By
Ustadz Abu Minhal
والذين آمنوا واتبعتهم ذريتهم بإيمان ألحقنا بهم ذريتهم وما ألتناهم من عملهم من شيء كل امرئ بما كسب رهين
And those who believe, and whose children and grandchildren they follow them in faith, We connect them with their children and grandchildren, and we not reduce the slightest from the reward of their charity. Every human being is bound to apayang doing. [Ath-Thûr/52: 21]
EXPLANATION OF VERSES
Enjoyment Experts Jannah, Children Live Together they
The above verse is talking about one very enjoyable pleasures, won by the hosts of heaven (Ahl-ul-Jannah). Direguk gift not only by his guardian in heaven. Namely live together with their descendants, even though their offspring righteous deeds are not commensurate with their parents in terms of quality and quantity.
With this, the parent is a cool peace, happiness growing immeasurably, and the excitement became more perfect. Fun atmosphere is due to Allah Subhanahu wa Ta'ala has put it back together with their offspring. It is takrimah (reward), reward and an additional reward from Allah Subhanahu wa Ta'ala. [1]
Really, really a pleasure to be happy, when the parents met again with her children. An immense pleasure. Mercy of Allah Subhanahu wa Ta'ala is very broad. However, the requirement that there must be, that their children also believe in Allaah and His Messenger, as clearly stated in the verse.
Note the description of Imam Ibn Kathir rahimahullah about the above paragraph below.
He said: "Allah Subhanahu wa Ta'ala preaching about the virtue, kindness, and gentleness of his pleasure, and the outpouring of His goodness to creatures. Whereas the believers, when their offspring to follow in faith (faith as their parents), Allah Subhanahu wa Ta'ala will place children who are faithful to the degree of their parents, despite their righteous deeds-deeds (the children of faith) is not comparable with the parents practice it. enjoyable views of the parents to be peaceful cool the children together in the same place. So, Allah Subhanahu wa Ta'ala unite them in the best condition. son less deeds lifted by his parents perfect deeds. This does not decrease any practice and degree, although they both eventually be in the same place. [2]
Therefore, Allah Subhanahu wa Ta'ala says:
وما ألتناهم من عملهم من شيء
(And We're not reducing the slightest from the reward of their deeds).
Imam al-Qurtubi rahimahullah explains: We do not reduce the reward of good deeds the children because at least practice them. And also, do not reduce the reward parents one bit, although putting their offspring along with their parents (who are in a higher degree, Pen.). [3]
Or in another sense, as revealed by Imam Tabari: We do not diminish one bit reward their kindness by taking from them (the parents) and then we add for their children that we place with them. However, we give them a full reward, and (then) we susulkan their children to places they (the parents) on Us for their generosity. [4]
Thus, generosity and virtue achieved by children through the practice of parents blessing. The virtues and graces bestowed Allah Subhanahu wa Ta'ala to parents through the prayers of her children, was stated in the hadeeth narrated by Abu Hurairah, the Prophet sallallaahu 'alaihi wa sallam said:
إن الله عز وجل ليرفع الدرجة للعبد الصالح في الجنة فيقول: يا رب أنى لي هذه? فيقول: باستغفار ولدك لك
"Indeed, Allah is elevating His servants the righteous in heaven," he was asked: "O Rabbku, how could this happen?" God replied: "Thanks to your son asking forgiveness for yourself". [5]
This hadith is reinforced by the hadeeth of Abu Hurayrah radi anhu in Saheeh Muslim:
إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة إلا من صدقة جارية أو علم ينتفع به أو ولد صالح يدعو له
When a human dies, then her putuslah deeds except from three things, (ie) sadaqah (charity) jariyah, or science utilized, and righteous children who pray.
Every Man Tied By deeds
The Word of God:
كل امرئ بما كسب رهين
(Every man is bound to apayang doing), containing notice of the justice of God. That on the day later, every soul be bound by the charity. Will gets revenge by deeds that. If the good deeds, the better the reward. Conversely, if the bad deeds, then the result of the receipt of the reply was bad.
It's just Allaah bestows His generosity to his parents, by elevating the form of their descendants to their level as a manifestation of the outpouring of His goodness, without any practice made by the child's descendants. [6]
Imam al-Qurtubi bring some sense of this paragraph from the statement of the scholars. The first, this verse speaks of the inhabitants of hell.
Ibn 'Abbaas anhuma said:
The inhabitants of Hell confined by deeds (bad) they are. Meanwhile, the hosts of heaven towards pleasure. This is similar to the content of the word of Allah Subhanahu wa Ta'ala:
كل نفس بما كسبت رهينة إلا أصحاب اليمين في جنات يتساءلون عن المجرمين
Every soul is responsible for what he has done, except the right, is in heaven, they ask-ask, about the (state) innocent people. [Al-Muddatstsir/74 :38-41].
The content of this verse is general, applicable to every human being. That he is bound by his actions. He is not subject to reduction in the reward of good deeds. The increased reward, is the mercy of Allah Subhanahu wa Ta'ala.
According to another explanation, the meaning of this paragraph is to the descendants who have no faith. Thus, because no faith that the children were the offspring can not achieve the degree as achieved by their parents who believe, and will remain constrained by kekufurannya. [7]
In contrast to the above descriptions, Shaykh as-Sa'di argue, verse fragment is intended to debunk that children of the Fire (ahlun-nar) also experienced similar things. That would be in the same place as their parents. Then Allah Subhanahu wa Ta'ala informed that the situation is not so. In this issue, not the same conditions between heaven and hell. Hell is a place of justice. So that Allah Subhanahu wa Ta'ala will not mengadzab man but with his sin. One also does not bear the sins of others. [8]
LESSONS OF VERSES
1. The magnitude of the virtue and grace of God to His servants, the believers.
2. Determination of the Day of Judgment and the Resurrection.
3. The primacy of faith and the glory of the experts in the sight of Allah Subhanahu wa Ta'ala causes offspring that have a little practice can be reunited with their parents who have a lot of good deeds.
4. Determination of rules, every human being will depend on the deeds in the Hereafter. Allaah knows best
Marâji `:
1. Aisarut-Tafâsîr, Abu Bakr Jabir al-Jazairi, Maktabah 'Ulum wal-Hikam, Medina.
2. Al-Jami li Ahkâmil-Qur'an (Tafseer al-Qurtubi), Abu 'Abdillah Muhammad ibn Ahmad al-Ansari al-Qurtubi, tahqiq:' Abdur-Razzaq al-Mahdi, the Darul-Kitâbil-'Arabi, Matter IV, Year 1422 H - 2001 AD
3. Jâmi'ul-Bayan 'an Ta `Ay wil al-Qur` an, Abu Ja'far Muhammad bin Jarir Tabari, Ibn Hazm Dar, Matter I, Year 1423 H - 2002 AD
4. Pole wa sense of `il, Min Kunûzil annealing Qur'an Kareem, 'Abdul-Muhsin al-Abbad al-Badr.
5. Tafsîrul-Qur `anneal-'Azhîm, al-Hafiz Abul-Fida Isma'il ibn' Umar ibn Kathir al-Qurasyi, Darul Hadeeth Cairo 1426H-2005M.
6. Taisîrul-Karîmir-Rahman 'Allamah Shaykh Abdur-Rahman bin Nasir as-Sa'di, Dar al-Mughni, Riyadh, Ed. I, Th. 1419 H - 1999 AD
[Transcribed from magazines Sunnah 05/Tahun Edition XII / Sha 'ban 1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Ruh A believer in limbo (Suspended) Until the debt repaid
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
From Abu Hurayrah radi anuma, the Prophet sallallaahu 'alaihi wa sallam he said:
نفس المؤمن معلقة بدينه حتى يقضى عنه
The soul of a believer is in limbo with its debt until the debt is fully paid for.
TAKHRIJ HADITHs
This hadith is authentic, narrated by Imam Ahmad in his Musnad (II/440, 475, 508); Imam at-Tirmidhi in his Sunan (no. 1078-1079); Imam ad-Darimi in his Sunan (II/262 ), Imam Ibn Majah in his Sunan (no. 2413), Imam al-Baghawi in Syarhus Sunnah (no. 2147).
This hadith dishahihkan by Shaykh al-Albani rahimahullah Jâmi'ish Saheeh al-Sagheer (no. 6779).
Sharh HADITHs
Indeed Islam is a perfect religion, easy and manage the relationship between humans and the Creator (Allah) Almighty and regulate the relationship between man and man and other creatures.
Islam set mu'amalah (intraksi) the best man to rule. Islam teaches good manners and mu'amalah in all transactions and disyari'atkan justified in Islam, such as the sale and purchase, lease, mortgage lending included in the transaction or debts that we will discuss.
Debts are justified mu'amalah Islamic law. Mu'amalah shall be implemented in accordance Islamic law, should not be deceptive, there should be no element of riba, there should not be deceit and falsehood, and must be noted that the debt must be paid.
Debts many Muslims do, but in practice many are not in accordance with the shari'ah. Such facts shall be straightened out, especially for the prosecution of science and the preachers.
That must be considered by the Muslims and Muslimat, especially the prosecution of science that allowed the debt in Islamic law, but must be paid! Therefore, all debts must be recorded or written nominal and the repayment period. This is the promise and the promise shall be kept. If it has not been able to pay, then that gives Convey the debt that we have not been able to pay on the day or week or month and asked the tempo again, that spare time on a given day, or week, or month.
That must be remembered by every Muslim and Muslimah that debts must be paid and if not paid will be charged until the Day of Resurrection. The Prophet sallallaahu 'alaihi wa sallam did not want menshalatkan body of a Muslim who still has two dependents dinar debt until the debt was repaid.
One who died so the first time are taken care of paying its debts even if it spent all his money and did not leave a legacy. Allah Subhanahu wa Ta'ala says:
من بعد وصية يوصي بها أو دين
"... After (filled will) or made (and having paid) owed ..." [An-Nisa '/ 4:11]
من بعد وصية يوصى بها أو دين غير مضار وصية من الله
"... After (filled will) or made (and having paid) debt with no trouble (to the beneficiary). Thus the provisions of Allah ... "[An-Nisa '/ 4:12]
About the meaning of the hadith above, "The soul of a believer is in limbo with its debt until the debt is fully paid for," Imam ash-San'ani rahimahullah said, "This hadeeth indicates that a person will remain preoccupied with the debt even though he had died. This hadith suggests we pay off the debt before she died. This hadith also indicates that the debt is a heavy responsibility. If so then how much responsibility people take other people's stuff without permission, either by robbing or rob him. "[1]
Imam al-Munawi rahimahullah said, "The soul of a believer, that is to say: his soul in limbo after his death because his debt. That is, he was blocked from the glorious position which had been provided for him, or (blocked) from heaven with a group of people that Salih. "[2]
Shaykh al-'Uthaymeen rahimahullah said, "That is, his soul while in the grave depends on the debt on him as if Allah knows best-feeling-sick for delaying the completion of the debt. He does not feel happy and not gracefully with pleasure for him because he still has the obligation to pay the debt. Therefore we say: Mandatory on the heirs to quickly and accelerate resolve debts the deceased. [3]
Debt problems is justified under Islamic law, will be as Muslims we must be careful, because a lot of people underestimate the problem of debt, but the debt is a big problem, it comes to religion, honor, home, and propaganda. And for those who do not pay or do not pay off the debt threatened to not go to heaven.
The Prophet sallallaahu 'alaihi wa sallam always prayed that telindung of debt. From 'Aisha radi anhuma that the Prophet sallallaahu' alaihi wa sallamberdo'a in his prayer:
اللهم إني أعوذ بك من عذاب القبر, وأعوذ بك من فتنة المسيح الدجال, وأعوذ بك من فتنة المحيا وفتنة الممات, اللهم إني أعوذ بك من المأثم والمغرم
O Allah, verily I seek refuge in You from the torment grave, I seek refuge in you from the fitnah al-Masih ad-Dajjal, and I seek refuge in You from libel and slander living dead. O Allah, verily I seek refuge in You from sin and debt
There was a man who asked him, "Why do you frequently seek refuge with Allah from the debt?" He replied:
إن الرجل إذا غرم حدث فكذب, ووعد فأخلف
Indeed, if one were in debt, so when he speaks a lie, and when promised he would deny [4]
From Abu Hurayrah radi anhu that the Prophet sallallaahu 'alaihi wa sallam was standing in front of his Companions and talking to them that the jihad in the path of Allah Almighty and faith in Allah Almighty is the ultimate charity. Then a man stood up and said:
يا رسول الله! أرأيت إن قتلت في سبيل الله تكفر عني خطاياي? فقال له رسول الله صلى الله عليه وسلم: ((نعم إن قتلت في سبيل الله وأنت صابر محتسب مقبل غير مدبر)), ثم قال رسول الله صلى الله عليه وسلم: ((كيف قلت?)) قال: أرأيت إن قتلت في سبيل الله أتكفر عني خطاياي? فقال رسول الله صلى الله عليه وسلم: ((نعم وأنت صابر محتسب مقبل غير مدبر, إلا الدين, فإن جبريل عليه السلام قال لي ذلك)).
O Messenger of Allah! What do you think if I died on the way of Allah, if my sins are erased? "The Prophet sallallaahu 'alaihi wa sallammenjawab," Yes, as long as you are slain in the way of Allah in a state of patience and expect reward, gone to war and did not run away. " Then the Prophet sallallaahu 'alaihi wa sallamberkata him, "What did you say?" he repeated, "What would you think if I am killed in the way of Allah, if my sins are erased?" The Prophet sallallaahu' alaihi wa sallammenjawab, "Yes, provided that you slain in the way of Allah in a state you are impatient and expect a reward, gone to war and did not run away, except for the debt, because that is what the Angel Gabriel delivered to me today. "[5]
From Muhammad ibn Jahsh radi anhu, he said, "One day we were sitting with the Prophet sallallaahu 'alaihi wa sallamsedang buried. He looked up into the sky and then slapped his forehead with the palm of his hands and said:
((سبحان الله, ماذا نزل من التشديد?)) فسكتنا وفزعنا, فلما كان من الغد سألته: يا رسول الله! ما هذا التشديد الذي نزل? فقال: ((والذي نفسي بيده, لو أن رجلا قتل في سبيل الله ثم أحيي ثم قتل ثم أحيي ثم قتل وعليه دين ما دخل الجنة حتى يقضى عنه دينه)).
'Good Heavens, how severe threat downgraded. "We did not say anything but actually we were pleasantly surprised. The next day I asked him, 'O Messenger of Allah! Serious threat is that down? 'He replied,' By Allah, my soul is in His hand, if a man were killed fii sabiilillaah later revived then killed and then brought back later killed while he was in debt, so he will not go to heaven until he paid off the debt. '"[6]
From 'Abdullah ibn' Amr ibn al-'Ash radi anhu that the Prophet sallallaahu' alaihi wa sallam said,
يغفر للشهيد كل ذنب إلا الدين
People who were martyred are forgiven all sins, except debt [7]
From Samurah radi anhu, he said, "We are with the Messenger sallallaahu 'alaihi wa sallam buried. He said:
((أها هنا من بني فلان أحد? ثلاثا, فقام رجل, فقال له النبي صلى الله عليه وسلم: ((ما منعك في المرتين الأوليين أن لا تكون أجبتني? أما إني لم أنوه بك إلا بخير, إن فلانا لرجل منهم مات مأسورا بدينه) ).
"Is there someone from Bani Fulan here? 'He repeated it three times. Then, stood a man. He asked him, 'What are you off to answer my call on the first and second time? As I did not mention anything to you but kindness. Indeed so and so-a man from among those who are dead-captive (suspended) because of its debts. '"[8]
From 'Uqbah bin' Amir radi anhu that he heard the Prophet sallallaahu 'alaihi wa sallambersabda,
((لا تخيفوا أنفسكم بعد أمنها)), قالوا: وما ذاك يا رسول الله? قال: ((الدين)).
Do not endanger yourself once you get security? "They asked," How is that, O Messenger of Allah? "He replied," That is by debt. "[9]
From Tsauban radi anhu, Maula (former slaves) the Prophet sallallaahu 'alaihi wa sallambahwa he Shaallallahu' alaihi wa sallam said:
من فارق الروح الجسد وهو بريء من ثلاث: الكبر, والغلول, والدين دخل الجنة.
When the soul has been separated from the body (died), he was freed from the three cases: vanity, ghulul (corruption) [10], and surely he entered the debt surge [11]
عن جابر قال توفي رجل, فغسلناه وحنطناه وكفناه, ثم أتينا به رسول الله صلى الله عليه وسلم يصلي عليه, فقلنا: تصلي عليه? فخطا خطى, ثم قال: أعليه دين? قلنا: ديناران, فانصرف فتحملهما أبو قتادة, فأتيناه, فقال أبو قتادة: الديناران علي, فقال رسول الله صلى الله عليه وسلم: ((أحق الغريم وبرئ منهما الميت?)) قال: نعم, فصلى عليه. ثم قال بعد ذلك بيوم: ((ما فعل الديناران?)) فقال: إنما مات أمس, قال: فعاد إليه من الغد, فقال: لقد قضيتهما, فقال رسول الله صلى الله عليه وسلم: ((الآن بردت عليه جلده)).
From Jabir radi anhu said, "A man passed away and we had to bathe his body, then we mengkafaninya and gave her perfume. Then we come to bring it to the deceased Prophet sallallaahu 'alaihi wa sallam. We said, 'Shalatkanlah this body. "He stepped, then asked,' Does he have the burden of debt? 'We said,' Two dinars. 'Then he left. Abu Qatadah later bear his debt, and then we come to him again, then Abu Qatadah said, 'Two dinarnya my responsibility. "So the Prophet sallallaahu' alaihi wa sallambersabda, 'You're really going to bear that deceased was separated from her? He replied, 'Yes.' Then the Messenger of Allah was menshalatinya. Then after that day the Prophet sallallaahu 'alaihi wa sallambersabda,' What has been done by two dinars are? 'So Abu Qatadah said, "Actually he just died yesterday.'" Jabir said, 'Then the Messenger of Allah repeated the question the next day. So Abu Qatadah said, 'I have to pay it off, O Messenger of Allah!' The Prophet said, 'Now then cool skin!' "[12]
Prophet sallallaahu 'alaihi wa sallambersabda,
من مات وعليه دين, فليس ثم دينار ولا درهم, ولكنها الحسنات والسيئات
Whoever dies while he still has a mortgage debt, while there is no dinar nor dirham, but there is only good and evil. [13]
The above hadiths is a threat to people who owe and do not pay or do not pay off their debts.
Manners the debtor
- Must align intention and purpose in debt.
- No debt except in emergency situations.
- Mandatory intend to pay off their debts.
From Suhaib ibn al-Khair radi anhu, from the Prophet sallallaahu 'alaihi wa sallambeliau said:
أيما رجل تدين دينا وهو مجمع أن لا يوفيه إياه لقي الله سارقا
Anyone who is in debt, he was not intending to pay off his debts he will meet Allah as a thief. "[14]
- Trying owe it to those who are rich or capable and well.
- Debt is only as needed.
- Mandatory and promise to tell the truth, and applies both to those who lend money or goods to us.
Allah Subhanahu wa Ta'ala says:
وأوفوا بالعهد إن العهد كان مسئولا
"... And fulfill the promise because of the promise it would be held accountable." [Al-Isra '/: 34]
- Obligation to pay the debt on time and do not procrastinate, postpone.
The Prophet sallallaahu 'alaihi wa sallam said:
مطل الغني ظلم
Procrastination (repayment) of people who are able are kezhaliman. [15]
- Providing news to the person who gave the debt if it is not able to pay.
- Should try hard to find a solution to immediately repay the debt.
- Pray for goodness for the people who have lent something to us and thanked him.
Prophet sallallaahu 'alaihi wa sallambersabda,
من صنع إليكم معروفا فكافئوه, فإن لم تجدوا ما تكافئونه; فادعوا له حتى تروا أنكم قد كافأتموه
Whoever is doing good to you, please respond to that kindness. If you do not find what you can return the favor, then berdo'alah for him until you think that you really have return the favor. [16]
The Prophet sallallaahu 'alaihi wa sallam when paying and paying off debts, he sallallaahu' alaihi wa sallam to pray the goodness and blessings to those who lend to he sallallaahu 'alaihi wa sallam. When paying the debt, he sallallaahu 'alaihi wa sallam read the prayer:
بارك الله لك في أهلك ومالك, إنما جزاء السلف الحمد والوفاء
May Allah give blessings to you and your family and your wealth. Indeed reply Salaf (the loan) is repayment (perfectly) and praise [17]
Manners PEOPLE THAT PROVIDE DEBT
1. Giving spaciousness, ease, and lightness.
Prophet sallallaahu 'alaihi wa sallambersabda,
... من يسر على معسر, يسر الله عليه في الدنيا والآخرة ...
Whoever makes it easy ... (business) people having trouble (the debt problems), then Allah makes it easy for him (from hardship) in the world and the Hereafter ... "[18]
2. Be nice to collect a debt.
Prophet sallallaahu 'alaihi wa sallambersabda:
رحم الله رجلا سمحا إذا باع وإذا اشترى وإذا اقتضى
Allah have mercy on those who easily when selling, buying, and ask for their rights. [19]
3. Giving to the tempo that is not able to pay.
Based on the word of Allah Almighty:
وإن كان ذو عسرة فنظرة إلى ميسرة وأن تصدقوا خير لكم إن كنتم تعلمون
"And if (the debtor) is in difficulty, grant him a grace period until he gets spaciousness. And if you menyedekahkan, it is better for you, if you but knew. "[Al-Baqarah / 2:280]
Prophet sallallaahu 'alaihi wa sallambersabda,
من أنظر معسرا, فله بكل يوم صدقة قبل أن يحل الدين, فإذا حل الدين, فأنظره بعد ذلك, فله بكل يوم مثله صدقة.
Whoever gives due time to the person who owes who have trouble paying debts, so he got (reward) charity every day before arriving at the time of payment. If payment has arrived and then he gives the tempo again after that to him, then he gets on a daily basis semisalnya charity. [20]
If the debtor is not possible to pay and we have seen the state of the family and its business is difficult, then it is best to relieve debt.
Prophet sallallaahu 'alaihi wa sallambersabda:
كان تاجر يداين الناس فإذا رأى معسرا قال لفتيانه: تجاوزوا عنه لعل الله أن يتجاوز عنا فتجاوز الله عنه.
"There used to be a trader who likes to give loans to people. If he saw trouble paying his debts, he said to his men, 'Forgive him (deliver of debt) hopefully Allah forgive us.' So Allah had forgiven him. "[21]
4. Should not benefit or profit from these loans
The scholars made a kaedah which reads:
كل قرض جر منفعة فهو ربا
Every loan that produce benefits, then it is usury
FAWAAID HADITHs
1. Stern warnings about debt matters. Debt is the turmoil in the evening, humiliation at noon, and the barrier to heaven.
2. The spirit of a believer depends on the debt until the debt is paid.
3. People who do not intend to pay the debt then he will meet Allah Azza wa Jallaelak as thieves.
4. Must fulfill the promises and telling the truth.
5. Obligated to pay the debt on time and do not put it off.
6. People who die a martyr forgiven all sins except debt.
7. People who go to heaven martyrdom delayed until the debt is paid.
8. Shall immediately pay and pay off debts before his arrival.
9. The Prophet sallallaahu 'alaihi wa sallam did not want menshalatkan bodies still have dependents debt.
10. Recommended prayed every prayer to avoid debt or to pay off debts.
11. It may pay off debts dead by other than their children.
12. Rights of servants shall be paid or excused before she died.
13. Debt outstanding will be charged until the day of judgment unless the person who lent release or mengikhlaskannya.
14. If there are people who have not been able to pay the debt, then let be due, until there is space to pay.
15. If the debtor is unable to pay, then let those who lent his property menyedekahkan alias exempt debt owed (bleaching).
16. Should not benefit (more) from the debt because it is riba.
17. Threats to the injustice and crossed the line to humans.
18. People who go bankrupt are actually the people who broke on the Day of Resurrection, for doing injustice to others.
19. On the Day of Judgment is no longer the reward goodness the currency used to pay its debts and kezhalimannya until he went bankrupt / insolvent.
20. People who do not have the reward goodness, then ill of the people he's debts to him or the person he would zhalimi inflicted / delegated to him so that he became a bankrupt. Nas-alullaah al-'AFWA wal' Aafiyah.
MARAAJI ':
1. Al-Qur-anul Karim and terjemahnya.
2. Al-Muwatta 'of Imam Malik li.
3. Sahih al-Bukhari.
4. Sahih Muslim.
5. Musnad Imam Ahmad.
6. Sunan Abu Dawud.
7. Sunan at-Tirmidhi.
8. Sunan an-Nasai.
9. Sunan Ibni Majah.
10. Mustadrak al-Hakim.
11. Shahiih Ibni Hibban (at-Ta'liiqâtul Hisan).
12. Syarhus Sunnah lil Baghawi.
13. Genealogy al-ahadith al-Shahîhah, Shaykh al-Albani.
14. Saheeh al-Jâmi'ish Shaghiir, Shaykh al-Albani
15. Bulûghul Maram Al-Hafiz Ibn Hajar al-'Asqalani, Samir tahqiq az-Zuhairi.
16. Mausû'ah al-Islamiyya al-Murattabah Adabil 'alal-iyyah Huruufil Hija,' Abdul 'Aziz bin Fat-hi as-Sayyid tone.
17. Hatta Lâ Taghriqa Duyun fid, 'Alu Muhammad Adil bin' Abdul 'Ali.
18. And other books.
[Transcribed from magazines Sunnah 04-05/Tahun Edition XV / Ramadan - Shawwal 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Strands Luqman Advice For Fruit Heart
By
Ustadz Abu Abdillah Arief B. Usman bin Rozali
وإذ قال لقمان لابنه وهو يعظه يا بني لا تشرك بالله إن الشرك لظلم عظيم
And (remember) when Luqman said to his son, when he gave a lesson to him, "My son, do not be to Allah, verily ascribe (Allah) is really great kezhaliman". [Luqmân/31: 3].
WHO Luqman?
There are scholars dispute the issue of naming the father and nasabnya, prophetic and professional and physical properties. [1]
Al-Hafiz Ibn Kathir rahimahullah explains, he is Luqman bin 'Anqâ bin Sadun. [2] Most scholars Salaf said Luqman rahimahullah not a prophet and did not get a revelation, but he is a wali Allah Subhanahu wa Ta'ala devout, righteous , and thoughtful, which is given by Allah Subhanahu wa Ta'ala many virtues, such as intellect, deep understanding of Islam, taciturnity and calm, and wisdom in the words. [3]
As to the profession Luqman rahimahullah, among the scholars going perpedaan opinion. Some say, he was a black slave who worked as a carpenter. There is also a saying as a seamstress. There is also a saying as a shepherd. And there were those who said the Qadi (judge) at the Children of Israel. [4] As for his physical attributes, many of the scholars who explained, he was a black slave who Habasyah, thick-lipped and cracked-footed. [ 5]
SHIRK IS huge KEZHALIMAN
In the above verse, Luqman advised his son rahimahullah, Tsarân [6] in order not to commit shirk. As a father who has been blessed with Allah Subhanahu wa Ta'ala thoughtful nature and the ability to speak with a depth of meaning and full of wisdom, [7] Luqman gives an invaluable advice to her baby which she loved.
He advised her not to ascribe partners with Allah Subhanahu wa Ta'ala anything, because Shirk is a huge kezhaliman. Because in this shirk no one had the greatest sin and sin worse than associating partners with Allah Subhanahu wa Ta'ala with His creatures, to equate the degree of sin Allaah the Most Perfect and the Almighty has the right to be worshiped because perfection His attributes; with His creatures laden flaws and weaknesses. [8]
Therefore, Allah Subhanahu wa Ta'ala will not forgive someone who commits shirk, if he is to die in a state of unrepentant syiriknya deeds. Allah Subhanahu wa Ta'ala says:
إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء ومن يشرك بالله فقد افترى إثما عظيما
Verily Allah will not forgive Shirk, and He forgives all sins apart from (shirk), for whom He wills, and whoever to Allah, then indeed he has a great sin. (Surat an-Nisa '/ 4:48).
Shirk is a huge kezhaliman, and faith of a Muslim may not straight and true if it is mixed with kezhaliman this, because it is not possible a monotheistic faith and shirk and kufr mixed with.
The above verse also gives a clear signal to the father or the parents, teachers, educators and counselors in general, that they advise their children early. That is by instilling and understanding and teaches the basic principles and the Islamic faith, a belief or monotheism. It has also been exemplified by a father, mentor, and best teacher, the Prophet sallallaahu 'alaihi wa sallam, when he counseled his cousin,' Abdullah bin 'Abbas about that time a very young age. [9]
'Abdullah ibn' Abbaas anhuma said, which means: One day, I never dibonceng by the Prophet sallallaahu 'alaihi wa sallam, and he said: "O my son, indeed I want to teach you a few sentences;' Keep Allah, Allah will take care of you. Maintain Allah, you will find Him in front of you. If you want to ask, then ask Allah., and if you want to beg for help, then ask for help to God. Remember that if all the people combine to provide a benefit to you, they all will not be able to provide the benefits that unless God has set it for you., and if they all combine to provide a madharrat / danger to you, they all will not be able to give madharrat / danger that unless God has set it (it) to you. Pena has appointed, and a notebook (charity) has dried. '"[10]
MUST worship and OBEY TO PARENTS FOR NON-INFRINGEMENT his orders SHARIA
ووصينا الإنسان بوالديه حملته أمه وهنا على وهن وفصاله في عامين أن اشكر لي ولوالديك إلي المصير وإن جاهداك على أن تشرك بي ما ليس لك به علم فلا تطعهما وصاحبهما في الدنيا معروفا واتبع سبيل من أناب إلي ثم إلي مرجعكم فأنبئكم بما كنتم تعملون
And We commanded man (doing good) to his two mothers father, his mother had conceived him in a weakened state that increase steadily, and weaning in two years. Be grateful to Me and to your fathers two mothers, only to the husbandman your return. And if they strive to associate with something that I have no knowledge about it, then do not obey them, both in the world and pergaulilah well, and follow the path back to me, and then only to the husbandman return, the Ku- tell you of what you did. [Luqmân/31 :14-15].
In verse 14 and the 15 letters Luqman, after Allah Subhanahu wa Ta'ala commanded us to fulfill His right to worship only Him and not associate anything with Him, then Allah Subhanahu wa Ta'ala commanded us to fulfill the rights of parents, the dutiful and obedient to him as long as they do not menyelisihi Shari'a commands. We are commanded to do good and dutiful to parents, because they caused us in this world by Allah Subhanahu wa Ta'ala, and even more so dutiful to my mother, because the mother had conceived us, feel the weariness when we are still in the stomach. Until eventually led us to withstand tremendous pain. Mother risked his life for our salvation. Not only that, she also feeding us, taking care of the patient, to wean us within a period of two years. Until we grow, strong and mature. [11] Similarly, the father, he had to toil for a living to meet our needs and the mother.
Therefore, it is appropriate if the obedient and dutiful to parents is an obligation that must be carried out each child. Of course, this obligation applies for devotion and obedience to their orders neither menyelisihi or violate the Shari'a. It is widely described in the Qur `an and the hadeeth saheeh, such as his word following:
Also His saying:
ووصينا الإنسان بوالديه حسنا وإن جاهداك لتشرك بي ما ليس لك به علم فلا تطعهما إلي مرجعكم فأنبئكم بما كنتم تعملون
And We have enjoined man (do) good to two mothers father. And if they strive to associate me with something that you have no knowledge about it, then do not follow them. Only to Me is your return, then I tell you what ye used to do. [Al-'Ankabût/29: 8].
Concretely, as played by Sa'ad bin Abi Waqqas radi anhu, when his mother forced him to renounce Islam. The scholars argue, verse 8 letter al-'Ankabut, and verse 14 and the 15 is above the letter Luqman down because Sa'ad bin Abi Waqqas story radi anhu. [12]
In Saheeh Muslim, of Sa'd ibn Abi Waqqâsha, he said, which means:
Mother Sa'ad (bin Abi Waqqas) [13] vowed not to talk to him forever and ever until Sa'ad Kufr (out) of religion (ie, Islam). He also vowed not to eat and drink. He said: "You have said that God commands you to obey / filial to your parents, and I am your mother, and I told you to kufr (from Islam)." Sa'ad's mother survives (not eat or drink) for three days, until he collapsed from exhaustion. Then one of the kids called 'Umarah gave him a drink. Mother Sa'ad Sa'ad was praying for evil, God ajja wa Jallamenurunkan in Al-Qur `an verse:" And We have commanded man (doing good) to his two mothers father, his mother had conceived him in a weakened state increased -added, and weaning in two years. grateful to Me and to your fathers two mothers, only to the husbandman your return. And if they strive to associate with something that I have no knowledge about it, then do not follow them, and pergaulilah both in the world with good ... "[14].
Therefore, regardless of the state of the elderly, we are required by God to be obedient and dutiful to them, [15] as long as immoral is not a matter to Allah and His Messenger. So, if the parents told us to engage in immoral Allah and His Messenger, then there is no obligation to obey them. Prophet sallallaahu 'alaihi wa sallam has said:
«... إنما الطاعة في المعروف».
Indeed, only in obedience ... a good thing. [16]
He sallallaahu 'alaihi wa sallam also said:
«... لا طاعة لمخلوق في معصية الخالق».
... There is no obedience to the creature in disobedience to the Creator (Allah Subhanahu wa Ta'ala). [17]
Luqman to his son rahimahullah embed Aqeedah POWER OF GOD IS THE ABSOLUTE AND VENGEANCE DAY
يا بني إنها إن تك مثقال حبة من خردل فتكن في صخرة أو في السماوات أو في الأرض يأت بها الله إن الله لطيف خبير
(Luqman said): "O my son, indeed if there is (a deed) weight of a mustard seed, and be in a rock or in the heavens or in the earth, Allah will bring it (it forth). Surely Allah is Subtle, All-Knowing. [Luqman / 31:16].
In verse 16, Luqman advised his son again, that no matter how small actions by individuals, either obedience or disobedience, surely Allah Subhanahu wa Ta'ala will reward. Good deeds, then the reply of Allah Subhanahu wa Ta'ala is good. If the act is bad, then the reply of Allah Subhanahu wa Ta'ala too. [18]
Allah Subhanahu wa Ta'ala says:
ونضع الموازين القسط ليوم القيامة فلا تظلم نفس شيئا وإن كان مثقال حبة من خردل أتينا بها وكفى بنا حاسبين
We will install the appropriate scales on the Day of Resurrection, then the aggrieved person Nor any merit, and if (practice it) is just as heavy as a mustard seed We also must bring (to account): and enough are We to making calculations. [Al-Anbiya '/ 21:47].
Thus, there is nothing hidden from the sight of God Almighty. Therefore, at the end of the letter Luqman verse 16, Allah Subhanahu wa Ta'ala says:
إن الله لطيف خبير
Surely Allah is Subtle, All-Aware.
Luqman rahimahullah ordered his son FOR ESTABLISHING prayer, doing good and avoiding evil ESTABLISHING AND DISASTER patient with
يا بني أقم الصلاة وأمر بالمعروف وانه عن المنكر واصبر على ما أصابك إن ذلك من عزم الأمور
My son, be steadfast in prayer and dispatch (humans) are doing good and forbid (them) from the unjust actions and be patient over what befalls you. Verily it includes things that are required (by Allah). [Luqmân/31: 17].
Luqman ordered the child to pray, as it is the most important physical worship. Furthermore, doing good and avoiding unjust orders. This activity requires knowledge of matters that ma'ruf and munkar, and their supporters, that gentleness and patience. Because surely be severely tested when running enjoining and forbidding evil, Luqman ordered that patient. This matters, including 'Azmil-age (the case again drawing attention more), so no one gained taufik to run it except the people who committed the steel [19]
In particular, the development of the children to work early prayers, the Prophet sallallaahu 'alaihi wa sallam said:
مروا أولادكم بالصلاة وهم أبناء سبع سنين, واضربوهم عليها وهم أبناء عشر سنين, وفرقوا بينهم فى المضاجع.
Instruct your children to prayer when they are seven years old, and beat them (if you do not want to pray) when they are ten, and separate them in the bed. [20]
Luqman rahimahullah taught his son BECOMING ARROGANT, SELF proud and NOT PRIDES
ولا تصعر خدك للناس ولا تمش في الأرض مرحا إن الله لا يحب كل مختال فخور
And do not turn your face away from men (for pride) nor walk in insolence through the earth. Surely Allah loves not the arrogant pride themselves again. [Luqmân/31: 18]
In another verse, Allah Jalla wa ajja has said:
ولا تمش في الأرض مرحا إنك لن تخرق الأرض ولن تبلغ الجبال طولا
And walk not on earth haughtily, for thou never able to penetrate the earth and occasionally you will not reach the mountains in height. [Al-Isra '/ 17:37].
And really, Luqman's advice has also been taught by the Prophet sallallaahu 'alaihi wa sallam to us, as shown in some of the following hadith.
Hadeeth of 'Abdullah ibn Mas'ud a, the Prophet sallallaahu' alaihi wa sallam said:
لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر », قال رجل: إن الرجل يحب أن يكون ثوبه حسنا, ونعله حسنة, قال:« إن الله جميل يحب الجمال, الكبر بطر الحق وغمط الناس
"It (will) enter Paradise man in whose heart there is a small ant of arrogance". (Then) there is a saying: "Surely someone happy if a nice shirt and nice sandals," (then) the Prophet said: "Verily, Allah is beautiful and loves beauty. Arrogant is rejecting the truth and belittling others". [21]
Hadeeth of Abu Hurayrah radi anhu, the Prophet sallallaahu 'alaihi wa sallam said:
بينما رجل يتبختر يمشي في برديه قد أعجبته نفسه, فخسف الله به الأرض, فهو يتجلجل فيها إلى يوم القيامة.
When a strut / arrogant to wear two layers of clothes, God buried him into the earth. He also continues to do so up and down in the earth until the Day of Resurrection. [22]
1. Haaritsah Hadith al-Khuzaa'i bin Wahb radi anhu, he heard the Prophet sallallaahu 'alaihi wa sallam said:
ألا أخبركم بأهل النار ...? », قالوا: بلى, قال:« كل عتل جواظ مستكبر.
"... Will you tell me: Who of the Fire?" They said, "Sure". Prophet said: "Every person who was rude, greedy / greedy and arrogant". [23]
Luqman rahimahullah taught his son AGAR TAWAADHU ', CALM AND DO NOT APPLY raised voice
واقصد في مشيك واغضض من صوتك إن أنكر الأصوات لصوت الحمير
And how simple you in walking and lunakkanlah voice. Indeed, the sound is bad-bad ass voice. [Luqmân/31: 19].
In verse 19, Luqman also counseled his son to tawâdhu '(humble), quiet, unhurried and not too slow in walking. He also advises his son to moderation in speech, and not raising your voice to something that is not beneficial to the talks. To the extent that Luqman mengumpamakannya with a bad ass voice.
Al-Hafiz Ibn Kathir rahimahullah said: "As bad as the worst parable who raised his voice is like a donkey in ringkikannya. Addition, the sound is also hated by Allah Subhanahu wa Ta'ala". [24]
MESSAGE AND ADVICE Ibn al-Qayyim rahimahullah PRIEST TO THE FATHER, PARENTS AND EDUCATORS IN GENERAL
Before contemplating Imam Ibn Qayyim rahimahullah advice, let us contemplate and understand the first word of the Prophet sallallaahu 'alaihi wa sallam follows:
ما من مولود إلا يولد على الفطرة, فأبواه يهودانه وينصرانه ويمجسانه ... .
No one (even babies) are born, but he was born in a state of nature are (Islam), then both his parents are making the Jewish people, Christians can, and Zoroastrian ..... [25]
Imam Ibn Qayyim al-Jauziyyah rahimahullah said: [26]
Some Ahlul 'ILMI (the scholars) said: Verily Allah Subhanahu wa Ta'ala will ask the father on the day of Resurrection-(about) what he had done to his son, before God said to the child, (about) what he had done against his father.
Because, as the father has a right to be fulfilled by his son, the children also have rights that must be fulfilled by the father. And just as God said.
ووصينا الإنسان بوالديه حسنا
And we oblige people (do) good to his two mother-father .... -Al-'Ankabut/29 paragraph 8 - Allaah says:
يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا وقودها الناس والحجارة
O ye who believe, guard yourselves and your families from the Fire whose fuel is men and stones .... -at-Tahrim/66 verse 6 -, and 'Ali bin Abi Talib radi anhu said: "That is, teach and educate your children". [27]
Thus, Allaah orders the father to pay attention and fulfill the rights of children, over Allaah precedence than his command for children to observe and fulfill the rights of his father. (As) the word of God:
ولا تقتلوا أولادكم خشية إملاق
And kill not your children for fear of poverty ... -Al-Isra '/ 17 verse 31 - that he who neglect their children's education in order to know the things that are useful for him, and wasted it: then indeed he has done evil to his son with at worst. And the majority of children, they are not to be broken but because of his father. Father who fails to educate their children and instill negligent and understand the basic principles of religion-Sunnah and the Sunnah. Finally, (dad like this is) has wasted his (own) since childhood, and did not give him the benefit. So when he had grown up, he does not (can not) provide any benefit to his father. As happened in some children who denounced his father (due to negligence), he said: "O my father, as you did not educate me as my childhood, so now that I've grown disobey! O my father, as you have wasted myself (formerly ) when I was a baby, so now I had wasted nyiakanmu when you become an old man ".
SOME LESSONS AND PASSAGES FAIDAH [28]
1. Determination of (mandatory) monotheism and threats (hazards) Shirk.
2. Explanation of wisdom, which is grateful to Allah Subhanahu wa Ta'ala to obey and remember Him. Because it is not grateful but a rational and intelligent person.
3. Prescribed advice and guidance, both for the elderly, small children, strangers and relatives.
4. The enormity of the (evil) Shirk, and the explanation that shirk is a very large kezhaliman.
5. Explanation duration of breastfeeding, which is for two years, not more.
6. Necessity of worship and do good to parents.
7. Determination rule "no obedience to the creature in disobedience to the Creator (Allah Subhanahu wa Ta'ala)". That is by not obeying (command) parent in things that are not good (according to the Shari'a).
8. Obliged to follow the path of those who believe from the Ahlus-Sunnah wal-Jama'ah, and illicit actors to follow the path of heresy and apostasy.
9. Mandatory feel that Allah Subhanahu wa Ta'ala constantly watched and learned movements (every human being), and should not underestimate the goodness or badness is done, no matter how small.
10. Shall enforce prayer, enjoining and forbidding the evil, and bear with anything that will happen to the perpetrator and nahi munkar enjoining them.
11. Haram apply haughty and arrogant in walking, and the necessity of simple, quiet in walking and talking. That is not too fast in the run, and not too raised his voice in speaking, unless necessary.
So, hopefully we can take advantage of the explanation faidah and the verses of God's glorious. So it can make science, faith and good deeds we are constantly growing and improving. Amen.
Wallahu A'lamu bish-sowab.
Maraji '& Mashadir:
1. Al-Isti'âb fi Bayan al-asbab, Salim bin 'Id al-Hilali and Muhammad ibn Musa Nasr Alu, Dar Ibn al-Jawzi, KSA, Matter I, Year 1425 AH
2. Aisarut-Tafâsîr Kalâmil li-'Aliyyil-Kabir, Abu Bakr Jabir al-Jazairi, Maktabah al-Uloom wal Hikam, al-Madinah al-Munawwarah, KSA, VI Prints, Year 1423 AH / 2003 AD
3. Tafsir al-Qurtubi (al-Jami 'li Ahkâmil-Qur `an), Abu' Abdillah Muhammad ibn Ahmad al-Qurtubi, tahqiq 'Abdur Razzaq al-Mahdi, Dar Al Kitab al-' Arabi, Prints II, Year 1421 H / 1999 M.
4. Tafsir Tabari (Jâmi'ul-Bayan 'an Ta'wîli Âyil-Qur `an), Abu Ja'far Muhammad bin Jarir Tabari (224-310 H), tahqiq Shakir Mahmoud, Dar Ihya at-Turâts, Beirut , Matter I, Year 1421 AH / 2001 AD
5. Tafsir Ibn Kathir (Tafsîrul-Qur `anneal-'Azhîm), Abu al-Fida' Isma'il ibn 'Umar ibn Kathir (700-774 H), tahqiq Sami bin Muhammad as-Salama, Dar ath-Thaibah, Riyadh, Prints I, Year 1422 H/2002 M.
6. Taisîrul-Karîmir-Rahman fi Tafsîri Kalâmil-Mannan, 'Abdurrahman ibn Nasir as-Sa'di, tahqiq' Abdurrahman ibn al-Luwaihiq Mu'alla, Dar as-Salam, Riyadh, KSA, Matter I, Year 1422 H/2001 M .
7. Tuhfatul-Maudûd Ahkâmil bi-Maulud, Abu 'Abdillah Muhammad bin Abu Bakr ibn Ayyub az-Zar'i, Ibn Qayyim al-Jauziyyah (691-751 AH), Abu Usamah tahqiq Salim bin' Id al-Hilali, Dar Ibn al-Qayyim & Dar Ibn 'Affan, Cairo, Egypt, Prints II, Year 1428 H/2007 M
8. Zâdul-Masir, Abu al-Faraj Jamaluddin 'Abdurrahman ibn' Ali ibn Muhammad al-Jawzi al-Baghdadi (508-597 AH), al-Maktab al-Islami, Beirut, Prints. III, Year 1404 AH / 1984 AD
[Transcribed from magazines Sunnah 03/Tahun Edition XII / Jumada al-Thani 1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Faithful Ethics: A Good Speech, Glorifying Neighbors, And Respect Guest
By
Ustadz Yazid bin Abdul Qadir Jawas:
عن أبي هريرة رضي الله عنه عن رسول الله صلى الله عليه وسلم قال: ((من كان يؤمن بالله واليوم الآخر فليقل خيرا أو ليصمت, ومن كان يؤمن بالله واليوم الآخر فليكرم جاره, ومن كان يؤمن بالله واليوم الآخر فليكرم ضيفه)). رواه البخاري ومسلم.
From Abu Hurayrah, from the Prophet sallallaahu 'alaihi wa sallam, he said: "Whoever believes in Allah and the Final Day, let him speak good or keep quiet. He who believes in Allah and the Final Day, let him honor his neighbor. And whoever believes in Allah and the Final Day, let him glorify his guests ". [Bukhari and Muslim].
TAKHRIJ HADITHs
This hadeeth saheeh. Narrated by al-Bukhari (no. 6018, 6136, 6475), Muslim (no. 47), Ahmad (II/267, 433, 463), Abu Dawood (no. 5154), at-Tirmidhi (no. 2500), Ibn Hibban (no. 507, 517-at-Ta'lîqâtul-Hisan), al-Bayhaqi (VIII/164).
Sharh HADITHs
1. Word of the Prophet sallallaahu 'alaihi wa sallam: "Whoever believes in Allah and the Final Day, let him do this and that".
Showed that these acts is a matter of faith. As has been clear that charitable deeds including from faith.
Acts of faith are sometimes related to the rights of God, such as work obligations and leave the things that are forbidden. And included in the scope of the works of faith, is to say that of any other good or keep quiet. Acts of faith are also sometimes related to the rights of the servant of God, such as guest glorify, glorify neighbors, and do not hurt her. Thirdly it was ordered to a believer, one of them by saying a kind word and silence of an ugly word. [1]
In Shahîhain from the hadeeth of Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam, he said:
إن الرجل ليتكلم بالكلمة ما يتبين ما فيها يزل بها في النار أبعد ما بين المشرق والمغرب.
Surely someone say the words that he was not careful truth, words that cause slipping further away from the hell away between east and west. [2]
In Sahih al-Bukhari mentioned the hadeeth of Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam, he said:
إن العبد ليتكلم بالكلمة من رضوان الله لا يلقي لها بالا يرفع الله بها درجات, وإن العبد ليتكلم بالكلمة من سخط الله لا يلقي لها بالا يهوي بها في جهنم.
Surely someone says a sentence that pleasing God and he was not paying attention to it, but God will lift some degree. Indeed a servant of the wrath of God to say something and he did not pay attention to it but it lapsed with the sentence because it was to Jahannam. [3]
Prophet sallallaahu 'alaihi wa sallam also said:
إن أكثر خطايا ابن آدم في لسانه.
Indeed, Adam kids fault lies in the most verbal. [4]
2. Word of the Prophet sallallaahu 'alaihi wa sallam: "Be good or be silent he said."
Is the command to speak well and silence of an unkind word or vain. So, sometimes it's good words spoken so ordered. And sometimes it's not good words and futile, so ordered to silence him. Allah Ta'ala says:
ما يلفظ من قول إلا لديه رقيب عتيد
There is not a word he was saying but supervisors angel at his side, always ready (notes). [Qaf/50: 18].
Prophet sallallaahu 'alaihi wa sallam said:
إذا قام أحدكم إلى الصلاة فلا يبصق أمامه فإنما يناجى الله ما دام في مصلاه, ولا عن يمينه فإن عن يمينه ملكا, وليبصق عن يساره, أو تحت قدمه, فيدفنها.
If any one of you standing in prayer, then let him not spit in front of him because he was actually bermunajat to his Lord while he was in prayer; should not also to the right due to the right there is an angel: but let him spit to the left or down her legs, and let him bury his spit it. [5]
Prophet sallallaahu 'alaihi wa sallam also said:
ما من قوم يقومون من مجلس لا يذكرون الله فيه إلا قاموا عن مثل جيفة حمار, وكان لهم حسرة.
It is one of the stand out of the assembly, they do not remember (dhikr) of Allah in it, but as it stands from the wreck of their ass and they get grief. [6]
From this it can be seen that an unkind word should not be spoken, better still, unless it is needed. Therefore, a lot to say that is not useful to make hearts became hardened.
'Umar radi' anhu said, "Whoever is much talk, too many mistakes; whoever many mistakes, too many sins, and whoever many sins, then nerakalah more worthy of it". [7]
Abu Bakr radi 'anhu never held his tongue and said: "The tongue is what put me in places of desolation". [8]
Ibn Mas'ud radi 'anhu said, "By Allah that no god has the right diibadahi right besides him, there is nothing more right in prison longer than the spoken word." [9]
How beautiful what is said 'Ubaidullah bin Abi Ja'far, a resident Egyptian jurist of his day, he was one of the expert wisdom, he said: "If a man speaks in a majlis and his words amazed him, then let him be silent. And when she was silent and quietly made her amazement, let him speak ". [10]
In conclusion, it is always in absolute silence, or regard silence as a form of worship as Part of taqarrub in Hajj, I'tikaf, and fasting is forbidden. [11]
3. Among the things which the Prophet sallallaahu 'alaihi wa sallam commanded the believers in this hadith, is glorified neighbors.
In some versions there is a ban hurting for hurting neighbors neighbor is haraam. Because, hurt unjustly it is forbidden for any person. But in the neighboring rights act that hurt keharamannya heavier.
In Shahîhain of Ibn Mas'ud radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam, that he was asked: "Sin is the greatest?" He sallallaahu 'alaihi wa sallam said, "You make allies for God when He hath created you, "asked again:" Then what? "He sallallaahu 'alaihi wa sallam replied:" You killed your son because he was afraid to eat with you, "asked again," Then what? "He sallallaahu' alaihi wa sallam replied:" You fornicate with neighbor's wife ". [12]
In Sahih al-Bukhari, Abu Shurayh radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam, he sallallaahu 'alaihi wa sallam said:
والله لا يؤمن, والله لا يؤمن, والله لا يؤمن. قيل: و من يا رسول الله? قال: الذي لا يأمن جاره بوائقه.
"For God's sake, do not believe. For God's sake, do not believe. For God's sake, do not believe, "asked," O Messenger of God, who is he? "Prophet sallallaahu 'alaihi wa sallam said:" The person whose neighbor does not feel safe from interference "[13].
As for glorifying neighbors and do good to him was ordered. Allah Ta'ala says:
واعبدوا الله ولا تشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وما ملكت أيمانكم إن الله لا يحب من كان مختالا فخورا
Worship Allah and do not associate anything with Him, and do good to parents, best friends relatives, orphans, the poor, neighbors close and far neighbors, peers, ibn sabil, and a slave of you have. Truly, Allah loves not the arrogant and pride. [An-Nisa '/ 4:36].
In this verse, Allah Ta'ala combine Him for human rights and the rights of man against man. And God said the people should be addressed properly. They are five groups.
First. People who are in kinship. Allah Subhanahu wa Ta'ala mentions in particular the elderly among them, because they have the privilege of all relatives, and none of them have the common features of both, as both the cause of the presence of children, have the right to educate, nurture , and others.
Second. Weak people who need kindness. It is divided into two types: those in need because of the weakness of his body, such as orphans, and the needy because of the small treasure, namely the poor.
Third. People who have the right proximity and association. Allah Subhanahu wa Ta'ala make it into three groups, ie close neighbors, distant neighbors, and colleagues.
In Sahih al-Bukhari, from 'Aisha radi anhuma, he said: "I said,' O Messenger of Allah! Actually I have two neighbors. To whom do I give gifts? ' He replied, 'To the neighbor closest door to you.' "[13]
As peers, then some scholars menafsirkannnya with the wife. Some of them-Ibn 'Abbaas anhuma - interpret with friends in safar. They do not want to spend your peers in the habitation of the meaning of consort / friendship, but friendship in Safar was enough as a friendship. If so, would friendships constantly at mukim it more mainstream.
Hence, Sa'id bin Jubair said: "He is a friend of the righteous". Zaid bin Aslam said: "He is a friend of your seat when mukim and friends when safar".
In Musnad Ahmad and Sunan Imam at-Tirmidhi, from 'Abdullah ibn' Amr ibn al-As, the Prophet sallallaahu 'alaihi wa sallam, he said:
خير الأصحاب عند الله خيرهم لصاحبه, وخير الجيران عند الله خيرهم لجاره.
The best friend in the sight of Allah is the best to his friend, and the best neighbor in the sight of Allah is the best neighbor to neighbor. [15]
Fourth. People who come to a person and not settle with him, namely ibn sabil. He is a traveler in a country where transit.
There are scholars who interpret it. That is, if the traveler's stopover as a guest at someone.
Fifth. Bondsmen. The Prophet sallallaahu 'alaihi wa sallamsering times willed Muslims to be kind to them. It is reported that when the death of his last testament is the pick, "Pray and do good to the slave you have." [16]
Some scholars of the Salaf enter into this verse what the human form of livestock.
Then the ash-Shahîhain, from 'Aisha and Ibn' Umar anhuma, the Prophet sallallaahu 'alaihi wa sallam, he said:
ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه.
Angel Gabriel always intestate me about the neighbors, so I think that the neighbors will inherit. [17]
Among the forms of doing good to the neighbor, is to provide the breadth and ease when he needed. From Abu Dharr radi 'anhu, he said: My beloved (ie the Prophet sallallaahu' alaihi wa sallam) will saying to me:
إذا طبخت مرقا فأكثر ماءه, ثم انظر أهل بيت من جيرانك فأصبهم منها بمعروف.
"If you cook vegetables, gravy multiply, then look at your neighbor's family, give some of them well".
In another narration:
يا أبا ذر! إذا طبخت مرقة فأكثر ماءها وتعاهد جيرانك.
"O Abu Dharr! If you cook vegetables, gravy multiply and give some of the neighbors'. [18]
From Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam, he said:
لا يمنع جار جاره أن يغرز خشبة في جداره.
Do any one of you neighbors prohibit wood stuck in the wall.
After that, Abu Hurayrah said: "Why do you, I saw you turn away from this advice? By Allah, I would throw the timber into your shoulders ". [19]
Imam Ahmad rahimahullah opinion is, let someone allow neighbors put wood on the wall when needed, and it does not harm people is a saheeh hadeeth.
Zahir words of Imam Ahmad rahimahullah is, someone must help its neighbors by the excess that does not harm if neighbors need it. [20]
Described by scholars that there are three neighbors.
• Muslim neighbors who have relatives relationship, then it has three rights, namely: the right neighborhood, the right of Islam, and the rights of kinship.
• Muslim neighbors, then it has two rights, namely: the right of neighbors, and the right Islam.
• Neighbors infidel, he has only one right, namely the right neighbor. [21]
And we are commanded to do good to the neighbor. The Prophet sallallaahu 'alaihi wa sallambersabda:
ليس المؤمن الذي يشبع وجاره جائع إلى جنبه.
Not to say a believer, a full, while the neighbor beside starvation. [22]
Al-Hasan said: "Good neighbors are not refrain from harassing him, but good neighbors are patient with the disorder". [23]
At the time of the Prophet sallallaahu 'alaihi wa sallam, was an industrious woman the night prayers, fasting and Sadaqah, but he's always annoying his neighbors with his tongue, the Prophet sallallaahu' alaihi wa sallam said: "There is no good to him, he was among the inhabitants of hell" . Then again mentioned, there are women who perform the obligatory prayers five times a day and he likes bershadaqah with cheese and do not bother anyone too, the Prophet said: "He was an expert of heaven". [24]
4. Among the things which the Prophet sallallaahu 'alaihi wa sallamperintahkan to the believers in this hadith, is glorified guest, which menjamunya well.
From Abu Shurayh radi 'anhu, he said: My eyes saw the Prophet sallallaahu' alaihi wa sallam, and his ears hear when he said:
من كان يؤمن بالله واليوم الآخر فليكرم ضيفه جائزته. قال: وما جائزته, يا رسول الله? قال: يوم وليلة, والضيافة ثلاثة أيام, وما كان وراء ذلك فهو صدقة عليه.
"Whoever believes in Allah and the Final Day, let him glorify his guests by giving them a gift." Asked, "What is that, O Messenger of Allah?" He sallallaahu 'alaihi wa sallam replied: "(menjamunya) day and night. Meals for guests is three days, and the rest is charity". [25]
Muslim also narrated the hadith of Abu Shurayh radi 'anhu, that the Prophet sallallaahu' alaihi wa sallam, he said:
الضيافة ثلاثة أيام, وجائزته يوم وليلة, و لا يحل لرجل مسلم أن يقيم عند أخيه حتى يؤثمه. قالوا: يا رسول الله, وكيف يؤثمه? قال: يقيم عنده و لا شيء له يقريه به.
"Meals for guests is three days and gifts (for the journey) for a day and a night. It is not lawful for a Muslim living in the house of his brother then made sinners ". The Companions asked: "O Messenger of Allah! How did he make it sinful? "The Prophet sallallaahu 'alaihi wa sallammenjawab:" He (the guest) to settle him, but the host does not have anything to honor him ". [26]
In the hadiths above described, that the dinner guests for the journey is a day and night and dinner is three days. The Prophet sallallaahu 'alaihi wa sallam distinguish between gifts for guests and entertainment, there is even a confirmed history of gifts to guests.
In the ash-Shahîhain, from 'Uqbah ibn' Amir radi 'anhu, he said: "O Messenger of Allah! Surely you sent us, and then we stopped at people who do not entertain us, what do you think? "The Prophet sallallaahu 'alaihi wa sallam said to us:
إن نزلتم بقوم, فأمروا لكم بما ينبغي للضيف; فاقبلوا, فإن لم يفعلوا; فخذوا منهم حق الضيف الذي ينبغي لهم.
"If you stop at one of the people, and they give you for what you are deserved, then accept it. If they do not, take it out of their rights they should give guests ". [27]
These texts demonstrate the necessity of entertaining guests during the day and night, it is the opinion of al-Layth and Ahmad.
T Imam Ahmad said: "Guests are entitled to demand remedies, if the host does not give it, because dinner is mandatory right for him."
As for the other two days for guests, the second and third day, it was the highlight of entertaining guests. After three days, the hosts are also entitled to have moved out of his house, because he had fulfilled his duty. This is done by Imam Ahmad.
Narrated by Imam Ahmad, that entertain it obligatory for the Muslims and pagans. Lots of Imam Ahmad's companions who specializes obligation for Muslims as different religions living relatives is not required by the history of Imam Ahmad.
In some versions of the saying, "Guests are not permitted to stay at the host home, and troubling".
Truly entertaining guests is not mandatory, except for those who have something to entertain-it's the opinion of some scholars of hadith, among Humaid bin Zanjawaih-it should not ask guests were hosted by people who can not entertain.
Hadeeth narrated from Salman radi 'anhu, he said:
نهانا رسول الله صلى الله عليه وسلم أن نتكلف للضيف ما ليس عندنا.
Prophet sallallaahu 'alaihi wa sallam forbade us to burden ourselves for guests with something that we do not have. [28]
If the hosts are forbidden to burden yourself with something that does not have, then this indicates that the host is not obliged to assist guests with anything except that he had. If the host does not have anything else, he is not obliged to give his guests. However, if the host put his guests than himself as did the Ansar, which revealed the following verse about them,
ويؤثرون على أنفسهم ولو كان بهم خصاصة
"... And they put (the Emigrants) on his own, although they also require ...." - Hasyr/59 verse 9 - [29] then it is a good and noble, but not mandatory.
If guests do not know the host menjamunya except with the food and the food their children, and children suffer for it, then it should not ask guests were treated to a host such as a form of practice of the Prophet sallallaahu 'alaihi wa sallam:
... و لا يحل له أن يثوي عنده حتى يحرجه.
A visit ... It is not lawful to complicate the host. [30]
In addition, guests are entertained infaq form are mandatory. So, infak is only required to those who diet themselves and those foods more dependents, such infak to relatives and zakat ul-Fitr.
FAWÂ `ID HADITHs
1. Faith is belief with the heart, with a verbal pledge, and the practice of the members of the body, increases with obedience and decreases with immoral deeds cause.
2. Amal enter part of the faith.
3. Faith in Allah Subhanahu wa Ta'ala and the End of the day is an important pillar of faith, because it reminds us that God first created, and reminds us that we will return to God and be judged.
4. Prompts for maintaining oral.
5. Mistakes that most children of Adam on his tongue.
6. Mandatory silent except for a kind word, according to the words of the Prophet: "Whoever believes in Allah and the Final Day, let him speak good or keep quiet."
7. It invites to every act which contains love and harmony in the society.
8. Prompts for morality and away from bad morals.
9. Necessity of respecting neighbors, and respect the customs back to the surrounding community.
10. Necessity to glorify guests, whether little or much of her guests.
11. Prompts to get along well against fellow Muslims.
12. Glorifying making it mandatory for day and night.
13. Disclaimer faith mentioned in the hadith is not the subject of faith disclaimers perfection.
Marâji `:
1. Al-Qur `an and terjemahnya.
2. Al-Wafi Arba'în an-Fi Syarhil Nawawiyyah, by Dr.. Mustafa al-Bugha and Muhyidin Mustha.
3. As-lin-Kubra Sunanul Nasa `i.
4. Az-Zuhd, by Imam Ahmad.
5. Az-Zuhd, by Imam Ibn al-Mubarak.
6. Irwâ `ul Ghalîl Takhrîji Ahâdîtsi Manâris Fi-Sabil.
7. Jâmi'ul 'Uloom wal-Hikam, works of Ibn Rajab al-Hanbali. Verification: Shoaib Ibrahim al-Arnauth and Bajis.
8. Kitâbush-Shamt, Ibn Abid Dunya.
9. Kutubus-Sab'ah.
10. Mustadrak 'alash-Shahîhain.
11. Mushannaf Ibni Abi Syaibah.
12. Qawa'id wa minal Fawâ `id-'an-Nawawiyyah Arba'în, Mohammed Sulthan Nazhim work.
13. Raudhatul-'wa Uqalâ Nuzhatul-Fudhalâ, Ibn Hibban al-Busti.
14. Saheeh Ibni Hibban with at-Ta'liqâtul-Hisan 'ala Saheeh Ibni Hibban.
15. Genealogy al-ahadith al-Shahîhah.
16. Sunan ad-Darimi.
17. Sunan al-Bayhaqi.
18. Syarhul Arba'în an-Nawawiyyah, by Shaykh Muhammad ibn Saalih al-'Uthaymeen.
[Transcribed from magazines Sunnah 05/Tahun Edition XII / Sha 'ban 1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Do not Go It Easy And It's Halal Haram
By
Ustadz Asim bin Mushthofa
ولا تقولوا لما تصف ألسنتكم الكذب هذا حلال وهذا حرام لتفتروا على الله الكذب إن الذين يفترون على الله الكذب لا يفلحون متاع قليل ولهم عذاب أليم
And say not of what is said by the tongue is a lie "is lawful and this is unlawful," to invent a lie against Allah. Indeed, those who invent a lie against Allah Nor lucky. (It was) a little pleasure, and for them a painful torment. [An-Nahl / 16: 116-117]
EXPLANATION OF VERSES
Culture of Ignorance, Law Determination Set With Lust.
Ignorance culture contrary to the teachings of Islam so much. Islam came to abolish mankind so always be on the nature of its creation.
The above verse is talking about one of the many cultures that developed in the middle jahiliyyah the old days, before finally erased the Shari'a of Muhammad sallallaahu 'alaihi wa sallam. Namely, proscribe and justifies something without regard and without reference to divine revelation as well as the provisions of other laws that come from divine Allah Subhanahu wa Ta'ala, the All-Knowing the benefit of all beings. In fact, they claim to be the followers of the Prophet's teachings of Abraham Alaihissallam. So that Allah Subhanahu wa Ta'ala forbids Muslims to follow the path of the mushrikeen. [1]
Reality happens, they proscribe lawful things, and instead justifies the things forbidden by Allah al-Khaaliq. They set the laws of clean and unclean according to his desires. With this action, they have done iftirâ 'alallah ta'ala (falsehood in the name of Allah Ta'ala).
Allah Subhanahu wa Ta'ala has explained the substance of the paragraph above with a few more verses. Among them:
قل هلم شهداءكم الذين يشهدون أن الله حرم هذا فإن شهدوا فلا تشهد معهم
Say: "Bring your witnesses who can testify that Allah has forbidden (the food you) is forbidden." If they testify, do not you come (also) be a witness with them; ... [al-An'am / 6: 150]
Allah Subhanahu wa Ta'alaberfirman:
قل أرأيتم ما أنزل الله لكم من رزق فجعلتم منه حراما وحلالا قل آلله أذن لكم أم على الله تفترون
Say: "Explain to me about the fortune that Allah revealed to you, then you make some of haram and (some things) lawful." Say: "Allah has given you permission (about it) or you have to invent a God?" [Yûnus/10: 59].
Meaning of this paragraph -an-Nahl/16 verses 116-117 - will be increasingly evident with respect to the previous paragraph. That Allah Subhanahu wa Ta'ala commanded that they eat foods that are kosher fine again. Allah Subhanahu wa Ta'ala says:
فكلوا مما رزقكم الله حلالا طيبا واشكروا نعمت الله إن كنتم إياه تعبدون
So eat of the lawful and good fortune that God has given to you, and give thanks favors of Allah, if you only worship Him alone. [An-Nahl/16: 114].
Furthermore, Allah Subhanahu wa Ta'ala to explain things that are forbidden to them in the next verse:
إنما حرم عليكم الميتة والدم ولحم الخنزير وما أهل لغير الله به فمن اضطر غير باغ ولا عاد فإن الله غفور رحيم
He hath only forbidden upon you (take) carrion, blood, pork and anything slaughtered by the name of other than God, but he who was forced to eat it by not persecute nor exceed the limit, then surely Allah is Forgiving, Merciful. [An-Nahl/16: 115].
In fact, it is not in line with what has been revealed by Allah al-Hakam (Essence of the Most Defining law) in the verse. They actually justify carrion, blood and the animals they slaughtered without the name of Allah Ta'ala. And on the contrary, they forbid the use of animals, both for consumption and as a mount, which is permissible for mankind.
For example, as stated in the following words of God Almighty:
ما جعل الله من بحيرة ولا سائبة ولا وصيلة ولا حام ولكن الذين كفروا يفترون على الله الكذب وأكثرهم لا يعقلون
Allah is never any bahîrah mensyari'atkan, sâibah, washîlah and human rights. But the disbelievers invent lies against Allah, and most of them do not understand. [Al-Ma `idah / 5:103] [2].
Thus, the concept of halal-haram in the eyes of people in the past Jahiliyyah. Shaykh Salih al-Fawzaan-Hafizhahullah-states, which are to be the culprit in this matter, is because of the passion and lust trap and doctrine of their great figures [3].
In summary, the beginning of this verse forbids someone to drop the assessment of halal and haram for something that was not permitted or forbidden by Allah Subhanahu wa Ta'ala. Because it is a lie and a lie in the name of Allah Ta'ala. [4]
Exceeded Error Deeds Shirk
No doubt, shirk is a very big sin and a fatal error. Shirk it, because it contains actions that equate between al-Khaaliq the Most Perfect of all the creatures that are loaded with all the weaknesses of each side. However, it has been reported by Allah Subhanahu wa Ta'ala, that there is a higher degree of sin than shirk ugliness. Sin is lying in the name of Allah Subhanahu wa Ta'ala. Because, in fact, all sinners are originated from falsehood in the name of Allah Subhanahu wa Ta'ala. Allah Subhanahu wa Ta'ala says:
قل إنما حرم ربي الفواحش ما ظهر منها وما بطن والإثم والبغي بغير الحق وأن تشركوا بالله ما لم ينزل به سلطانا وأن تقولوا على الله ما لا تعلمون
Say: "Rabbku only forbidden heinous deeds, both visible and hidden, and sin, violate human rights in defiance of right, (forbid) to Allah with something that God did not lose it and the proof for (forbidden) invent against Allah what ye know not. " [Al-An `am / 7:33].
Ibn al-Qayyim rahimahullah said: "God forbid say the name of God without the basic knowledge in the affairs of a fatwa or legal court. Including matters he categorizes the biggest bastard. Fact, put him in the first place. [5] Because the order matters that are forbidden in the paragraph above the at-ta'âli (of the order of low to worst ranking) [6].
Kuala Of A Disaster
Symptoms of this concern, obviously stemmed from the particular factor. Is not an event that just happens without cause. Shaykh Bakr Abu Zayd rahimahullah point phenomena at-ta'âlum (smart ass) as a major factor. Namely, the nature feel more aware, feel have the capability to issue fatwas or answers, but the ability is still very far away and full of flaws.
Shaykh Bakr Abu Zayd said rahimahullah: "Surely at-ta'âlum an entrance to 'speak in the name of God without scientific basis." Not only that, ta'âlum, singularity opinion, searching rukhshah, blind fanaticism: all that is doors that led to the crime saying the name of Allah without knowledge ". [7]
Berfatwa an important position. In this fatwa, someone tried to resolve the problems faced by a person or the public. Because of the strong influence of fatwa-giving actions, then no one should deliver fatwas except those who are already achieving specific scientific skills, not vain people. [8]
Experts Bid'ah Threatened By Verse
Imam Ibn Katsiir rahimahullah said: "Included in the context of this verse, that any person committing heresy" [9]. The reason is obvious. Namely, they are adding to something with the thought that all they charge is part of the religion of Islam, after consider it as a good deed, but sharia does not say.
Serious Threats Against Perpetrators who Lying on behalf of God
When an action is either already occupies a very dangerous level, it would not be strange if the return is very heavy. To act a lie in the name of Allah Ta'ala to justify or proscribe recklessly, then Allaah has set a return as set forth in His Word:
إن الذين يفترون على الله الكذب لا يفلحون متاع قليل ولهم عذاب أليم
Indeed ... who invent a lie against Allah Nor lucky. (It was) a little pleasure, and for them a painful torment. [An-Nahl / 16:116-117].
Allah Subhanahu wa Ta'ala deed conveying false threats to their name in the name of His laws syar'i. Also the statement about the case that is not forbidden "haram", or in case that is not lawful "is lawful." This verse is a description of Allah Ta'ala, that a servant should not say halal or haram, but after knowing that God justifies or mengharamkannya [10].
They will not prosper in this world and in the hereafter. And certainly Allah Subhanahu wa Ta'ala will reveal their infamy. Although they enjoy life in comfort in this world, but it's just an instant pleasure. Place them back is hell. There, for them a painful punishment. [11]
Say the Name of Allah Control Without Science
In the community, we can see a lot of scattered fatwas without justifiable grounds. Surprisingly, the people trying to help myself talk (argue) in the general sciences disciplines in the presence of the experts. Concretely, a non-physicians are not comfortable speaking in medical problems in the presence of a doctor. Or not the architects feel uncomfortable talking about architecture in the presence of an engineer. However, not witnessed a similar attitude in religious matters. The nature feel better knowing too obtrusive. And they believe in Allah hears all the words, Seer while removing legal, valuation or fatwa [12].
Opinions odd was raised. Sometimes even ridiculous, to really show how shallow her knowledge. Chaos has spread everywhere. So, the solution to "social problems" that is endemic and can not be taken lightly-which is also the solution to all problems is to instill a sense of fear of Allah Subhanahu wa Ta'ala and increase levels of piety, and to form the mentality required to refrain from speaking or did not answer and did not issue a fatwa if it really does not know anything, or only half knew. And be understood, that it is God who has the right to establish and create (al-khalqu wal-Amr). There is no creator other than Him. None other than Shari'a Shari'a for His creatures. He is entitled to require something, mengharamkannya, advocate and justify.
Therefore, if someone asked did not know the problem, let the answer out loud shamelessly and said "I do not know, I do not know, ask someone else." Answers like this would indicate perfection intellect, kindness, faith and piety, and modesty before Allah Subhanahu wa Ta'ala [13].
Generation prudence Salaf in this issue [14]
In the past, scholars Salaf generation, they behave wara `(guard) in issuing a statement" it is halal and haram ", for fear of the paragraph above. In addition, it is to show their high manners in the presence of Allah and His Messenger, the right to determine the law of the human race, even though they knew or pengharamannya penghalalan proposition clearly.
Imam Maalik rahimahullah narrates the isnaad of Qabîshah bin Dzuaib, that there was a man who said to 'Uthman ibn' Affan radi anhu about two sisters whose previous status as a slave. 'Uthman radi anhu replied: "A menghalalkannya verse and other verses have mengharamkannya. As for me, do not like to do it" [15].
Imam al-Qurtubi rahimahullah narrates: ad-Darimi said in his Musnad: Aaron had told us of Hafs al-A'masy, he said: "I've never heard of Ibrahim (an-Nakha` i) said: '(It ) halal or haram, 'but he said (when menghukumi):' In the past, people did not like it. Or first, people love it '. " [16]
Ibn Wahb rahimahullah of Imam Malik rahimahullah said: "It is not the custom of people (now) or those who have passed, nor is the custom of people that I follow to say 'is halal, it is haram." They do not dare to do so. At that time, they just say nakrahu kadza (we do not like it), naraahu hasanan (we saw both), nattaqî hadha (we avoid it), WALA Nara Hadza (we do not view that way) ".
In another narration: "They do not say 'it halal or haram.' Have you not heard Allah says (which means):" Say: Explain to me about the fortune that Allah revealed to you, then you make some of haram and (some things) lawful. "Say : "What God has given you permission (about this) or you invent it against God?"-Qs. Yûnus/10 verse 59 - and then he said: "The halal is all that is permitted by Allah and His Messenger. Unlawful is all that is forbidden by Allah and His Messenger "[17].
In the book al-Umm, Imam Shafi'i rahimahullah used to say ahabbu ilayya, uhibbu, akrahu and other such lafazh-lafazh to assess a wide range of cases. Allaah knows best.
LESSONS OF VERSES
1. Haram halal and haram set unreasonably syar'i, qath'i and zhanni, except those already believed to be almost a forbidden thing.
2. Haram lie in the name of Allah Ta'ala.
3. People who lie in the name of God Almighty, it will not prosper in the Hereafter. While on earth, he will be afflicted by the humiliation.
4. Must maintain verbal and careful in speaking.
5. Experts heresy threatened with the paragraph above. Allaah knows best
Maraaji ':
1. Aisarut-Tafâsîr, Abu Bakr Jabir al-Jazairi, Maktabah 'Ulum wal-Hikam, Medina.
2. Al-Jami li Ahkâmil-Qur'an (Tafseer al-Qurtubi), Abu 'Abdillah Muhammad ibn Ahmad al-Ansari al-Qurtubi, tahqiq:' Abdur-Razzaq al-Mahdi, the Darul-Kitâbil-'Arabi, Matter IV, Year 1422 H - 2001 AD
3. I'laamul Muwaqqi'în 'An Rabbil' alamin Ibn al-Qayyim, Verification: Abu 'Ubaidah bin Masyhuur Salmaan Hasan Alu Daar Ibn Jawzi, Ed. I, Th. 1423H.
4. Kitab ul-'Ilmi, Shaykh al-Uthaymeen, ats-Tsurayya, I, 1420H-1999M.
5. Ma'âlimut-Tanzil, Abu Muhammad al-Husayn ibn Mas'ud al-Baghawi, Verification and Takhrîj: Muhammad 'Abd an-Namr,' Uthman Dhumairiyyah Gomaa, and Sulaiman al-Kharsy Muslim, Dar Thaibah, Year 1411 H .
6. Tafsîrul-Qur `anneal-'Azhîm, al-Hafiz Abul-Fida Isma'il ibn' Umar ibn Kathir al-Qurasyi, Verification: Sami bin Muhammad as-Salama, Dar Thaibah, Matter I, Year 1422 H - 2002 AD
7. Taisîrul-Karîmir-Rahman 'Allamah Shaykh Abdur-Rahman bin Nasir as-Sa'di, Dar al-Mughni, Riyadh, Ed. I, Th. 1419 H - 1999 AD
[Transcribed from magazines Sunnah 06-07/Tahun Edition XII / Ramadan 1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Let's Doing Good Always
للذين أحسنوا الحسنى وزيادة ولا يرهق وجوههم قتر ولا ذلة أولئك أصحاب الجنة هم فيها خالدون
For people who do good, there is the best reward (heaven) and enhancements. And their faces are not covered in black dust and not (also) humiliation. They are the inhabitants of Paradise, they will abide therein.
[Yûnus/10: 26]
EXPLANATION OF VERSES
The meaning of ihsan (al-ihsan)
Al-Ihsan, is the opposite (antonym) of al-Isa `ah (bad deeds). Meaning, doing good deeds. In the terminology of the Shari'a is defined by "implementing Shari'a rules as well as possible". Prophet sallallaahu 'alaihi wa sallam has explained the nature of the hadith Jibril Ihsan Alaihissallam already popular, namely:
أن تعبد الله كأنك تراه فإن لم تكن تراه فإنه يراك
You worship Allah as if you see Him. If you do not see Him, (be sure) that He (Allah) watching you. [Bukhari and Muslim]
Understanding the words of the Prophet sallallaahu 'alaihi wa sallam above, as revealed by Shaykh' Abdul-Muhsin al-'Abbad-Hafizhahullah-is someone to worship Allah Subhanahu wa Ta'ala as if he was standing right in front of him. This appreciation will bring khasy-well (fear) and Inabah (like always return approached, repent) to Him. Also motivate that worship is conducted in accordance with regulations established by the radi sallallaahu 'alaihi wa sallam. [1]
Caution Against Islam al-Ihsan
One that shows how much attention the issue of al-Islam ihsan (good deeds) and the high position of this practice, which Allaah has told us in His Book that He loves the muhsiniin (those who do good) and with them. In this position, it is sufficient for them to get the glory and virtue. Allah Subhanahu wa Ta'ala says:
وأحسنوا إن الله يحب المحسنين
...... And do good, for Allah loves those who do good. [Al-Baqarah / 2:195].
Allah Subhanahu wa Ta'ala says:
إن الله مع الذين اتقوا والذين هم محسنون
Verily Allah is with those who restrain themselves and those who do good. [An-Nahl/16: 128].
Allah Subhanahu wa Ta'ala says, which means: And those who strive for (seeking pleasure) We, really will We show them Our roads. And verily Allah is with those who do good. [Al-'Ankabût/29: 69].
In another verse, Allah Subhanahu wa Ta'ala tells us that the existence of all the trials that brought Allah Subhanahu wa Ta'ala that, solely devoted to seeking beings with best practice. Allah Subhanahu wa Ta'ala says:
الذي خلق الموت والحياة ليبلوكم أيكم أحسن عملا
What makes the death and life, that He might try you, which of your better deeds. [Al-Mulk/67: 2].
Tit for tat
People who do good in this world, and he believes in Allah Lord of the Alamin and do good deeds, Allah Subhanahu wa Ta'ala give good tidings, that they will act Ihsaan be useful collateral warranties in the Hereafter. Good news is one of the entertainment and motivate a Muslim that the perpetrators of the good, then the time he sacrificed, physical exhaustion, the mind is drained, and the materials used in the path of Allah Subhanahu wa Ta'ala; all was not in vain. Allah Subhanahu wa Ta'ala, and will eventually result in a pleasant.
According to Imam Ibn Kathir rahimahullah, that the above verse, Allah Subhanahu wa Ta'ala to preach, the people who do charity in the world with faith in Allah Subhanahu wa Ta'ala and do righteous deeds, Allah Subhanahu wa Ta'ala will respond to al-Husna (goodness) in the Hereafter. This certainty is based on the word of God in the letter ar-Rahmân/55 verse 60, which means: No reply goodness except goodness (it). [2], and some scholars interpret al-husna in the above verse to mean Jannah (Paradise) [3 ]. Nas `wa karamih fadhlihi alullah min.
Supplement Award, Seeing Face of Allaah
In addition to an abundance of scrumptious immeasurably in Jannah, they also gained favor as contained in the word az-Ziyâdah (additional grace).
It is said by Imam Ibn Kathir rahimahullah, is an additional reward multiplication is good deeds-deeds were ten times to seven hundred times. Including other favors, which Allah Subhanahu wa Ta'ala give them in heaven, in the form of castles, fairies, pleasure, and all of the aforementioned Allah Subhanahu wa Ta'ala. All the pleasure it will be a source of air eyes.
Enjoyment of the most important and highest, which is to see the face of Allah Subhanahu wa Ta'ala glorious. It is an additional grace greater than all they get. She took pleasure not because their deeds, but because of His mercy and grace of God, [4]. Mentioned in the Hadith Suhaib ar-Rumi, radi sallallaahu 'alaihi wa sallam said:
إذا دخل أهل الجنة الجنة قال يقول الله تبارك وتعالى تريدون شيئا أزيدكم فيقولون ألم تبيض وجوهنا ألم تدخلنا الجنة وتنجنا من النار قال فيكشف الحجاب فما أعطوا شيئا أحب إليهم من النظر إلى ربهم عز وجل (ثم تلا هذه الآية للذين أحسنوا الحسنى وزيادة)
If the Host has entered heaven, God Tabaraka wa Ta'ala says: "Do you want something, (with it) I add (favor) you?" They replied: "Did not you have whitened our faces, do not you have put us into Jannah and save us from hell?" Then Allah Subhanahu wa Ta'ala Unmasked cover. It is not they receive their preferred pleasure than pleasure to see their Rabb. Then radi sallallaahu 'alaihi wa sallam read the paragraph above. [5]
Meanwhile, by holding on to form a general ziyâdah word-for-shaped nakirah Imam Tabari rahimahullah reinforce additional meanings according to the shape of generality lafazhnya like: see the face of Allah Subhanahu wa Ta'ala, rooms made of jewels, forgiveness and His pleasure. All that will be collected for them. Nas wa `alullah min fadhlihi karamih. [6]
Serial Faces Without Sorrow
The recipients of the above replies will gain momentum very happy. Namely, when his oppressed people distress and bitterness because of bad deeds in this world, then Allah Subhanahu wa Ta'ala tells about the faces of the people who do charity by saying:
ولا يرهق وجوههم قتر ولا ذلة
(And their faces are not covered in black dust and not (also) humiliation - [Yûnus/10 verse 26]
There is no sadness or darkness that enveloped their faces to look like a man who is sad [7]. However, that appears only joy and happiness on their faces.
Imam al-Qurtubi rahimahullah direct meaning, as they were in the field Mahsyar. He said: "The dust does not cover their faces when compiled to Allah Subhanahu wa Ta'ala, as well as humiliation are not covered them". [8] So is the view of Imam Ibn Katsiir. [9]
In some other verses, Allah Subhanahu wa Ta'ala tells their situation by saying that it means: That the people who have been there for them a good provision from Us, they were kept out of hell, they did not hear any sound of the fire of hell, and conserved in enjoying what they desired by them. They are not troubled by large virulence (on the Day of Resurrection), and they were greeted by the angels. (The angel said): "This is your day which you were promised." [Al-Anbiya '/ 21 verse 101-103].
Allah Subhanahu wa Ta'ala says:
إن الذين قالوا ربنا الله ثم استقاموا تتنزل عليهم الملائكة ألا تخافوا ولا تحزنوا وأبشروا بالجنة التي كنتم توعدون
As for those who say: "Our Lord is Allah" and then they confirmed their establishment, then the angels will descend on them (saying): "Do not be afraid and do not feel sad, and glad you're with (gain) heaven God has promised to you. [Fushshilat/41: 30].
Their situation as described Allah Subhanahu wa Ta'ala in the following verse:
فوقاهم الله شر ذلك اليوم ولقاهم نضرة وسرورا
Then the Lord preserve them from distress that day, and give them clarity (face) and liver excitement. [Al-Insân/76: 11].
This exciting circumstances, very much different from the kuffar and the perpetrators of the crime, which is filled by the black and the black dust. One of the verses that describe the condition of the appearance of their face, which is the word of Allah Subhanahu wa Ta'ala in the same letter, which is a continuation of the above verse:
والذين كسبوا السيئات جزاء سيئة بمثلها وترهقهم ذلة ما لهم من الله من عاصم كأنما أغشيت وجوههم قطعا من الليل مظلما أولئك أصحاب النار هم فيها خالدون
And those who do evil, (got) a reply in kind, and they were covered in humiliation. There is no protection for them-any one of (Allaah) God, as if their faces are covered with pieces of dark night. They are the companions of the Fire: they will abide therein. [Yûnus/10: 27].
Allah Subhanahu wa Ta'ala says, which means: And a lot of (too) faces on that day covered in dust. And covered by darkness. Those are the ungodly unbelievers again. ['Abasa/80 :40-43].
Getting Favors Eternal
ولا يرهق وجوههم قتر ولا ذلة
They are the inhabitants of Paradise, they will abide therein. [Yûnus/10: 26].
People mentioned their properties, they are the dwellers of Jannah and its inhabitants, who are in it. They lived perennial in it. The place was not destroyed, so they will not be worrying disappearance delicious. They also will not be excluded from it, to lead their lives turn out to be miserable. [10]
LESSONS OF VERSES
1. The virtue of good deeds.
2. Perbuataan both will bring al-Husna (good).
3. Determination of the Resurrection and the Day of Judgment.
4. Vast mercy to His servants who believe
Marâji `:
1. Al-Jami li Ahkâmil-Qur'an (Tafseer al-Qurtubi), Abu 'Abdillah Muhammad ibn Ahmad al-Ansari al-Qurtubi, tahqiq:' Abdur-Razzaq al-Mahdi, the Darul-Kitâbil-'Arabi, Matter IV, Year 1422 H - 2001 AD
2. Jâmi'ul-Bayan 'an Ta `Ay wil al-Qur` an, Abu Ja'far Muhammad bin Jarir Tabari, Ibn Hazm Dar, Matter I, Year 1423 H - 2002 AD
3. Pole wa sense of `il, 'Abdul-Muhsin al-Abbad al-Badr.
4. Ma'âlimut-Tanzil, Abu Muhammad al-Husayn ibn Mas'ud al-Baghawi, Verification and Takhrîj: Muhammad 'Abd an-Namr,' Uthman Dhumairiyyah Gomaa, and the Muslim Sulaiman al-dar Kharsy Thaibah, Year 1411 AH
5. Tafsîrul-Qur `anneal-'Azhîm, al-Hafiz Abul-Fida Isma'il ibn' Umar ibn Kathir al-Qurasyi, Verification: Sami bin Muhammad as-Salama, Dar Thaibah, Matter I, Year 1422 H - 2002 AD
[Transcribed from magazines Sunnah 04/Tahun Edition XII / Rajab 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Sources: http://almanhaj.or.id/
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