا كلوا من طيبات ما رزقناكم). ثم ذكر الرجل يطيل السفر أشعث أغبر يمد يديه إلى السماء يا رب يا رب ومطعمه حرام ومشربه حرام وملبسه حرام وغذي بالحرام فأنى يستجاب لذلك. رواه مسلم.
From Abu Hurayrah, he said: Messenger of Allah sallallaahu 'alaihi wa sallam said: "O people, Allah is Good. He did not accept but the good. And Allah has commanded the Faithful to what Allah has commanded the apostles Him. And Allaah says (to the apostles the meaning): 'O apostles, eat of the good food and do it shaalih charity. Behold, I am well acquainted with what you do' al-Mu-Qs 'minûn/23 verse 51 - and Allah also says (to the Faithful of the meaning):' O ye who believe, eat by you of the good food that we gave as good luck to you ', Surat al-Baqarah / 2 Paragraph 172 - then the Prophet sallallaahu 'alaihi wa sallam said about someone who is in traveling long, her hair disheveled, dusty feet, always stuck out her hands to the sky (appeal to God, while calling :),' Ya Rabb, Ya Rabb , 'but the food is haram, his drink unlawful, his clothing unlawful and dibesakan with haram food. So how is it possible they will be heard? " [7]
Imam Ibn Rajab al-Hanbali rahimahullah (736-795 H) explain that the final part of the above hadith provide cues about civilized manners and pray about the factors that led to the granting of the prayer. He stated that the factors that led to the granting of the prayer in this hadith there are four.
Furthermore, he mentioned one by one factor he mentioned it until last factor, namely: Fourth: moaning to God Almighty with repeated mention of rububiyah God (ie, repeating his call to God by name: Lord. That is the call: Yes Rabb, Ya Rabb). This is one of the biggest factors for the granting of the prayer of hope.
Any person contemplating the prayers of those in the Al-Qur `aan, nisacaya he will find that most of the prayers was opened under the name: Lord. For example, prayer in the word of Allah Subhanahu wa Ta'ala:
"Our Lord, grant us good in this world and good in the Hereafter and save us from the torment of hell" [al-Baqarah / 2:201].
Also in his word:
"Our Lord, do not our laws if we forget or guilty. Our Lord, do not impose on us a heavy burden as You impose on people who are before us. Our Lord, Thou our strength to what is we could not bear it ". [Al-Baqarah / 2:286].
Also in his frman:
"Our Lord, do not you make our hearts is perversity after You have guided us." [Ali Imran / 3:8].
And there are many other examples in Al-Qur `an. [8]
So, pray to God with the Lord's name is one of the biggest factors for the granting of the prayer. Thus, the name of the Lord has very important significance. Every Muslim must and need to understand, appreciate and execute a consequence of this great name.
Rububiyah God relates to connote special tarbiyah God to the trustees (favorite servant)-His, Shaykh 'Abdur-Rahman bin Nasir As-Sa'di rahimahullah said: "It appears from the meaning of this is secret, why do most of the prayers of the prophets are always with pronunciation Rabb. For all of the contents of their application for entry in a particular rububiyah God (that is, always ask that they get special care of God in the form of rescue and salvation of the world and the hereafter, Pen.). Then the word of God: رب العالمين show how God Almighty in creating, managing, and a favor. Also shows how the Perfect riches of God, as well as how much need the whole universe to God, any views from all sides. "
Rabb bit of an explanation of the meaning of the above, the Muslims have to understand how great God Almighty, Lord Creator is the only god who has the right to be worshiped. There is no god who has the right to be worshiped except Him. There is no Creator but Him alone. No partner for Him, both in creating and in the right of worship.
So, should humans only to worship Him alone and not associate him with anything whatsoever. Good luck and do not ask do not find a solution but only to Him alone. Because He is Lord of the Universe.
Marâji `:
A. Al-qawa'id fi al-Mutslâ Shifâtillah Asmâ'ihi wa al-Husna, Shaykh Muhammad ibn Saalih al-'Utsaimiin. Verification of wa Takhrîj: Ashraf bin Abdul Maqshûd bin 'Abdur-Rahim, Maktabah as-Sunnah, Cet. I 1411 H/1990 M.
2. Îqâzh al-Himam; Muntaqâ `min al-Jami 'al-' Ulum wa al-Hikam of Ibn Rajab, Shaikh work Saliim bin 'Id al-Hilali, Dar al-Jauzi Ibni, Cet. VII, 1425 Muharam H.
3. Sharh Saheeh Muslim, Nawawi, tahqiq: Khalil Syiha Ma'mun, Dar al-ma'rifah, Beirut, Cet. III, 1417 H/1996 M.
4. Saheeh Sunan at-Tirmidhi, Shaykh al-Albani, al-Ma'arif Maktabah, Riyadh, Cet. I of a new publication, 1420 H/2000 M.
5. Sharh al-'Aqeedah al-Wâsithiyah, Sheikh Salih bin Fauzan al-Fauzan, Maktabah al-Ma'arif, Cet. VI, Th. 1413 H/1993 M.
6. Tsalâtsah Sharh al-usul, Shaykh Muhammad ibn Saalih al-'Uthaymeen, i'dad: Nasir bin Fahd bin Ibrahim al-Sulaiman, ats Dar-lin-Nasyr Tsurayya, Cet. III, Th. 1417 H/1997 M.
7. Taisîrul-fi-Rahman Karîmir Tafsîri calamine Mannan, Shaykh 'Abdur-Rahman bin Nasir As-Sa'di.
[Copied from As-Sunnah magazine XI/1429H/2008M 12/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-761016]
Faith Fate Brings Success To The World - Hereafter
By
Ahmas cleric Faiz bin Asifuddin
Many people misunderstand destiny. As a result many errors arise because of it. There are two extreme camps opposite direction and are equally misguided in this case. One faction resist destiny. They are Qadariyah and Mu'tazilah and his followers. While the other faction set to the wrong destiny. They are a group Jabriyah and his followers. Only groups that are in the middle of two sides that is the correct group. This group is the original group of Muslims who understand the fate and mengimaninya proportionally, according to the law of al-Qur `an and Sunnah as understood by Salafush Salih.
Believe in destiny, good or bad, is obligatory, because it is one of the six pillars of faith. It is very ironic if one believes in Allah Subhanahu wa Ta'ala, but he doubts even the breach against fate, though not total. Someone who does not believe in destiny and deny it, so he disbelieved.
In conjunction with the case of the denial of this destiny, Yahya bin Ya'mar, a tabi'i, telling its report to Abdullah ibn Umar 'anhu about Ma'bad al Juhani, a character who first dragged Mu'tazilah Basra residents in the rejection of fate. Then Abdullah bin Umar 'anhu said: "If you meet these people, tell them that I was innocent of their class and they separated from golonganku". (Then Ibn Umar said):
والذى يحلف به عبد الله بن عمر, لو أن لأحدهم مثل أحد ذهبا فأنفقه, ما قبله الله منه, حتى يؤمن بالقدر. ثم استدل بقول النبي صلى الله عليه وسلم, و فيه:
الإيمان أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره. رواه مسلم
"By Allah, by name Abdullah ibn Umar swore, even if it there is someone among them has the golden mountain of Uhud, and he infakkan, Allah will not accept it before he believed his destiny". Furthermore, he argues with the words of the Prophet sallallaahu 'alaihi wa sallam long, in between.
"Faith is when you believe in Allah, to His angels, to their books, to the apostles, in the hereafter, and if you believe in destiny, good or bad" [Reported by Muslim in brief] [1]
Shaikh Abdur Rahman bin Hasan ash Shaykh Aalu, explains: "In the above hadith there is an explanation, that faith in destiny is one of the six pillars of faith. Whoever does not believe in destiny, good or bad, it means that he has left of the pillars of religion and deny. Status of this person as mentioned by Allah in His Word:
أفتؤمنون ببعض الكتاب وتكفرون ببعض
"Do you believe in the Book and disbelieve in part al the others". [Al Baqarah: 85]. [2]
عن ابن الديلمي قال: أتيت أبي بن كعب فقلت له: وقع في نفسي شيء من القدر فحدثني بشيء لعل الله أن يذهبه من قلبي. قال: لو أن الله عذب أهل سماواته وأهل أرضه عذبهم وهو غير ظالم لهم ولو رحمهم كانت رحمته خيرا لهم من أعمالهم, ولو أنفقت مثل أحد ذهبا في سبيل الله ما قبله الله منك حتى تؤمن بالقدر, وتعلم أن ما أصابك لم يكن ليخطئك وأن ما أخطأك لم يكن ليصيبك, ولو مت على غير هذا لدخلت النار. قال: ثم أتيت عبد الله بن مسعود فقال مثل ذلك. قال: ثم أتيت حذيفة بن اليمان فقال مثل ذلك. قال: ثم أتيت زيد بن ثابت فحدثني عن النبي صلى الله عليه وسلم مثل ذلك. أخرجه أبو داود.
"Of Ibn ad Dailami (a tabi'i), he said: I came to Ubay ibn Ka'b, and then I said to him: 'In my place of destiny free of disease. Tell me something by which Allah will remove the doubt from in my heart '.
Ubay replied: "Even if God punish all the inhabitants of the heavens and the inhabitants of the earth, then punish them not for wrongdoers to them. And even if it Allah give mercy to them all, the grace of God is much better than all their deeds.
If you berinfak with the gold of the mountain of Uhud in the way of Allah, Allah will not accept infakmu before you believe in destiny, and understand that what hit you definitely will not miss you, whereas what was missed from you definitely will not happen to you.
If you are dead are not based on faith in the destiny of this, you shall go to hell ".
Dailami Ibn ad goes on to say: Then I came to Abdullah bin Mas'ud, said such words beliaupun Ubay ibn Ka'b. Ibn ad Dailami said: Then I come also to Hudhayfah ibn al Yemen, said such words beliaupun Ubay. Ibn ad Dailami said: Then I also came to Zaid ibn Thabit, beliaupun bring me the hadith of the Prophet sallallaahu 'alaihi wa sallam about matching it with the words of Ubay. [Issued by Abu Dawud Hadith]. [3]
Shaikh Abdur Rahman bin Hasan ash Shaykh Aalu, bring some other history matching the above hadith, among them narrated by Muslim and others. T and in the end he concludes: "All of this hadith and other hadiths are similar, containing the threat of hard for anyone who does not believe in destiny. The hadiths also a hitter to go against the destiny of the Mu'tazilah repellent and other groups. Meanwhile, among the professed understanding Mu'tazilah, is stated, that the offender commits sin will dwell in hell. In fact, their belief that there is no destiny, is one of the major sins and disobedience of the greatest. Thus, based on the narrations mutawatir is obligatory to believe in fate that brought down their proof, they have actually punish themselves for eternity in hell if not repented. This is a logical consequence of their wrong understanding. They turned out to oppose the arguments of al mutawatir Qur'an and Sunnah which requires faith in destiny, and the arguments that reject eternal mutawatir people bertauhid a great sin in hell ". [4]
قال عبادة بن الصامت لابنه يا بني إنك لن تجد طعم حقيقة الإيمان حتى تعلم أن ما أصابك لم يكن ليخطئك وما أخطأك لم يكن ليصيبك; سمعت رسول الله صلى الله عليه وسلم يقول: "إن أول ما خلق الله القلم فقال له اكتب قال رب وماذا أكتب قال اكتب مقادير كل شيء حتى تقوم الساعة "
يا بني إني سمعت رسول الله صلى الله عليه وسلم يقول: "من مات على غير هذا فليس مني" أخرجه أبو داود
"Ubadah bin Samit said to his son:" O my son, you really will not get a sense of the nature of faith before you understand that what hit you definitely will not miss you, and what was missed from you definitely will not happen to you. N I heard the Messenger said: "Verily, the first thing Allah created was the pen (al-Qalam). And God said to him, 'Write!'. Pena said, "Yes Rabbi, what should I write? 'God said,' Write down all the provisions of the destiny of all things until the Day of Judgment '."
(Ubadah continued his words :) O my son, actually, I heard the Messenger sallallaahu 'alaihi wa sallam said: "Whoever does not die on the basis of (believe in fate), then he was never an included golonganku" [Abu Dawud]. [5]
But faith and destiny set Allaah should also be true, so do not fall into the understanding Jabriyah.
Shaykh al-Islam Ibn Taymiyyah rahimahullah explained: Faith in destiny includes two ratings faith. Ranking each involves two forms of faith.
First: Faith in the Almighty Allah Subhanahu wa Ta'ala alone knows what is done by all beings, with the knowledge that is azali and eternal. [6] Allah is knowing all the circumstances of the maklukNya, both relating to obedience, disobedience, immorality, good luck- good luck and doom-doom them. Then God had written the destiny of all creatures into lawh Mahfuz ".
Furthermore Shaykh al-Islam rahimahullah bring their arguments. Among them the following hadith:
إن أول ما خلق الله القلم فقال له اكتب قال رب وماذا أكتب قال اكتب مقادير كل شيء حتى تقوم الساعة
"Surely the first thing Allah created was the pen (al-Qalam). Then God said to him, 'Write!' Pena said," Yes Rabbi, what should I write? '. God said,' Write down all the provisions of the destiny of all things until doomsday! ". [Abu Dawud]. [7]
Also the word of Allah Subhanahu wa Ta'ala.
ألم تعلم أن الله يعلم ما فى السماء والأرض, إن ذلك فى كتاب, إن ذلك على الله يسير
"Do you not know that Allah knows what is in the heavens and the earth?; Such that it is written in a book (lawh Mahfuz). Truly that is very easy for Allah". [Al-Hajj: 70].
ما أصاب من مصيبة فى الأرض ولا فى أنفسكم إلا فى كتاب من قبل أن نبرأها, إن ذلك على الله يسير
"No misfortune that befell on earth nor in yourselves but is written in the book (lawh Mahfuz) before We bring it. Truly that it is easy for Allah." [Al-Hadid: 22]
Shaykh al-Islam rahimahullah next went on to explain:
Second, believe in the will and power of God that must take place and covers everything. That is, have faith that whatever God wills will happen, and what is not God's wish, it would not happen. Also believe that there is no any movement in the heavens and on earth, nor will there still is nothing, unless there is the will of God. There is nothing that can occur in the region of his power, if God did not want it. Allah Almighty also ruled against everything, both the existing and on a non-existent. Then no one creature on earth and in heaven, but God who created it. There is no Creator but God and there is no Lord besides Him. [8]
Of the explanation may Allaah have mercy on Shaykh al-Islam, in fact it can be concluded, that to understand and believe in destiny, as argued by scholars Ahlu Sunnah wal Jama'ah, must include the belief in the four cases.
The first and second cases be inferred from the words of Shaykh al-Islam Ibn Taymiyyah's first section. While the third and fourth cases be inferred from the words of his second part. Four cases are as following explanation.
First: Faith in God's knowledge encompasses all times and places. That is, must believe that Allah knows all things, where and at any time, either existing or not existing. Includes knowing deeds perbuaan beings, whether it be obedience-obedience or disobedience disobedience. So also about good luck, death and others.
Second: At the same time must also have faith that God is writing down everything that he knew in lawh Mahfuz as fate determination. Fate determination occurs fifty thousand years before God created the heavens and the earth-sky.
عن عبد الله بن عمرو بن العاص قال سمعت رسول الله صلى الله عليه وسلم يقول كتب الله مقادير الخلائق قبل أن يخلق السماوات والأرض بخمسين ألف سنة قال وعرشه على الماء. رواه مسلم
"From Abdullah ibn Amr ibn al 'As, he said: I heard Rasulullah SAW said:" God has written all the provisions of the destiny of all creatures before God created the heavens and the earth, the heavens with a distance of fifty thousand years. "He said:" While 'arsyNya above water. "[Reported by Muslim]. [9]
Third: Having faith in the will (masyi'ah) Allah. Whatever God wants, surely happen, and what God does not want, certainly not the case.
Fourth: Believing that God is creating. That is, what God wants of both object and motion of bodies, then God is bound to create and hold it.
The fourth case above should diimani and understood as a single entity that can not be split apart, because all four are not in conflict with each other.
Understanding of the fate of the above problems, is actually the most important consequences in understanding and faith in the first pillars of faith are true, that faith in God which includes faith in rububiyah, Asma 'wa Shifat and UluhiyahNya. If it is true to one's faith rububiyah, Asma 'wa Shifat, and Uluhiyah God, true in the sense of good faith in accordance with the understanding Salafush Salih, will undoubtedly also true faith in destiny. Because faith in destiny is closely related to the problem rububiyah, Asma 'wa Shifat and Uluhiyah Allah Subhanahu wa Ta'ala.
Of faith in destiny is true, does not eliminate a person's efforts to perform certain actions in order to successfully achieve something or to avoid harm. Indeed, this is one of the location; whether or not someone understands destiny. Because these efforts are included as instructed in Islam and must be implemented.
عن علي رضي الله عنه عن النبي صلى الله عليه وسلم أنه كان في جنازة فأخذ عودا ينكت في الأرض فقال ما منكم من أحد إلا وقد كتب مقعده من النار أو من الجنة قالوا يا رسول الله أفلا نتكل قال اعملوا فكل ميسر (فأما من أعطى واتقى وصدق بالحسنى .. الآية) متفق عليه
From Ali Allaah 'anhu, the Prophet sallallaahu' alaihi wa sallam, that he had accompanied the body of a person n to the graveyard, then he took a stick n, pounding it against the ground. Then he sallallaahu 'alaihi wa sallam said: "No one of you unless it has been assigned seat, whether in hell or in heaven". The Companions asked: "O Messenger of Allah, then if we do not depend (on the fate of) it?" He replied: "(Not), Act, because each will be made easy (to the fate decreed for him)," Then he sallallaahu ' read the suras alaihi wa sallam Al Lail verse 5-10 ". [Hadith muttafaq 'alaih]. [11]
In the above hadith, after receiving an explanation of the Prophet sallallaahu 'alaihi wa sallam was the adoption of a person, what later became the inhabitants of heaven or the Fire, and declared to the companions of the Prophet sallallaahu' alaihi wa sallam: "O Messenger of God, did we not be better to wait destiny and not have to do anything about it? "Prophet sallallaahu 'alaihi wa sallam immediately reject their statements and explained:" No! But you should still do, because each of them will be facilitated to the fate decreed for him ".
Thus faith in destiny is true, did not hamper one's efforts and creativity. Even further strengthens the right creativity and direction. Very dangerous person who recklessly disregard the question of destiny, or too many ideas about it as that of the Mu'tazilah and his followers. Likewise, very dangerous faith in destiny according Jabriyah style. Because all it means waging a very nasty accusation against Allah Subhanahu wa Ta'ala.
The Prophet sallallaahu 'alaihi wa sallam as the race leader, followed by his companions and the two subsequent generations as the best generation of Muslims is exemplary in every respect. They have been recorded in the history of gold, with gold ink, as a generation that believes in destiny truly and as a generation of a persistent struggle for Mardhatillah do, no one sits idle. Is there a better role models than they are?
With faith in the destiny and the other pillars of faith are true according to the understanding of the Salafush Salih, then God will open the doors of His help. The happiness of the world and the hereafter will be achieved, and the decline of civilization will be eliminated. Bi-wa idznillah Taufiqih.
Maraji `:
A. Al Quran al-Karim and Translation.
2. Fathul Bari Sharh Sahih al Bukhari. Tash-ugh tahqiq wa ash Shaykh Abdul Aziz bin Abdillah bin Baz, Muhammad Fu'ad Abdul Baqi tarqim-Isyraf wa 'ala Thab'ihi: Muhibbuddin al Khathib. Imam Muhammad bin Jami'atul Su'ud al Islamiyah, Riyadh.
3. Nawawi's Sharh Saheeh Muslim, Khalil takhrij Syiha Ma'mun, Daar al ma'rifah, Cet. VII, Th. 1421H/2000 M, Beirut, Lebanon.
4. Saheeh Sunan Abi Dawud, Shaykh Muhammad al-Albani Nashiruddin, Maktabatul Ma'arif, Riyadh, Cet. II, of a new publication - 1421 H/2000 M.
5. Saheeh Sunan at Tirmidhi, Sheikh al Albani, Maktabatul Ma'arif, Riyadh, Cet. I, of a new publication - 1420 H/2000 M.
6. Book at Fathul Sharh Tawhid Majid, Shaykh Abdur Rahman bin Hasan Aalu Shaykh ash. Muraja'ah Hawasyihi: Sheikh Abdul Aziz bin Baz Abdillah bin. Idaaratul Masajid wal Masyari 'al Khairiyah, Riyadh, from Dar as Salam Maktabah publisher, Riyadh, Cet. I, 1413 H/1992 M.
7. Sharh al-Aqeedah al Wasithiyah, Sheikh Salih bin Fauzan al Fauzan, Maktabatul Ma'arif, Riyadh, Cet. VI, 1413 H/1993 M. And others.
[Copied from As-Sunnah Magazine Issue 09/Tahun IX/1426H/2005M. Foundation published Lajnah Istiqomah Surakarta, Address Jl. Solo-Solo Puwodadi Km.8 Selokaton Gondangrejo 57 183, Tel. 0271-761016]
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