Faithful Ethics: A Good Speech, Glorifying Neighbors, And Respect Guest

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]


Someone Islamic kindness, He is With Leaving What-What Not Helpful



By
Ustadz Al-Yazid bin Abdul Qadir Jawas:


عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: ((من حسن إسلام المرء تركه ما لا يعنيه)). حديث حسن رواه الترمذي وغيره هكذا.

From Abu Hurayrah radi anhu, he said: "the Prophet sallallaahu 'alaihi wa sallam said," Of those (signs) of Islamic goodness someone is leaving the case which is not useful to him.' "[Hasan hadeeth. Reported by at-Tirmidhi and in others like it]

TAKHRIJ HADITHs
This hadeeth saheeh (with some syawahidnya). Reported by:
1. At-Tirmidhi, no. 2317.
2. Ibn Majah, no. 3976.
3. Al-Baghawi in Syarhus-Sunnah, XIV/320, no. 4132.
4. Ibn Hibban, no. 229 - at-Ta'lîqâtul Hisan.
5. Ibn Abid-Dunya in al-Shamtu book (no. 108) from Abu Hurayrah Radhiyallah Friend anhu.

Also reported: Abu Nu'aim in Hilyatul-Auliya '(VIII/273-274, no. 12,181), Ahmad (I/201), ath-Thabrani in Mu'jamul-Kabir (no. 2886) of Hasan ibn Ali bin Abi Talib.

Syawahid hadeeth of Abu Bakr, Husayn ibn Ali, and Zayd ibn Thabit. Narrated by priests hadith experts. Hadeeth of Abu Hurayrah above Classed as saheeh by Shaykh al-Albani in at-Ta'lîqâtul-Hisan 'ala Saheeh Ibni Hibban, no. 229).

Sharh HADITHs
The above hadith is one of the principles of the principles and ethics of the noble manners. Imam Abu 'Amr ibn Salah radi anhu narrates from Abu Muhammad ibn Abi Zayd radi anhu, Maliki madhhab Imam of his time, that he said: "The highlight of virtue ethics comes down from four hadith: (1) words of the Prophet sallallaahu' alaihi wa sallam, 'Goods who believe in Allah and the Hereafter, let him speak good or keep quiet, '(2) the words he sallallaahu' alaihi wa sallam, 'Among Islamic goodness someone, he left what was not agreeable to him,' (3) word of his sallallaahu 'alaihi wa sallam that where the person requesting testament to him,' Do not be angry, 'and (4) the words he sallallaahu' alaihi wa sallam, "The believer's love for his brother what he loves for himself. '" [1 ]

The meaning of this hadith, that in the goodness of a person's Islam is that he leaves words and actions that are not beneficial to him. He just replenish themselves with the words and actions that benefit him.

Meaning (يعنيه) "ya'nîhi" in this hadith, is attention (Inayah) it on him, then something becomes intent and purpose. The meaning of al-Inayah, is more attention to things. Someone left something that is not beneficial to him, and not because he did not want consideration the passions and desires of the soul, but because of considerations of Islamic law. Therefore, he makes such an attitude as evidence of his Islamic faith goodness.

So, if someone either Islam, he left words and actions that are not beneficial to him in Islam, because Islam requires a person to work obligations as described in the hadeeth of Jibreel Alaihissallam (the second book of hadith al-Arba'în) and other hadiths. The Prophet sallallaahu 'alaihi wa sallam said:

... احرص على ما ينفعك واستعن بالله ولاتعجز ...

Hard at ... willing to anything useful for you, and ask to please God and do not be weak .... "[2]

The cleric explained that he meant to leave anything that is not worthwhile, largely aimed at maintaining oral (tongue), from speaking to no avail. The fundamental principle is to leave things that are forbidden in Islam, as the words of the Prophet sallallaahu 'alaihi wa sallam,

المسلم من سلم المسلمون من لسانه ويده والمهاجر من هجر ما نهى الله عنه.

A Muslim, Muslims are people who survived the tongue and hands, and those who migrate, is the person who left what God has forbidden. [3]

So if Islamic someone good, he will leave anything that is not useful to him; either forbidden things, things doubtful, makruh things, and the things that are not permissible excess needed, because it is still not beneficial to a Muslim. If someone has both Islamic and achieve levels of charity, when worshiping God as if he saw him, and if he did not see Him then God sees it. Thus, the goods, who worship God by remembering his closeness and his vision of God with his heart or given the proximity and the vision of God to him, it was a good Moslem and does not require any leaves that are not beneficial to him in Islam and he was more preoccupied with the things that benefit him.

Both positions were yielded bashfulness Allah Ta'ala and leave what embarrassed him. Prophet sallallaahu 'alaihi wa sallam, to have said:

استحيوا من الله حق الحياء, من استحيا من الله حق الحياء فليحفظ الرأس وما وعى, والبطن وما حوى, وليذكر الموت والبلى, ومن أراد الآخرة ترك زينة الدنيا, فمن فعل ذلك; فقد استحيا من الله حق الحياء.

Let you be ashamed to God actually really shy. Whoever is ashamed to God actually really shy, let him keep his head and what is available to him, keeping the stomach and what is in it, and let him always remember death and rotting bodies. Whoever wants the Hereafter, let leave jewelry world, and anyone who does that, really, he was ashamed to God actually really shy. [4]

One of the wise saying "if you speak, remember hearing of God to you. If you are silent, you remember his vision ". [5] It has been suggested by Al-Qur` an in many places, such as the word of Allah Ta'ala:

ما يلفظ من قول إلا لديه رقيب عتيد

There is not one word, but there are side Angel supervisor who was always ready (notes). [Qâf/50: 18].

Word of Allah Ta'ala:

أم يحسبون أنا لا نسمع سرهم ونجواهم بلى ورسلنا لديهم يكتبون

Or do they think that We do not hear the secrets and whispers them? Actually (we hear), and Our Messengers (the angels) are always recorded on their side. [Az-Zukhruf/43: 80].

Many people do not compare between words and deeds. As a result he was talking nonsense, vain, nothing useful, and uncontrolled. It is also not known to the Companions Mu'adh bin Jabal radi anhu, when he asked the Prophet sallallaahu 'alaihi wa sallam: "Are we too will be punished for what we say?" The Prophet sallallaahu' alaihi wa sallam replied:

ثكلتك أمك يا معاذ, وهل يكب الناس على مناخرهم إلا حصائد ألسنتهم.

"O Mu'adh! Hopefully your mother survived. No one makes a man slumped over his face in hell, but rather due to the results of their tongues "[6].

Allaah confirms, there is no discussion of human kindness from many of them. Allah Ta'ala says:

لا خير في كثير من نجواهم إلا من أمر بصدقة أو معروف أو إصلاح بين الناس ...

There is no goodness of their many secret talks, secret talks except from those who have (people) charity, or to do good, or to make peace between people. (Surat an-Nisa '/ 4:114).

And this hadith shows that leave the things that are not beneficial part of the goodness of a person's Islam. If he leaves what is beneficial to him and do what is agreeable to him, indeed, has completed the goodness of his Islamic faith.

Imam an-Nawawi (d.. 676 H) said: "Know that a mukallaf (who has saddled sharia law /'ve baligh) should be able to keep his tongue not to speak, except for the things that really useful. If its sole benefit between silence and speech are the same, then according to the Sunnah, it is better to take a stand still. Therefore, the discussion or permissible (may) sometimes can lead to the act of haram or makruh. That is an awful lot going on (a habit). Remember, the search for survivors is something unequaled luck. [Book Riyâdush-Righteous, Part Tahriimil-backbiting wal-'Amri Hifzhil bi-oral].

If someone leaves anything that does not benefit him, either word or deed, then let his Islam. When she was a Moslem, it will be multiplied kindness.

There are so many hadith which describes someone who is both his Islamic faith, goodness, kindness doubled, while mistakes eliminated. And that look, that doubling goodness it was determined whether or not the Islamic one.

It was narrated from Abu Hurayrah radi Friend anhu, that the Prophet sallallaahu 'alaihi wa sallam he said:

إذا أحسن أحدكم إسلامه; فكل حسنة يعملها تكتب بعشر أمثالها إلى سبع مائة ضعف, وكل سيئة تكتب بمثلها, حتى يلقى الله عز وجل.

If any one of you improve Islam, then every good that he does merit written by ten to seven hundred times, and every transgression written with the same error until he meets Allah Almighty. [7]

The goodness multiplied by ten times is a certainty. Multiplication of kindness was strongly associated with a person of Islamic kindness, sincerity of intention, and the need for charity and virtues, such as donate funds for jihad, provide a living for pilgrimage purposes, provide for relatives, orphans, the poor, and as- moment where living is needed. [8]

From Abu Sa'id al-Khudri radi anhu, he said, the Prophet sallallaahu 'alaihi wa sallam said:

إذا أسلم العبد فحسن إسلامه كتب الله له كل حسنة كان أزلفها ومحيت عنه كل سيئة كان أزلفها; ثم كان بعد ذلك القصاص, الحسنة بعشر أمثالها إلى سبعمائة ضعف والسيئة بمثلها إلا أن يتجاوز الله عز وجل عنها.

If a good servants of Islam and Islam, Allah writes for him every kindness that he had collected and removed from it every mistake he ever collected. After that happens is qisash; favor one multiplied by ten times the value of kindness to seven hundred times, and one error (calculated) of the same mistakes unless Allah forgive him. [9]

The meaning of kindness and errors collected in the hadith above, is kindness and errors that occurred before Islam. This shows, that a person who is given the reward goodness kindness when he was still pagan, when he converted to Islam, and guilt removed when he converted to Islam, but with the proviso that both his Islamic faith, and avoid many mistakes after he converted to Islam. Imam Ahmad confirmed this. This is also shown by a hadith in al-Shahîhain of Ibn Mas'ud radi anhu, he said, "O Messenger of Allah! Would we be punished for what we did in the Jahiliyyah? "

Prophet sallallaahu 'alaihi wa sallam replied:

أما من أحسن منكم في الإسلام فلا يؤاخذ منها, ومن أساء; أخذ بعمله في الجاهلية وفي الإسلام.

As one of the guys who do good in the Islamic period, he will not be tortured by it. But whoever is not doing well, he will be punished for his actions during the time of Jahiliyyah and Islam. [10]

Friends 'Amr ibn al-As radi anhu, when converted to Islam he said to the Prophet sallallaahu' alaihi wa sallam: "I want to give reservation!"
He replied, "You require what?"
I replied, "To God forgive me," he sallallaahu 'alaihi wa sallam said: "Do you not know that Islam abolished any (mistakes) before?"
In narrated by Imam Ahmad rahimahullah says: "Verily Islam erase previous sins." [11]

Hakim bin Hizam of radi anhu said, "O Messenger of Allah! What do you think about a lot of things that I have done at the time of Jahiliyyah, a charity or a freed slave or connect relationship, whether there is merit to it? "Then the Prophet sallallaahu 'alaihi wa sallam replied," You embraced Islam with kindness you have done ". [ 12]

This shows, that the heathen virtues will be rewarded when he converted to Islam, and if both Moslem reward will be multiplied. Hopefully we include people who are busy with things that are useful, and keep away from things that are not useful, and hopefully we get a good Islam.

FAWÂ `ID HADITHs
Islam 1.Agama collect various forms of goodness and virtues of Islam is organized in two words, Allah Ta'ala says:

إن الله يأمر بالعدل والإحسان ...

Verily Allah tells (you) to be fair and do good ... [an-Nahl/16: 90].

2. Benchmarks do something useful and leave something useful, is the Islamic Sharia.

3. One's actions in leaving something useful and have nothing to do with the affairs and interests, this is a sign of his Islamic faith.

4. People are busy with something useful, then it is an indication of a deficiency in her religion.

5. Let a Muslim seeking various Moslem favor and leave all that is not beneficial to him so it was quiet. Because, if he is preoccupied with unimportant matters and what does not, will make him tired.

6. Let a Muslim take the time with something that can bring benefits in this world and the hereafter. And it would be a survivor.

7. It is advisable to stay away from cases that low and not useful.

8. It is advisable to train the soul and clean, with him away from various shortcomings, humiliation, and doubtful that mess.

9. Busy and interfering with other people is an act of futile and as a sign of weak faith, and can cause divisions and pemusuhan between humans.

10. Heart and oral busy with dhikr of Allah Ta'ala in accordance with the Sunnah is a peaceful heart.

11. A Muslim should think before saying and doing, whether words and deeds useful or not, benefit not for himself, his family, and for Islam and Muslims under Shariah benchmarks.

12. Enjoining and forbidding evil words and deeds are useful, but must be in accordance with Shari'a.

13. Islamic When someone is good, then the reward will be multiplied. Allaah knows best.

Marâji `:
1. Al-Qur `an and terjemahnya.
2. Al-Kabir Mu'jamul.
3. Ash-Shamtu, Ibn Abid Dunya. Verification: Abu Ishaq al-Khuwaini.
4. Al-Wafi Arba'în an-Fi Syarhil Nawawiyyah, by Dr.. Mustafa al-Bugha and Muhyidin Mustha.
5. Hilyatul-Auliya '.
6. Jâmi'ul-'Uloom wal-Hikam, works of Ibn Rajab al-Hanbali. Verification: Shoaib Ibrahim al-Arnauth and Baajis.
7. Kutûbus Sab'ah.
8. Mushannaf 'Abdur-Razzaq.
9. Qawâ `id` id minal Fawâ wa-'an-Nawawiyyah Arba'în, Mohammed Sulthan Nazhim work.
10. Saheeh Ibni Hibban with at-Ta'liqâtul Hisan 'ala Saheeh Ibni Hibban.
11. Syarhul-an-Nawawiyyah Arba'în, by Shaykh Muhammad ibn Saalih al-'Uthaymeen.
12. Syarhus-Sunnah lil-Baghawi
13. Ibni Kathir Tafsir.
14. And other books.

[Transcribed from magazines Sunnah 02/Tahun Edition XIV / Jumada al-Ula 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
_______


Preserve honor, Keeping Dubious Case




عن أبي عبد الله النعمان بن بشير رضي الله عنهما, قال: سمعت رسول الله صلى الله عليه وسلم يقول: ((إن الحلال بين, وإن الحرام بين, وبينهما مشتبهات لا يعلمهن كثير من الناس, فمن اتقى الشبهات, استبرأ لدينه وعرضه, ومن وقع في الشبهات وقع في الحرام, كالراعي يرعى حول الحمى يوشك أن يرتع فيه, ألا وإن لكل ملك حمى, ألا وإن حمى الله محارمه, ألا وإن في الجسد مضغة, إذا صلحت صلح الجسد كله, وإذا فسدت فسد الجسد كله, ألا وهي القلب)) . رواه البخاري ومسلم.

From Abu Abdillah an Nu'man ibn Bashir radi 'anhuma, he said: I heard the Prophet sallallaahu' alaihi wa sallam said: "Indeed it is clear that halal and the haram is clear., And in between them there are doubtful matters (vague is not clear) that are not known by most people. Whoever keep (themselves) from the doubtful, he has distanced himself (for safety) religion and his honor. And he who falls into doubtful, he lapsed into (things a) unlawful. was like a shepherd herding livestock around the forbidden area, it is almost (feared) will enter it. Remember that every ruler (king) has forbidden region. Behold, verily Allah is the forbidden things Prohibition . Remember that in the body there is a lump of flesh. When a lump of meat was good, (then) let the whole body. And if a piece of meat is bad, (so) Evil entire body. know, a piece of meat that is the heart. " [HR al-Bukhari and Muslim].

MEANING HADITHs
His saying: إن الحلال بين, وإن الحرام بين وبينهما مشتبهات لا يعلمهن كثير من الناس [Indeed, it is clear that halal and the haram is clear, and between them there are doubtful matters (vague, unclear) are not known by most people ], implies that everything is divided into three.

First: Something clearly halal, such as whole grains, fruits, animals. All was halal, if it does not get an unlawful manner.

Second: Something clearly illegitimate, such as drinking khamr (intoxicating liquor), eat carrion, married women mahram.

Two things are known, either by special people (the scholars) or the average person.

Third: Case-case doubtful (vaguely) that ranges between clean and unclean. He did not include the obvious things halal, and so are included keharamannya unclear. The case is doubtful, unknown to most people, but it is only partially known.

His saying:

فمن اتقى الشبهات, استبرأ لدينه وعرضه, ومن وقع في الشبهات وقع في الحرام, كالراعي يرعى حول الحمى يوشك أن يرتع فيه, ألا وإن لكل ملك حمى, ألا وإن حمى الله محارمه

[Whoever keep (themselves) from the doubtful, he has distanced himself (for safety) religion and his honor. And he who falls into doubtful, he lapsed into (the things) unlawful. Like a shepherd herding livestock around the forbidden region, then almost (feared) will enter it. Remember that every ruler (king) has forbidden region. Remember that God is the forbidden things Prohibition].

This sense, the return to the third part, the doubtful matters. Thus, one should stay away. Because in such a case there is salvation for which it came to religion between him and God. There is also a safety for the honor, the relationship between it with others. Thus, there are no gaps and opportunities for others to denounce it.

However, if one considers trivial matters doubtful, then he will probably fall into a clear action keharamannya. The Prophet sallallaahu 'alaihi wa sallam gave a parable, like a shepherd herding livestock around the forbidden area, so that when he is away from the forbidden region, then it will be safe in animals graze cattle. However, if you go near the forbidden region, it is feared will enter its livestock animals, while he was not aware of it.

What is meant by الحمى (al Hima), is a land or region (specifically) the lush, (usually) maintained by the rulers (kings). They forbid people to him. So, people who mengembalakan animals flock, he was very close, and almost into it, so it can harm him, because he will be punished. As for the God forbidden, are matters that are forbidden by Him. Then it becomes the duty of every person to stay away. Thus, as well as mandatory for a person to stay away from doubtful matters, which can be delivered to the unlawful acts.

His saying:

ألا وإن في الجسد مضغة, إذا صلحت صلح الجسد كله, وإذا فسدت فسد الجسد كله, ألا وهي القلب

[Remember that in the body there is a lump of flesh. When a lump of meat was good, (then) let the whole body. And if a piece of meat is bad, (so) Evil entire body. You know, a piece of meat that is the heart].

المضغة is a piece of meat the size of which can be chewed. It contains explanations, how great position in the heart of this body. As also contain an explanation that the heart is the ruler of the whole body. Well the whole body, depending on the good heart. Similarly, the destruction of the body, depending on the damage to the liver.

An Nawawi said: his saying ومن وقع في الشبهات وقع في الحرام, contains two meanings (the case). First. A man falls into a forbidden affair, but he thought about it not haram. Second. Someone close to (almost) fall into illicit affair.

It is, as the word المعاصي بريد الكفر (immoral-immoral led to disbelief), because if someone falls to the deviant act (adultery), then he will be gradually transferred to the damage (adultery) is larger than the original. It has been implied by the verse:

ويقتلون الأنبياء بغير حق ذلك بما عصوا وكانوا يعتدون

(... And killed the Prophets without right. That is because they disobeyed and exceeded the limits. - Ali 'Imran / 3, paragraph 112) that is, they commit adultery gradually, until finally at the stage of killing the prophets.

Sebuat is in the hadith:

لعن الله السارق, يسرق البيضة فتقطع يده, ويسرق الحبل فتقطع يده

(Allah curse the thief, he steals an egg and cut his hand. He also steals a rope and cut his hand. HR al-Bukhari and Muslim, from Abu Hurayrah - that is, he staged the theft, ranging from stealing an egg, then a piece of string, and so on and so forth.

Narrators
An Nu'man ibn Bashir radi 'anhuma including small companions. When the Prophet sallallaahu 'alaihi wa sallam died, he had just reached the age of eight years.

In the narration of this hadith, he has said: سمعت رسول الله صلى الله عليه وسلم يقول (I have heard the Prophet sallallaahu 'alaihi wa sallam said).

This shows the validity of mumayyiz child transmission. That which has been able to distinguish between the good and the bad). Everything he heard (from the Prophet sallallaahu 'alaihi wa sallam) in his childhood, and he made when an adult, then accepted. Similarly pagans when he heard infidel, then (also acceptable) when he speaks when he is Muslim.

SOME LESSONS FAIDAH & HADITHs
1. Argument that everything in Shari'a is divided into three parts: a clear halal, haram is clear, and the case is still vague and keharamannya halal (doubtful).
2. Doubtful cases is not known by most people, but only some of them know it, both legal concerns and arguments.
3. Must leave the matter doubtful, to (really) note halal status.
4. The parable is used to understand the abstract case to a concrete case.
5. Indeed, if a person falls into doubtful matters, it will be easy to underestimate the obvious matters (illegitimate).
6. A description of the glorious position of the liver, and whole body followed. All members of the body will be good if his heart is good, and it would be bad if her shabby.
7. Indeed, birth defects (someone) shows inner damage.
8. Be careful (and menjuhi self) from doubtful matters of religion is one's self-preservation of the shortcomings, and guard against price-reproaches himself from reproach.

[Copied from the Sunnah Edition magazine 10/Tahun X/1427H/2006M. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondanrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
_______
Footnote
[1]. Translated by Abu Abdillah Arief B. Usman bin Rozali of the book Fat-hul Qawiyyil Matin Arba'in wa fi Syarhil Tatimmatul Khamsin, by Sheikh Abdul Mohsen bin Hamd al-'Abbad al-Badr-Hafizhahullah, Prints Daar Daar Ibn al-Qayyim and Ibn' Affan, Dammam, KSA, Ed. I, Th. 1424H/2003M. Hadith-6, pages 41 to 44.



Rights and Specificity Alaihi Wa Sallam Prophet sallallaahu



By
Ustadz Kholid Syamhudi


أنا سيد ولد آدم يوم القيامة ولا فخر, وبيدي لواء الحمد ولا فخر, و ما من نبي يومئذ آدم فمن سواه إلا تحت لواءي و أنا أول من تنشق عنه الأرض ولا فخر.

I was the leader on the day adam boy and instead of pride, and in the hands of Al-Hamd flag rather than arrogant, and no one Prophet sallallaahu 'alaihi wa sallam was, nor Adam are others when it unless all under the flag, and I was the first to come out of the ground / grave instead arrogant.

TAKHRIJ HADITHs
Narrated by At Tirmidziy in Jami 'Attirmidziy, book Al Manaaqib, Chapter Fi Fadhli An Prophet sallallaahu' alaihi wa sallam No.. 3614 (5/548) and in the book of Tafsir, chapter Israail Bani Wa Min letter (with lafadz and long story) No.3148 (5/288), Ibn Majah in prompting Azzuhud book, chapter Dzikru Asy No.4308 Intercession (4 / 522) and Ahmad in Musnadnya (3/2) of a friend Abi Said Al Khudriy, said Imam At-Tirmidziy once narrated this hadith: This hadith hasan saheeh.

In this Hadith the sanad was Zaid bin Jad'an a weak narrators but in Ibn Hibban in Dzomaan No. Mawaarid. 2127 Companions narrated from Abi Said Al Khudriy also with a saheeh isnaad and have some martyrdom of some friends as presented Sheikh Al Albaniy in Lineage ahadith Ash shohihah hadith No. 4/99-100. 1571:

1. Abu Hurairah narrated by Ibn Saad in Thabaqatnya (1/20) and (7/59) with two sanad and the second Muslim Imam shohih above requirements.

2. Jabir bin Abdillah narrated by Al-Haakim in Al Mustadrok with sanad weak because Al Qaashim bin Muhammad bin Abdillah bin Muhammad bin Uqail narrators who matruk and Ubaid Al Athaar been weakened by a number of scholars.

3. Anas bin Malik narrated enumerated by Al Bukhari in his book Tarikh 4/1/400 with sanad At the narrators all tsiqah except Lubaid and Hadith Anas has recourse in Sunan Ad-Darimi (1/27) and Ahmad (3/144) and sanadnya well, narrators are narrators of Imam Bukhari.

This hadith dishahihkan by Imam Al-Albany in Sisilah Shahihah ahadith.

Sharh AND VOCABULARY HADITHs [1]
1. His Word: أنا سيد ولد آدم يوم القيامة: This is the news from him about the grace of God Subhanahu wa Ta'ala him of primacy, leadership and notice to his people to their faith as it should be Rasululloh therefore he said afterwards: ولا فخر: the primacy of meaning that I get is a karama of Allah Subhanahu wa Ta'ala and I did not get out of myself and on my own so I'm not arrogant with it. Annawawiy Imam explains the meaning of the words he is saying that he spoke for two reasons:

First: Execute commands of Allaah.

وأما بنعمة ربك فحدث

And to favor your Lord, then let you mention (with gratitude). [Adh Dhuhaa: 11]

Second: It is the duty of his explanation to convey to the Muslims so that they know, believe and practice the consequences.

2. His Word: لواء الحمد: liwa 'in Arabic which means banner (flag) which is only held by the commander of the troops, as described by Ibn al-Athir in Annihayah 4/279.maksudnya here is he holding a banner that called banner of Al Hamd (praise) on Judgment Day.

3. His Word: و أنا أول من تنشق عنه الأرض: first raised on the Day of Judgement.

FAIDAH HADITHs
This hadith indicates the primacy and specificity of the Prophet Muhammad sallallaahu 'alaihi wa sallam upon all the sons of Adam, on this Muwaffaqoddin Imam Abu Abdillah Muhammad bin Ahmad Al-Maqdisiy Qudamah rahimahullah said: And Muhammad the Prophet sallallaahu' alaihi wa sallam was the Seal of the Prophets and the master of the Apostles, not faithful with keimananyang right so someone will apostolic faith and will testify to nabiannya. And among mankind is not decided on the Day of Judgment except the cause syafa'atnya. And it is not one that preceded umatpun into heaven from the people. He (the Prophet sallallaahu 'alaihi wa sallam) is the flag carrier and the owner of Al-Hamdi commendable position, the owner of the lake on the last day. He is the Imam of the Prophets and their speakers as well as giving their intercession. His people are the best people and companions is the best of the Companions of the Prophet.

Shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullah provide an explanation of the word Imam Ibn Qudama above as follows:

Being the most prominent is the apostles then prophets then the Shiddiqun then the Martyrs then people Salih. And Allah Subhanahu wa Ta'ala has mentioned this level in paragraph 69 of Surat an-Nisa ':

ومن يطع الله والرسول فأولائك مع الذين أنعم الله عليهم من النبيين والصديقين والشهدآء والصالحين وحسن أولائك رفيقا {النساء: 69}

And whoever observance of Allah and (His), they would be together with the people who awarded the favor of God, namely: the prophets, the shiddiiqiin, the people who were martyred and the pious people. And they are the best friends are. [An-Nisa ': 69]

And the apostles, the main thing is 'Ulul' Azmi which five are: Noah, Abraham Moses, Jesus and Muhammad. And Allah Subhanahu wa Ta'ala has mentioned their greetings letter al-Ahzab verse 7:

وإذ أخذنا من النبيين ميثاقهم ومنك ومن نوح وإبراهيم وموسى وعيسى ابن مريم ......

And (remember) when We took the covenant from the Prophets and from you (alone), from Noah, Abraham, Moses and Jesus son of Mary, ...

And the most important messengers is Prophet Muhammad sallallaahu 'alaihi wa sallam as word of his:

أنا سيد الناس يوم القيامة (البخاري و مسلم)

I am the master all humans on the Day of Resurrection [Bukhari and Muslim]

And their prayers behind the Prophet sallallaahu 'alaihi wa sallam on the eve of Ascension is another proposition that shows it.

Then Abraham because he is the father of the Prophet and he was Millah Millah staple of all Millah (Religion), then Moses was a prophet because he was the most important rather than the Prophets of Bani Israel and syari'atnya is the origin / principal for their Shari'a, then Noah and Isa.

Among the rights and specificity of the Prophet sallallaahu 'alaihi wa sallam that can be drawn from the above hadith and the arguments are:

1. Day of Judgement and the human leaders of Al-Hamd flag bearer on the Day of Judgment, and all the prophets under his flag.

2. The man who first raised on the Day of Resurrection, because the hadith Abi Sa'eed Al-Hudry radi 'anhu above.

3. Seal of Prophets because Allah Subhanahu wa Ta'ala says in verse 40 of Al-Ahzab:

ماكان محمد أبآ أحد من رجالكم ولكن رسول الله وخاتم النبيين

Muhammad is not the father of times a man among you, but he is the Messenger of Allah and the Prophets cover

4. Not perfect faith faithful servant until he shall apostleship, for Allah Subhanahu wa Ta'ala says:

فلا وربك لايؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما

Then, by your Lord, they are (in fact) do not believe until they make you the judge in the case that they differ, then they have no reservations in their hearts against the decision that you gave, and they receive the fullest. [An-Nisa ': 65]

5. Not decided between human beings on the Day of Judgment except by his intercession.

6. The people of Muhammad are the first people to enter into heaven because of the generality of the Prophet sallallaahu 'alaihi wa sallam:

نحن الآخرون السابقون يوم القيامة (ابن ماجه و مسلم)

We are the last of the first people / precede the Day of Resurrection. [Ibn Majah, dishahihkan by Imam Al-Albaani rahimahullah]

7. Owner position is commendable deeds are extolled by the Creator and the creature. Allah Subhanahu wa Ta'ala says:

عسى أن يبعثك ربك مقاما محمودا

Hopefully thy Lord raise thee to a praised. [Al-Israa ': 79]

And this position is what is gained by him from Manaqib / her properties, intercession and other providers.

8. Pond owners who brought on the day which is a huge lake that a lot of visitors, because if it is just a normal lake has been known that every Prophet has a lake.

9. Imam of the Prophet.

10. A right to talk to Allah Subhanahu wa Ta'ala representing all prophets.

11. Giving intercession for them. This hadeeth of Ubay Ibni Ka'b that the Prophet sallallaahu 'alaihi wa sallam said:

إذا كان يوم القيامة كنت إمام النبيين و خطيبهم و صاحب شفاعتهم غير فخر

Where has the time I am the Imam doomsday prophets, their speakers and their intercession giver rather than arrogant. [Tirmidhi history, dihasankan by Imam Al-Albani].

12. His people is the best of the people, for the word of Allah Subhanahu wa Ta'ala:

كنتم خير أمة أخرجت للناس

You are the best people are born to men ... [Al-Imran: 110]

The verse 47 of Surah Al-Baqarah, which reads:

يا بني إسرائيل اذكروا نعمتي التي أنعمت عليكم وأني فضلتكم على العالمين

O Children of Israel, remember My favor which I have bestowed upon you and (remember anyway) that I have preferred you above all people. [Al-Baqarah: 47]

This question is a contemporary people (Prophet Moses).

And further Shaykh Muhammad Ibn 'Uthaymeen said in his essay "Huquq" thing. 10-12: Rights of the Prophet sallallaahu 'alaihi wa sallam was the most substantial rights of the rights of creatures. Allah Subhanahu wa Ta'ala says:

إنآ أرسلناك شاهدا ومبشرا ونذيرا. لتومنوا بالله ورسوله وتعزروه وتوقروه وتسبحوه بكرة وأصيلا.

We have sent you as a witness, bearer of good tidings and a warner, that ye believe in Allah and His Messenger, stout (religion) His-raising Nya.Dan glorify Him in the morning and evening. [Al-Fat-h: 8-9]

It is therefore mandatory to put the love of the Prophet sallallaahu 'alaihi wa sallam in the love of all people to self, children and parents.

The Prophet sallallaahu 'alaihi wa sallam said:

لا يؤمن أحدكم حتى أكون أحب إليه من ولده و والده و الناس أجمعين (متفق عليه)

Not perfect faith that he loves me more than his son, his parents and the whole people. [Bukhari, Muslim]

Including the right to the Prophet sallallaahu 'alaihi wa sallam was raised and honor and exaltation of the corresponding mengagungkannya with him without exaggeration atupun reduce. Glorifying him when his life is to glorify Sunnah and his benevolent self. Glorifying him after death is to glorify the sunnah and syari'atnya this straight. Anyone who knows his companions to respect and honor him then he will know how to glorify him, how the noble companions behaved towards him and carry him haq-Haq.

Say 'Urwah ibn Mas'ud the Quraysh when he was taken care of to convey what the Apostle at Hudaibiyah agreement, he said: I've been in over the kings, emperors and princes and Najasyi, then I do not see one of those honored by the companions as Prophet honored by the companions. When they ordered their haste to carry out his orders, when he made ablution, his companions were nearly fighting for his ablutions fight, when he spoke them subdue their voices in the side and they are not showing the view to him due to their glorification.

So they glorify the Prophet sallallaahu 'alaihi wa sallam, which Allaah has created in him the moral self-glorious, soft, easy and if he hard and rough course they will run away from him.

And it includes the right of the Prophet sallallaahu 'alaihi wa sallam was confirmed that he preach all of the matters that have been and will be, to realize his orders, away from the ban, believing that the direction of the Prophet sallallaahu' alaihi wa sallam was the most perfect guidance and shari'ah ' syaria'at atnya is the most perfect and it does not take precedence over the other syri'at or rules of any origin. Allah Subhanahu wa Ta'ala says:

قل إن كنتم تحبون الله فاتبعوني يحببكم الله ويغفر لكم ذنوبكم والله غفور رحيم

Say: "If you (really) love Allah, then follow me, Allah will love you and forgive you your sins." Allah is Forgiving, Merciful. [Al-Imran: 31]

And inclusive of the rights he is defending petunjukknya syari'atnya and as hard as a person, also with guns when circumstances require it, when attacking enemies with mind / pandapat and doubtful then we defended with science, we argue and break their opinions and doubtful and we explain chaos and destruction all iru, and if they are attacked with weapons by the defense is such as well. And it is not possible for a believer anywhere that when he heard the Prophet or self shariah attacked him and he just did not say anything over it when he was able to defend.

And said Ibn Nasir Shaikh Abdurrahman As-Sa'dy rahimahullah: On Ali Imran verse 31 letters in the bag is a balance that can be known to him who is essentially mencuntau Prophet sallallaahu 'alaihi wa sallam and suapa who merely claim to love the Prophet sallallaahu' alaihi wa salalm and no sign of loving Allah Subhanahu wa Ta'ala is to follow the Prophet sallallaahu 'alaihi wa sallam, that Allah Subhanahu wa Ta'ala has made that mengikitinya and all what you ordered is the love of Allah Subhanahu wa Ta'ala and ridhoNya except to justify what the Prophet sallallaahu 'alaihi wa sallam brought from Al-Qur'an and Sunnah and execute commands and avoid prohibitions contained in both.

Hopefully it useful to writers in the day of reckoning charity and to the readers whom I love may be useful in the world and the hereafter, I hope Allaah forgives iniquity, my parents, my teachers and all Muslims. Verily Allah wa Ta'ala Subahnahu Compassionate, Most Merciful. Ameen.

Maroji ':
• Al-Quran and Tarjamanya, mold Arabia 1418 H
• Taisir Karimir fii Tafsiri Kalami Rahman Al-Manan, Author: Shaykh Nasir As-Sa'diy Abdurrhman, mold Ar-Risala Foundation revised edition, in 1420H/1999 M
• Lum'atul I'tiqod Al-Hadi Al-Rasyaad Ilaa Sabiil, author of Imam Ibn Qudama, pensyarah Shaykh Muhammad al-'Uthaymeen, mold Maktabah Adhwaaussalaf to-3 in 1415 H/1995 M
• Huquuq Da'at Ilaiha wa al-fitrah Qorroroha As-Shari'ah, the author Shaykh Muhammad al-'Uthaymeen, mold Daar Al-Buhuts Al-Ifta wal Ilmiyah year 1417 AH / 1996 AD
• Sunan At-Tirmidhi
• Sunan Ibn Majah
• Genealogy Ahaadits Ash shohihah
• Tuhfatul Ahwadziy etc..

[Transcribed from magazines Sunnah Foundation Edition Published 11/Tahun V/1422H/2001M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]



Avoid The Things That Forbidden (1)


By
Abdul Sheikh 'Abdullah bin Adhim


عن أبي هريرة قال قال رسول اله من يأخذ عني هؤلاء الكلمات فيعمل بهن أو يعلم من يعمل بهن فقال أبو هريرة فقلت أنا يا رسول اله n فأخذ بيدي فعد خمسا وقال اتق المحارم تكن أعبد الناس وارض بما قسم الهت لك تكن أغنى الناس وأحسن إلى جارك تكن مؤمنا وأحب للناس ما تحب لنفسك تكن مسلما ولا تكثر الضحك فإن كثرة الضحك تميت القلب

"From Abu Hurayrah said:" The Prophet sallallaahu 'alaihi wa sallam said: "Who will take these words from me, to be carried out or to be taught?" Abu Hurayrah said: "I, O Messenger of Allah! He then took my hand and began to count five, as he said: "Avoid the things that are forbidden, you will be the most excellent worship; ridlalah to share what God has for you, you will be the richest people do good to your neighbor, you will become believers; love for others what you love for yourself, you will become a Muslim, and do not you laugh a lot, because a lot of laughing going deadens the heart. "[1]

These phrases include core-core sayings, the Prophet sallallaahu 'alaihi wa sallam has given motivation to pick it up and then practiced and taught to improve aspects of self and others. As Allah says:

والعصر. إن الإنسان لفي خسر. إلا الذين ءامنوا وعملوا الصالحات

"For the sake of time. Surely all mankind is in loss, except those who believe and do good deeds "

With faith and good deeds they refine themselves, and:

وتواصوا بالحق وتواصوا بالصبر

"Mutual counsel to advise with the truth and with patience"

With the counsel of truth and patience and refining others.

• The words of Abu Hurayrah: "أنا" I mean that taking these words from you. Here there is a sign of the spirit of his radi 'anhu towards goodness.
• His words: "فأخذ بيدي" means to count the words or because Apostle (usually) hold the hands of people who were given a lesson.
• His words "فعد خمسا" (then he counted five) means a count of five or finger as it has been understood that one by one.

First: the word he sallallaahu 'alaihi wa sallam

اتق المحارم تكن أعبد الناس

Fear of the things that are forbidden, you will become the best worship.

That is, avoid from falling into all the things that have been forbidden by Allah upon you. Allah says:

وقد فصل لكم ماحرم عليكم

And indeed He has explained what He has forbidden for you. [Al-An'am: 119]

All that is forbidden and it has certainly been mentioned in al-Quran and as-Sunnah, such as the word of God:

قل تعالوا أتل ماحرم ربكم عليكم ألاتشركوا به شيئا وبالوالدين إحسانا ولاتقتلوا أولادكم من إملاق نحن نرزقكم وإياهم ولاتقربوا الفواحش ماظهر منها ومابطن ولاتقتلوا النفس التي حرم الله إلابالحق ذلكم وصاكم به لعلكم تعقلون

Say: "Let me read what was forbidden upon you by your Lord, that is:" Do not associate anything with Him, do good to both the father and mother, and do not kill your children for fear of poverty. We will provide sustenance to you and to them, and do not approach the cruel deeds, both visible and hidden them, and do not kill the soul which Allah has forbidden (to kill), but with a (cause) is right ". So it was ordered by your Lord unto you that ye may understand (it). [Al-An'am: 151]

And the word of God:

قل إنما حرم ربي الفواحش ماظهر منها ومابطن والإثم والبغى بغير الحق وأن تشركوا بالله مالم ينزل به سلطانا وأن تقولوا على الله مالاتعلمون

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-A'raf: 33]

In the matter of food, Allah says:

قل لآأجد في مآأوحي إلي محرما على طاعم يطعمه إلا أن يكون ميتة أو دما مسفوحا أو لحم خنزير فإنه رجس أو فسقا أهل لغير الله به

Say: "Nor I get in the revelation revealed to me, things that are forbidden for people who want to eat it, unless the food is carrion, or blood flow or pork - because actually all that dirty - or an animal slaughtered in the name of other than Allah. [ Al-An'am: 145]

SWT and His word.

حرمت عليكم الميتة والدم ولحم الخنزير ومآأهل لغير الله به والمنخنقة والموقوذة والمتردية والنطيحة ومآأكل السبع إلا ماذكيتم وماذبح على النصب وأن تستقسموا بالأزلام ذلكم فسق

Forbidden to you (take) carrion, blood, pork, (meat animals) are slaughtered in the name of other than Allah, who choked, hit, a fall, a headlong, who killed the beast, except that you could kill it, and (forbidden ) were slaughtered for idols. And (also forbidden) raffle fate with arrows, (raffle luck with the arrow) is wickedness .. [Al-Maa'idah: 3]

On the issue of drink, Allah says:

ياأيها الذين ءامنوا إنما الخمر والميسر والأنصاب والأزلام رجس من عمل الشيطان فاجتنبوه لعلكم تفلحون

O ye who believe, verily (drinking) alcohol, gambling, (sacrificing to) idols, raffle fate with arrows, including deeds are vile deeds devil. So stay away from those deeds that ye may prosper. [Al-Maa'idah: 90]

On the issue of marriage, God has said:

حرمت عليكم أمهاتكم وبناتكم وأخواتكم وعماتكم وخالاتكم وبنات الأخ وبنات الأخت وأمهاتكم الاتي أرضعنكم وأخواتكم من الرضاعة وأمهات نسآئكم وربآئبكم الاتي في حجوركم من نسآئكم الاتي دخلتم بهن فإن لم تكونوا دخلتم بهن فلاجناح عليكم وحلآئل أبنآئكم الذين من أصلابكم وأن تجمعوا بين الأختين إلا ماقد سلف إن الله كان غفورا رحيما

Forbidden unto you (married) mother-mother; children were female; brothers were women; your father brothers were women; brothers mother that women, the daughters of thy brethren the men; children the daughters of thy brethren that women, mothers who are breastfeeding mother you; sepersusuan sisters; mothers wives (in-law); children are in pemeliharaanmu wife of the wife that you have little control, but if you're not interfering with the wife You were (and are you divorce), it is no sin to marry you; (and forbidden) wives of your real son (in-law);, and accumulate (in marriage) two women were sisters, but that has happened in the past that Allah Oft-Forgiving, Most Merciful. [An-Nisaa: 23]

In this effort, God has said:

وأحل الله البيع وحرم الربا

And Allah has made buying and selling and has forbidden usury. [Al-Baqarah: 275]

As for the Hadith or Sunnah, a lot of things forbidden described therein, including the words of the Prophet sallallaahu 'alaihi wa sallam:

إن الله ورسوله حرم بيع الخمر والميتة والخنزير والأصنام

Verily Allah and His Messenger have forbidden the sale khamr, carcass, swine and idols [2]

كل مسكر خمر وكل مسكر حرام

All that heady it is khamr, and all khamr it is haram. [3]

Prophet sallallaahu 'alaihi wa sallam

فإن دماءكم وأموالكم وأعراضكم وأبشاركم عليكم حرام

Indeed, the blood you (to be shed or killed), your treasures and your honor is haram for you (for stolen and damaged honor. [4]

And his saying sallallaahu 'alaihi wa sallam:

يحرم من الرضاعة ما يحرم من النسب

Women were forbidden to marry because marriage is also forbidden because nasab feedings. [5]

Whatever is the explanation of keharamannya in the Qur'an and Sunnah then he is unclean. Sometimes haram (a thing) inferred from the ban, as well as inferred from the threat posed by a violent act.

Apostle sallallaahu 'alaihi wa sallam said:

اتق المحارم تكن أعبد الناس

(Fear of things that are forbidden, you will be either worship)

Since leaving things forbidden required to do things that an individual duty. By leaving things forbidden charity record sheet will always be white clean of dirt, so a little practice sunnah will grow and be a great blessing, finally be had including the pious servants of great (value).

This requires a servant to know the things that must to be implemented, and the things forbidden and shunned. Departing from this, the Prophet said:

طلب العلم فريضة على كل مسلم

Studying it obligatory upon every Muslim [6]

And Allah has also explained that glamorize (think big sin) forbidden things better for a servant. Allah says:

ذلك ومن يعظم حرمات الله فهو خير له عند ربه

Thus (God's command). And whoever exalts what is honorable in the sight of Allah then it is better for him on the side of his Lord. [Al-Hajj: 30]

Ibn Kathir said: [7] Those who stay away from immoral acts and the things that are forbidden, and (assume) to do it is a great sin in him, (فهو خير له عند ربه) so he got a lot of goodness and reward. As (children) to obey the act of retaliation and reward that much, then so are (children) to leave the things that are forbidden and prohibited things.

Secondly, the words of Allaah sallallaahu 'alaihi wa sallam.

وارض بما قسم الله لك تكن أغنى الناس

Ridlalah to share what God has for you, you will be the richest.

That is, was enough with what God gave you, make it as rizkimu, you will be the richest. People who had enough, she will feel rich. Prophet sallallaahu 'alaihi wa sallam said:

ليس الغنى عن كثرة العرض ولكن الغنى غنى النفس

"It is not rich because of the many possessions but rich it is rich in soul. [8]

Ibn Bathal said: "The meaning of the hadith is that it's not so much the essence of rich treasure, because many people are given the convenience of fortune but he does not feel enough, then he bother to try to find added, as if she was not rich or do not have a property .

Qurtubi said: "The meaning of the hadith is that the benefits that are useful or great or rich life is commendable. The explanation is that when the soul feels rich, he will be protected from greed, so he has a 'Izzah (honor) and will get the majesty, holiness, and glory more than the rich because the poor soul treasures but greed. Indeed greed that put him on things vile and evil deeds caused by the ideals of humility and kebakhilannya, many people are insulting and demeaning so that he became the most despicable ".

Al-Hafiz Ibn Hajar said: "The conclusion is that the rich will be the soul Qana'ah (was enough) that Allah blessed with good luck, he did not expect without the need for additional, not constantly demanding and ask. But he was willing to share what God has for him, as if he is rich forever.

The poor souls on the opposite, because she did not feel quite the fortune that was given, even he is always trying to find added in every way possible, and if not achieved the desired property he will feel sad and disappointed. As if he was not affluent, because it is not enough, as if he was not rich. [9]

Therefore, relalah-O servant of Allah-the fortune that God shared unto you, ye shall be the richest and remind the Prophet sallallaahu 'alaihi wa sallam:

من أصبح منكم معافى في جسده آمنا في سربه عنده قوت يومه فكأنما حيزت له الدنيا

Which one of you in the morning in a healthy body, to feel secure in his heart, and had food that day, it seemed the world would be given to him. [10]

And the words of the Prophet sallallaahu 'alaihi wa sallam.

قد أفلح من أسلم وكان رزقه كفافا وقنعه اله b بما آتاه

Really lucky people who had converted to Islam, rizkinya enough and God has given you enough flavor to anything that God has given him. [11]

Allah says:

ولا تمدن عينيك إلى مامتعنا به أزواجا منهم زهرة الحياة الدنيا لنفتنهم فيه ورزق ربك خير وأبقى

And do not you addressed your eyes to what We have given of their factions, as the flower of life in the world to Us cobai them with him. And the gift of your Lord is better and more enduring. [Yunus: 131]

If you see anyone more wealth and children than you, then know, there is also a lower than you. Consider the person who is below you and you do not see the people who are her top you! This is shown by the Prophet sallallaahu 'alaihi wa sallam to you, which he sallallaahu' alaihi wa sallam said:

انظروا إلى من أسفل منكم ولا تنظروا إلى من هو فوقكم فهو أجدر أن لا تزدروا نعمة الهز

"Look at those lower than you and do not look to those who are above you. It's better that you do not underestimate the favor of Allah to you. [12]

[Transcribed from magazines Sunnah Foundation Edition Published 10/Tahun V/1422H/2001M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]




Avoid The Things That Forbidden (2)


By
Abdul Sheikh 'Abdullah bin Adhim


عن أبي هريرة قال قال رسول اله من يأخذ عني هؤلاء الكلمات فيعمل بهن أو يعلم من يعمل بهن فقال أبو هريرة فقلت أنا يا رسول اله n فأخذ بيدي فعد خمسا وقال اتق المحارم تكن أعبد الناس وارض بما قسم الهت لك تكن أغنى الناس وأحسن إلى جارك تكن مؤمنا وأحب للناس ما تحب لنفسك تكن مسلما ولا تكثر الضحك فإن كثرة الضحك تميت القلب

"From Abu Hurayrah said:" The Prophet sallallaahu 'alaihi wa sallam said: "Who will take these words from me, to be carried out or to be taught?" Abu Hurayrah said: "I, O Messenger of Allah! He then took my hand and began to count five, as he said: "Avoid the things that are forbidden, you will be the most excellent worship; ridlalah to share what God has for you, you will be the richest people do good to your neighbor, you will become believers; love for others what you love for yourself, you will become a Muslim, and do not you laugh a lot, because a lot of laughing going deadens the heart.

These phrases include core-core sayings, the Prophet sallallaahu 'alaihi wa sallam has given motivation to pick it up and then practiced and taught to improve aspects of self and others. As Allah says:

والعصر. إن الإنسان لفي خسر. إلا الذين ءامنوا وعملوا الصالحات

"For the sake of time. Surely all mankind is in loss, except those who believe and do good deeds "

With faith and good deeds they refine themselves, and:

وتواصوا بالحق وتواصوا بالصبر

"Mutual counsel to advise with the truth and with patience"

With the counsel of truth and patience and refining others.

• The words of Abu Hurayrah: "أنا" I mean that taking these words from you. Here there is a sign of the spirit of his radi 'anhu towards goodness.
• His words: "فأخذ بيدي" means to count the words or because Apostle (usually) hold the hands of people who were given a lesson.
• His words "فعد خمسا" (then he counted five) means a count of five or finger as it has been understood that one by one.

Third: Word he sallallaahu 'alaihi wa sallam.

وأحسن إلى جارك تكن مؤمنا

Do good to your neighbor, you will be a believer.

Allah has commanded to do good to the neighbor, he said:

واعبدوا الله ولاتشركوا به شيئا وبالوالدين إحسانا وبذي القربى واليتامى والمساكين والجار ذي القربى والجار الجنب والصاحب بالجنب وابن السبيل وماملكت أيمانكم

Worship Allah and do not associate him with nothing. And do good to his two mother-father, best friends relatives, orphans, the poor, neighbors close and far neighbors, peers, and the servant of Ibn sabil sahayamu [An-Nisaa: 36]

And there are many hadiths that talk about it, including:

ما زال جبريل يوصيني بالجار حتى ظننت أنه سيورثه

Gabriel kept intestate me about the neighbors, to the extent that I thought that a neighbor will get the inheritance from his neighbor. [13]

من كان يؤمن بالله واليوم الآخر فليحسن إلى جاره

Whoever believes in Allah and the Last Day let him do good to his neighbor. [14]

خير الأصحاب عند اله u خيرهم لصاحبه وخير الجيران عند اله خيرهم لجاره

The best of friends with Allah is the best to his friend, and the best neighbor with Allah is the most good to his neighbor. [15]

If you can not do good to your neighbors so you do not hurt her. If he hurt you then be patient until God provides a way out for you.

Al-Hasan said: "Good tentangga not only did not hurt., However it is a good neighbor who endure interference (from other neighbors)."

Hurting neighbors haraam, because it hurt anyone without truth (reason) is forbidden, but forbidden to hurt neighbors over again.

Ibn Mas'ud radi 'anhu narrated that the Prophet sallallaahu' alaihi wa sallam was asked:

يا رسول الله أي الذنب أعظم قال أن تجعل لله ندا وهو خلقك قلت ثم أي قال أن تقتل ولدك خشية أن يأكل معك قال ثم أي قال أن تزاني حليلة جارك

Messenger of Allah, what is the greatest sin? He replied: "You make allies to God, when He created you." He asked again: "Then what?" He replied: "You killed your son because you fear he eats with you" he asked again: "Then what?" He replied: "You committed adultery with the wife of your neighbor. [16]

From Miqdam ibn al-Aswad, the Prophet sallallaahu 'alaihi wa sallam said to his companions:

ما تقولون في الزنا قالوا حرمه الله ورسوله فهو حرام إلى يوم القيامة قال فقال رسول الهت صلى اله عليه وسلم لأصحابه لأن يزني الرجل بعشرة نسوة أيسر عليه من أن يزني بامرأة جاره قال فقال ما تقولون في السرقة قالوا حرمها اله ورسوله فهي حرام قال لأن يسرق الرجل من عشرة أبيات أيسر عليه من أن يسرق من جاره

What do you say on the issue of adultery? "They replied:" Unclean, adultery has been forbidden by Allah and His Apostle, haka it was forbidden until the Day of Resurrection "Messenger of Allah said:" Verily, a man committed adultery with ten women, still lighter (sin) than he committed adultery (once) with the neighbor's wife "Then he asked them about stealing, they replied:" Unclean, stealing has been forbidden by Allah and His Apostle, then it is haram until the Day of Resurrection. "He said:" Verily, someone stole ten houses , it is still lighter than the home he once stole a neighbor. [17]

From Abu Hurayrah, the Prophet sallallaahu 'alaihi wa sallam said:

واله b لا يؤمن واله لا يؤمن واله) لا يؤمن قيل ومن يا رسول الهل قال الذي لا يأمن جاره بوايقه

By Allah, he does not believe! By Allah, he does not believe! By Allah, he does not believe! "Apostle asked," Who is Allah? "He replied:" One whose neighbor does not feel safe from interference. [18]

And Abu Hurayrah also, the Prophet sallallaahu 'alaihi wa sallam said:

لا يدخل الجنة من لا يأمن جاره بوائقه

Will not enter heaven who made the neighbors feel safe from interference. [19]

And the Prophet advised the neighbor to give each other gifts, visiting each other, and he was banned from giving denounce neighbors. From Abu Hurayrah, the Prophet sallallaahu 'alaihi wa sallam said:

وتهادوا تحابوا

Let you guys give each other gifts, surely you'll love. [20]

And it was also the prophet sallallaahu 'alaihi wa sallam said:

يا نساء المسلمات لا تحقرن جارة لجارتها ولو فرسن شاة

O the believing women, do not underestimate for a neighbor (give) to the neighbors though (form) goat toenails "[HR.Bukhari and Muslim]

Abu Dhar radi 'anhu said: "The Messenger sallallaahu' alaihi wa sallam has said:

يا أبا ذر إذا طبخت مرقة فأكثر ماءها وتعاهد جيرانك

O Abu Dhar if you cook the vegetables then multiply the water (liquid) and give some to your neighbors. [21]

Of Aisha radi 'anha:

يا رسول اله إن لي جارين فإلى أيهما أهدي قال إلى أقربهما منك بابا

I said: "O Messenger of Allaah, I have two neighbors, where do I give a gift?", He replied: "To the closest door from you. [22]

Word of the Prophet sallallaahu 'alaihi wa sallam: "And do good to your neighbor, you will become a believer" means those perfect faith, for faith can grow and can be reduced as represented conviction Ahlu Sunna wal jama'ah Sholeh followers of the Salaf.

Fourth: the words of Allaah sallallaahu 'alaihi wa sallam.

وأحب للناس ما تحب لنفسك تكن مسلما

Love for others what you love for yourself, you will become a Muslim

That would be a perfect Muslim his Islam. It gives a sense that their version was diminished value comparable to the lack of a sense of love.

The Prophet sallallaahu 'alaihi wa sallam has set this point to go to heaven. The Prophet sallallaahu 'alaihi wa sallam said:

فمن أحب أن يزحزح عن النار ويدخل الجنة فلتأته منيته وهو يؤمن بالله واليوم الآخر وليأت إلى الناس الذي يحب أن يؤتى إليه

Whoever wants to be saved from hell and go to heaven, then let him die in a state of belief in Allah and the Last Day, and let him memperlakukkan others as he wants himself diperlakukkan by others. [23]

People will only be able to achieve this degree of cleanliness heart of envy and jealousy, envy and jealousy is cause someone does not like or dislike addressed emulate his kindness, she wants her special in the middle of the crowd with the advantages he has. While faith is different with it, he (demanded) that the believers who else to feel good that God gives to him without prejudice to the slightest of kindness.

In summary, it is a must for a believer to believer loves for others what he loves for himself, and hate for others what he hates for himself. If he sees a mistake on his deen, then he tried to fix it. If he saw the virtue or advantage on others who surpass them, he hopes to be like someone else said, if the excess is related to the religion as it is a good desire. The Prophet sallallaahu 'alaihi wa sallam said:

لا حسد إلا في اثنتين رجل آتاه اله مالا فسلطه على هلكته في الحق وآخر آتاه الله حكمة فهو يقضي بها ويعلمها

None (be) envy except for two things: someone who is God-given wealth and he spends in the path of truth, and one that God gave wisdom and he gave the decision to him and taught him. [24]

But if it is in excess of mundane problems, then it's good envy that. Allah says:

ولا تتمنوا مافضل الله به بعضكم على بعض

And do not be jealous of what God gave you more than partly settled some others. [An-Nisaa: 32]

And Allah says about Qarun:

فخرج على قومه في زينته قال الذين يريدون الحياة الدنيا ياليت لنا مثل مآأوتى قارون إنه لذو حظ عظيم

Karun came out to his people in splendor. And he said those who wanted life of this world: "I wish we would have like what has been given to Karun: behold, he truly has a big fortune. [Al-Qasas: 79]

When God drowned Qarun and his house into the earth, people today want the position Qarun said:

ويكأن الله يبسط الرزق لمن يشآء من عباده ويقدر لولآ أن من الله علينا لخسف بنا ويكأنه لايفلح الكافرون

Ah it is true, Allah enlarges the provision for whom He will of His servants and narrow it: if God does not bestow His grace upon us is really He has buried us (too). Ah it is true, was not lucky people who deny (Allah's). [Al-Qasas: 82]

Fifth: The word he sallallaahu 'alaihi wa sallam.

ولا تكثر الضحك فإن كثرة الضحك تميت القلب

Thou shalt not laugh a lot, because actually a lot of laughing going deadens the heart.

In this hadith there is a real ban from a lot of laughs and an explanation for the ban, which is a lot of laughter that makes the heart sink into darkness, menjadikanya like a dead person who can not benefit for himself with a useful, and could not prevent him from something bad. While the life and light of heart that is the source of all good, and death and darkness is the source of all evils. With the heart of life there strength, hearing, eyesight, and perceptions of the nature of information and in accordance with the truth.

In this hadith there idzin for a few laughs, especially for such a purpose. This is evidence of the prophets and servants of God Righteous. Allah says about Solomon when he heard the talk of ants:

فتبسم ضاحكا من قولها

Then he smiled laughed because his words (the ant). [An-Naml: 19]

From Sa'ad ibn Abi Waqash, he said: "There was a man polytheist provoking the Muslims then the Prophet said to Sa'd:" Panahilah it ". Sa'ad said: "Then I cabutkan arrows that are not cutting edge, so I wore him down and he opened his private parts. The Prophet sallallaahu 'alaihi wa sallam laughed until I could see the molar teeth sallallaahu' alaihi wa salalm. [25]

Excitement of the Prophet sallallaahu 'alaihi wa sallam was caused by terkenanya man said, not because of open nakedness. Prophet sallallaahu 'alaihi wa sallam was not possible due to the opening of genitalia laugh.

From Abdullah bin Mas'ud: The Prophet sallallaahu 'alaihi wa salalm said:

إني لأعلم آخر أهل النار خروجا منها وآخر أهل الجنة دخولا رجل يخرج من النار حبوا فيقول اله اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول يا رب وجدتها ملأى فيقول اذهب فادخل الجنة فيأتيها فيخيل إليه أنها ملأى فيرجع فيقول يا رب وجدتها ملأى فيقول اذهب فادخل الجنة فإن لك مثل الدنيا وعشرة أمثالها أو إن لك مثل عشرة أمثال الدنيا فيقول تسخر مني أو تضحك مني وأنت الملك فلقد رأيت رسول اله n ضحك حتى بدت نواجذه وكان يقول ذاك أدنى أهل الجنة منزلة

Actually I know the most recent hell out of it, and the most recently entered heaven. There was a man released from hell to crawl, then God told him: "Go, go heaven!" He went to heaven and heaven appeared to him that it was full, then he came back and said: "O Lord, I've got heaven full "God said to him:" Go, go heaven! "the man went to heaven and heaven seemed to him that it was full, then he came back and said:" O Lord, I've got heaven full of "God told him:" Go, go heaven ! Indeed, the world is yours added to the ten-fold "the man had said," You make fun of me or laugh at me, while Thou art the King ". Narrators said: "What I saw the Prophet laughed until his molar teeth look", then he said: "That is the position of the lowest Heaven. [26]

However, this is not the habit of laughing as the Prophet sallallaahu 'alaihi wa sallam, most of the laughs he sallallaahu' alaihi wa sallam was smiling.

From Sammak ibn Harb: "I asked Jabir bin Samurah:" Have you ever used to sit with the Messenger of Allah? "He replied:" Yes, often. He used to not rise from his place to pray Fajr until sunrise, when the sun rose, he rose. The Companions ordinary conversation, sometimes they offend jahiliyyah case, then they laugh and his smile. [27]

Umar was asked: "Did the Companions was ever laugh?" He replied: "Yes, but faith in their hearts-by God-more sturdy than the high mountains."

Among the mercy of Islam is to make a smile and beamed when his brother met with fellow believers as Sadaqah. Abu Dhar said: "The Prophet sallallaahu 'alaihi wa salalm said to me:

لا تحقرن من المعروف شيئا ولو أن تلقى أخاك بوجه طلق

Do not ever underestimate your good deeds, though (just) you meet your brother with a radiant face. [28]

Islam is a true religion, not flying high in fantasy and parables empty. Islam as a human being on earth is real. Islam does not regard men as angels wings have two, three or four. However, Islam considers man as a human being (need) to eat, and walk in the market (to buy their needs). Thus Islam does not require them to be all they are saying dhikr, does not require that all the silence is thinking, and do not require them to spend all their free time in the mosque.

Islam recognizes the extension, nature, and their instincts. God has created man in a state can be excited and happy, able to play, as God has created them in a state able to eat and drink. So there is no harm in a Muslim happy and joking with what he likes or entertain themselves and their friends to the game are allowed. Just do not let it become a habit in every time, who spent the morning and afternoon so neglectful of duty and could make it not serious.

There is a verse that says: "Give utterances were joking about the size of salt mixed in a vegetable" (berguraulah means necessary do not go overboard)

This is the advice of the Prophet to Abu Hurayrah. Although the advice is addressed to Abu Hurairah, but that does not mean that it's just for him alone. We too are alive today, if we are able to carry the messages Prophet sallallaahu 'alaihi wa sallam was then all the promises Apostle surely we will find it.

Allaah knows best bisshawab

[Transcribed from magazines Sunnah Foundation Edition Published 10/Tahun V/1422H/2001M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]





source: http://almanhaj.or.id/
_______