By
Ustadz Firanda Ibn Abidin As-Soronji
Is a great blessing to His servants, that God made special times filled with blessings, for His servants to take advantage of it and the race won as many blessings.
Met with the month of Ramadan is a huge pleasure. So a Muslim should really feel the pleasure and animates it. How many people are deterred from this delicious, either because of death has been picked up, or the inability to worship as they should, because of illness or the other, or because they are misguided and ignorant of this glorious month. Therefore, a Muslim should thank God for this gift. Pray to Him for granted the sincerity and the spirit in charge of this noble month, with worship and dhikr to Him.
Sadly, many people do not understand the glory of this holy month. Do not make this holy month as the land to harvest the rewards of God by extending worship, charity, and reading the Koran. But this great month, season, providing they make and eat a variety of food and drink, occupy the mother continues to struggle with the kitchen. Most of the others there that take advantage of this glorious month just to stay awake and talk until morning, then in the afternoon is filled with dreams. There's even too late to pray in the mosque. Or when praying in the mosque, he dreamed that the priest's greeting immediately. Others there are who know it as the holy month of the season to rake in money as much as possible. Jobs, job opportunities traced as an attempt to dredge the world [1]. Some others are very active buying and selling, stand bye in the market and leave the mosque. Even if the prayer at the mosque, they pray in a hurry. And Allaah musta'an ... [2]
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Any person who knows the greatness of this holy month, she will really miss to meet him. The salaf really feel the majesty of this holy month, so its presence is always looked forward to by them. Even much earlier, they had prepared that encounter.
Mu'alla bin Al Fadl said, "They (the Salaf) prayed to Allah for six months so that God brought them into contact with the month of Ramadan ...." [3]
Praise God and thank Him for having brought us to the month of Ramadan in a state of serenity and peace. Think about, how the state of our brothers in Palestine, Chechnya, Afghanistan, Iraq and other countries? How is their situation in welcoming this holy month? Disaster after disaster, suffering after suffering befell them. Wept with pain and they welcome this holy month.
With our wide variety of food fasting. So, how can our brothers in Somalia breaking the fast? They continue to face famine disaster. [4]
Ramadan is a GOLDEN OPPORTUNITY TO BECOME the cautious
He said:
يأيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون
O ye who believe, incumbent upon you to fast as required for those before you so that you are cautious. [Al Baqarah: 183]
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Shaykh Uthaymeen, may Allaah have mercy say, "لعل is to ta` lil (explain why). This explains the wisdom (objective) fasting. Namely, that you (to the people) have fear of Allah. This wisdom (the principal) of fasting. The wisdom-the wisdom of fasting, such as physical well-being or social welfare, then just follow it (not the main lessons, Pen). "[5]
How many people in this age, if it is said unto them "Fear thou in God", then padamlah his face red with anger and deceived himself. He thinks he has fear of Allah, so feel offended if you tell her for fear of Allah.
Ibn Mas'ud said, "Suffice it to say someone is innocent to him," Fear Allah ", then he said 'Take care of yourself, people like you would advise me?'."
One day the Caliph Harun Ar Rashid camel riding out the luxurious and ornate, and a Jew said to him: "O Commander of the Faithful. Thou fear God, "then beliaupun down from his vehicle and bow down to Allah on the ground with full tawadhu` and humility. Khalifah then ordered that the Jewish people's needs are met.
When asked why the Caliph ordered that, he replied: "When I heard the words of the Jewish people, I remembered the word of God
وإذا قيل له اتق الله أخذته العزة بالإثم فحسبه جهنم ولبئس المهاد
(And when it is said to him: "Fear Allah", arose arrogance that caused sin. Will be enough (return) Hell. And indeed it Jahannam dwellings worst. "Al-Baqarah verse 206 -), then I worry I was the one who called God ". [6]
Therefore, fasting is a golden opportunity to train ourselves to have fear of Allah.
Most of the Salaf said, fasting is the lightest left to eat and drink. Jabir said, "If you fast, so should your hearing, sight, lisanmu, too fast ... And when fasting, do not you make like how things were when things were not fasting." [7] Abul 'Aliah said, people who fasted always be in worship, although he was in a state of sleep in his bed, (that) as long as no backbiting (wag) of others. [8]
As Shaykh Sudais said, "And if they had executed and apply what the objectives disyariatkannya fasting (that is to have fear of Allah)? Or are many of those who do not know the wisdom disyari'atkannya fasting and forget the sweet fruit of piety and devotion streets are lighted, so suffice fasting only by refraining from food and beverages as well as fasting Invalidate the Zahir? "[9 ]
He also said, "Most people do not know the essence of fasting. They limit the meaning of fasting, which is only refrain from eating and drinking. Then you see some of them, fasting is not able to prevent the (evil) verbal, so mired in backbiting, and lying namimah. Likewise, they let them roam the ears and eyes, so it fell into sin and disobedience. Imam Bukhari has narrated a hadeeth in his Saheeh, that the Prophet sallallaahu 'alaihi wa sallam said:
من لم يدع قول الزور والعمل به والجهل فليس لله حاجة في أي يدع طعامه وشرابه
Whoever does not abandon false speech and to implement them [10] as well as do ignorance [11], then Allah does not need to fast from left to eat and drink. [12]
Ibn Rajab said, "Whoever in Ramadan is not lucky, then when will she be lucky? Any person who in this holy month could not bring himself to God, then he is lost indeed. "[13]
Be we are like butterflies are fun and beautiful when seen, as well as beneficial to the marriage between the plants, whereas before is a caterpillar that damage the foliage and plant pests. However, after fasting for a while in the cocoon, the caterpillar is transformed into a beautiful butterfly.
FASTING IS A CHANCE to get used to MENTADABBUR Koran
How many people have turned away from the Koran and the left to read the Koran. Or when he read it, without being accompanied by mentadabburi (contemplation) content of meaning. So in some people, the Koran into something memorable [14].
Ibn Rajab said, "Allah denounced the people who read the Koran without understanding (mentadaburi) meaning. He said ومنهم أميون لايعلمون الكتاب إلا أماني (And among them were illiterate did not know the Scripture (At Law), but only a mere myth. "Al-Baqarah verse 78 -). Namely in reading it without understanding its meaning. Purpose of the revelation of the Koran is to be understood for its meaning and practiced, not merely to be read. "[15]
When Ramadan arrives Az Zuhri said: "Ramadan is reading the Koran and feed (the poor)".
Ibn Abdilhakim said, "If the arrival of Ramadan, Imam Malik recited the hadith shy away from and exchange ideas with scholars. He concentrated reading of the Koran Mushaf ".
Abdurrazak said, "If you go during Ramadan, Ats Tsauri abandon all worship and focus on reading the Koran."
Ibn Rajab said, "In the month of Ramadan, the salaf concentrate to read the Koran. Among them there are mengkhatamkan Koran every week, there is every three days, some are completed in two nights. Even some of them at the time of the last ten nights, completing the Koran every night.
As for the hadith that explains mengkhatamkan ban the Koran in less than three days, then the intention, if carried out continuously. As for completing the Koran at times (only) a noble, as in the month of Ramadan, especially on nights that are expected, which is Laylat al-Qadr, also in places that noble; then so is Sunnah to recite reproduce Qur `an to take advantage of the opportunity to be in place and a glorious time. It is the opinion of Imam Ahmad and others, and it is practiced by other than them. "[16]
Among civilized manners when reading the Koran. [17]
A. Should be read with tartil, attention to rules of recitation is accompanied by mentadabburi verses read. If the verse that reads related to deficiencies or mistakes, then he should beristighfar. If it passes the verses relating to the grace of God, then he should ask God for the grace of God. If through the verses of Allaah, then he should fear Allah and seek refuge in Allaah from that. Therefore, if you read the Koran with a fast and less attention to rules of recitation, it is difficult to practice tadabbur Koran. Even reading the Koran on the fly without the rules, sometimes the law may be unlawful, if to cause changes in the letters (not out in accordance with makhrajnya), because it leads to changes in the Koran. As if read quickly, but still consider the rules of recitation, then it does not matter, because some people are easier for the oral reading of the Koran (and some people can mentadabburi Koran even read quickly).
2. Should not cut the reading of the Koran because he wanted to chat with friends sitting next to him. Some people, if you're reading the Koran and then there is a friend beside him, then he too often cut off reading to talk with his friend. Such actions should not be done, because it falls under the category away from the Koran without the need.
3. Do not read the Koran aloud thus disturbing people around him who was reading the Koran, too, or praying, or sleeping. The Prophet has prohibited this subject.
From Abu Sa'id Al Khudri, he said: "The Prophet i'tikaf in the mosque, then he heard the people read the Koran in a loud voice, and the Prophet was in the tent i'tikafnya. Beliaupun opened the sitar (cloth) tent, then said: "You all are bermunajat with his Lord, so do some of you disturb others. Do some of you raised his voice when he read the Koran "or he said:" When the (reading the Koran) in the prayer ". [18]
Ramadan is the OPPORTUNITY FOR SELF introspection
Umar Al-Faruq said:
حاسبوا أنفسكم قبل أن تحاسبا وزنوها قبل أن توزنوا و تزينوا للعرض الأكبر
Hisablah yourself before you are brought to account. Weigh yourself before you are weighed. And berhiaslah (shalihlah charity) for the preparation of deeds ditampakkannya day slaves. [19]
He said يومئذ لا تخفى منكم خافية (On that day you are confronted (to you Lord), there is nothing hidden from your state (for God)-Al Haqqah: 18 -).
It is true that spoken by Al Faruq, muhasabah real self in this world, much lighter than the reckoning of Allah in the hereafter, (ie) when the children's hair turn white. The One who is God.
And the evidence is authentic book of nature: ... do not leave a small and not (also) a great, but he noted it all?; and they found what they are doing there (in writing). And thy Lord do not beat a juapun. (Al-Kahf: 49).
Al-Hasan said, "A believer is the controller itself. (Should) he menghisab himself as God. That led to a reckoning of the light in the hereafter is, because they have menghisab their souls in the world. And that causes the weight of the reckoning at the Judgment Day is soon, because they take this case without bermuhasabah (the world). "[20]
Muhasabah nature is, calculate and compare between good and evil. Thus, the comparison is unknown which of them the most. [21]
Ibn al-Qayyim explains, "However, this muhasabah will be hard for people who do not have the three cases, namely the light of wisdom, prejudice to themselves and the (ability) to distinguish between pleasure and slander (istidraj)."
First: The light of wisdom, the science; by which a slave could distinguish between truth and falsehood, guidance and misguidance, benefit and harm, and the less perfect, good and evil. Thus, he could find out the level of the practice of light and heavy, which was accepted and the rejected. The brighter the light of this wisdom in a person, then he will be more precise in its calculations (muhasabah).
Second: As for the prejudice to yourself is needed (in muhasabah). Because the kind thought to the soul, can inhibit the imperfect examination of the soul; so it could be, he would look into the good of evil, ugliness, and (conversely) regard as the perfection of her shame. And no prejudice to him, except those who knew him. Whoever would have thought kindly to his soul, he was the most ignorant about himself.
Third: As for the (ability) to distinguish between pleasure and slander, which is to distinguish between the pleasure that God gave him, of his goodness and love, affections, which he could achieve eternal happiness with pleasure that is istidraj of God. How many people are given the pleasure terfitnah with (left to drown in pleasure, so the farther astray from the path of Allah, Pen), and he was not aware of it.
They praise terfitnah with stupid people, deceived by his needs are always met and the shame that is always closed by God. Most men make the three cases (the praise of men, unmet needs, and the shame that is always closed) as a sign of happiness and success. Until the science is where it seems they ......
Ibn Qayyim continues: .... all power, good looks and a mind, if accompanied by the implementation of the commandments of God and what God approves, then it is a gift from God. If not, then the force is a disaster.
Each state is used to help preach the religion of Allah and in His way, then it is a gift from God. If not, then it is just a disaster.
Any property that is accompanied by berinfaq in the way of Allah, not to expect rewards and thanks of man, then it is a gift from God. If not, then the property is only backfire for him ....
And every man who receives his attitude and pengagunggan and their love to him, if accompanied by a sense of submission, a low and humble before God, as well as to disgrace him with familiarity and lack of deeds, and advise business people, then this is the gift of God. If not, then it is just a disaster.
Therefore, it should be a servant to observe a very important point and this dangerous, in order to distinguish between gifts and disasters, and boomerang boon for him, because how many experts and noble worship are misunderstanding and ambiguity in understanding this discussion. [22]
Know, including muhasabah perfection, that you may know that every celaanmu to the brother who commit adultery, or dishonor, it will be returned to you.
Narrated from the Prophet that he said:
من عير أخاه بذنب لم يمت حتى يعمله
Any person who denounced his brother because of his sin (kemaksiatannya), then he would not die until he committed the disobedience. [23]
In interpreting this hadith, Imam Ahmad said: "That (denounced as) sin (sinners), that he had repented of it". [24]
Ibn al-Qayyim said: And also the reproach of excitement coupled with the fall of the detractors who blamed the error. Imam At-Tirmidhi also narrated that the Prophet is marfu'-said, 'Do not show excitement for the disaster that befell your brother, so God bless your brother and bring disaster to you'. "[25]
And perhaps also, the intention of the Prophet that celaanmu sin against your brother bigger than your brother's sin and sinners are worse than doing it. Because it shows tazkyiatun celaanmu nafs (self praise) and claim that you were always on top of compliance and have been innocent of sin and the sin that brought saudaramulah.
Then maybe, regret that your brother because of his sin and the consequences that arise after that, a sense of subdued and low as well as an insult to his soul, and release him from his holy self-recognition of illness, a sense of pride and ujub, as well as the establishment of her in the face of God in a state down to heart resigned, more useful and better for him than the confession that you are always on top of obedience to Allah and do you consider yourself a lot of obedience to God. Even you feel has contributed to the creation of God and to creatures such subjection. It's your brother-who have committed disobedience-(much) closer to the grace of God. And how much people 'feel ujub and contribute to charities because of his obedience to God's wrath.
Sin that led to the culprit feel humiliated in front of Allah Allah is preferred, rather than adherence to a charity that leads the culprit feels' ujub. Indeed, if you fall asleep at night (do not perform night prayers), then you regret in the morning, better than if you pray night and then in the morning you feel 'ujub to yourself, because real people' ujub, not charity up to God. You laugh, as he acknowledges (errors and shortcomings that) better than you cry, but you feel 'ujub.
Moans a sinner in the sight of Allah preferred vote compared to those who glorify however dhikr 'ujub. It may be that, with the sin committed by the brethren, God gave him and revoke drug that kills disease itself, but the disease is on you and you do not feel it.
God has a secret and wisdom upon his servants to obey, and who engage in immoral, no one knows except him. The scholars and wise men do not understand the secret of it, except just that one would expect and was captured by the five human senses. But beyond that, there is the mystery of God is not known, even by the recording angels of charity.
Prophet has said:
إذا زنت أمة أحدكم فليقم عليها الحد ولا يثرب
(If a slave woman owned by any one of you commit adultery, the punishment Establish had reproached him, and do not) [26] because in fact, the assessment is on the side of the law of God and is His. And its purpose is to enforce the penalty had on the slave woman, not a reproach.
God has said about being the best know and most closely with him (ie the Prophet): "And if we do not strengthen (heart) you, you are almost certainly less inclined to them (the unbelievers)". (Al-Isra ': 74). The Prophet Joseph had said, "... And if Thou turn away their snare from me, surely I would be inclined to (comply with their wishes) and I certainly include people who are stupid. "(Yusuf: 33).
Prophet most often swear by saying لا ومقلب القلوب (by flipping back the Essence of the human heart) [27]. He said, "Not even one human heart, but he was in between two fingers of the fingers of God. If Allah wills, (then) God will give him instructions. And if Allah wills, then Allah will misguide, "[28] and then he prayed:
اللهم مقلب القلوب ثبت قلوبنا على دينك
O the One who flipped back the heart of man, set our hearts on Your way. [29]
اللهم مصرف القلوب صرف قلوبنا على طاعتك
Essence of O-malingkan steal the hearts of men, palingkanlah our hearts to be obedient to You. [30]
PRAY TO GOD TO WORSHIP OUR FAST RECEIVED
Ibn Rajab said, "The Salaf, they strive earnestly to refine and improve their practice. Then, after that they were very concerned that their deeds be accepted and they feared that deeds are not accepted. They are the ones who give what they give, with a heart of fear. (Al Mukminun: 60).
It was narrated from 'Ali, he said: "Be more concerned that you received your charity (after doing a good deed), from the attention you for your deeds (when being charitable). Did you not hear the word of God إنما يتقبل الله من المتقين (Verily, Allah accepts only from those who fear Allah, Al Maidah: 27).
Of Fadhalah he said: "I know that God accept my deeds as small as mustard seed, although I liked better, than the world and everything in it, because Allah said: Verily Allah only accepts from those who fear Allah. (Al Maidah: 27) ".
Abu Darda said, "I know that God has accepted me just one prayer more to my liking than the earth and all its contents, because Allah said: Verily Allah only accepts from those who fear Allah. (Al Maidah: 27) ". [31]
Malik bin Dinar said, "Feelings of fear if the practice is not accepted, is heavier than charity."
'`As Sulami Atha said," Beware, lest your deeds not because of God. "
Abdulaziz bin Abi Ruwwad said, "I found them (the salaf) very seriously when good deeds. But if they had finished doing a good deed, they are overwritten sadness and worry whether their deeds are accepted or not? "
Therefore, the Salaf after six months of praying that God brought together by the Ramadan. They also prayed after Ramadan for six months so that their deeds be accepted.
Wuhaib bin Al Ward when reading the word of God
وإذ يرفع إبراهيم القواعد من البيت و إسماعيل ربنا تقبل منا إنك أنت السميع العليم
(And when Abraham raised (nurture) the foundations of the House with Isma'il (praying): "O our Rabb, accept from us (our deeds). Verily Thou hears and determines the Al-Baqarah verse 127 -, then he (the Wuhaib bin Al Ward) was crying, saying: "O beloved Ar Rahman. Thou Ar Rahman raised the house, then you fear that your deeds are not accepted by Ar Rahman". [33]
Ibn al-Qayyim said, feeling satisfied (pleased) was one of the charitable devotion he has done, is an indication that he was unaware of the situation himself. He did not know the rights Alllah and how should worship God. Ignorance of themselves and the lack of abominations contained in the charitable devotion, and his ignorance of the greatness of God and His right-right, making him either prejudiced against his soul full of flaws, so that finally he was satisfied with his obedience charity. It also creates a sense of 'ujub (amazed) with itself which has been carrying out charitable obedience, and induce a feeling of pride and other liver diseases, which (of course) is more dangerous than the big sins that appear, such as adultery, drinking hard, and ran from the battlefield. If so, feel satisfied with the charitable devotion, the silliness and stupidity of the soul.
If we consider, it turns out people who are cautious and expert service, they are asking forgiveness of God, even when they have completed obedience of charity. This, because they recognize the shortcomings, when they do good. And they acknowledged that the charity does not fit their adherence to the greatness and majesty of God. Were it not for God's command to act, then they will be ashamed before God with their worship flawed, and they do not give up the pleasure of worship to God is flawed. But they still run the command to worship God, though full of flaws.
Allah has ordered the pilgrims (visitor house of God) to beristigfar after completion of the rituals of Hajj of the most majestic and noble, that is the Arafat wukuf. Allah says, which means: So if you have moved on from Arafat to God in Masy'aril berdzikirlah Haram. And berdzikirlah (calling) of God as a ditunjukanNya to you, and before that you really, truly, the people astray. Then you are taken up from the starting point many people (ie Arafat), and ask forgiveness of Allah; surely Allah is Forgiving, Merciful. (Al Baqarah: 198-199).
Allah also says والمستغفرين بالأسحار (And beg forgiveness at dawn., Ali Imran verse 17 -). Hasan Al-Basri said: "They lengthen the night prayer until it is time for dawn (before sunrise), and then they sit and beristighfar to God". And in a saheeh hadeeth mentioned, if the Prophet had greetings from prayer, He n beristighfar three times. [34]
Allah ordered the Prophet to beristighfar after delivering his prophetic treatise, and he sallallaahu 'alaihi wa sallam has been well-fulfilled, as well as after completing the pilgrimage, and before he died. Then Allah says in the letter last fall to the Messenger of n: "Once Allah's help and victory came. And you see people going to Allah's religion in droves, then glorify the praises of thy Lord and ask forgiveness to Him. Verily He is the Most accept repentance ". (An Nasr verses 1-3).
With the decline of this letter, then Umar and Ibn Abbas know that this is a notification to the Messenger of Allah n, as a sign of her death was the Messenger of Allah. So God commanded to beristighfar after he assumed duty treatise of God. It is as if the notice, that you (O Prophet) have fulfilled your obligation and no other task, then make the lid is forgiveness. As well as the closing prayer, pilgrimage, prayers tonight. Also after the ablution, he said:
سبحانك اللهم وبحمدك أشهد أن لا إله إلا أنت أستغفرك وأتوب إليك.
أللهم اجعلني من التوابين و اجعلني من المتطهرين.
Thus the state of the people who know what is supposed to and in accordance with the glory of God, and understand about the rights of worship and its requirements.
Said some of the wise: "Whenever you are pleased (satisfied) with you and your deeds for Allah, (then) then know that Allah is not pleased with amalmu. And anyone who knows that to him was a spot a mistake, disgrace and ugliness, and to know that the deeds are full of diseases and deficiencies, then how could he be satisfied with deeds? How could he practice is for the sake of Allah? "
It's beautiful words of Shaykh Abu Madin: "Those who realize the worship, then he would look at his deeds with glasses riya '. He looked at the situation with the mere acknowledgment, and looked at his words with a sheer lie. The more of what you expect in your heart, your soul gets smaller it will be before you, and the less the value of the sacrifice which you have to spend to achieve a great hope. The more you recognize the nature of God and nature rububiyah 'ubudiyah, and the more you know God and know yourself, the more clear to you, that what is in you in the form of charitable devotion, it is inappropriate to give to God. Even though you came up with deeds (such as the practice of weighing all) Jinns and men, then you will still be fear of punishment of God (because you are afraid of not being accepted, Pen). Verily Allah accept your deeds by the grace and dignity and grace to you. He may reward and reward you, as well as glory, mercy and grace ". [36]
Shaikh Abdurrahman As Sudais said, "Behold, my brethren, as you welcome this holy month, you too will soon leave him. Do you know, O servant of Allah, whether you will be met by the end of this month? Or you will not see him? By Allah, we do not know, while we are every day menyalatkan dozens of bodies. Where they are used to fast with us? A wise man will make it all for lameness bermuhasabah and straighten, remove it from the path of obedience before his death with a sudden; so there was no benefit, except good deeds. Rabb Ikrarkanlah promise to you in this holy place, and in this blessed holy to repent and regret, and break away from the fetters of disobedience and sin. Indeed it was meant to pray for the good of yourself and your brothers, the Muslims. "[37]
Washallahu 'ala Nabiyina Muhammadin sallallaahu' alaihi wa sallam.
Maraji `:
A. Madarijus Salikin, Ibn al-Qayyim, tahqiq Abdulaziz bin Nasir Al Julaiyil, Dar Ath Thaibah.
2. Wazhaif Ramadan, Sheikh Abdurrahman bin Mohammad bin Qasim.
3. As Ahaditsu Siyam, Wa Ahkamuhu Adabuhu, Sheikh Abdullah Al Fauzan.
4. Tafseer Al Qur'an Al Karim, Shaykh 'Uthaymeen, Dar Ibn Jauzi.
5. Ramadan Fursah Lit Taghyir, Muhammad bin Al Habda Abdillah.
6. Kaukabah Khutab Al Al Al Kaaba Munifah Min Pulpit Ash Syarifah, Sheikh Abdulaziz bin Abdurrahman As Sudais.
7. Fathul Bari, Ibn Hajar al-'Asqalani, Darus Salam, Riyadh.
8. Tuhfatul Ahwadzi, Al Mubarakfuri, Dar Ihya At Turots Al-'Arabi.
9. Tafsir Ibn Kathir.
[Copied from As-Sunnah magazine IX/1426/2005M 06/Tahun Edition. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858197]
To expect Blessings Through Dhikr Allah Subhanahu Wa Ta'ala
By
Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i
The essence of blessing is always good there, continuous, abundant and increasing. And all the goodness of both worldly and hereafter are in the hands of Allah Subhanahu wa Ta'ala, as previously described in the preliminary discussion. Therefore, the blessing should not be expected and required except from Allah Subhanahu wa Ta'ala alone, or may also have been through everything that Allah Subhanahu wa Ta'ala Leave a blessing to him, which of course in a manner consistent with the Shari'a (masyruu ' ). And dzikrullaah (remembrance of Allah Subhanahu wa Ta'ala) is one tool in the search keberkah's from him.
Dhikr (remembrance of Allah Subhanahu wa Ta'ala) can be done with care (bil qalbi), and also with oral (bil lisaan). But the best (al-Afdhal) is the liver and oral as well [1], but if the choice is limited to only one of them, then with more primary care (Afdhal) [2], because the heart dhikr (dzikrul Qalbi) will produce knowledge (ma'rifah) and arouse the feeling of love (al-mahabbah) and shame (al-hayaa '), gives birth to fear (makaafah) and bring a sense of control (muraaqabah) from Allah Subhanahu wa Ta'ala [3].
Various kind of Dhikr
Rahimahullah Ibn al-Qayyim in his book, al-Waabilush Shayyib mention about the kinds of dhikr, the remembrance was divided into two kinds, namely:
First: Calling of Names, Attributes Allah Subhanahu wa Ta'ala and flatter him with using the Names and Attributes, also purify him from all of everything that is not feasible for resting in Him. And it was divided into two:
A. Conduct of praise to Allah Subhanahu wa Ta'ala to mention the Names or His Attributes.
These sections are explained in the hadith of the Prophet sallallaahu 'alaihi wa sallam like, سبحان الله, والحمد لله, ولا إله إلا الله, والله أكبر and سبحان الله وبحمده and لا إله إلا الله وحده لا شريك له, له الملك, وله الحمد, وهو على كل شيء قدير or the other.
And the best (Afdhal) in this section and includes all the praise, is سبحان الله عدد خلقه. It's more mainstream (Afdhal) than سبحان الله. As if you say, "الحمد لله عدد ما خلق في السماء وعدد ما خلق في الأرضى وعدد ما بينهما, وعدد ما هو خالق" more mainstream (Afdhal) than just "الحمد لله". He reinforces this argument by mentioning some of the hadith the Prophet sallallaahu 'alaihi wa sallam.
2. Information [4] of Allah wa Tabaaraka Ta'aalaa with the norms of the Names and His Attributes are perfect.
Like, that God Almighty heard the voices of His servants, seeing their movements, there is nothing hidden from their charity, He is Most Merciful to them, more than their parents and that He has power over all of something , and others.
Ibn al-Qayyim may Allaah have mercy then continued: "And (how) the best of this type, namely praise Him with the praise which he used to praise Himself, and to praise His Messenger, Muhammad sallallaahu 'alaihi wa sallam used in praise him without tahriif (distort the meaning of his name and nature), without ta'thiil (negate His Attributes), without tasybiih (crossed-rupakan His substance and nature of the substance and nature of His creation) and without tamtsiil (equaling his substance and nature of the substance and nature of His creatures).
Then he mentioned some other kind again, and said:
Second, call and recall commands, prohibitions and laws of Allah Subhanahu wa Ta'ala.
These types were classified into two kinds:
A. Call and remember things such as information and notice of him, that Allah Ta'ala has ordered it, ban it, like in this case, the anger in it, and the pleasure of the thing.
2. Call and remember his commandments then hasten it happen, or call and recall his ban and then hasten to distance themselves from him.
He continued: "And including the dhikr of Allah Subhanahu wa Ta'ala is the mention of His grace and blessings, His goodness, His help and His gift of all to His servants. So, all there are five kinds of dhikr. "[5]
The conclusion is, dhikr of Allah Ta'ala divided into: Calling the Names and Attributes of His Exalted, who deliberately used for dhikr and that was pengkabaran. And remember the commands and prohibitions with his laws, whether they are saying (qaulan) and practice ('practice), and mention the bounties of His goodness and His goodness to His creatures.
Thus, it is permissible to seek blessing of dhikr is two above, with the types and kinds-kinds. Prophet sallallaahu 'alaihi wa sallam has provided guidance to us in order to read the dhikr and wird wird, which is prescribed either a general or specific, and is bound by place, time and circumstances-an, which is prescribed as dhikr in the prayer, after prayer, pilgrimage and various Other worship, as well as dhikr, remembrance day and night that have distinguished, for example dhikr morning and afternoon, during sleep, driving a vehicle, when dressed, and in others. So even at certain times and certain conditions are different and the entire state of a Muslim.
Lafazh dhikr listed and set forth in the books of Sunnah, and some scholars have separated the discussion of dhikr in a separate book. The most popular and best is al-Adzkaar book written by Imam Nawawi may Allaah have mercy. The law of dhikr are diverse, there are mandatory, such as dhikr, remembrance prayer, such prayer beads while bowing and prostrating, as well as in others. Likewise there is a Sunnah, this is the group that most of the previous one.
Calling the Names of Allah Ta'ala is a form of Dhikr
Included in the category of dhikr is the Name of Allah Subhanahu wa Ta'ala will now speak and work. Tasmiyyah (say بسم الله) is Sunnah at the beginning of every word and deed. [6] That is, "I begin with the Name of Allah (bi tasmiyyatillaah) before I say or I do." Among the lessons of this remembrance is to obtain the blessing that is hereafter as well as worldly matters, as well as blocking the damage and ugliness of it, with the glory of Allah Subhanahu wa Ta'ala and His help.
After giving examples of this, al-Hafiz Ibn Katheer, may Allaah have mercy say, "What is prescribed is the Name of Allah Subhanahu wa Ta'ala when will do the things mentioned above, in order to expect a blessing, trusting, optimistic and hope as a helper, so God was pleased to perfect the nakannya and accept it. "[7] And among the matters prescribed bertasmiyyah (the Name of God) it was at the time of sacrifice and hunting.
Allah Subhanahu wa Ta'ala says:
ولا تأكلوا مما لم يذكر اسم الله عليه وإنه لفسق
"And do not mamakan animals that are not mentioned God's name when the slaughter. Surely such an act is a transgression ... "[Al-An'am: 121]
And also his words:
فكلوا مما أمسكن عليكم واذكروا اسم الله عليه
"... So eat what they catch for you, and remember the Name of Allah over the beast (time off) ..." [Al-Maa-Idah: 4]
And at the time of ablution ', shower, Tayammum, [8] and also at the time of entry and exit of the mosque. As well as eating and drinking, as mentioned in the ash-Shahiihain (Sahih al-Bukhari and Sahih Muslim), from 'Umar ibn Abi Salamah [9] anuma Allaah said: "The Prophet sallallaahu' alaihi wa sallam said to me:
"يا غلام سم الله, وكل بيمينك!"
"O young men call it by the name of Allah and eat with your right hand!" [10]
In the several books of Sunan 'Aisha anhuma Allaah said, "The Prophet sallallaahu' alaihi wa sallam said:
"إذا أكل أحدكم طعاما, فليقل: بسم الله فإن نسي في أوله فليقل: بسم الله في أوله وآخره."
"If one of you eat, then just say bismillaah (the name of Allah). But if he forgets, then pronounce bismillaahi wa fii awwalihi aakhirihi (the name of God in the beginning and end). "[11]
And also include tasmiyyah when going in and out of the house, when going to sleep, will jima ', and in others. Similarly basmalah (ie saying بسم الله الرحمن الرحيم) is prescribed at the time will read the beginning of the letters in the al-Qur-an exception to the letter of Bara-ah (at-Tawbah).
Some scholars have cited several reasons for doing so, including in the framework bertabarruk (her hope blessing) with him. Similarly, scholars have been agreed upon by the people, to write at the beginning of the books and letters.
Top Shalawat Alaihi Wa Sallam Prophet
And including also the remembrance of Allah Subhanahu wa Ta'ala is, blessings on the Prophet sallallaahu 'alaihi wa sallam, he was part of the remembrance of Allah Subhanahu wa Ta'ala and gratitude to Him, and recognize His blessings to the worshipers sent her to him, the Prophet sallallaahu 'alaihi wa sallam.
Blessings on the Prophet is obligatory at the end of the prayer-tasyahhud with the known suitable lafazh according to the Sunnah, which is more appropriate in the opinion of scholars that there are two opinions. [12] Shalawat disyari'atkan also in a variety of conditions, as has been Imam Ibn al-Qayyim mentions that (blessings on this) disyari'atkan in 40 conditions with their arguments as well in his book, Jalaa-ul Afhaam fiish Shalaah was Salaam 'alaa Khairil Anaam. [13] Among these are the blessings on the Prophet sallallaahu' alaihi wa sallam when mentioned by name, [14] in the early days of prayer and finally, on Friday, and in others.
As for the argument disyariatkannya is the word of Allah Subhanahu wa Ta'ala:
إن الله وملائكته يصلون على النبي يا أيها الذين آمنوا صلوا عليه وسلموا تسليما
"Verily Allah and His angels bershalawat to the Prophet. O ye who believe! Bershalawatlah you for the honor of the Prophet and say hello to him. "[Al-Ahzab: 56]
And hadiths that encourage it, multiplies and reveal his virtues is very much at all. [15] I nukilkan of them is what is narrated by Imam Muslim from Abu Hurayrah that the Messenger of Allaah anhu sallallaahu 'alaihi wa sallam said:
"من صلى علي واحدة, صلى الله عليه عشرا."
"Whoever bershalawat to me one time that God will bershalawat [16] him 10 times." [17]
And is mentioned in the books of Sunan with lafazh Anas Allaah anhu:
"صلى الله عليه عشر صلوات, وحطت عنه عشر خطيئات, ورفعت له عشر درجات."
"Surely God will bershalawat him 10 times and were removed from 10 errors and was appointed to her 10 degrees." [18]
[Copied from the book At Tabaruk Anwaa'uhu wa Ahkaamuhu, Title in Indonesian Practices And Time Is Blessed, Author Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i, Publishers Press Ibn Kathir]
Relationship Between Ruling and Dhikr
By
Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i
Between them have a very close relationship, which pray to Allah Subhanahu wa Ta'ala in conjunction with the dhikr to Him, he is a slave to the demands of his Lord about her needs, both temporal and hereafter, in the form of expression circumstances and conditions as well as words.
Then the prayer contained in the dhikr once, hence also called the prayer of remembrance by most people. It is worth mentioning here, that the more the remembrance of Allah Almighty and praise Him in prayer, then it's better and primary as well as more worthy to be granted.
Imam Ibn al-Qayyim said: "The Sunnah (mustahab) in prayer is a prayer to start prayers with praise to Allah Subhanahu wa Ta'ala, then bershalawat the Prophet sallallaahu 'alaihi wa sallam in the petition be delivered, and then express his desires, [1] then he mentioned some of the arguments that explain this.
Therefore, at-tawassul (choose one form of worship in order to get closer-pent.) To Allah Subhanahu wa Ta'ala to use one name from the Names of God is good (al-Asmaa-ul Husnaa) or with one the nature of His Attributes are high (ash-Shifaatul 'Ulyaa) in prayer is one form of tawassul is allowed by the Shari'a (at-alum-sul al-masyruu'). For example, a Muslim say in his prayer, "O Allah, that I ask of Thee, Thou Merciful Mahapengasih, Mahalembut Knower, give me health." Or he said, "I beg of Thee by Thy grace that includes everything, richly and forgive my sins. "[2]
As for the argument that mensyari'atkan this type of tawassul is the word of Allah Subhanahu wa Ta'ala:
ولله الأسماء الحسنى فادعوه بها
"Only Allah's Asma-ul Husna, the bermohonlah to him by calling Asma-ul Husna was ..." [Al-A'raaf: 180]
And among the arguments and other foundations are as Allaah profiled on Alaihissallam prayer of King Solomon in his words:
رب أوزعني أن أشكر نعمتك التي أنعمت علي وعلى والدي وأن أعمل صالحا ترضاه وأدخلني برحمتك في عبادك الصالحين
"... Oh my Lord, grant me the inspiration to remain grateful for Thy favor which Thou hast bestowed upon me and to my parents, and to do good deeds that you ridhai, and key it me with Thy grace to the class Thy servants the righteous. "[An-Naml: 19]
As for the argument of the as-Sunnah as stated in the ash-Shahiihain (Sahih al-Bukhari and Sahih Muslim), from Ibn Abbas that the Messenger of Allaah anhuma sallallaahu 'alaihi wa sallam said:
"اللهم إني أعوذ بعزتك, لا إله إلا أنت, أن تضلني."
"O Allah, I seek refuge with Your glory, no one deserves to be worshiped but only thee, that thou protect me." [3]
And narrated from 'Abdullah ibn Mas'ud anhu that the Prophet of Allaah sallallaahu' alaihi wa sallam said:
"ما أصاب أحدا قط هم ولا حزن فقال: اللهم إني عبدك, وابن عبدك, وابن أمتك, ناصيتي بيدك, ماض في حكمك, عدل في قضاؤك, أسألك بكل اسم هو لك, سميت به نفسك, أو علمته أحدا من خلقك, أو أنزلته في كتابك, أو استأثرت به في علم الغيب عندك, أن تجعل القرآن ربيع قلبي ونور صدري, وجلاء حزني وذهاب همي, إلا أذهب الله همه وحزنه, وأبدله مكانه فرجا. "
"It is not someone overwritten anxiety and grief and then he says, 'O Allah, verily I am thy servant, the son (descendant) of your servant (Adam), children (offspring) from the slave daughter (Eve), located at the top of ubunku Thy hand, Thy decisions apply to me, Thy decrees is fair for me, I beg of Thee by every name that belongs to thee, and thou na-eating Self-thy with him, or you have been taught to one of Thy servants Thy creature, or that you dropped out in thy book, or that you specialize in for thyself unseen in thy hand, that thou make al-Qur-an as conditioning my heart and my soul light , solace and consolation laraku grief. 'Then, Allah will eliminate grief and sadness and replace it with easiness. "[4]
After I describe some simple kinds of dhikr, then I should now close this discussion by explaining the forms of at-tabarruk (expect blessings) through the remembrance of Allah Subhanahu wa Ta'ala (bi dzikrillaah) so that the procedures tabarruk with dhikr of Allah SWT increasingly clear wa Ta'ala.
[Copied from the book At Tabaruk Anwaa'uhu wa Ahkaamuhu, Title in Indonesian Practices And Time Is Blessed, Author Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i, Publishers Press Ibn Kathir]
And the blessing of his virtues Dhikr
By
Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i
Dhikr of Allah Subhanahu wa Ta'ala has the great virtues and blessings-blessings are abundant, both globally and in the hereafter, among others:
Earthly blessings, namely;
A. Peace of mind and loss of fear, as the word of Allah Subhanahu wa Ta'ala:
ألا بذكر الله تطمئن القلوب
"... Remember, just a remembrance of Allah do hearts find satisfaction. [Ar-Ra'd: 28]
2. Dhikr strengthen memory, so that he could do anything he can not do without the dhikr.
Prophet sallallaahu 'alaihi wa sallam has taught her daughter Fatima anhuma Allaah and (law)' Ali Allaah anhu to glorify every night when going to sleep as much as 33 times, and as many as 33 times and bertahmid bertakbir as much as 34 times. When she (Fatima Allaah anhuma) asked aides to the Prophet sallallaahu 'alaihi wa sallam, and complained to him about what he faced in the marriage, the Prophet sallallaahu' alaihi wa sallam taught to the above, then said:
"فهو خير لكما من خادم."
"That's better than you two of a servant." [1]
It is said that, "Those who continue to do so continuously, it will gain strength in his body so that it no longer requires helper. [2]
Imam Ibn al-Qayyim rahimahullah mention that the phrase "لاحول ولا قوة إلا بالله", has a tremendous influence in helping the activities that are difficult and kususahan ease and difficulty, then he gives the arguments and ar-gumentasinya in it. [3]
3. Among the worldly benefits of istighfaar (ask forgiveness) the other is, can be found in the word of Allah Subhanahu wa Ta'ala in-Noah's letter:
فقلت استغفروا ربكم إنه كان غفارا يرسل السماء عليكم مدرارا ويمددكم بأموال وبنين ويجعل لكم جنات ويجعل لكم أنهارا
"Ask forgiveness of your Lord, surely He is Oft-forgiving, He will send rain to you with a bushy, and augment wealth and your children, and hold you and hold gardens (also in it) for you rivers. "[Noah: 10-12]
And the words of the Prophet narrated by 'Abdullah bin' Abbas Allaah anhuma:
"من لزم الاستغفار جعل الله له من كل ضيق مخرجا, ومن كل هم فرجا, ورزقه من حيث لا يحتسب."
"Those are always air-istighfaar, Allah Subhanahu wa Ta'ala will provide solutions to any difficulties it faces, calm at the time of unrest, and Allah will give him good luck from way unexpected by him." [4]
4. Among the blessed remembrance of the temporal aspect, is ar-Ruqyah (spell) in the Name of Allah Ta'ala and the dhikr disyari'atkan to invoke the healing and asking health.
Seeing the importance of this issue, so I put this discussion in particular its own, and will be our next discussion (in the second discussion), with the theme ar-bi Ruqyah Dzikrillaahi Ta'aalaa, wa bil-Quran Kareem aanil, namely ruqyah the dhikr of Allah Subhanahu wa Ta'ala and the al-Qur'an al-Karim.
Blessing hereafter, namely;
A. The sins of abortion and the multiplication of the reward.
Hadith which describes it very much, I mention some of them, among others, are narrated in al-Shahiihain, from Abu Huraira Allaah anhu, that the Prophet sallallaahu 'alaihi wa sallam said:
"من قال: لا إله إلا الله وحده لا شريك له له الملك وله الحمد, وهو على كل شيء قدير, في يوم مائة مرة, كانت له عدل عشر رقاب, وكتبت له مائة حسنة, ومحيت عنه مائة سيئة, وكانت له حرزا من الشيطان يومه ذلك حتى يمسي, ولم يأت أحد بأفضل مما جاء به, إلا أحد عمل أكثر من ذلك. "
"Those who say: 'No one deserves to be worshiped except Allah and no partner unto Him belongs all dominion, and praise God, and He is Most-power over all things,' 100 times a day, the equivalent of freeing him 10 slaves, and recorded 100 reward for him, and wiped her 100 errors. And he has a shield that protect it from Satan that day until evening, no one can do better than him, except those who practice (the practice of dhikr) even more of it. "[5]
Also narrated by Muslim from Abu Hurayrah from the Messenger of Allah anhu Allaah sallallaahu 'alaihi wa sllam, he said:
"من سبح الله في دبر كل صلاة ثلاثا وثلاثين, وحمد الله ثلاثا وثلاثين وكبر الله ثلاثا وثلاثين, فتلك تسعة وتسعون وقال تمام المائة: ((لا إله إلا الله وحده لا شريك له, له الملك وله الحمد, وهو على كل شيء قدير)) غفرت خطاياه وإن كانت مثل زبد البحر. "
"Those who glorify at each end of the prayer 33 times, 33 times and bertakbir bertahmid 33 times, it all amounted to 99, and then he furnish keseratusnya to read: 'There is a right to be worshiped except Allah alone, no partner to Him, belongs Whom all power and praise, and He has power over all things. 'Undoubtedly he will be forgiven his mistakes, although as much froth in the sea. "[6]
In Saheeh al-Bukhari from Shaddad Allaah ibn Aus anhu [7] that the Prophet sallallaahu 'alaihi wa sallam said:
"سيد الاستغفار: اللهم أنت ربي لا إله إلا أنت, خلقتني وأنا عبدك وأنا على عهدك ووعدك ما استطعت, أبوء لك بنعمتك علي وأبوء لك بذنبي, فاغفر لي فإنه لا يغفر الذنوب إلا أنت, أعوذ بك من شر ما صنعت, إذا قال حين يمسي فمات دخل الجنة أو كان من أهل الجنة وإذا قال حين يصبح فمات من يومه مثله. "
"Istighfaar the main thing is, 'O Allah, You are my Lord to me, no one deserves to be worshiped but You, You are the one who created me, I am your servant. And I will be faithful to the oath and my promise to thee according to my ability, I confess all thy favors to me [8], and I confess to Thee for my sins, so forgive my sins, because no one forgives sins except You. And I seek refuge in You from the evil of what I do. "If he say when he died last night, then he'll go to heaven, or he will become an expert Heaven. And when he spoke in the morning and he died on that day, so he would like the above. "[9]
2. Among other benefits hereafter, that the assemblies for dhikr is one of tranquility and abundance decline in Allaah's grace and surrounded by the Angels. It has been narrated from Abu Hurayrah and Muslim from Abu Said al-Khudry Radhiyallau anhuma that the Prophet sallallaahu 'alaihi wa sallam said:
"لا يقعد قوم يذكرون الله إلا حفتهم الملائكة وغشيتهم الرحمة ونزلت عليهم السكينة وذكرهم الله فيمن عنده."
"It is a people gathered and the dhikr of Allah, but angels will surround them, the grace of God will cover them and the rest will overshadow them, and Allah will mention (the names) they are among the creatures at his side, namely acknowledged (in the presence of the Angels). "[10]
Earthly blessings, and hereafter at a Time.
Dhikr of Allah (dzikrullaah) is an impregnable fortress of deceit Satan and his crimes.
Hadiths that show that very many, of them are as follows:
Found in Saheeh Muslim from Jabir ibn 'Abdillah anhuma Allaah that he heard the Prophet sallallaahu' alaihi wa sallam said:
"إذا دخل الرجل بيته فذكر الله عند دخوله وعند طعامه قال الشيطان: لا مبيت لكم ولا عشاء, وإذا دخل فلم يذكر الله عند دخوله قال الشيطان أدركتم المبيت, وإذا لم يذكر الله عند طعامه قال أدركتم المبيت والعشاء."
"When a person enters his house, and he called the name of God when (will) come in and also when (will) eat, then the devil said (to his friend), 'There is no place for you to stay overnight and dinner.' And when he entered his house but he did not mention the name of God when (will) entry, then the devil said (to his friend), 'You get a place to stay. "And if he did not mention the name of God when (will) eat, what the devil said,' You get a place to sleep and dinner '. "[11]
In the ash-Shahiihain, from Ibn 'Abbas anhuma Allaah, he said, "The Messenger sallallaahu' alaihi wa sallam said:
"لو أن أحدهم إذا أراد أن يأتي أهله قال: باسم الله, اللهم جنبنا الشيطان وجنب الشيطان ما رزقتنا, فإنه إن يقدر بينهما ولد في ذلك, لم يضره شيطان أبدا."
"If there is someone who is about to come to his wife (to have) and he said, 'In the Name of Allah, O Allah, keep us from Satan and keep Satan (from) what you bestowed to us.' For surely, if they are destined to get a child of the (relationship), then the devil will not be able to bother him for ever. "[12]
And in several books of Sunan, from 'Ali ibn Abi Talib Allaah anhu that the Messenger sallallaahu' alayhi wa sallam said:
"ستر ما بين أعين الجن وعورات بني آدم, إذا دخل أحدهم الخلاء, أن يقول: بسم الله."
"The barrier between the eyes of Jinn and the nakedness of the human child, when someone enters the bathroom (wc), is to say, 'In the Name of Allah.'" [13]
Indeed it has a prayer of fruit and a good outcome in the world and the next. Among the show will be the virtue of remembrance, that the intent of all forms of obedience made by a servant of God is to enforce the dhikr of Allah Subhanahu wa Ta'ala. Always remember Allah (dzikrullaah) is confidential, as well as the spirit of all forms of obedience. [14]
There are many other great variety of virtues and blessings which many of the dhikr of Allah Subhanahu wa Ta'ala [15]. Hence the Prophet sallallaahu 'alaihi wa sallam always dhikr of Allah in every condition. [16] As narrated by' Aisha anhuma Allaah.
Then it should be for us to be consistent in dhikr of Allah Subhanahu wa Ta'ala with a variety of forms and substance, which is clearly all of which shall be in accordance with the dhikr, dhikr that is prescribed, as the implementation of obedience to Allah Subhanahu wa Ta'ala and emulate the Prophet sallallaahu 'alaihi wa sallam, expect to get the great virtues and abundant blessings and the goodness that many of the dhikr of Allah Subhanahu wa Ta'ala in this world and the Hereafter later.
[Copied from the book At Tabaruk Anwaa'uhu wa Ahkaamuhu, Title in Indonesian Practices And Time Is Blessed, Author Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i, Publishers Press Ibn Kathir]
Tabarruk By Reading Al-Quran Al-Karim
By
Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i
At the beginning of the last chapter, has described the virtue of al-Qur-an and keberkahannya, and now I will be more discussion only to specify the problems at-Tabarruk bi-watil Tilaa aanil Qur-Kareem, is expecting a blessing to read al-Qur- anul Karim, and various other things that have a relationship with him.
Reading Blessings Al-Qur-an and its primacy
Allah Subhanahu wa Ta'ala ordered the reading of his book al-Karim in his words:
واتل ما أوحي إليك من كتاب ربك لا مبدل لكلماته
"And recite what is revealed to you of the Book of your Lord (al-Qur-an). There is no (one) who can change his sentences ... "[Al-Kahf: 27]
And the Prophet Shallallahu'alaihi wa sallam said:
"اقرئوا القرآن, فإنه يأتي يوم القيامة شفيعا لأصحابه."
"Read the al-Qur-an, because it will come as a giver syafa'at for his readers in the Day of Judgment." [1]
This is narrated by Imam Muslim from Abu al-Bahili Umamah anhu Allaah. [2]
Jalaa Allah wa 'Alaa to explain the virtue of reading al-Qur-an says:
إن الذين يتلون كتاب الله وأقاموا الصلاة وأنفقوا مما رزقناهم سرا وعلانية يرجون تجارة لن تبور ليوفيهم أجورهم ويزيدهم من فضله إنه غفور شكور
"Those who always read the book of Allah and establish prayer and spend of what We have good luck to them secretly and openly, they were expecting commerce that have nothing to lose, that God will reward them refine them and add to them of His bounty. Surely Allah is Forgiving, Mahamensyukuri. "[Fatir: 29-30]
Hadiths of the Prophet sallallaahu 'alaihi wa sallam very much in explain these problems, among which was narrated by' Uqbah bin 'Amir [3] of Allaah anhu contained in the Sahih Muslim, and Rasululllah sallallaahu' alaihi wa sallam said:
"أفلا يغدو أحدكم إلى المسجد, فيعلم أو يقرأ آيتين من كتاب الله, خير له من ناقتين, وثلاث خير له من ثلاث, وأربع خير له من أربع, ومن أعدادهن من الإبل."
"Did not one of you in the morning hasten to the mosque, then he taught or read two verses from the Book of Allah, (then it) is better than two camels, and (if) the three verses (then it) is better of three camels, and (if) the four verses (then it) is better than four camels, and so on comparison of the amount by the number of camels. "[4]
Also narrated from Abu Huraira Allaah anhu contained in Saheeh Muslim, Rasululllah sallallaahu 'alaihi wa sallam said:
"وما اجتمع قوم, في بيت من بيوت الله يتلون كتاب الله ويتدارسونه بينهم, إلا نزلت عليهم السكينة, وغشيتهم الرحمة, وحفتهم الملائكة, وذكرهم الله فيمن عنده."
"It is a people gathered in one house of Allah (mosques), while they read the book of Allah (al-Qur-an) and learned of them, except for inner peace will come down upon them, and they were filled with the grace of God, and the Angels surround them, and Allah Subhanahu wa Ta'ala will mention (pride) their (the angels) who are near him. "[5]
It has been reported in ash-Shahiihain that the angel came and listened to readings Usaid Allaah ibn Hudhair anhu. [6]
At-Tirmidhi narrated the hadith of Ibn Mas'ud Allaah anhu, he said, the Prophet sallallaahu 'alaihi wa sallam said:
"من قرأ حرفا من كتاب الله فله به حسنة والحسنة بعشر أمثالها, لا أقول الم حرف, ولكن ألف حرف, ولام حرف, وميم حرف."
"Whoever reads a letter from al-Qur-an, then her one virtue, and virtue is the one were doubled to 10 times as much, I did not say Alif Lam Mim is one letter, but one letter Alif, Lam and Mim one letter one letter. "[7]
Lastly, I picked up a parable given by the Prophet sallallaahu 'alaihi wa sallam for anyone who reads al-Qur-an, or leave it, whether he is a believer or a hypocrites, as narrated by al-Bukhari and Muslim from Abu Musa Allaah al-Ash'ari anhu, he said, the Prophet sallallaahu 'alaihi wa sallam said:
"مثل المؤمن الذي يقرأ القرآن كمثل الأترجة, ريحها طيب وطعمها طيب, ومثل المؤمن الذي لا يقرأ القرآن كمثل التمرة, لا ريح لها وطعمها حلو, ومثل المنافق الذي يقرأ القرآن مثل الريحانة, ريحها طيب وطعمها مر, ومثل المنافق الذي لا يقرأ القرآن كمثل الحنظلة ليس لها ريح وطعمها مر. "
"The parable of a believer who reads the Qur'an al-utrujjah like fruit (a kind of lemon-pent) [8], smells fragrant and delicious taste. And the parable of a believer who does not read Al-Qur'an that does not smell like a date palm, but it was sweet. And the parable of a hypocrite who reads al-Qur-an, like raihaanah (a kind of pent-basil) savory smell and taste bitter. The parable of a hypocrite who does not read Al-Qur-an, like Hanzalah (a kind of pent-pare) has no odor and bitter taste. "[9]
Thus the global picture of the virtues and blessings hereafter in reading al-Qur-an.
The blessing and the beneficiaries are duniawiyah, which are making it and take the benefits of healing through ruqyah with some letters and verses of al-Qur-an. Discussion of these issues will be discussed more broadly in further discussion, if Allah wills.
Thus virtue and blessing the world and hereafter, as explained previously, and many others that have been provided by God in the form of a variety of great kindness and great rewards for the reader al-Qur-an.
And there are a few letters or even paragraphs are devoted and virtues described by the hadith of the Prophet sallallaahu 'alaihi wa sallam, as we all know as the letter of al-Fatihah, the prayer which the obligation will not be valid except by reading it, as well as two letters al-Baqarah and Ali 'Imran, in which the Prophet sallallaahu' alaihi wa sallam said about them, which was narrated by Imam Muslim:
"اقرئوا الزهراوين البقرة وسورة آل عمران, فإنهما تأتيان يوم القيامة, كأنهما غمامتان, أو كأنهما غيايتان, أو كأنهما فرقان من طير صواف, تحاجان عن أصحابهما."
"Read the az-Zahraawain [10] (the two things that glow), the letter al-Baqarah and Ali 'Imraan, because actually the second letter on the day of judgment will come later, like two clouds are thick, or as a shade shelter, [ 11] or as two groups of birds spread their wings in the air, which will help the readers of the letter.
Then the Prophet sallallaahu 'alaihi wa sallambersabda about this letter al-Baqarah:
"اقرءوا سورة البقرة, فإن أخذها بركة, وتركها حسرة, ولا تستطيعها البطلة."
"Read the letter al-Baqarah, because reading it will bring blessings and leave it means a loss. Witch will not be able (to do evil to the reader) it [12]. "[13]
And a letter from al-Baqarah blessing others, that the devil run away from home who read a letter in which al-Baqarah, as described in the hadith of the Prophet sallallaahu wa sallam a'alaihi. [14] In this same letter, there are signs of seats where he is the greatest verse in al-Qur-an, and contain blessings and virtues, especially in the world and the Hereafter. [15] And also the last two verses of Surat al-Baqara-keuta also has great similarities.
The letter also has the virtue of the letter is devoted al-Ikhlas, an-Naas, al-Falaq and in others. [16]
Reading-Adab Adab Al-Qur-an
Once we know what is contained in the reading of al-Qur-an of the great blessings and noble virtues, then I will discuss the most civilized manners according to the Shari'ah when going to read al-Qur-an, so that we can acquire blessings and virtues, and our aim was perfect with the permission of Allah Subhanahu wa Ta'ala and His Taufik, and so we will not fail to seize it.
That includes real-adab adab al-most in reading the Qur'an is the only sincere intentions to Allah Subhanahu wa Ta'ala alone, as his word:
وما أمروا إلا ليعبدوا الله مخلصين له الدين حنفاء
"Though they are not ordered except to worship Allah with obedience to Him purifies the (running) religion ..." [Al-Bayyinah: 5] [17]
Reading al-Qur'an is a glorious worship as we know.
Of Sahih al-Bukhari and Sahih Muslim from 'Umar ibn al-Khattab Allaah anhu said, "The Messenger sallallaahu' alaihi wa sallam said:
"إنما الأعمال بالنيات, وإنما لكل امرئ ما نوى."
'Surely any act that depends on his intentions, and everyone will get according to which he purposes ...' "[18]
When mention about-adab al-adab read the Qur'an, Imam an-Nawawi said, "should he not intend to read and taught as a means for him to get mundane purposes, such as finding treasure, position, rank or pride to friends friends or other people compliment her on her or the views or the like. "[19]
And among the most civilized manners when going to read al-Qur-an is presenting its meaning in the liver (tadabbur), liver and kekhusyu'an participation. What is clear is that the cases which need to be considered by the reader al-Qur-an by the time he read it, that he should bring the meanings of the verses he was reading to myself, understand it and ponder it for Allah Subhanahu wa Ta'ala degrade al-Qur-an to ponder and taken lessons in it, such as his word:
كتاب أنزلناه إليك مبارك ليدبروا آياته وليتذكر أولو الألباب
"This is a book that we sent down to you full of blessings that they may consider its verses and so learned people who have a mind." [Shad: 29]
The reader follows the theme of al-Qur-an; implement if there is a command, stay away if there are restrictions, fear of the threatening verses, hoping to verses of hope, begging for forgiveness at the time the verses of mercy, taking lessons at the verses that amazing but those who passed the righteous or the heathen, believed and believe in the verses that explain faith and 'aqeedah. [20] Therefore, Salih Salafush practice these things, they study the al-Qur-an, to believe and implement comprehensive laws on the basis of 'aqeedah is strong. [21]
There are other civilized manners in reading al-Qur'an that have been identified and are just as important as reading the tartil (slowly, not in a hurry and under the laws of recitation-pent), beautify the voice, read ta'awwudz in early reading and other so on. [22]
A Muslim should maintain consistency in reading the Qur'an al-adab-adabnya and its laws tajwidnya, during the night, while traveling and not because he was remembering the most important. [23] our former scholars have the commendable habit in mengkhatamkan size al-Qur-an with him, [24] which shows that how persistent they are in reading multiply al-Qur-an.
After mentioning several instances when the righteous ones mengkhatamkan al-Qur'an, Imam an-Nawawi said: "The most correct opinion that it should be adapted to the conditions of each reader, and will be different for each person. Whoever looks that way deep reflection and insight, and it is a priority in its interaction with al-Qur-an, then for him with what he was able to finish reading the al-Qur her so that she can understand what they read . Similarly, for those who preach or busy with other things that are important in matters of religion and the good of the Muslims in general, it is pretty standard size for him to fulfill the final time, and for anyone who does not belong to a group of people mentioned above, then multiply according to according to his ability, without going over the tedium or boredom in reading al-Qur'an. [25] This is a pretty good detail in my opinion.
Then I want to remind the dangers of turning away from reading al-Qur'an or reject it or forget about some of the verses or replace it by reading newspapers, magazines or anything like that, especially in recent years has many easy ways to learn al-Qur-an and teach-praise be to Allah above all-, and who are unable to read al-Qur-an in-haf MUSHs by certain causes, let him hear it from any other kind directly or through the tapes of al-Qur- have an outstanding.
L We ask God to give his gift to us, namely reading al-Qur'an by reading the true and make us the people who keep their limits, and the letters and help us get the world and keberkahannya Hereafter, verily Allah Subhanahu wa Ta'ala Mahamengabulkan Hearer of prayers.
[Copied from the book At Tabaruk Anwaa'uhu wa Ahkaamuhu, Title in Indonesian Practices And Time Is Blessed, Author Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i, Publishers Press Ibn Kathir]
Some of the virtues and blessing On Monday and Thursday
By
Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i
Between virtue and keberkahannya, that the gates of Heaven open on both days, ie Monday and Thursday. This is when the believers are forgiven, but two of the believer who is being hostile. Strengthens the argument that this is the hadith contained in Saheeh Muslim from Abu Hurayrah Allaah anhu, that the Prophet sallallaahu 'alaihi wa sallam said,
"تفتح أبواب الجنة يوم الاثنين ويوم الخميس فيغفر لكل عبد لا يشرك بالله شيئا إلا رجلا كانت بينه وبين أخيه شحناء, فيقال: أنظروا هذين حتى يصطلحا, أنظروا هذين حتى يصطلحا, أنظروا هذين حتى يصطلحا."
"The doors of Heaven opened on Monday and Thursday. Then all the servants of God who does not associate with anything will be forgiven his sins, unless someone happened between him and his brother hostility. [1] And say, 'Put off [2] forgiveness against these two men until they make peace, forgiveness to postpone these two until they reconcile, postpone the forgiveness of these two men until they make peace. "[3]
Virtue and the blessings that followed, that the deeds of men examined in the presence of Allah wa Tabaaraka Ta'aalaa on both days. As found in Saheeh Muslim from Abu Hurayrah from the Messenger of Allaah anhu sallallaahu 'alaihi wa sallam. He said,
"تعرض أعمال الناس في كل جمعة مرتين يوم الاثنين ويوم الخميس فيغفر لكل عبد مؤمن إلا عبدا بينه وبين أخيه شحناء."
"Charities men examined in the presence of God in every week (jumu'a) twice, namely on Mondays and Thursdays. Then all the faithful servants of the unforgivable sin, but a servant who between him and his brother happened hostility ... "[Al-Hadith] [4]
Therefore, appropriate for a Muslim to abstain from hostile fellow Muslim brother, or dump him, or ignore it and other reprehensible traits, so that the goodness of God Almighty does not escape from it.
2. Monday and Thursday primacy others, that the Prophet sallallaahu 'alaihi wa sallam very enthusiastic about fasting on the second day.
As found in most books of hadeeth of 'Aa'ishah Rahiyallahu anhuma, he said,
"كان النبي صلى الله عليه وسلم يتحرى صوم الإثنين والخميس."
"The Prophet sallallaahu 'alaihi wa sallam very enthusiastic and serious about fasting on Mondays and Thursdays". [5]
Prophet sallallaahu 'alaihi wa sallam delivered a second reason for fasting on this day with his saying,
"تعرض الأعمال يوم الإثنين والخميس فأحب أن يعرض عملي وأنا صائم."
"Charities human eraser examined on Monday and Thursday, so I love the charity my actions while I checked in a state of fasting." [HR. At-Tirmidhi and others] [6]
And in Saheeh Muslim from the hadeeth of Abu Qatadah anhu that the Messenger of Allaah sallallaahu 'alaihi wa sallam was asked about fasting on Monday, he sallallaahu' alaihi wa sallam said,
"ذاك يوم ولدت فيه ويوم بعثت أو أنزل علي فيه."
"Today is a day I was born, and today I was sent or the revelation of al-Qur-an to me that day." [7]
Ash-San'ani rahimahullah said, "And there is no contradiction between these two reasons." [8]
Based on the arguments of the hadiths, it is Sunnah for a Muslim to fast on these two days, as fast tathawwu '(sunnah).
3. Another virtue is held on Thursday, that most of the trip (Safar) of the Prophet sallallaahu 'alaihi wa sallam occurred on Thursday.
He likes to go out on Thursday. As stated in Sahih al-Bukhari that Ka'b bin Malik Allaah anhu said:
"لقلما كان رسول الله صلى الله عليه وسلم يخرج إذا خرج في سفر إلا يوم الخميس."
"Very rarely the Prophet sallallaahu 'alaihi wa sallam came out (to travel) except on Thursday."
In another report that also of Ka'b bin Malik Allaah anhu:
"أن النبي صلى الله عليه وسلم خرج يوم الخميس في غزوة تبوك وكان يحب أن يخرج يوم الخميس."
"That the Prophet sallallaahu 'alaihi wa sallam came out on Thursday at the battle of Tabuk, and (indeed) he likes out (to travel) on Thursdays." [9]
[Copied from the book At Tabaruk Anwaa'uhu wa Ahkaamuhu, Title in Indonesian Practices And Time Is Blessed, Author Dr. Nasir bin 'Abdirrahman bin Muhammad al-Juda'i, Publishers Press Ibn Kathir]
source: http://almanhaj.or.id/
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