By
Ustadz Abdullah bin al-Buthoni MA Taslim
عن عبد الله بن عمر عن النبي صلى الله عليه وسلم قال: من حج فزار قبري بعد وفاتي كان كمن زارني في حياتي
From 'Abdullah bin' Umar anhu, from the Prophet sallallaahu 'alaihi wa sallam, he said, "Whoever pilgrimage and religious visit my grave after I die then he is like a man who visited me when I was alive."
This hadith by Imam ath-issued Thabrani [1], Ibn 'Adi [2], ad-Dâraquthni [3], al-Bayhaqi [4] and al-Fakihani [5] with their sanad from Hafs ibn Sulayman Ibn Abi Dawud, from al-Layth ibn Abi Sulaym, from Mujahid, from 'Abdullah ibn' Umar anhu, from the Prophet sallallaahu 'alaihi wa sallam
This hadith is a hadith false, because in there sanadnya narrator named Hafs ibn Sulayman Ibn Abi Dawud al-Asadi. About this person, priest Ahmad, Abu Hatim, al-Bukhari, Muslim and an-Nasa'i said, "This guy Narrated abandoned (because it is very weak)." [6] Imam Yahya bin Ma'in rahimahullah said, "He a liar ". Even Ibn Khirasy rahimahullah said, "He's a liar, (hadith narrations) hadith forgers and he left." [7]
In sanadnya also narrators, al-Layth ibn Abi Sulaym. Imam Ibn Hajar rahimahullah comment on this person by saying, "He's an honest man, but on occasion ambiguous and can not be distinguished (right and wrong) so the hadith (story) abandoned her." [8]
This hadith has been reported from other lines, but there is also the narrator of the isnaad convicted for sedition by expert scholars of hadith. [9]
The weakness of this hadith was fatal has been suggested by imam Ibn 'Adi [10] and Ibn' Abd Hadib [11].
Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "lies in the Hadith is very clear (meaning) against the (teachings) of Islam." [12]
Shaykh al-Albani rahimahullah also menghukumi fake hadith as hadith. [13]
Another Fake Hadith that convey the same above hadith
عن ابن عمر قال قال رسول الله صلى الله عليه وسلم: من حج البيت فلم يزرني فقد جفاني
From Ibn 'Umar anhuma that the Prophet sallallaahu' alaihi wa sallam said, "Whoever pilgrimage to the House and not religious visit (grave) then indeed he was being rude to me."
This hadith issued by imam Ibn 'Adi, Ibn Hibban and Ibn al-Jawzi with their sanad from Ibn' Umar from the Prophet sallallaahu 'alaihi wa sallam.
The second hadith is also judged as false hadith. Because the existing transmitters sanadnya named an-Nu'man ibn al-Bahili Syibl al-Basri. About this man, Moses, the son of Aaron the priest said, "He is accused (have lied in the hadith narrated)." [14] Imam Ibn Hibban said: "He brought great disaster (some narrations falsely) claimed of the narrators reliable , and took hadith upside down, from the narrators claimed strong "[15].
This hadith is judged as false hadith by Imam Ibn Hibban [16], Ibn al-Jawzi [17], adh-Dzahabi [18], ash-Syaukani [19] and sheikh al-Albani. [20]
Similarly some other hadiths about the virtues and religious visit to the grave suggestion the Prophet sallallaahu 'alaihi wa sallam, everything is very weak hadith or false. Therefore, it can not be used as an argument and the charitable foundation. [21]
Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "Behold, the hadiths (the virtues of) religious visit to the grave the Prophet sallallaahu 'alaihi wa sallam items (very) weak and can not be used as a handle in Islam. Therefore, these hadiths narrated by none (the priests) the owner of the books (hadith) and saheeh Sunan. Which is narrated (the priests) who narrated hadiths are (very) weak (in their books), such as ad-Dâraquthni, al-Bazzar and others. "[22]
Shaykh al-Albani rahimahullah said, "Know that in fact many other hadiths (other than the above hadith) about (the virtue or instigation) religious visit to the grave the Prophet sallallaahu 'alaihi wa sallam. Everything is performed by as-Subki in his book ash-Shifa ', but all of it was a very severe hadith weaknesses, even worse than some of the others ... Imam Ibn' Abd al-Hadi has clarified weakness all these hadiths in his book ash-Shârimul Manki with a detailed and thorough explanations that are not found in any other book. "[23]
وصلى الله وسلم وبارك على نبينا محمد وآله وصحبه أجمعين, وآخر دعوانا أن الحمد لله رب العالمين
[Transcribed from magazines Sunnah 03/Tahun Edition XV / Shaban 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Preserve honor, Keeping Dubious Case
عن أبي عبد الله النعمان بن بشير رضي الله عنهما, قال: سمعت رسول الله صلى الله عليه وسلم يقول: ((إن الحلال بين, وإن الحرام بين, وبينهما مشتبهات لا يعلمهن كثير من الناس, فمن اتقى الشبهات, استبرأ لدينه وعرضه, ومن وقع في الشبهات وقع في الحرام, كالراعي يرعى حول الحمى يوشك أن يرتع فيه, ألا وإن لكل ملك حمى, ألا وإن حمى الله محارمه, ألا وإن في الجسد مضغة, إذا صلحت صلح الجسد كله, وإذا فسدت فسد الجسد كله, ألا وهي القلب)) . رواه البخاري ومسلم.
From Abu Abdillah an Nu'man ibn Bashir radi 'anhuma, he said: I heard the Prophet sallallaahu' alaihi wa sallam said: "Indeed it is clear that halal and the haram is clear., And in between them there are doubtful matters (vague is not clear) that are not known by most people. Whoever keep (themselves) from the doubtful, he has distanced himself (for safety) religion and his honor. And he who falls into doubtful, he lapsed into (things a) unlawful. was like a shepherd herding livestock around the forbidden area, it is almost (feared) will enter it. Remember that every ruler (king) has forbidden region. Behold, verily Allah is the forbidden things Prohibition . Remember that in the body there is a lump of flesh. When a lump of meat was good, (then) let the whole body. And if a piece of meat is bad, (so) Evil entire body. know, a piece of meat that is the heart. " [HR al-Bukhari and Muslim].
MEANING HADITHs
His saying: إن الحلال بين, وإن الحرام بين وبينهما مشتبهات لا يعلمهن كثير من الناس [Indeed, it is clear that halal and the haram is clear, and between them there are doubtful matters (vague, unclear) are not known by most people ], implies that everything is divided into three.
First: Something clearly halal, such as whole grains, fruits, animals. All was halal, if it does not get an unlawful manner.
Second: Something clearly illegitimate, such as drinking khamr (intoxicating liquor), eat carrion, married women mahram.
Two things are known, either by special people (the scholars) or the average person.
Third: Case-case doubtful (vaguely) that ranges between clean and unclean. He did not include the obvious things halal, and so are included keharamannya unclear. The case is doubtful, unknown to most people, but it is only partially known.
His saying:
فمن اتقى الشبهات, استبرأ لدينه وعرضه, ومن وقع في الشبهات وقع في الحرام, كالراعي يرعى حول الحمى يوشك أن يرتع فيه, ألا وإن لكل ملك حمى, ألا وإن حمى الله محارمه
[Whoever keep (themselves) from the doubtful, he has distanced himself (for safety) religion and his honor. And he who falls into doubtful, he lapsed into (the things) unlawful. Like a shepherd herding livestock around the forbidden region, then almost (feared) will enter it. Remember that every ruler (king) has forbidden region. Remember that God is the forbidden things Prohibition].
This sense, the return to the third part, the doubtful matters. Thus, one should stay away. Because in such a case there is salvation for which it came to religion between him and God. There is also a safety for the honor, the relationship between it with others. Thus, there are no gaps and opportunities for others to denounce it.
However, if one considers trivial matters doubtful, then he will probably fall into a clear action keharamannya. The Prophet sallallaahu 'alaihi wa sallam gave a parable, like a shepherd herding livestock around the forbidden area, so that when he is away from the forbidden region, then it will be safe in animals graze cattle. However, if you go near the forbidden region, it is feared will enter its livestock animals, while he was not aware of it.
What is meant by الحمى (al Hima), is a land or region (specifically) the lush, (usually) maintained by the rulers (kings). They forbid people to him. So, people who mengembalakan animals flock, he was very close, and almost into it, so it can harm him, because he will be punished. As for the God forbidden, are matters that are forbidden by Him. Then it becomes the duty of every person to stay away. Thus, as well as mandatory for a person to stay away from doubtful matters, which can be delivered to the unlawful acts.
His saying:
ألا وإن في الجسد مضغة, إذا صلحت صلح الجسد كله, وإذا فسدت فسد الجسد كله, ألا وهي القلب
[Remember that in the body there is a lump of flesh. When a lump of meat was good, (then) let the whole body. And if a piece of meat is bad, (so) Evil entire body. You know, a piece of meat that is the heart].
المضغة is a piece of meat the size of which can be chewed. It contains explanations, how great position in the heart of this body. As also contain an explanation that the heart is the ruler of the whole body. Well the whole body, depending on the good heart. Similarly, the destruction of the body, depending on the damage to the liver.
An Nawawi said: his saying ومن وقع في الشبهات وقع في الحرام, contains two meanings (the case). First. A man falls into a forbidden affair, but he thought about it not haram. Second. Someone close to (almost) fall into illicit affair.
It is, as the word المعاصي بريد الكفر (immoral-immoral led to disbelief), because if someone falls to the deviant act (adultery), then he will be gradually transferred to the damage (adultery) is larger than the original. It has been implied by the verse:
ويقتلون الأنبياء بغير حق ذلك بما عصوا وكانوا يعتدون
(... And killed the Prophets without right. That is because they disobeyed and exceeded the limits. - Ali 'Imran / 3, paragraph 112) that is, they commit adultery gradually, until finally at the stage of killing the prophets.
Sebuat is in the hadith:
لعن الله السارق, يسرق البيضة فتقطع يده, ويسرق الحبل فتقطع يده
(Allah curse the thief, he steals an egg and cut his hand. He also steals a rope and cut his hand. HR al-Bukhari and Muslim, from Abu Hurayrah - that is, he staged the theft, ranging from stealing an egg, then a piece of string, and so on and so forth.
Narrators
An Nu'man ibn Bashir radi 'anhuma including small companions. When the Prophet sallallaahu 'alaihi wa sallam died, he had just reached the age of eight years.
In the narration of this hadith, he has said: سمعت رسول الله صلى الله عليه وسلم يقول (I have heard the Prophet sallallaahu 'alaihi wa sallam said).
This shows the validity of mumayyiz child transmission. That which has been able to distinguish between the good and the bad). Everything he heard (from the Prophet sallallaahu 'alaihi wa sallam) in his childhood, and he made when an adult, then accepted. Similarly pagans when he heard infidel, then (also acceptable) when he speaks when he is Muslim.
SOME LESSONS FAIDAH & HADITHs
1. Argument that everything in Shari'a is divided into three parts: a clear halal, haram is clear, and the case is still vague and keharamannya halal (doubtful).
2. Doubtful cases is not known by most people, but only some of them know it, both legal concerns and arguments.
3. Must leave the matter doubtful, to (really) note halal status.
4. The parable is used to understand the abstract case to a concrete case.
5. Indeed, if a person falls into doubtful matters, it will be easy to underestimate the obvious matters (illegitimate).
6. A description of the glorious position of the liver, and whole body followed. All members of the body will be good if his heart is good, and it would be bad if her shabby.
7. Indeed, birth defects (someone) shows inner damage.
8. Be careful (and menjuhi self) from doubtful matters of religion is one's self-preservation of the shortcomings, and guard against price-reproaches himself from reproach.
[Copied from the Sunnah Edition magazine 10/Tahun X/1427H/2006M. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondanrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
Do not denounce the Prophet Companions!
By
Ustadz Abu Asma 'Kholid bin Syamhudi
عن أبي سعيد الخدري رضي الله عنه قال قال النبي صلى الله عليه وسلم لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه
From Abu Sa'eed al Khudri radi 'ahnu, he said: the Prophet sallallaahu' alaihi wa sallam has said: "Do not curse my Companions. If any one of you berinfaq gold as Mount Uhud, will match the mud (infaq) one of them and half did not.
TAKHRIJ HADITHs
This hadith is issued by:
• Imam Al-Bukhari in his Sahih, book of Al Manaqib, Chapter Qauluhu Lau Itakhadztu Khalilan, no. 3397 and lafadz is lafazh Al Bukhari.
• Imam Muslim in his Saheeh, book Fadhail Al Friend, Chapter Tahrim Sabbi Ash Companions, no. 4610 and 4611.
• Imam At Tirmidhi in his Sunan, book of Al Manaqib 'An An Prophet, Chapter Fiman Sabba Ashabi An prophet, no. 3796.
• Imam Abu Dawud in his Sunan, book of Sunnah, Chapter An Nahyu 'An SABB Ashabi An prophet, no. 4039.
• Imam Ibn Majah in his Sunan, book Muqaddimah, Chapter Fadhlu Experts Badr, no. 157.
• Imam Ahmad in his Musnad, no. 10 657, 11 092 and 11 180.
Sharh VOCABULARY
• (لا تسبوا أصحابي): do not denounce my friend. Kata (أصحابي) according etimoligi derived from Arabic word (صحبة), meaningful life together. [1]
Abu Bakr Muhammad ibn al Baqilani Thayyib alth (d. 463) said, "Arabic Linguists agree that words (صحابي) is derived from the word (صحبة), rather than the size of a special friendship. In fact it applies to all those who accompany someone, either a short or a long time, "he later stated," In the language suggests, (that) this applies to those who accompanied the Prophet sallallaahu 'alaihi wa sallam during the day although momentary. Thus the origin of this scheme. "[2]
While Imam Ahmad bin Hanbal in his statement defines companions: "Every person who was friendly with the Prophet n year or a month or a day or sesaaat or just look at it, then it includes the companions of the Prophet sallallaahu 'alaihi wa sallam. [3]
But rajih definition is according to Al Hafiz Ibn Hajar, namely: "Friend is a person who met with the Prophet sallallaahu 'alaihi wa sallam in a state of believers (believe him) and died in a state of Islam [4]. Thus included in this definition encounters with him and bermulazamah (in time) Short or long, people who narrated the hadith from him or not, those who fight with He or not, and people who saw him while not bermajelis him, and the who did not see him as blind.
• (فلو أن أحدكم): Speech is addressed to the companions of the Prophet sallallaahu 'alaihi wa sallam to the argument for the existence of this hadith is the story mentioned in this hadith, the sayings of Abu Sa'id:
كان بين خالد بن الوليد وبين عبد الرحمن بن عوف شيء فسبه خالد
Occurred between Khalid bin Al Walid and Abdurrahman ibn 'Auf feud, and Khalid reproach. [5]
Thus it is clear the position of Khalid, he is not the same as the position of Abdurrahman ibn 'Awf, because Abdurrahman including friends who converted to Islam in the early missionary apostle. As for Khalid bin Walid to Islam later, after the conquest of Makkah. Word of Allah Ta'ala:
لايستوى منكم من أنفق من قبل الفتح وقاتل أولائك أعظم درجة من الذين أنفقوا من بعد وقاتلوا وكلا وعد الله الحسنى والله بما تعملون خبير
Not equal among you are those who spend (wealth) and fought before the conquest (of Mecca). They are higher in rank than those who spend (wealth) and fought afterwards. God promises to each of them (children) are better. And Allah knows what you do. [Al-Hadid: 10]
But people who fall into this prohibition setelahnyapun
• (أنفق مثل أحد ذهبا): berinfak gold at Mount Uhud.
• (ما بلغ مد أحدهم): can not match the mud infak them in any form. The mud is ¼ sha '.
• (ولا نصيفه): an nashif an nisfu meaningful, that is, half mud.
Sharh HADITHs
This noble hadith indicates the status and virtues of the Companions. By knowing the position and keutamaansahabat, we are forbidden to denounce friends. Up if one of us berinfak gold at Mount Uhud, it would not be able to match them for mud infak nor half.
FAIDAH HADITHs
1. Prohibition denounced friend.
In Islam, denounced friend so forbidden, with the argument:
a). Because it is a prohibited backbiting and hurting the believers, as has been described in the word of God:
ولايغتب بعضكم بعضا أيحب أحدكم أن يأكل لحم أخيه ميتا فكرهتموه
And do not you wag partly yaang partly another. Sukakah one among ye eat the flesh of a dead brother. Then you would have disgusted him. [Al Hujurat: 12]
.
والذين يؤذون المؤمنين والمؤمنات بغير مااكتسبوا فقد احتملوا بهتانا وإثما مبينا
And those who harm the believers and mu'minat without mistakes they do, then they have been bearing the lies and manifest sin. [Al-Ahzab: 58].
b). Allah be pleased with them. Thus, when denouncing them, meaning they showed ridhaan them. Such is contrary to the word of God:
لقد رضى الله عن المؤمنين إذ يبايعونك تحت الشجرة فعلم مافي قلوبهم فأنزل السكينة عليهم وأثابهم فتحا قريبا
It has already been pleased with the believers when they memba'iatmu under the tree, then God knows what is in their hearts and sent down tranquility upon them and rewarded them with a near victory (time). [Al-Fath: 18].
c). Beristighfar command (beg pardon) for them, as represented the word of God:
والذين جآءو من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان ولاتجعل في قلوبنا غلا للذين ءامنوا ربنآ إنك رءوف رحيم
And those who came after them (the Emigrants and the Helpers), they prayed: "Our Lord, Forgive us and our brethren who have faith ahead of us, and do not you let malice in our hearts towards those believers. Our Lord, indeed You are All Trustees infinite care anymore. " [Al-Hashr: 10].
'Aisha interpret this verse in a statement to his nephew named Urwah ibn Az Zubair:
يا ابن أختي أمروا أن يستغفروا لأصحاب النبي صلى الله عليه وسلم فسبوهم
O my nephew, they were ordered to beg forgiveness for the Companions of the Prophet sallallaahu 'alaihi wa sallam, but they just berated. [6]
Imam Nawawi explains the statement 'Aisha, she said: "Apparently, he stated this when the Egyptians denounce Uthman and Ali denouncing the Sham, while Al Haruriyah denounced both. The command that he begged forgiveness intimated, it is the word of God:
والذين جآءو من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان
And with this paragraph berhujjah Imam Malik, that the person is not entitled to denounce friends fa'i treasures. Because God only gives the property to the people who came after the Companions who begged forgiveness for them. [7]
d). God curse him, as in the words of the Prophet:
من سب أصحابي فعليه لعنة الله
Whoever deprecating best friend, then he got the curse of God. [8]
e). Prohibition of the Prophet sallallaahu 'alaihi wa sallam in the hadeeth of Abu Sa'eed above.
Even had a deal Ahlu Sunnah Wal Jamaa'ah, as stated Ibn Hajar in Fathul Bari (13/34): 'Ahlu Sunnah Wal Jama'ah have agreed upon the obligation not denounce one of his companions. [9]
2. Danger denounced friend.
Among the dangers arising from the acts denounced companions are:
a). Denouncing friends as a sign of humility culprit, and is a heresy in religion. This was stated by Abu al Mudzaffar As Sam'ani: "Denouncing friends is a sign of humility culprit. He is also a kebid'ahan and apostasy ". [10]
b). They mean denounce witnesses denounced the Qur'an and Sunnah, and to bring the perpetrators to zindeeq.
This was disclosed by Imam Abu Zur'ah Ar Razi: "If you see someone harassing a companion of the Prophet sallallaahu 'alaihi wa sallam, know that he is a zindeeq. Because according to us, the Prophet sallallaahu 'alaihi wa sallam was right and the Quran right. While delivering the Qur'an and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam told us were his companions. They just want us to denounce witnesses destroy the Qur'an and Sunnah. Reproach to them (the detractors) is more appropriate, and they are zindeeq ". [11]
c). The lightest punishment, namely dita'zir (wracked by Islamic government policy). [12]
d). Getting the wrath of Allah Subhanahu wa Ta'ala, as the words of the Prophet sallallaahu 'alaihi wa sallam.
من سب أصحابي فعليه لعنة الله
Whoever deprecating best friend, then he got the curse of God. [13]
e). Accusing the Prophet sallallaahu 'alaihi wa sallam bad, because it has a friend who has the right censured, as revealed by Imam Malik: "They are bad people, wants to discredit the Prophet sallallaahu' alaihi wa sallam, but could not. Then they insult the companions he to say "ugly people would have an ugly friend anyway". [14]
3. Law companions who denounced the Prophet sallallaahu 'alaihi wa sallam.
People who denounce friend can be divided into several parts:
a). People who simply denounce friend, it still differed because it is between rage and cursed because i'tiqad. [15]
b). People who denounce friends with confidence 'Ali as a god or prophet, then he was pagan.
Shaykh al-Islam Ibn Taymiyyah said: "As for those who accompany the blame is with the belief that Ali as a god or he is a prophet, or a false belief in delivering the revelation Gabriel; then no doubt (a) disbelief, disbelief undoubtedly even people who are not mengkafirkannya" . [16]
c). People who denounced friend because his belief in pagan friend, it berdasarkanIjma ', he was convicted by the law infidels and killed. Because he had to deny something that is definitely recognized in religion, ie Ijma 'Muslims about the faith of the companions. [17]
Shaykh al-Islam said: "The people who do that (ie beyond reproach, Pen)) to consider the companions had lapsed after the Messenger of n except for a small number less than a dozen people, or assume the whole fasiq companions: then no doubt their disbelief. Because he has denied many texts of the Qur'an which contains pleasure and a compliment to them. Even those who are skeptical about this kind of infidelity, disbelief then it must ". [18]
d). People who denounced companions entirely with confidence, that they are entirely fasiq. So this guy convicted kufr, as stated above Ibn Taymiyyah.
e). People who denounced friend, knowing that it was the approach they denounce myself (taqarub) to God. This attitude is natijah (result) of their hatred of friends, and of course this is as a consequence of their beliefs about the wickedness friends. Of course it is Kufr and out of Islam.
Thahawi Imam said: "Hate to friend is kufr, nifaq and beyond".
Imam Malik said: "Those who get up in the morning, while in his heart there is hatred towards one of his friends, then he hit the verse of the Qur'an, the word of Allah Ta'ala:
ليغيظ بهم الكفار
Because God wants to miff unbelievers (with the power of the believers). [Al-Fath: 29]. [19]
f). People denounced friend with reproach that does not destroy justice and their religion, as stated Abu Sufyan Abu Hurairah joy hunks or eating, and the like; then he is entitled to be educated and punished ta'zir.
Shaykh al-Islam Ibn Taymiyyah said: "As for those who insult them (the companions) with taunts that do not damage the justice and faith of the friends-like mensifatkan some of them with hunks or timid or little knowledge or no ascetic nature and the like-then that person is entitled to ta'zir receive guidance and punishment, and we do not menghukuminya infidels only with things alone ". [20]
From the description above, it can be concluded, as stated by Ibn Taymiyya, that is among those who denounced the obvious kekufurannya friend, and there were not convicted of kufr, and there are still dibimbangkan kekufurannya.
4. Law denounced the Prophet's wives. [21]
As for those who insult the wives of the Prophet sallallaahu 'alaihi wa sallam; then whoever accuses' A'isha with what Allah release him from the charges, he was pagan. More than a scholar has expressed Ijma 'is. While those who denounced him apart from among the wives of the Prophet sallallaahu 'alaihi wa sallam, then there are two opinions.
First, declare it as denouncing one of his companions.
Second, states that a person accused of Ummahat Al Mu'mineen equal to (legal) accused 'Aisha. And this is true.
Therefore, beware, O Muslims. Let us maintain our oral from denouncing or lie on behalf of a friend the Prophet sallallaahu 'alaihi wa sallam.
Hopefully useful.
[Copied from the Sunnah Edition magazine 03/Tahun VIII/1425H/2004. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondanrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
Muslims Victory For People With Weak Among Those
By
Ustadz Abu Abdillah Arief B. Usman bin Rojali:
عن مصعب بن سعد, قال: رأى سعد - رضي الله عنه -, أن له فضلا على من دونه,
فقال النبي - صلى الله عليه وسلم -: ((هل تنصرون وترزقون إلا بضعفائكم?)).
Of Mus'ab ibn Sa'd, he said that Sa'd radi 'anhu saw itself has primacy over the other (of the companions). So the Prophet sallallaahu 'alaihi wa sallam said: "Are not you fed (won) and given sustenance but the cause of the weak people among you?"
BRIEF TAKHRIJ HADITHs
This hadith is authentic, issued by:
• al Imam al Bukhari, in his Sahih, Kitab al-Jihad was Siyar, Chapter Man-Dhu'afa Ista'ana bidh-i wash Shalihina fil-Harbi, number (2896) of the Muhammad bin Talha, from Talha, of Mus'ab bin Sa'd.
• Al Imam an-Nasa-i in his Sunan (al Mujtaba), Kitab al Jihad, Bab al-Da'eef Istinsharu bidh, hadith number (3178), from the Mis'ar, from Talha bin Musharrif, of Mush 'ab ibn Sa'ad, with lafazh:
عن أبيه, أنه ظن أن له فضلا على من دونه من أصحاب النبي, فقال نبي الله: ((إنما ينصر الله هذه الأمة بضعيفها بدعوتهم, وصلاتهم, وإخلاصهم)).
From his father (ie, Sa'ad bin Abi Waqqas), he thinks that he has primacy over the other (of the companions). So Nabiyullah sallallaahu 'alaihi wa sallam said: "Verily Allah is with helping people who are weak because of them, by praying for them, their prayers, and their sincerity."
• and others.
Related to the context of the above hadith Sanad, Al Hafiz Ibn Hajar al-'Asqalani rahimahullah said: "... Then, the real context of this hadith is mursal isnaad [1], because Mus'ab not having a hadith saying this. However, this has thought that he heard directly from his father. fact had no information that Mus'ab hear directly from his father's history presented by al Isma'ili ... and mention marfu '.... "[2].
Then he continued his explanation and said: "... Similarly history issued by an-Nasa-i, of the way Mis'ar, from Talha bin Musharrif, of Mus'ab, from his father ...". [3]
Shaykh al-Albani rahimahullah menshahihkan sanad issued by al Imam an-Nasa-i above within his book, among Saheeh Sunan an-Nasa-i (2/399) and as-ash-Shahihah Lineage (2/409).
BRIEF BIOGRAPHY HADITHs transmitters [4]
He called Sa'ad ibn Abi Waqqas Malik bin Wuhaib Venus bin bin bin Abdumanaf Kilab az Zuhri, Abu Ishaq. He is one of the ten Companions guaranteed by the Prophet sallallaahu 'alaihi wa sallam heaven. He is also the person who first hit the arrow in the battle fi sabilillah (in Allah). He was very much primacy. a famous opinion of the scholars, he died in al 'Aqiq in the year 55 AH And he was the one person most end of ten people dead companions are guaranteed to go to heaven.
VOCABULARY HADITHs
• (رأى), ie, saw or see. That is ظن, the thought or thought.
As mentioned in the Nasa-i's history. [5]
• (على من دونه), ie, above the rest of the companions of the Prophet sallallaahu 'alaihi wa sallam, either courage, or excess property, or any other virtue in general. [6]
GLOBAL MEANING AND PURPOSE HADITHs
This hadith, with both lafazh al-Bukhari and an-Nasa-i above, has told us that those who are weak is a source of goodness, strength and victory of Muslims. This has been explained in another hadeeth-which is a martyr (supporting and reinforcing the meaning of the hadith above) -, from Abu ad-Darda 'radi' anhu, he said:
سمعت النبي يقول: ((ابغوني الضعفاء, فإنما ترزقون وتنصرون بضعفائكم)).
I heard the Prophet sallallaahu 'alaihi wa sallam said: "Get me those who are weak, for surely you are given sustenance and helped (won) because people with weak (among) you". [7]
However, one thing we need to understand from this hadith, that tertolongnya and victory for the Muslims not to rank or honor Essence and righteous people who are weak and poor Muslims alone. Not because it is. It should be noted, because it is closely related to problems of 'Aqeedah. Namely Tawassul problems [8]. Also, because there are some Muslims who are air-proof with this hadith, especially with the Sahih al Bukhari lafazh, and the hadith of Abu ad-Darda ', the air-Tawassul bolehnya someone with Essence or position and honor righteous people are weak of the Muslims.
Therefore, let know, that this is a form of air-Tawassul, which is forbidden in Islam [9]. The scholars have also explained that the above hadith-by lafazh in Sahih al Bukhari, and lafazh hadeeth of Abu ad-Darda'-related hadith lafazh issued by al Imam an-Nasa-i. Thus, lafazh hadith issued by al Imam an-Nasa-i is an interpretation of the generality lafazh Saheeh al-Bukhari and Abu ad-Darda 'hadith' above. Namely, tertolongnya and victory of the Muslims is not merely a cause or position of honor Essence and righteous people who are weak and poor Muslims, but because prayer, prayer, and their sincerity in worship to Allah Subhanahu wa Ta'ala.
Al Hafiz Ibn Hajar al-'Asqalani rahimahullah said, "Ibn Baththal said, interpretation (meaning) of this hadith is weak people it is much more sincere in praying (to Allah), and they are more humility in worship (Allah) . Due to their hearts there is no dependence on the jewelry world. " [10]
Shaykh al-Albani rahimahullah said, "... this hadith (with lafazh issued by al-Imam an-Nasa i) explain that victory is, only with prayer for righteous people, not the cause Essence and their position ... So, then we can know and understand that the intent of tertolongnya Muslims with the righteous people are the cause of prayer, prayer, and their sincerity. "[11]
Al Imam Abdur-Ra'uf al Munawi rahimahullah said: (The meaning of this hadith) is, with a prayer for them and their sincerity. Because religious people are weak more sincere, with bare their hearts because of its dependence on the world, as well as the net because their hearts decide what is their relationship with God. Thus, the purpose and their concentration focused on one thing only (in worship to God). Hence, it be to worship their deeds, and their prayers dikabulkanlah. The words of the Prophet sallallaahu 'alaihi wa sallam (بدعوتهم) "with a prayer for them", it is by no means weakness and poverty shows no signs of strength in their bodies. Also not mean weakness and poverty showed no power to do God's commandments! Thus, it is not at all contrary to the hadiths described therein compliments to those strong, nor the hadith explains that "a strong believer more beloved to Allah than a weak believer" [12].
Then, the meaning of the hadith (Sa'ad bin Abi Waqqas) this is it (ie, rescue, won, and gave sustenance to the Muslims) is one of the only reasons other causes that exist. (Because), how many of those who disbelieve and fajir given sustenance (by Allah), and even there they are given victory (by Allah). But (it all) because istidraj (granting temporary pleasure, so that they get misguided and away from the guidance of Allah). In fact there is also the defeat of the Muslims, but it is so that they return and repent sincerely to worship (Allah). So, instead they get the forgiveness of God and freedom (victory) thereafter. So know, not every gift favors (of Allah) is the honor and glory, just as not every disaster is a punishment. [13]
FAIDAH AND LESSONS FROM HADITHs
1. Weak people are the source of good Muslims. For indeed, although their bodies are weak, but their faith strong. Similarly, their confidence and trust (strong) to the Lord. They do not care about the personal interests and goals mundane. By reason of this, so if they pray with sincerity, Allaah will grant their prayers. God also gave sustenance kerpada these people because (prayer) them.
2. This hadith contains recommendation for tawadhu '(humble heart) and not overbearing to others.
3. This hadith contains (description) wisdom Prophet sallallaahu 'alaihi wa sallam in changing the munkar, to soften the hearts of others, and pointed to God what is God's love and ridhai.
So, hopefully this short article, can add to the faith, knowledge, and good deeds of us all. Amen.
Bish-sowab Allaah knows best.
Maraji `and Mashadir:
1. At-Tawassul, Anwa'uhu wa Ahkamuhu, Muhammad Nashiruddin al Albani (1332-1420 H), Tansiq: Muhammad 'Id al-' Abbasi, al-Maktab al-Islami, Beirut, Prints V Year 1406 AH / 1986 AD
2. Bahjatun-Nazhirin Syarhu Riyadhis-Righteous, Salim bin 'Id al-Hilali, Dar Ibn al-Jawzi, KSA, Matter H. VI Year 1422
3. Faidhul Syarhu-Qadir al-Shagir Jami'ush, Abdur-Ra'uf al Munawi, al Maktabah at Tijariyah al-Kubra, Egypt, Matter I, Year 1356 AH
4. Fathul-Bari, Ibn Hajar al-'Asqalani (773-852 H), Verification: Muhibbuddin al Khatib, Dar al ma'rifah, Beirut.
5. Hasyiah Imam al-Sindi, as-Sindi (1138 H), Verification: Maktab at-Turats al Islami, Dar al ma'rifah, Beirut, Lebanon, Prints V Year 1420 AH / 1999 AD
6. Jami 'at-Tirmidhi, Abu Isa Muhammad ibn Isa at-Tirmidhi (209-279 AH), Verification: Ahmad Muhammad Shakir et al, Dar Ihya at-Turats, Beirut.
7. Musnad al-Imam Ahmad, Abu 'Abdillah Ahmad ibn Muhammad ibn Hanbal ash-Syaibani (164-241 H), Mu'assasah Qurthubah, Egypt.
8. Sunan Abi Daud, Abu Daud Sulayman ibn al Ash'ath as-Sijistani (202-275 H), Verification Muhammad Muhyiddin Abdul Hamid, Dar al-Fikr.
9. Sahih al-Bukhari, Abu 'Abdillah Muhammad bin Ismail bin al Mughirah al Bukhari (194-256 H), Tarqim: Muhammad Fuad Abdul Baqi, Darus-Salam, Riyadh, KSA, Prints II, Dhu al-Hijjah 1419 AH / March 1999 M.
10. Sunan an-Nasa-i (al Mujtaba), Abu 'Abdir-Rahman bin Shoaib Ahmad an-Nasa-i (215-303 H), Verification:' Abdul Fattah Abu Ghuddah, Maktab al Mathbu'at, Halab, mold II Year 1406 H/1986 M.
11. Sahih Muslim, Abu al Hushain Muslim ibn Hajjaj al Qushayri an-Naisaburi (204-261 H), tahqiq Muhammad Fuad Abdul Baqi, Daar Ihya at Turats, Beirut.
12. Genealogy al ahadith ash Shahihah, Muhammad Nashiruddin al Albani (1332-1420 H), Maktabah al Ma'arif, Riyadh, KSA, th 1415 H / 1995 AD
13. Sunan Ibn Majah, Abu Abdillah Muhammad ibn Yazid ibn Majah (207-275 H), Verification: Muhammad Fuad 'Abdul Baqi, Dar al-Fikr, Beirut.
14. Sharh al-'Aqidah ath-Thahawiyah, al-Imam al-Qadi' Ali ibn Muhammad ibn Ali ibn Abi al-'Izz ad-Dimasyqi (792 H), Verification: Jama'atun minal-Ulama. Takhrij: Nashiruddin Muhammad al Albani (1332-1420 AH), al-Maktab al-Islami, Beirut-Lebanon, Prints IX Year 1408 AH / 1988 AD
15. Taqrib at-Tahdheeb, Ibn Hajar al-'Asqalani (773-852 H), Verification: Abu al Asybal al Bakistani, Dar al' Ashimah, Riyadh, KSA, Prints II, Year 1423 AH
[Copied from the Sunnah Edition magazine 03/Tahun XI/1428H/2007. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondanrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
Rights and Specificity Alaihi Wa Sallam Prophet sallallaahu
By
Ustadz Kholid Syamhudi
أنا سيد ولد آدم يوم القيامة ولا فخر, وبيدي لواء الحمد ولا فخر, و ما من نبي يومئذ آدم فمن سواه إلا تحت لواءي و أنا أول من تنشق عنه الأرض ولا فخر.
I was the leader on the day adam boy and instead of pride, and in the hands of Al-Hamd flag rather than arrogant, and no one Prophet sallallaahu 'alaihi wa sallam was, nor Adam are others when it unless all under the flag, and I was the first to come out of the ground / grave instead arrogant.
TAKHRIJ HADITHs
Narrated by At Tirmidziy in Jami 'Attirmidziy, book Al Manaaqib, Chapter Fi Fadhli An Prophet sallallaahu' alaihi wa sallam No.. 3614 (5/548) and in the book of Tafsir, chapter Israail Bani Wa Min letter (with lafadz and long story) No.3148 (5/288), Ibn Majah in prompting Azzuhud book, chapter Dzikru Asy No.4308 Intercession (4 / 522) and Ahmad in Musnadnya (3/2) of a friend Abi Said Al Khudriy, said Imam At-Tirmidziy once narrated this hadith: This hadith hasan saheeh.
In this Hadith the sanad was Zaid bin Jad'an a weak narrators but in Ibn Hibban in Dzomaan No. Mawaarid. 2127 Companions narrated from Abi Said Al Khudriy also with a saheeh isnaad and have some martyrdom of some friends as presented Sheikh Al Albaniy in Lineage ahadith Ash shohihah hadith No. 4/99-100. 1571:
1. Abu Hurairah narrated by Ibn Saad in Thabaqatnya (1/20) and (7/59) with two sanad and the second Muslim Imam shohih above requirements.
2. Jabir bin Abdillah narrated by Al-Haakim in Al Mustadrok with sanad weak because Al Qaashim bin Muhammad bin Abdillah bin Muhammad bin Uqail narrators who matruk and Ubaid Al Athaar been weakened by a number of scholars.
3. Anas bin Malik narrated enumerated by Al Bukhari in his book Tarikh 4/1/400 with sanad At the narrators all tsiqah except Lubaid and Hadith Anas has recourse in Sunan Ad-Darimi (1/27) and Ahmad (3/144) and sanadnya well, narrators are narrators of Imam Bukhari.
This hadith dishahihkan by Imam Al-Albany in Sisilah Shahihah ahadith.
Sharh AND VOCABULARY HADITHs [1]
1. His Word: أنا سيد ولد آدم يوم القيامة: This is the news from him about the grace of God Subhanahu wa Ta'ala him of primacy, leadership and notice to his people to their faith as it should be Rasululloh therefore he said afterwards: ولا فخر: the primacy of meaning that I get is a karama of Allah Subhanahu wa Ta'ala and I did not get out of myself and on my own so I'm not arrogant with it. Annawawiy Imam explains the meaning of the words he is saying that he spoke for two reasons:
First: Execute commands of Allaah.
وأما بنعمة ربك فحدث
And to favor your Lord, then let you mention (with gratitude). [Adh Dhuhaa: 11]
Second: It is the duty of his explanation to convey to the Muslims so that they know, believe and practice the consequences.
2. His Word: لواء الحمد: liwa 'in Arabic which means banner (flag) which is only held by the commander of the troops, as described by Ibn al-Athir in Annihayah 4/279.maksudnya here is he holding a banner that called banner of Al Hamd (praise) on Judgment Day.
3. His Word: و أنا أول من تنشق عنه الأرض: first raised on the Day of Judgement.
FAIDAH HADITHs
This hadith indicates the primacy and specificity of the Prophet Muhammad sallallaahu 'alaihi wa sallam upon all the sons of Adam, on this Muwaffaqoddin Imam Abu Abdillah Muhammad bin Ahmad Al-Maqdisiy Qudamah rahimahullah said: And Muhammad the Prophet sallallaahu' alaihi wa sallam was the Seal of the Prophets and the master of the Apostles, not faithful with keimananyang right so someone will apostolic faith and will testify to nabiannya. And among mankind is not decided on the Day of Judgment except the cause syafa'atnya. And it is not one that preceded umatpun into heaven from the people. He (the Prophet sallallaahu 'alaihi wa sallam) is the flag carrier and the owner of Al-Hamdi commendable position, the owner of the lake on the last day. He is the Imam of the Prophets and their speakers as well as giving their intercession. His people are the best people and companions is the best of the Companions of the Prophet.
Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullah provide an explanation of the word Imam Ibn Qudama above as follows:
Being the most prominent is the apostles then prophets then the Shiddiqun then the Martyrs then people Salih. And Allah Subhanahu wa Ta'ala has mentioned this level in paragraph 69 of Surat an-Nisa ':
ومن يطع الله والرسول فأولائك مع الذين أنعم الله عليهم من النبيين والصديقين والشهدآء والصالحين وحسن أولائك رفيقا {النساء: 69}
And whoever observance of Allah and (His), they would be together with the people who awarded the favor of God, namely: the prophets, the shiddiiqiin, the people who were martyred and the pious people. And they are the best friends are. [An-Nisa ': 69]
And the apostles, the main thing is 'Ulul' Azmi which five are: Noah, Abraham Moses, Jesus and Muhammad. And Allah Subhanahu wa Ta'ala has mentioned their greetings letter al-Ahzab verse 7:
وإذ أخذنا من النبيين ميثاقهم ومنك ومن نوح وإبراهيم وموسى وعيسى ابن مريم ......
And (remember) when We took the covenant from the Prophets and from you (alone), from Noah, Abraham, Moses and Jesus son of Mary, ...
And the most important messengers is Prophet Muhammad sallallaahu 'alaihi wa sallam as word of his:
أنا سيد الناس يوم القيامة (البخاري و مسلم)
I am the master all humans on the Day of Resurrection [Bukhari and Muslim]
And their prayers behind the Prophet sallallaahu 'alaihi wa sallam on the eve of Ascension is another proposition that shows it.
Then Abraham because he is the father of the Prophet and he was Millah Millah staple of all Millah (Religion), then Moses was a prophet because he was the most important rather than the Prophets of Bani Israel and syari'atnya is the origin / principal for their Shari'a, then Noah and Isa.
Among the rights and specificity of the Prophet sallallaahu 'alaihi wa sallam that can be drawn from the above hadith and the arguments are:
1. Day of Judgement and the human leaders of Al-Hamd flag bearer on the Day of Judgment, and all the prophets under his flag.
2. The man who first raised on the Day of Resurrection, because the hadith Abi Sa'eed Al-Hudry radi 'anhu above.
3. Seal of Prophets because Allah Subhanahu wa Ta'ala says in verse 40 of Al-Ahzab:
ماكان محمد أبآ أحد من رجالكم ولكن رسول الله وخاتم النبيين
Muhammad is not the father of times a man among you, but he is the Messenger of Allah and the Prophets cover
4. Not perfect faith faithful servant until he shall apostleship, for Allah Subhanahu wa Ta'ala says:
فلا وربك لايؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
Then, by your Lord, they are (in fact) do not believe until they make you the judge in the case that they differ, then they have no reservations in their hearts against the decision that you gave, and they receive the fullest. [An-Nisa ': 65]
5. Not decided between human beings on the Day of Judgment except by his intercession.
6. The people of Muhammad are the first people to enter into heaven because of the generality of the Prophet sallallaahu 'alaihi wa sallam:
نحن الآخرون السابقون يوم القيامة (ابن ماجه و مسلم)
We are the last of the first people / precede the Day of Resurrection. [Ibn Majah, dishahihkan by Imam Al-Albaani rahimahullah]
7. Owner position is commendable deeds are extolled by the Creator and the creature. Allah Subhanahu wa Ta'ala says:
عسى أن يبعثك ربك مقاما محمودا
Hopefully thy Lord raise thee to a praised. [Al-Israa ': 79]
And this position is what is gained by him from Manaqib / her properties, intercession and other providers.
8. Pond owners who brought on the day which is a huge lake that a lot of visitors, because if it is just a normal lake has been known that every Prophet has a lake.
9. Imam of the Prophet.
10. A right to talk to Allah Subhanahu wa Ta'ala representing all prophets.
11. Giving intercession for them. This hadeeth of Ubay Ibni Ka'b that the Prophet sallallaahu 'alaihi wa sallam said:
إذا كان يوم القيامة كنت إمام النبيين و خطيبهم و صاحب شفاعتهم غير فخر
Where has the time I am the Imam doomsday prophets, their speakers and their intercession giver rather than arrogant. [Tirmidhi history, dihasankan by Imam Al-Albani].
12. His people is the best of the people, for the word of Allah Subhanahu wa Ta'ala:
كنتم خير أمة أخرجت للناس
You are the best people are born to men ... [Al-Imran: 110]
The verse 47 of Surah Al-Baqarah, which reads:
يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم وأني فضلتكم على العالمين
O Children of Israel, remember My favor which I have bestowed upon you and (remember anyway) that I have preferred you above all people. [Al-Baqarah: 47]
This question is a contemporary people (Prophet Moses).
And further Shaykh Muhammad Ibn 'Uthaymeen said in his essay "Huquq" thing. 10-12: Rights of the Prophet sallallaahu 'alaihi wa sallam was the most substantial rights of the rights of creatures. Allah Subhanahu wa Ta'ala says:
إنآ أرسلناك شاهدا ومبشرا ونذيرا. لتومنوا بالله ورسوله وتعزروه وتوقروه وتسبحوه بكرة وأصيلا.
We have sent you as a witness, bearer of good tidings and a warner, that ye believe in Allah and His Messenger, stout (religion) His-raising Nya.Dan glorify Him in the morning and evening. [Al-Fat-h: 8-9]
It is therefore mandatory to put the love of the Prophet sallallaahu 'alaihi wa sallam in the love of all people to self, children and parents.
The Prophet sallallaahu 'alaihi wa sallam said:
لا يؤمن أحدكم حتى أكون أحب إليه من ولده و والده و الناس أجمعين (متفق عليه)
Not perfect faith that he loves me more than his son, his parents and the whole people. [Bukhari, Muslim]
Including the right to the Prophet sallallaahu 'alaihi wa sallam was raised and honor and exaltation of the corresponding mengagungkannya with him without exaggeration atupun reduce. Glorifying him when his life is to glorify Sunnah and his benevolent self. Glorifying him after death is to glorify the sunnah and syari'atnya this straight. Anyone who knows his companions to respect and honor him then he will know how to glorify him, how the noble companions behaved towards him and carry him haq-Haq.
Say 'Urwah ibn Mas'ud the Quraysh when he was taken care of to convey what the Apostle at Hudaibiyah agreement, he said: I've been in over the kings, emperors and princes and Najasyi, then I do not see one of those honored by the companions as Prophet honored by the companions. When they ordered their haste to carry out his orders, when he made ablution, his companions were nearly fighting for his ablutions fight, when he spoke them subdue their voices in the side and they are not showing the view to him due to their glorification.
So they glorify the Prophet sallallaahu 'alaihi wa sallam, which Allaah has created in him the moral self-glorious, soft, easy and if he hard and rough course they will run away from him.
And it includes the right of the Prophet sallallaahu 'alaihi wa sallam was confirmed that he preach all of the matters that have been and will be, to realize his orders, away from the ban, believing that the direction of the Prophet sallallaahu' alaihi wa sallam was the most perfect guidance and shari'ah ' syaria'at atnya is the most perfect and it does not take precedence over the other syri'at or rules of any origin. Allah Subhanahu wa Ta'ala says:
قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم
Say: "If you (really) love Allah, then follow me, Allah will love you and forgive you your sins." Allah is Forgiving, Merciful. [Al-Imran: 31]
And inclusive of the rights he is defending petunjukknya syari'atnya and as hard as a person, also with guns when circumstances require it, when attacking enemies with mind / pandapat and doubtful then we defended with science, we argue and break their opinions and doubtful and we explain chaos and destruction all iru, and if they are attacked with weapons by the defense is such as well. And it is not possible for a believer anywhere that when he heard the Prophet or self shariah attacked him and he just did not say anything over it when he was able to defend.
And said Ibn Nasir Shaikh Abdurrahman As-Sa'dy rahimahullah: On Ali Imran verse 31 letters in the bag is a balance that can be known to him who is essentially mencuntau Prophet sallallaahu 'alaihi wa sallam and suapa who merely claim to love the Prophet sallallaahu' alaihi wa salalm and no sign of loving Allah Subhanahu wa Ta'ala is to follow the Prophet sallallaahu 'alaihi wa sallam, that Allah Subhanahu wa Ta'ala has made that mengikitinya and all what you ordered is the love of Allah Subhanahu wa Ta'ala and ridhoNya except to justify what the Prophet sallallaahu 'alaihi wa sallam brought from Al-Qur'an and Sunnah and execute commands and avoid prohibitions contained in both.
Hopefully it useful to writers in the day of reckoning charity and to the readers whom I love may be useful in the world and the hereafter, I hope Allaah forgives iniquity, my parents, my teachers and all Muslims. Verily Allah wa Ta'ala Subahnahu Compassionate, Most Merciful. Ameen.
Maroji ':
• Al-Quran and Tarjamanya, mold Arabia 1418 H
• Taisir Karimir fii Tafsiri Kalami Rahman Al-Manan, Author: Shaykh Nasir As-Sa'diy Abdurrhman, mold Ar-Risala Foundation revised edition, in 1420H/1999 M
• Lum'atul I'tiqod Al-Hadi Al-Rasyaad Ilaa Sabiil, author of Imam Ibn Qudama, pensyarah Shaykh Muhammad al-'Uthaymeen, mold Maktabah Adhwaaussalaf to-3 in 1415 H/1995 M
• Huquuq Da'at Ilaiha wa al-fitrah Qorroroha As-Shari'ah, the author Shaykh Muhammad al-'Uthaymeen, mold Daar Al-Buhuts Al-Ifta wal Ilmiyah year 1417 AH / 1996 AD
• Sunan At-Tirmidhi
• Sunan Ibn Majah
• Genealogy Ahaadits Ash shohihah
• Tuhfatul Ahwadziy etc..
[Transcribed from magazines Sunnah Foundation Edition Published 11/Tahun V/1422H/2001M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
Avoid The Things That Forbidden (2)
By
Abdul Sheikh 'Abdullah bin Adhim
عن أبي هريرة قال قال رسول اله من يأخذ عني هؤلاء الكلمات فيعمل بهن أو يعلم من يعمل بهن فقال أبو هريرة فقلت أنا يا رسول اله n فأخذ بيدي فعد خمسا وقال اتق المحارم تكن أعبد الناس وارض بما قسم الهت لك تكن أغنى الناس وأحسن إلى جارك تكن مؤمنا وأحب للناس ما تحب لنفسك تكن مسلما ولا تكثر الضحك فإن كثرة الضحك تميت القلب
"From Abu Hurayrah said:" The Prophet sallallaahu 'alaihi wa sallam said: "Who will take these words from me, to be carried out or to be taught?" Abu Hurayrah said: "I, O Messenger of Allah! He then took my hand and began to count five, as he said: "Avoid the things that are forbidden, you will be the most excellent worship; ridlalah to share what God has for you, you will be the richest people do good to your neighbor, you will become believers; love for others what you love for yourself, you will become a Muslim, and do not you laugh a lot, because a lot of laughing going deadens the heart.
These phrases include core-core sayings, the Prophet sallallaahu 'alaihi wa sallam has given motivation to pick it up and then practiced and taught to improve aspects of self and others. As Allah says:
والعصر. إن الإنسان لفي خسر. إلا الذين ءامنوا وعملوا الصالحات
"For the sake of time. Surely all mankind is in loss, except those who believe and do good deeds "
With faith and good deeds they refine themselves, and:
وتواصوا بالحق وتواصوا بالصبر
"Mutual counsel to advise with the truth and with patience"
With the counsel of truth and patience and refining others.
• The words of Abu Hurayrah: "أنا" I mean that taking these words from you. Here there is a sign of the spirit of his radi 'anhu towards goodness.
• His words: "فأخذ بيدي" means to count the words or because Apostle (usually) hold the hands of people who were given a lesson.
• His words "فعد خمسا" (then he counted five) means a count of five or finger as it has been understood that one by one.
Third: Word he sallallaahu 'alaihi wa sallam.
وأحسن إلى جارك تكن مؤمنا
Do good to your neighbor, you will be a believer.
Allah has commanded to do good to the neighbor, he said:
واعبدوا الله ولاتشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وماملكت أيمانكم
Worship Allah and do not associate him with nothing. And do good to his two mother-father, best friends relatives, orphans, the poor, neighbors close and far neighbors, peers, and the servant of Ibn sabil sahayamu [An-Nisaa: 36]
And there are many hadiths that talk about it, including:
ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه
Gabriel kept intestate me about the neighbors, to the extent that I thought that a neighbor will get the inheritance from his neighbor. [13]
من كان يؤمن بالله واليوم الآخر فليحسن إلى جاره
Whoever believes in Allah and the Last Day let him do good to his neighbor. [14]
خير الأصحاب عند اله u خيرهم لصاحبه وخير الجيران عند اله خيرهم لجاره
The best of friends with Allah is the best to his friend, and the best neighbor with Allah is the most good to his neighbor. [15]
If you can not do good to your neighbors so you do not hurt her. If he hurt you then be patient until God provides a way out for you.
Al-Hasan said: "Good tentangga not only did not hurt., However it is a good neighbor who endure interference (from other neighbors)."
Hurting neighbors haraam, because it hurt anyone without truth (reason) is forbidden, but forbidden to hurt neighbors over again.
Ibn Mas'ud radi 'anhu narrated that the Prophet sallallaahu' alaihi wa sallam was asked:
يا رسول الله أي الذنب أعظم قال أن تجعل لله ندا وهو خلقك قلت ثم أي قال أن تقتل ولدك خشية أن يأكل معك قال ثم أي قال أن تزاني حليلة جارك
Messenger of Allah, what is the greatest sin? He replied: "You make allies to God, when He created you." He asked again: "Then what?" He replied: "You killed your son because you fear he eats with you" he asked again: "Then what?" He replied: "You committed adultery with the wife of your neighbor. [16]
From Miqdam ibn al-Aswad, the Prophet sallallaahu 'alaihi wa sallam said to his companions:
ما تقولون في الزنا قالوا حرمه الله ورسوله فهو حرام إلى يوم القيامة قال فقال رسول الهت صلى اله عليه وسلم لأصحابه لأن يزني الرجل بعشرة نسوة أيسر عليه من أن يزني بامرأة جاره قال فقال ما تقولون في السرقة قالوا حرمها اله ورسوله فهي حرام قال لأن يسرق الرجل من عشرة أبيات أيسر عليه من أن يسرق من جاره
What do you say on the issue of adultery? "They replied:" Unclean, adultery has been forbidden by Allah and His Apostle, haka it was forbidden until the Day of Resurrection "Messenger of Allah said:" Verily, a man committed adultery with ten women, still lighter (sin) than he committed adultery (once) with the neighbor's wife "Then he asked them about stealing, they replied:" Unclean, stealing has been forbidden by Allah and His Apostle, then it is haram until the Day of Resurrection. "He said:" Verily, someone stole ten houses , it is still lighter than the home he once stole a neighbor. [17]
From Abu Hurayrah, the Prophet sallallaahu 'alaihi wa sallam said:
واله b لا يؤمن واله لا يؤمن واله) لا يؤمن قيل ومن يا رسول الهل قال الذي لا يأمن جاره بوايقه
By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe! "Apostle asked," Who is Allah? "He replied:" One whose neighbor does not feel safe from interference. [18]
And Abu Hurayrah also, the Prophet sallallaahu 'alaihi wa sallam said:
لا يدخل الجنة من لا يأمن جاره بوائقه
Will not enter heaven who made the neighbors feel safe from interference. [19]
And the Prophet advised the neighbor to give each other gifts, visiting each other, and he was banned from giving denounce neighbors. From Abu Hurayrah, the Prophet sallallaahu 'alaihi wa sallam said:
وتهادوا تحابوا
Let you guys give each other gifts, surely you'll love. [20]
And it was also the prophet sallallaahu 'alaihi wa sallam said:
يا نساء المسلمات لا تحقرن جارة لجارتها ولو فرسن شاة
O the believing women, do not underestimate for a neighbor (give) to the neighbors though (form) goat toenails "[HR.Bukhari and Muslim]
Abu Dhar radi 'anhu said: "The Messenger sallallaahu' alaihi wa sallam has said:
يا أبا ذر إذا طبخت مرقة فأكثر ماءها وتعاهد جيرانك
O Abu Dhar if you cook the vegetables then multiply the water (liquid) and give some to your neighbors. [21]
Of Aisha radi 'anha:
يا رسول اله إن لي جارين فإلى أيهما أهدي قال إلى أقربهما منك بابا
I said: "O Messenger of Allaah, I have two neighbors, where do I give a gift?", He replied: "To the closest door from you. [22]
Word of the Prophet sallallaahu 'alaihi wa sallam: "And do good to your neighbor, you will become a believer" means those perfect faith, for faith can grow and can be reduced as represented conviction Ahlu Sunna wal jama'ah Sholeh followers of the Salaf.
Fourth: the words of Allaah sallallaahu 'alaihi wa sallam.
وأحب للناس ما تحب لنفسك تكن مسلما
Love for others what you love for yourself, you will become a Muslim
That would be a perfect Muslim his Islam. It gives a sense that their version was diminished value comparable to the lack of a sense of love.
The Prophet sallallaahu 'alaihi wa sallam has set this point to go to heaven. The Prophet sallallaahu 'alaihi wa sallam said:
فمن أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو يؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليه
Whoever wants to be saved from hell and go to heaven, then let him die in a state of belief in Allah and the Last Day, and let him memperlakukkan others as he wants himself diperlakukkan by others. [23]
People will only be able to achieve this degree of cleanliness heart of envy and jealousy, envy and jealousy is cause someone does not like or dislike addressed emulate his kindness, she wants her special in the middle of the crowd with the advantages he has. While faith is different with it, he (demanded) that the believers who else to feel good that God gives to him without prejudice to the slightest of kindness.
In summary, it is a must for a believer to believer loves for others what he loves for himself, and hate for others what he hates for himself. If he sees a mistake on his deen, then he tried to fix it. If he saw the virtue or advantage on others who surpass them, he hopes to be like someone else said, if the excess is related to the religion as it is a good desire. The Prophet sallallaahu 'alaihi wa sallam said:
لا حسد إلا في اثنتين رجل آتاه اله مالا فسلطه على هلكته في الحق وآخر آتاه الله حكمة فهو يقضي بها ويعلمها
None (be) envy except for two things: someone who is God-given wealth and he spends in the path of truth, and one that God gave wisdom and he gave the decision to him and taught him. [24]
But if it is in excess of mundane problems, then it's good envy that. Allah says:
ولا تتمنوا مافضل الله به بعضكم على بعض
And do not be jealous of what God gave you more than partly settled some others. [An-Nisaa: 32]
And Allah says about Qarun:
فخرج على قومه في زينته قال الذين يريدون الحياة الدنيا ياليت لنا مثل مآأوتى قارون إنه لذو حظ عظيم
Karun came out to his people in splendor. And he said those who wanted life of this world: "I wish we would have like what has been given to Karun: behold, he truly has a big fortune. [Al-Qasas: 79]
When God drowned Qarun and his house into the earth, people today want the position Qarun said:
ويكأن الله يبسط الرزق لمن يشآء من عباده ويقدر لولآ أن من الله علينا لخسف بنا ويكأنه لايفلح الكافرون
Ah it is true, Allah enlarges the provision for whom He will of His servants and narrow it: if God does not bestow His grace upon us is really He has buried us (too). Ah it is true, was not lucky people who deny (Allah's). [Al-Qasas: 82]
Fifth: The word he sallallaahu 'alaihi wa sallam.
ولا تكثر الضحك فإن كثرة الضحك تميت القلب
Thou shalt not laugh a lot, because actually a lot of laughing going deadens the heart.
In this hadith there is a real ban from a lot of laughs and an explanation for the ban, which is a lot of laughter that makes the heart sink into darkness, menjadikanya like a dead person who can not benefit for himself with a useful, and could not prevent him from something bad. While the life and light of heart that is the source of all good, and death and darkness is the source of all evils. With the heart of life there strength, hearing, eyesight, and perceptions of the nature of information and in accordance with the truth.
In this hadith there idzin for a few laughs, especially for such a purpose. This is evidence of the prophets and servants of God Righteous. Allah says about Solomon when he heard the talk of ants:
فتبسم ضاحكا من قولها
Then he smiled laughed because his words (the ant). [An-Naml: 19]
From Sa'ad ibn Abi Waqash, he said: "There was a man polytheist provoking the Muslims then the Prophet said to Sa'd:" Panahilah it ". Sa'ad said: "Then I cabutkan arrows that are not cutting edge, so I wore him down and he opened his private parts. The Prophet sallallaahu 'alaihi wa sallam laughed until I could see the molar teeth sallallaahu' alaihi wa salalm. [25]
Excitement of the Prophet sallallaahu 'alaihi wa sallam was caused by terkenanya man said, not because of open nakedness. Prophet sallallaahu 'alaihi wa sallam was not possible due to the opening of genitalia laugh.
From Abdullah bin Mas'ud: The Prophet sallallaahu 'alaihi wa salalm said:
إني لأعلم آخر أهل النار خروجا منها وآخر أهل الجنة دخولا رجل يخرج من النار حبوا فيقول اله اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول يا رب وجدتها ملأى فيقول اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول يا رب وجدتها ملأى فيقول اذهب فادخل الجنة فإن لك مثل الدنيا وعشرة أمثالها أو إن لك مثل عشرة أمثال الدنيا فيقول تسخر مني أو تضحك مني وأنت الملك فلقد رأيت رسول اله n ضحك حتى بدت نواجذه وكان يقول ذاك أدنى أهل الجنة منزلة
Actually I know the most recent hell out of it, and the most recently entered heaven. There was a man released from hell to crawl, then God told him: "Go, go heaven!" He went to heaven and heaven appeared to him that it was full, then he came back and said: "O Lord, I've got heaven full "God said to him:" Go, go heaven! "the man went to heaven and heaven seemed to him that it was full, then he came back and said:" O Lord, I've got heaven full of "God told him:" Go, go heaven ! Indeed, the world is yours added to the ten-fold "the man had said," You make fun of me or laugh at me, while Thou art the King ". Narrators said: "What I saw the Prophet laughed until his molar teeth look", then he said: "That is the position of the lowest Heaven. [26]
However, this is not the habit of laughing as the Prophet sallallaahu 'alaihi wa sallam, most of the laughs he sallallaahu' alaihi wa sallam was smiling.
From Sammak ibn Harb: "I asked Jabir bin Samurah:" Have you ever used to sit with the Messenger of Allah? "He replied:" Yes, often. He used to not rise from his place to pray Fajr until sunrise, when the sun rose, he rose. The Companions ordinary conversation, sometimes they offend jahiliyyah case, then they laugh and his smile. [27]
Umar was asked: "Did the Companions was ever laugh?" He replied: "Yes, but faith in their hearts-by God-more sturdy than the high mountains."
Among the mercy of Islam is to make a smile and beamed when his brother met with fellow believers as Sadaqah. Abu Dhar said: "The Prophet sallallaahu 'alaihi wa salalm said to me:
لا تحقرن من المعروف شيئا ولو أن تلقى أخاك بوجه طلق
Do not ever underestimate your good deeds, though (just) you meet your brother with a radiant face. [28]
Islam is a true religion, not flying high in fantasy and parables empty. Islam as a human being on earth is real. Islam does not regard men as angels wings have two, three or four. However, Islam considers man as a human being (need) to eat, and walk in the market (to buy their needs). Thus Islam does not require them to be all they are saying dhikr, does not require that all the silence is thinking, and do not require them to spend all their free time in the mosque.
Islam recognizes the extension, nature, and their instincts. God has created man in a state can be excited and happy, able to play, as God has created them in a state able to eat and drink. So there is no harm in a Muslim happy and joking with what he likes or entertain themselves and their friends to the game are allowed. Just do not let it become a habit in every time, who spent the morning and afternoon so neglectful of duty and could make it not serious.
There is a verse that says: "Give utterances were joking about the size of salt mixed in a vegetable" (berguraulah means necessary do not go overboard)
This is the advice of the Prophet to Abu Hurayrah. Although the advice is addressed to Abu Hurairah, but that does not mean that it's just for him alone. We too are alive today, if we are able to carry the messages Prophet sallallaahu 'alaihi wa sallam was then all the promises Apostle surely we will find it.
Allaah knows best bisshawab
[Transcribed from magazines Sunnah Foundation Edition Published 10/Tahun V/1422H/2001M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]
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