By
Ustadz Al-Yazid bin Abdul Qadir Jawas
عن معاذ بن جبل رضي الله عنه; قال: قلت: يا رسول الله! أخبرني بعمل يدخلني الجنة, ويباعدني من النار. قال: «لقد سألت عن عظيم, وإنه ليسير على من يسره الله تعالى عليه: تعبد الله لا تشرك به شيئا, وتقيم الصلاة, وتؤتي الزكاة, وتصوم رمضان, وتحج البيت». ثم قال: «ألا أدلك على أبواب الخير? الصوم جنة, والصدقة تطفئ الخطيئة كما يطفئ الماء النار, وصلاة الرجل في جوف الليل », ثم تلا: تتجافى جنوبهم عن المضاجع يدعون ربهم خوفا وطمعا ومما رزقناهم ينفقون فلا تعلم نفس مآ أخفي لهم من قرة أعين جزآء بما كانوا يعملون [السجدة: 16 - 17]. ثم قال: «ألا أخبرك برأس الأمر, وعموده, وذروة سنامه?» قلت: بلى يا رسول الله. قال: «رأس الأمر الإسلام, وعموده الصلاة, وذروة سنامه الجهاد». ثم قال: «ألا أخبرك بملاك ذ لك كله?». قلت: بلى يا رسول الله. فأخذ بلسانه, ثم قال: «كف عليك هذا». قلت: يا نبي الله! وإنا لمؤاخذون بما نتكلم به? فقال: «ثكلتك أمك يا معاذ! وهل يكب الناس فى النار على وجوههم - أوقال: على مناخرهم - إلا حصائد ألسنتهم ». رواه الترمذي وقال: حديث حسن صحيح
From Mu'adh bin Jabal radi anhu, he said, "O Messenger of Allah! Explain me deeds that put me to keep me from heaven and hell? "He sallallaahu 'alaihi wa sallam said:" Indeed, you have to ask about something big, but it's easy for people who are permitted by Allah Almighty in it, namely: you worship Allaah and not associate anything with Him, perform prayer, pay zakat, fasting Ramadan, and pilgrimage to the House. "Then he sallallaahu 'alaihi wa sallam said," Would you like me to show you the gates of goodness? Fasting is a shield, charity extinguish error as water extinguishes fire, and pray someone in the middle of the night. "Then he sallallaahu 'alaihi wa sallam read the word of God Almighty," Stomach them away from the bed, they prayed to his Lord with a sense of fear and full of hope, and they menginfakkan part of the sustenance which We have given them. So, no one knows what is hidden for them, (an assortment of favors) pleasing in response to what they're doing. "(As-Sajdah/32 :16-17). Then he sallallaahu 'alaihi wa sallam said, "Do you want me to explain everything about the subject matter, the pillars, and the top?" I said, "How, O Messenger of Allah." He sallallaahu' alaihi wa sallam said, "The essence of all cases are Islam, its pillar is the prayer and its top is jihad. "Then he sallallaahu 'alaihi wa sallam said," Do you want me to explain about the things that keep it all? "I replied," How, O Messenger of Allah. "He sallallaahu' alaihi wa sallam hold his tongue and then said, "Take care of this (tongue)." I said, "O Nabiyullâh, whether we will be punished for what we say?" He sallallaahu 'alaihi wa sallam said, "I hope Allaah loves your mother, O Mu'adh! hell is not a man flipping over their faces-or he said: on the nose with them-but because their oral. "[Reported by at-Tirmidhi. He said, "This hadeeth is hasan saheeh]"
TAKHRIJ HADITHs
This hadeeth saheeh with the whole course, narrated by:
1. Ahmad 5/230, 236, 237, 245
2. At-Tirmidhi no. 2616
3. An-Nasa-i in As-Sunanul Kubra no. 11 330
4. Ibn Majah no. 3973
5. 'Abdurrazzâq in Al-Mushannaf no. 20 303
6. Ibn Abi Syaibah in Kitab ul Iman no. 1, 2
7. Al-Bayhaqi in As-Kubra Sunanul 9/20
8. Ath-Tabaraani in Al-Kabir Mu'jamul 20/no. 200, 291, 294, 304, 305
9. Al-Hakim 2/412-413
10. Ibn Hibban no. 214-At-Ta'lîqâtul Hisan
Sharh HADITHs
AS A CAUSE OF DUTY deeds HEAVEN
Words Mu'adh bin Jabal radi anhu, "O Messenger of Allah! Explain me deeds that put me to keep me from heaven and hell? "
In a hadith narrated by Imam Ahmad about Mu `adh ibn Jabal Umar radi mentioned that he said,
يا رسول الله! إني أريد أن أسألك عن كلمة قد أمرضتني و أسقمتني وأحرقتني. قال: «سل عما شئت» قال: أخبرني بعمل يدخلني الجنة لا أسألك غيره
O Messenger of Allah! I wanted to ask you about one sentence that made me sick, suffering, and sorrow. "He sallallaahu 'alaihi wa sallam replied," Ask whatever you want. "Mu'adh bin Jabal radi anhu said," Tell me about a deed that put me in heaven and I do not ask you besides this question?
It shows strong interest and concern Mu `adh ibn Jabal Umar radi towards pious deeds, and in it there is the argument that the deeds cause a person to enter heaven, as Allah Almighty hath spoken.
وتلك الجنة التي أورثتموها بما كنتم تعملون
And that's heaven bequeathed to you because of your deeds which you did. "[Az-Zukhruf/43: 72]
The words of the Prophet sallallaahu 'alaihi wa sallam,
لن يدخل الجنة أحد منكم بعمله
One of you will not go to heaven because of his deeds. [1]
That is, wallahu a `lam, the charity itself does not make a person entitled to heaven if God Almighty does not make a charitable gift and grace to cause him to go to heaven. Charity is the grace of Allah Almighty and His servant grace. So, heaven and their causes, all derived from the grace and mercy of Allah Almighty.
PROCEEDINGS OF THE GREAT
Word of the Prophet sallallaahu 'alaihi wa sallam, "Really, you ask about something big."
Go to heaven and saved from hell is something very noble, because he is a true success. Allah Almighty says:
فمن زحزح عن النار وأدخل الجنة فقد فاز وما الحياة الدنيا إلا متاع الغرور
Whoever kept out of hell and put in heaven, indeed, he gained the victory [Ali Imran / 3:185]
Prophet sallallaahu 'alaihi wa sallam said to someone, "What do you say when you pray?" The man replied, "I ask heaven to Allah Almighty and seek refuge in Him from Hell. I was not able to do as seruanmu and calls Muadz z. "He indicated how much prayer and effort he and Muadh z in asking. Then the Prophet sallallaahu 'alaihi wa sallam said, "Around that our appeal." In another narration, "It is my cry and cry Mu` adh z paradise but we ask Allah Almighty and seek refuge in Him from Hell "[2]
Congratulations from hell jahannam is a great case for the lightest man siksanya in hell is someone who put hot rocks under both his ankles and his brain to boil it. That is why Allah Almighty sent His messengers to His servants so that they are the cause of human salvation from hell and heaven successfully received. Therefore, the prophets able to carry heavy loads that can not be borne by the solid mountains. [3]
Hidayah TAUFIQ ONLY OWNED Allaah
Word of the Prophet sallallaahu 'alaihi wa sallam, "But it's easy for people who are permitted by Allah Almighty in it."
His Word is a sign that the guidance taufik entirely in the hands of Allah Almighty. Anyone given the ease by Allah Almighty to obtain guidance, so he get a clue and anyone who is not given the ease by Allah Almighty to obtain guidance, so he did not get a clue. Allah Almighty says,
فأما من أعطى واتقى وصدق بالحسنى فسنيسره لليسرى وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرى
So whoever gives (their wealth in the way of Allah) and fear, and justify (the reward of) the best (Paradise), it will be We made it easy for him the path to simplicity (happiness). And as for the miser and thinks himself self sufficient (no need of God's help) and denied (the reward of) the best, it will be We made it easy for him the path to distress (misery). "[Al-Lail/92 :5-10]
Prophet sallallaahu 'alaihi wa sallam said,
اعملوا فكل ميسر لما خلق له, أما أهل السعادة; فييسرون لعمل أهل السعادة, وأما أهل الشقاوة; فييسرون لعمل أهل الشقاوة
Beramallah you! Because everything easy to what created him. As for the people who are happy, they are easy to charitable deeds and happy people were those wretched deeds easy to harm people.
Then the Prophet sallallaahu 'alaihi wa sallam read the paragraph above. [4]
Allah Almighty to preach about Moses Alaihissallam who said in his prayer.
رب اشرح لي صدري ويسر لي أمري
O my Rabb, Exert my chest, and my business for me mudahkanlah [Thâhâ/20 :25-26]
ARTICLE OF ISLAM
Word of the Prophet sallallaahu 'alaihi wa sallam: "You worship Allah and not associate anything with Him, perform prayer, pay zakat, fasting Ramadan, and pilgrimage to the House."
Answer Prophet sallallaahu 'alaihi wa sallam indicates that the work is religious obligations as reasons to go to heaven. Prophet sallallaahu 'alaihi wa sallam explained in this hadith the five pillars of Islam.
GATES GOODNESS
Word of the Prophet sallallaahu 'alaihi wa sallam, "Do you want me to show you the gates of goodness?"
Because, heaven and hell away from it due to work obligations of Islam, then after that the Prophet sallallaahu 'alaihi wa sallam explained sunnah worship which constitute the doors of goodness. Therefore, the saints of Allah Almighty the most noble al-muqarrabûn, that is, people who draw closer to Allaah by doing devotions sunnah after doing obligatory acts of worship.
1. Fasting
Word of the Prophet sallallaahu 'alaihi wa sallam: "Fasting is a shield."
Word of the above narrated from the Prophet n of many paths. Word is narrated in Saheeh al-Bukhari and Saheeh Muslim from the hadeeth of Abu Hurayrah radi anhu, that the Prophet sallallaahu 'alaihi wa sallam.
Fasting is a shield while not torn, which is torn with ugly words and so forth. Therefore, the Prophet sallallaahu 'alaihi wa sallam said,
الصوم جنة, فإذا كان يوم صوم أحدكم فلا يرفث فلا يجهل, إن امرؤ سابه فليقل: إني امرؤ صائم
Fasting is a shield, therefore, fasting on the day one of you then he should not say bad, fool. And if he insulted someone then let him say, 'I am fasting person. [5]'
Ibnul Munkadir rahimahullah said, "If people are fasting do backbiting (backbiting others), the fast is being torn. If he beristighfar, he patched it. "[6]
Shielding is something used by a servant as a shield as a shield to protect it from knocks when fighting. Fasting, too, he protects the perpetrators of the various vices of the world, such as the Almighty God hath spoken,
يا أيها الذين آمنوا كتب عليكم الصيام كما كتب على الذين من قبلكم لعلكم تتقون
O ye who believe, fasting is obligatory upon you as required above those before you, that ye be cautious. [Al-Baqarah / 2:183]
If fasting is a shield from immorality-immorality for a servant in the world, fasting is a shield for him from Hell. If someone does not have a shield from immorality-immorality in the world, he had no shield from hell in the afterlife. [7]
A Muslim disyari'atkan compulsory fasting in Ramadan then fasts is recommended Sunnah, among them:
Fast of 'Ashura (10th of Muharram)
Fasting the day of 'Arafah for other than pilgrims.
Fasting Monday and Thursday.
Fasting three days in every month.
Fasting Prophet Dawud.
Fasting six days of Shawwal.
Fasting in the month of Sha'ban.
2. ALMSGIVING [8]
Word of the Prophet sallallaahu 'alaihi wa sallam, "Alms extinguish error as water extinguishes fire."
Word is he also narrated from other transmission lines. Narrated Ka'b bin 'radi Ujrah anhu, that the Prophet sallallaahu' alaihi wa sallam, he said,
الصوم جنة حصين, والصدقة تطفئ الخطيئة كما يطفئ الماء النار
Fasting is a shield strong and alms extinguish sesalahan as water extinguishes fire. [9]
Allah Almighty says,
إن تبدوا الصدقات فنعما هي وإن تخفوها وتؤتوها الفقراء فهو خير لكم ويكفر عنكم من سيئاتكم
If you show your alms alms-then it's good. And if you hide it and give it to poor people, it is better for you and God will wipe away most of your mistakes ... "[al-Baqarah / 2:271]
Allah Almighty's Word shows that alms removing mistakes, good-looking or alms alms in secret, as long as done willingly solely because of Allah Almighty.
3. Night prayers
Word of the Prophet sallallaahu 'alaihi wa sallam: "And pray someone in the middle of the night."
That is, the prayer also eliminates errors as well as charity.
In his saying, the Prophet sallallaahu 'alaihi wa sallam said the best time praying Tahajjud at night, the middle of the night. It was narrated from Abu 'Umar radi Umamah
قيل: يا رسول الله! أي الدعاء أسمع? قال: «جوف الليل الآخر, ودبر الصلوات المكتوبات»
It said, 'O Messenger of Allah! Prayer is the most heard? 'He replied,' In the middle of last night and after the prayers obligatory. '[10]
Some say that if absolutized midnight, it was the middle of the night in question. If it is said, "Last Midnight." So the question is the middle of the second night, the third time that night last fall when Allah Almighty to the sky world.
Prophet sallallaahu 'alaihi wa sallam said,
أفضل الصلاة بعد الفريضة صلاة الليل
Best prayer after the obligatory prayer is the night prayer (qiyâmul Lail). [11]
Qiyâmul Lail also eliminates errors due to qiyâmul Lail is the best sunnah prayers. Prophet sallallaahu 'alaihi wa sallam said,
عليكم بقيام الليل فإنه دأب الصالحين قبلكم, وإن قيام الليل قربة إلى الله عز وجل, ومنهاة عن الإثم, وتكفر السيئات, ومطردة للداء عن الجسد
Let you guys doing qiyâmul Lail, Lail was the custom for qiyâmul righteous people before you, approach to worship Allaah, prevention from sins, mistakes eraser, and repellent disease from the body. [12]
Words Mu'adh bin Jabal radi anhu, "Then he sallallaahu 'alaihi wa sallam read the word of God Almighty," Stomach them away from the bed, they prayed to his Lord with fear and full of hope, and some of them menginfakkan sustenance which We have given them. So no one knows what is hidden for them, (an assortment of favors) pleasing in response to what they're doing. "[As-Sajdah/32 :16-17]
That is, the Prophet sallallaahu 'alaihi wa sallam mentioned in the second paragraph after the night prayers mentioned to explain the virtue of the night prayers. Because, Allah Almighty praised those who wake up in the middle of the night when people are sleeping, he prayed night and prayed to Allah Almighty.
Praise includes people who do not sleep till dawn prayers Shubuh then, especially when it wants to sleep drowsiness so strong. Therefore, muadzdzin prescribed reading, "Ash-shalâtu Khairun dominant Naum (prayer is better than sleep) in prayer Shubuhnya."
The Prophet sallallaahu 'alaihi wa sallam said about people who are waiting for the prayer' Isha,
إنكم لن تزالوا في صلاة ما انتظروا الصلاة
Indeed, you are always in prayer for you waiting for the prayer. [13]
OF ANY CASE, poles, and a peak
Word of the Prophet sallallaahu 'alaihi wa sallam, "Do you want me to explain about the subject all things, poles, and the peak?" I said, "Want, O Messenger of Allah." He sallallaahu' alaihi wa sallam said, "The essence of all matter is Islam , poles are praying, and its peak is jihad. "
In the above hadith, the Prophet sallallaahu 'alaihi wa sallam explained three things: the subject of all things, its pillars, and its peak.
The principal and the whole affair is a case in the above hadith is the religion brought by the Prophet sallallaahu 'alaihi wa sallam, namely Islam. Another case is diriwayat interpreted in two sentences creed. So, whoever does not acknowledge both born-mind, he is not part of Islam. [14]
Position two sentences creed in Islam is like the position of the head of the whole body. If the head has been broken, there is no life for man afterwards. Similarly no religion for people who do not set the two sentences creed. [15]
Pillar of Islam religion that makes upright is prayer, as the tent upright on poles. Similarly, a servant of religion would not be established without a prayer.
Moderate cases peak is jihad. This shows that the jihad is the best deed after deed worship obligatory, as stated by Imam Ahmad rahimahullah and other scholars. [16]
Position jihad is the highest position in Islam, because the phrase jihad Allaah be the highest, Islam victorious over all other religions, and eliminate the evil perpetrators of the hypocrites, Jews, and Christians. [17]
From Abu Dhar radi anhu said,
يا رسول الله! أي العمل أفضل? قال: إيمان بالله وجهاد في سبيل الله
"O Messenger of Allah! Charity is the best? "He replied," Faith in the Almighty Allah and Jihad in His way. "[18]
And those hadiths convey to him very much.
OBLIGATIONS OF MAINTAINING ORAL
Word of the Prophet sallallaahu 'alaihi wa sallam, "Do you want me to explain about something that could keep it all?" I replied, "How, O Messenger of Allah." He sallallaahu' alaihi wa sallam held his tongue then said, "Take care of this (tongue) ... "until the end of the hadith
This suggests that maintaining oral cautious in speaking, and imprison an entire core of goodness. Whoever is able to control his tongue, he mastered his case and control. [19]
The meaning is that the tongue results in return and judgment on the forbidden words. In essence, human kindness and plant a variety of faults with words and deeds, then on the Day of Resurrection he reaps what he has planted. Whoever planted kindness, either word or deed, he is reaping the glory. And whoever planted ugliness, either word and deed, he earned regret later.
Zahir Mu'adh above hadeeth indicates that something most people put to hell is said with tongue. Among the things included in the form of words is immoral acts of shirk, which is the greatest sin in the sight of Allah Almighty. Then, said about Allah Almighty without the basic science, and sin as it is also equivalent to shirk. Then the false testimony is a great sin. This includes magic, accusing good people commit adultery, and other major sins such as lying, backbiting, pitting, and all disobedience actions shaped generally supported speech. [20]
Prophet sallallaahu 'alaihi wa sallam said,
أكثر ما يدخل الناس النار الأجوفان: الفم والفرج
The most widely put humans into hell is two things: the mouth and genitals. [21]
Prophet sallallaahu 'alaihi wa sallam also said:
إن الرجل ليتكلم بالكلمة ما يتبين فيها يزل بها في النار أبعد مما بين المشرق والمغرب
Surely someone says a word that he did not notice it, causing it to fall into Hell farther than between east and west. [22]
T Al-Hasan said, "The tongue is the commander of the body. If the tongue sinned against organ, organ becomes sinful. If the tongue restraint, restraint of organs. "[23]
Yunus ibn 'Ubayd t said, "I do not see where someone is above the good of his tongue, but I see it as a virtue in all organs." [24]
FAWAA-ID HADITHs
1. The high ideals and the willingness of Mu'adh bin Jabal radi anhu in which he asked the Prophet about the world, but ask about the afterlife.
2. Establishing the existence of heaven and hell, and believe the two pillars of the faith.
3. That good deeds were put to heaven and away from hell because the Prophet Shallallahu'alaihi wa sallam set it.
4. Heaven and hell are deprived of a big case, and a believer the purpose of life is a paradise.
5. Hidayah taufik belongs only to Allah Almighty.
6. Although the supreme court (weight) but it's easy for people who are given the ease by Allah Almighty.
7. It is appropriate for men to plead convenience to Allaah in matters of religion and the world because people are not given the ease by Allah Almighty then everything becomes difficult for him.
8. This Hadith mentions the five pillars of Islam.
9. The greatest obligation is to worship Allaah, that Allaah mentauhidkan and keep all kinds of shirk.
10. Fasting is a shield from sin in the world and shield from hellfire in the hereafter. Because it is forbidden for men to commit acts of sin and immorality during fasting. This shows the virtue of fasting.
11. Sadaqah is eliminate mistakes, and this suggests the primacy and advice to charity, and charity remove guilt as water extinguishes fire.
12. Staged in giving lessons to people, starting with the most important matters that are important then onwards.
13. Virtue draw closer to Allaah by doing acts of worship after the obligatory sunnah.
14. The primacy of people who wake up in the middle of the night for night prayers (Tahajjud and Witr), pray, and bermunajat to God Almighty with a sense of hope and anxiety, and to ask forgiveness of Allah Almighty at meal time.
15. Let someone pray to Allah Almighty with a sense of hope and anxiety.
16. Principal affairs, which affairs are Islamic world and the hereafter.
17. Prayer is the pillar of religion, and the building does not become erect unless her. And this hadith shows the importance of prayer issue.
18. Virtue and suggestions for jihad. Jihad is the pinnacle of Islam because the sentence jihadlah Allaah be straight and tall.
19. That the key to all the above cases is to keep the oral.
20. Oral danger if not kept because it could be the one sentence that wrath of Allah Almighty, causing a person to hell.
21. Among the residents of hell, no one dragged on their faces. Wal'iyâdzu Billah. Nas-as-Salamah alullâha wal 'âfiyah.
MARAJI '
1. Al-Qur `an and terjemahnya.
2. Saheeh al-Bukhari.
3. Sahih Muslim.
4. Musnad Imam Ahmad.
5. Sunan Abu Dawud.
6. Sunan at-Tirmidhi.
7. Sunan an-Nasa-i.
8. Sunan Ibn Majah.
9. Saheeh Ibn Hibban (At-Ta'lîqâtul Hisan.)
10. Hilyatul Auliya ', by Abu Nu'aim.
11. Kitâbush Shamt, Ibn Abid Dunya.
12. Jâmi'ul 'Uloom wal Hikam, works of Ibn Rajab al-Hanbali. Verification: Shoaib Ibrahim al-Arnauth and Bajis.
13. Qawa'id Fawâ-id wa minal 'Arba'în an-Nawawiyyah, Mohammed Sulthan Nâzhim work.
14. Syarhul Arba'în an-Nawawiyyah, by Shaykh Muhammad ibn Saalih al-'Uthaymeen.
[Copied from the Sunnah Edition magazine 11/Tahun XIII/1430H/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Every kindness is Charity
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
عن أبي ذر رضي الله عنه, أن ناسا من أصحاب النبي صلى الله عليه وسلم قالوا للنبي صلى الله عليه وسلم: يا رسول الله! ذهب أهل الدثور بالأجور; يصلون كما نصلي, ويصومون كما نصوم, ويتصدقون بفضول أموالهم. قال: «أوليس قد جعل الله لكم ما تصدقون? إن بكل تسبيحة صدقة, وكل تكبيرة صدقة, وكل تحميدة صدقة, وكل تهليلة صدقة, وأمر بالمعروف صدقة, ونهي عن منكر صدقة, وفي بضع أحدكم صدقة ». قالوا: يا رسول الله! أيأتي أحدنا شهوته ويكون له فيها أجر? قال: «أريتم لو وضعها في حرام, أكان عليه فيها وزر? فكذلك إذا وضعها في الحلال كان له أجرا »
From Abu Dhar radi anhu that some of the Companions said to the Prophet sallallaahu 'alaihi wa sallam: "O Messenger of Allah! Rich people have been left with a lot of merit. They pray as we pray, they fast as we fast, and they can be charitable with their surplus wealth. "He sallallaahu 'alaihi wa sallam said:" Allah has not made for you something that you can sedekahkan? Indeed, on every rosary is a charity, every Takbir is a charity, every tahmid is a charity, every tahlil is charity, sent to the ma'ruf is charity, preventing it from being unjust is a charity, and one of you mixed (berjima ') with his wife is charity. "They asked:" O Messenger of Allah! What if one of us came syahwatnya (intercourse with his wife) and he got a reward in it? "He replied:" What do you suppose he syahwatnya vent on the haram, is not he getting sin? So too if he syahwatnya wreak on a lawful, then he received the reward. "[HR. Muslim]
TAKHRIJ HADITHs
Hadith is Saheeh, narrated by:
1. Muslim (no. 720, 1006).
2. Al-Bukhari in Al-Adabul simplex (no. 227)
3. Ahmad (V/167, 168).
4. Abu Dawood (no. 5243, 5244).
5. Al-Bazzar in his Musnad (no. 3917, 3918)
6. Ibn Hibban (no. 4155 At-Ta'lîqâtul Hisan).
7. Al-Bayhaqi (IV/188).
8. Al-Baghawi in Syarhus Sunnah (no. 1644).
Sharh HADITHs
This noble hadith include important matters, including:
1. Permissibility of qiyas.
2. Permissible deeds which can be charitable taqarrub with the right intention.
3. Fields the race in his favor.
4. Many streets goodness where if a slave is not able to do a favor so he was able to do good to others and apart from it. [1]
1. Competing in FAVOR
In the hadith there is the argument that the Sahaba radi anhum competing in his favor on the strength of their spirit in doing righteous deeds and kindness; sad if they can not do the good that is done by others. Poor people from their sad, because they can not give alms to the treasure as did the rich people. They sadly can not go to the jihad because it has no stock. Their situation is described by Allaah in al-Qur `an. [2]
Allah Almighty says: And no (also sin) upon those who come to you (Muhammad), so you give them a vehicle, then you say: 'I did not get a vehicle to take you,' and they come back, being eye they were tears of grief, because they are not getting what they infakkan (for battle). [At-Tawbah / 9:92]
Salih Salafush are people who compete in goodness because they expect paradise, and we are commanded to follow in their footsteps is competing in his favor.
Allah Almighty says: "... And so it should be for the people competing." [Al-Muthaffifîn/83: 26]
They get praise from Allaah and His Messenger, their fortune and glory for them in this world and the hereafter. There are among those who have udzur of doing a practice and waivers granted to him, and he came to the Prophet sallallaahu 'alaihi wa sallam said, crying because she was not able to do such deeds. As it was reported by Allaah, as the Prophet sallallaahu 'alaihi wa sallam out for jihad.
Allah Almighty says: "... Then they returned their eyes streaming with tears of grief, because they are not getting what they infakkan (for battle)." [At-Tawbah / 9:92]
In the hadith there is also the argument that poor people want to be like the rich in getting rewarded with wealth alms. Then the Prophet sallallaahu 'alaihi wa sallam pointed out to the poor of alms-charity they could do. [3]
In another hadith of Abu Hurayrah radi anhu that indigent people the immigrants came to the Prophet sallallaahu 'alaihi wa sallam, said, "The rich people have gone with a high degree of favor and were eternal." He asked: "What is ? "They replied:" They pray as we pray, they fast as we fast, we're giving alms they can not, and they emancipate slaves was we could not. "So the Prophet sallallaahu 'alaihi wa sallam said:
«أفلا أعلمكم شيئا تدركون به من سبقكم, وتسبقون به من بعدكم, ولا يكون أحد أفضل منكم إلا من صنع مثل ما صنعتم?» قالوا: بلى يا رسول الله. قال: «تسبحون, وتكبرون, وتحمدون دبر كل صلاة ثلاثا وثلاثين مرة». قال أبو صالح: فرجع فقراء المهاجرين إلى رسول الله صلى الله عليه وسلم فقالوا: سمع إخواننا أهل الأموال بما فعلنا; ففعلوا مثله. فقال رسول الله صلى الله عليه وسلم: ذلك فضل الله يؤتيه من يشاء
Will you teach something that can catch people who have gone before you that, you can also precede those after you, and no one is better than you except the people who do as you do? "They said," Want, O Messenger of Allah! "He also said:" Be you say the rosary (Subhanallah), Takbeer (Allahu Akbar), and Tahmid (thank God) at the end of every prayer (fard) 33 times. "Abu Salih (these narrators) said:" Then the indigent people Muhijirin it was back to the Prophet and said: "You have heard our rich what we do, then they do the same thing." Then the Prophet said: "That is the gift of God given unto whom He will. "[al-Maida / 5:54] [4]
Also convey the same Hadith narrated from some Companions of which 'Ali, Abu Dhar, Abu Darda', Ibn 'Umar, Ibn' Abbas, and in addition to them.
This means that people are indigent the immigrants thought that no charity except by wealth and they are not able to do that, so the Prophet sallallaahu 'alaihi wa sallam gave the news to them that all good deeds and do good with any kind is charity. [ 5]
As for competing in attaining worldly pleasures it is very disgraceful. If a servant exceeds the limit, then it is a cause destruction and weakness. [6] The Prophet sallallaahu 'alaihi wa sallam said:
... فوالله, ما الفقر أخشى عليكم. ولكني أخشى عليكم أن تبسط الدنيا عليكم كما بسطت على من كان قبلكم. فتنافسوها كما تنافسوها. وتهلككم كما أهلكتهم
"... By Allah! Not poverty that I fear upon you. However, I fear that the world in laid (dilated) for you as been expanded upon those before you, then you are competing to get it, as they competed to get it. Then the world was destroy you as it destroyed them. "[7]
2. Dhikr TO GOD Almighty is the best of ALMSGIVING FOR YOURSELF
Charity benefits other than the property itself felt only culprit, for example:
Takbir is saying: Allahu Akbar (الله أكبر),
Beads are saying: Subhan Allah (سبحان الله),
Tahmid are saying, Alhamdulillah (الحمد لله),
Tahlil the words: la ilaha illallah (لا إله إلا الله),
Hauqalah the words: La illa Billah quwwata haula Wala (لا حول ولا قوة إلا بالله)
Istighfar are saying: astaghfirullah (أستغفر الله).
So is the dhikr after the obligatory prayers five times a day, which is 3 times istighfar: أستغفر الله, أستغفر الله, أستغفر الله
then read: اللهم أنت السلام, ومنك السلام, تباركت يا ذا الجلال والإكرام
Reading: Subhanallah 33 times, Alhamdulillah 33 times, Allahu Akbar 33 times, and closed with the reading:
لا إله إلا الله وحده لا شريك له, له الملك وله الحمد وهو على كل شيء قدير
Similarly dhikr morning and evening. Dhikr is in addition to the valuable charity, also take away sins, and as the self-preservation of the devil. [8]
So is walking to the mosque for worship is charity. And it is not even mentioned in the hadith about prayer, fasting, pilgrimage, and jihad as alms. Most of the acts are better than charity-almsgiving to the property, because the hadiths of the above mentioned as the answer to the question of poor people who asked the Prophet sallallaahu 'alaihi wa sallam about something they can use to beat the sunnah worship rich with treasures. Being in the obligatory acts of worship, the poor people of the immigrants with the rich people among them.
Prophet sallallaahu 'alaihi wa sallam said:
«ألا أنبئكم بخير أعمالكم, وأزكاها عند مليككم, وأرفعها في درجاتكم, وخير لكم من إنفاق الذهب والورق, وخير لكم من أن تلقوا عدوكم فتضربوا أعناقهم ويضربوا أعناقكم». قالوا: بلى يا رسول الله. قال: «ذكر الله عز وجل»
Would you like me to explain your actions were the kindest, most clean in side your king, the most elevating the degrees you, better for you than infak gold and silver, and better for you than you meet your enemies then you chop their necks and they decapitate you? "The Companions said:" How, O Messenger of Allah! "He said:" That is dhikr of Allah 'Azza wa Jalla. "[9]
Prophet sallallaahu 'alaihi wa sallam said: "Whoever said,
لا إله إلا الله وحده لا شريك له, له الملك, وله الحمد, وهو على كل شيء قدير
'There is no god who has the right diibadahi correctly but Allah alone, there is no partner with Him. Belongs to Him all His kingdom and all the praise, and He has power over all things. '
In a hundred times a day then it equal to freeing ten slaves, one hundred and kindness written for him, one hundred errors removed from it, the sentence is a fortress for him from Satan from noon until late afternoon, and no one has come up with something better than what he brought except the people who do a lot more of it. "[10]
Prophet sallallaahu 'alaihi wa sallam also said:
«من قال: لا إله إلا الله وحده لا شريك له, له الملك, وله الحمد, وهو على كل شيء قدير, عشر مرار كان كمن أعتق أربعة أنفس من ولد إسماعيل».
Whoever uttered the phrase la ilaha illallah wahdahu Lâ syarîkalah lahul hamdu wa huwa mulku walahul 'Ala Kulli syai-in Qadir ten times, he is like a man who frees the soul from the four offspring of Ishmael. "[11]
The same was said by Salman Al-Farisi, the Companion of the other and Tabi'in that dhikr is better than charity with a sum of money. [12]
3. ALMSGIVING absolutized FOR ANY KINDNESS
Prophet sallallaahu 'alaihi wa sallam said:
كل معروف صدقة = every kindness is a charity. [13]
Imam an-Nawawi rahimahullah said: "That is, every kindness that have the same law with the charity in terms of reward." [14], [15]
.
The Prophet sallallaahu 'alaihi wa sallam said about shorten (summarizing) prayers when safar,
«صدقة تصدق الله بها عليكم; فاقبلوا صدقته»
He is a God-given alms to you, then accept His charity. [16]
Alms to the addition property of human kindness is perceived alms to them. It may be that, in addition to treasure charity is better than charity and financially. Alms like this, for example, enjoining and forbidding evil, the second act is an invitation obedience to Allaah and prohibits adulterous him. It is definitely better than charity with wealth. Including helpful teach science, reading al-Qur `an (concerned with), eliminate distractions from the road, trying to provide benefits to others, rejected the danger of them, Muslims pray and ask forgiveness for them. [17]
From Abu Dhar radi anhu, he asked: "O Messenger of Allah! Practice is the most important? "He replied:" 'Faith and jihad in the path of Allah. "I asked:" Freeing slaves is the best? "He replied:" Freeing slaves by their owners most valuable and the most expensive. "I asked: "If I can not do it?" He replied: "You help people who are skilled and have done for people who are not skilled." I asked: "O Messenger of Allah! How do you think if I can do most of the work? "He replied:" You hold keburukanmu of man, because it is a charity. '"[18]
Also reported that other additions in the hadeeth of Abu Dharr radi anhu, in which the Prophet sallallaahu 'alaihi wa sallam said:
«تبسمك في وجه أخيك لك صدقة, وأمرك بالمعروف ونهيك عن المنكر صدقة, وإرشادك الرجل في أرض الضلال لك صدقة, وبصرك للرجل الرديء البصر لك صدقة, وإ ماطتك الحجر والشوكة والعظم عن الطريق لك صدقة, وإفراغك من دلوك في دلو أخيك لك صدقة»
Smile for your brother is charity, you have the good and forbid from munkar is a charity, you give instructions to the person where he lost is charity, you lead / leadeth the weak eyesight is a charity, you get rid of stones, thorns, and bones from the road is a charity, and you pour water into the bucket embermu your brother is charity. "[19]
From Abu Dhar radi anhu that the Prophet sallallaahu 'alaihi wa sallam said:
«ليس من نفس ابن آدم إلا عليها صدقة في كل يوم طلعت فيه الشمس». قيل: يا رسول الله! ومن أين لنا صدقة نتصدق بها? فقال: «إن أبواب الخير لكثيرة, التسبيح, والتحميد, والتكبير, والأمر بالمعروف والنهي عن المنكر, وتميط الأذى عن الطريق, وتسمع الأصم, وتهدي الأعمى, وتدل المستدل على حاجته, وتسعى بشدة ساقيك مع اللهفان المستغيث, وتحمل بشدة ذراعيك مع الضعيف, فهذا كله صدقة منك على نفسك »
Not a single soul of the son of Adam but he was obliged to give charity every day from sunrise to start rising again. "Asked," O Messenger of Allah! Where we have a treasure for us sedekahkan? "He replied," Verily the doors of kindness very much. Beads, Tahmid, Takbir, doing good and avoiding evil, you get rid of the interference of the way, you play to people who are deaf, you give guidance to people who are blind, giving directions to people who ask for directions to make ends meet, running second power limbs for starving people and ask for help, and take up with your arms strength for the weak. All of it is charity from you to yourself. "[20]
4. AMAR IS ma'ruf nahi munkar ALMSGIVING
Word of the Prophet sallallaahu 'alaihi wa sallam: "commands to the ma'ruf is charity, preventing it from being unjust is charity."
Doing good and avoiding evil is one kind of charity that is described by the Prophet sallallaahu 'alaihi wa sallam to the poor the immigrants. Doing good and avoiding evil is pemberikan kindness to others as charity to those who could be better than a charity treasure. How enjoining can not be said any better than charity treasure, whereas Allah Almighty has said:
كنتم خير أمة أخرجت للناس تأمرون بالمعروف وتنهون عن المنكر وتؤمنون بالله
You (Islamic community) are the best Ummah who are born to humans, (for you) told (do) that doing good and prevent it from being unjust, and ye believe in Allah ... "[Ali 'Imran / 3:110]
Doing good and avoiding evil has rules and boundaries that have been established Shari'a. [21]
5. AN BERJIMA '(Sunday) WITH HIS WIFE IS ALMSGIVING
Prophet sallallaahu 'alaihi wa sallam said:
«... ولك في جماعك زوجتك أجر». قال أبو ذر: كيف يكون لي أجر في شهوتي? فقال رسول الله صلى الله عليه وسلم: «أريت لو كان لك ولد, فأدرك, ورجوت خيره فمات, أكنت تحتسب به?» قلت: نعم. قال: «فأنت خلقته?». قال: بل الله خلقه. قال: «فأنت هديته?». قال: بل الله هداه. قال: «فأنت ترزقه?». قال: بل الله كان يرزقه. قال: «كذلك فضعه في حلاله, وجنبه حرامه, فإن شاء الله أحياه, وإن شاء أماته, ولك أجر»
"... You berjimâ '(Sunday) with a wife get a reward." I asked: "How can I get rewarded with a vent syahwatku?" Then the Prophet sallallaahu' alaihi wa sallam said: "What do you think, if you have a child then he reached the age of baligh and you expect kindness, but he died, do you expect a reward for it? "I replied:" Yes. "He said: 'Do you who create it?" Abu Dhar said: "Even the God who created it." He asked : "Does that give you a clue?" Abu Dhar said: "Even the God who gave him instructions." He asked: "Are you giving sustenance to him?" Abu Dhar said, "Even God who gave him sustenance." He He said: "That, therefore, place sperm in a lawful and away from the haram. If Allah willed, He brought him and if Allah willed, He turned it off, you're rewarded. "[22]
Imam Nawawi rahimahullah said: "In this hadith there is the argument that the case may be permissible compliance with the right intention. Jima '(Sunday) could be a worship if he intend to fulfill the rights of his wife, along with a good way of Allah Almighty commanded or to keep himself and his wife from falling to an unlawful act, or thinking (fantasizing) things forbidden, or the desire for it, or the other ". [23]
6. ONE HUSBAND TO HIS WIFE living IS ALMSGIVING
Prophet sallallaahu 'alaihi wa sallam said:
«نفقة الرجل على أهله صدقة»
Living a husband to his family (his wife) is a charity.
In a report narrated by Muslim,
«وهو يحتسبها»
And he expects reward from Allah.
Being in one of the history of al-Bukhari mentioned,
«إذا أنفق الرجل على أهله يحتسبها فهو له صدقة»
If a husband to provide for her family in a state expecting reward from Allah, then it is charity for him. "[24]
This indicates that a husband be rewarded for a living to his wife if he was expecting reward from Allah Almighty, as contained in the hadith of Sa'd ibn Abi Waqqas radi anhu that the Prophet sallallaahu 'alaihi wa sallam said:
«... ولست تنفق نفقة تبتغي بها وجه الله, إلا أجرت بها, حتى اللقمة تجعلها في في امرأ تك »
"... And it's not the one you berinfak infak expectation of God's face with it, but you are rewarded with a mouthful of food until you lift into the mouth of your wife." [25]
Prophet sallallaahu 'alaihi wa sallam said:
أفضل دينار ينفقه الرجل: دينار ينفقه على عياله, و دينار ينفقه الرجل على دابته في سبيل الله, و دينار ينفقه على أصحابه في سبيل الله عز وجل.
The best diinfakkan dinar dinar dinafkahkan someone is someone to his family. Dinar dinafkahkan someone to fi sabilillah vehicle. And dinar dinafkahkannya someone for his friends fi sabilillah 'Azza wa Jalla. [26]
Abu Qilabah rahimahullah said as narrated Hadith, "Start with the people who are in the yoke. Is there anyone greater reward than those who berinfak to those dependents who are still small which Allaah preserve their honor (from begging) him and enriching them with him? "
Prophet sallallaahu 'alaihi wa sallam also said:
«... وإن نفقتك على عيالك صدقة, وإن ما تأكل امرأتك من مالك صدقة»
"... And verily nafkahmu to people who are in the yoke is charity and what they eat your wife out of your treasure is charity." [27]
In another narration, the maintenance required for the purpose of seeking the face of God Almighty.
Prophet sallallaahu 'alaihi wa sallam said:
«دينار أنفقته في سبيل الله, و دينار أنفقته في رقبة, ودينار تصدقت به على مسكين, ودينار أنفقته على أهلك; أعظمها أجرا الذي أنفقته على أهلك»
Dinar infakkan thou in the way of Allah, a dinar which you infakkan to free a slave, a dinar which you sedekahkan for the poor, and the dinar which you infakkan for your family, the greatest reward is that you infakkan dinar for your family. "[28]
Prophet sallallaahu 'alaihi wa sallam also said:
«ما من مسلم يغرس غرسا, أو يزرع زرعا, فيأكل منه طير, أو إنسان, أو بهيمة; إلا كان له به صدقة»
It is a Muslim plant and sow the seeds then eaten by birds, or humans, or animals, but with it being a charity for him. "[29]
All of the above hadith shows that all charity where growers and seed sower but without the intention of reward though. Similarly, the Prophet sallallaahu 'alaihi wa sallam: "What do you think, if he put it on the unclean, whether he is guilty? Likewise, if he put it in a lawful, then he got the reward, "also suggests that the husband be rewarded for her sexual relationship with his wife but without intention, because the people who screwed his wife is like a seed planter in the ground and manage it. This opinion is held by some scholars. Some scholars found associated with a sincere intention, as each charity will be rewarded with sincere intentions. Allaah knows best.
Inclusion intention is also strengthened by the words of God Almighty:
لا خير في كثير من نجواهم إلا من أمر بصدقة أو معروف أو إصلاح بين الناس ومن يفعل ذلك ابتغاء مرضات الله فسوف نؤتيه أجرا عظيما
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. Whoever does that seeking the pleasure of Allah, We shall give him will be a great reward. "[An-Nisa '/ 4:114]
All deeds in the above verse is referred to as a favor and did not get the reward but with sincere intentions.
7. USING BOLEHNYA qiyas (analogy)
Word He sallallaahu 'alaihi wa sallam: "What do you think if he syahwatnya vent on the haram, is not he getting sin? So too if he syahwatnya vent on the halal, it's a reward for him. "
Imam Nawawi rahimahullah said: "In this hadith there is the argument about bolehnya use qiyas, and it is the opinion of all scholars and nothing except menyelisihinya Saxon zhahiriyah." [30]
According to scholars Usul, Qiyas law is likened to events that no nash (the proposition) with other existing laws nashnya event because there are similarities illat (because) the law in two events.
Qiyas taking fourth position in a proof-proof shari'ah after al-Qur `an, the Sunnah, and ijma '. Qiyas contained in the hadith texts we are discussing, according to scholars of usul fiqh is called Qiyas opposite. That is, set a legal opponent of something because of his illat opposites. [31]
Has Saheeh in Saheeh Muslim, [32] from waqi ', he said: "The Prophet sallallaahu' alaihi wa sallam said. And Ibn Numair said: 'I heard the Prophet sallallaahu' alaihi wa sallam said:
من مات يشرك بالله شيئا دخل النار
Who died in a state to Allah then he is going to hell.
And I said: "Who died in a state to Allah Almighty that he go to heaven."
FAWAID HADITHs
1. The Companions always hasten and compete in doing good deeds.
2. The Friends use their property in any case in which there is good in this world and the hereafter, ie they give charity to him.
3. Righteous deeds done by the body such as prayer, fasting, can be done by poor people and rich people.
4. The Prophet sallallaahu 'alaihi wa sallam open the doors of goodness for the poor.
5. Good deeds in this hadith is a charity, but charity is compulsory and there is no one sunnah, there is useful for others and there are beneficial only for yourself.
6. The best alms as one done for himself is dhikr of Allah Almighty.
7. That the Companions have a case if the impossible, then they asked the Prophet sallallaahu 'alaihi wa sallam.
8. Include opinions with arguments as to spread knowledge, as this can help the acceptance of the truth and is more deeply rooted in the hearts of people who have been exposed to liability. Therefore, the scholars should not feel cramped hearts when they were asked about the argument.
9. The extent of the grace of Allah Almighty and the many doors of goodness.
10. Islam is a simple religion.
11. The virtue of the rich who are grateful and charity and virtue of the poor who are patient and expect a reward.
12. Rich and poor alike were ordered to carry out its obligations and abandon the things forbidden shari'ah.
13. The virtue of the Sahaabah people who are eager to do whatever you can draw closer to Allah 'Azza wa Jalla.
14. Necessity of doing good and avoiding evil. The statute fard kifaya.
15. Case customs and things that could be permissible if the obedience and worship with the right intention.
16. Hanging out and doing good to their wives, including deeds to draw closer to Allaah.
17. An Jima '(Sunday) with his wife, including charity and be rewarded.
18. Provide for a husband and wife, children, and persons under their dependents get a big reward.
19. This hadith sets bolehnya qiyas.
20. The good way of teaching the Prophet sallallaahu 'alaihi wa sallam.
[Copied from the Sunnah Edition magazine 06-07/Tahun XIII/1430H/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Prompts Purification, dhikr, Charity, and Patience
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
عن أبي مالك الحارث بن عاصم الأشعري رضي الله عنه, قال: قال رسول الله صلى الله عليه وسلم: «الطهور شطر الإيمان, والحمد لله تملأ الميزان, وسبحان الله والحمد لله تملأن أو تملأ ما بين السماء والأرض, والصلاة نور, والصدقة برهان, والصبر ضياء, والقرآن حجة لك أو عليك, كل الناس يغدو: فبائع نفسه فمعتقها أو موبقها ». رواه مسلم
Of Abu Malik al-Harith bin 'Asim al-Ash'ari radi anhu, he said, "Messenger of Allah sallallaahu' alaihi wa sallam said, 'Purification is part of faith, Alhamdulillah (praise be to Allaah) meets scales. Subhanallah (Most holy God Almighty) and Alhamdulillah (praise be to Allaah) both meet between heaven and earth, prayer is light, charity is a clue; patient is light, and al-Qur `an is a proof for you. Every human acts: one is selling her then memerdekakannya or destroy it. '"Narrated by Muslim.
TAKHRIJ HADITHs
Hadith is Saheeh, narrated by:
1. Muslim (no. 223).
2. Abu 'Awaanah (I/223).
3. Ahmad (V/342, 343-344).
4. Ad-Darimi (I/167).
5. At-Tirmidhi (no. 3517).
6. An-Nasa-i (V/5-8) and in the 'Amalul Yaum wal Lailah (no. 168, 169).
7. Ibn Majah (no. 280).
8. Ath-Mu'jamul Tabaraani in al-Kabir (no. 3423, 3424).
9. Al-Bayhaqi in as-Sunanul Kubra (I/42) and in Syu'abul faith (no. 2453, 2548).
10. Ibn Mandah in Kitab ul Iman (no. 211).
11. Ibn Hibban (no. 841-at-Ta'lîqâtul Hisan).
12. Ibn Nasr al-Marwazi in Ta'zhîm Qadrish Salah (no. 435, 436).
13. Al-Lâlikâ in Sharh Usul-i I'tiqâd Ahlis Sunnah Wal Jama'ah (no. 1619).
14. Al-Baghawi in Syarhus Sunnah (no. 148).
This hadith Nashiruddin Classed as saheeh by Shaykh Muhammad al-Albani in Sahih al-Jâmi'ish Sagheer (no. 925, 3957) and Takhrîj Musykilatil Faqr (no. 59).
Sharh HADITHs
1.BERSUCI IS A PART OF FAITH
Prophet sallallaahu 'alaihi wa sallam: "Purification is half of faith."
The scholars differed on the meaning of the words of the Prophet sallallaahu 'alaihi wa sallam, "Purification is half of faith," the following specifics:
1. Some scholars interpret the word of his purification in the Hadith that is leaving sins, as Allah Almighty says: إنهم أناس يتطهرون "... they are the ones who consider themselves pure." (Al-A'raf / 7:82 ), His Word, وثيابك فطهر "And clean the clothes." (al-Muddatstsir/74: 4), and His Word, إن الله يحب التوابين ويحب المتطهرين "Truly, Allah loves those who repent and loves those who purify themselves. "(al-Baqarah / 2:222)
2. Opinions jumhur Ulama of purification in the above hadith is the purification of hadats with water or with Tayammum. Therefore, Imam Muslim start by issuing this hadith in chapters wudu ', as performed by Imam an-Nasa-i, Ibn Majah, and besides both. There are scholars who say that the meaning of this hadith is faith in prayer, as stated Allah Almighty says: وما كان الله ليضيع إيمانكم "And Allah does not waste your faith ..." (al-Baqarah / 2:143). The definition of faith is prayer in the verse you are facing Baitul Maqdis. If what is meant by faith is prayer, so prayer is not accepted, except by purification; thus be a purification that half of faith in this context. This interpretation is quoted from Muhammad ibn Nasr al-Marwazi in Kitâbush Salah (I/435, no. 442) from Ishaq ibn Yahya ibn Rahawaih of Adam that he said about the meaning of their words, "Verily I know is science and I do not know; incorrect one of them is half science. "
Ibn Mas'ud radi anhu said, "Patience is half of faith and belief is faith entirely." By faith involves an attitude of working obligations and leave the things that are forbidden; then it can not be achieved unless all patiently, then wait a half faith. The same is said about wudu 'that he is half the prayer. [1]
3. In this hadith mentioned wudu 'part of faith, as mentioned in the history of Imam Ahmad, Nasa-i, at-Tirmidhi, Abu' Awaanah, Ibn Majah, and Ibn Nasr al-Marwazi with lafazh:
إسباغ الوضوء شطر الإيمان ...
"Perfecting the ablution 'is a part of faith."
So, wudu 'is part of faith, and it is said also that wudu' is part of the prayer because prayer erase the sins and errors on condition wudu 'is done perfectly well. Hence, wudu 'is half the prayer in this context, [2] as mentioned in Saheeh Muslim from' Uthman ibn 'Affan radi anhu from the Prophet sallallaahu' alaihi wa sallam said:
"It is not a Muslim, then refine purification purification required him, then pray five time, but the prayers are being eraser (error) between the prayers are." [3]
In history he sallallaahu 'alaihi wa sallam also mentioned:
"He perfected wudu 'as Allah Almighty commanded Jallakepadanya, so the prayers are obligatory eraser (error) between the prayers are." [4]
Prayer is also a key to heaven and wudu 'prayer is the key. Each of prayer and wudu 'is because dibukakannya doors of heaven, [5] as mentioned in Saheeh Muslim from' Uqbah ibn 'Amir Umar radi who heard the Prophet sallallaahu' alaihi wa sallam said: "It is not a Muslim wudoo 'and fix wudu' Her then pray two raka'at with hearts and her face in the second raka'at, but heaven becomes obligatory for him. "[6]
If wudu 'and two sentences creed requires opening the doors of heaven, then wudoo' is half the faith in Allah Almighty Jalladan His Messenger sallallaahu 'alaihi wa sallam in this context.
In addition, the wudu 'including the hidden nature of the faith that is not guarded but by the believers, [7] as contained in the hadith Tsauban radi anhu from the Prophet sallallaahu' alaihi wa sallam he said:
"... No that preserves wudoo 'except a believer." [8]
2. FOR GOD TO DOs dhikr Almighty.
Prophet sallallaahu 'alaihi wa sallam: "Alhamdulillah (praise be to Allaah) meets scales, Subhan Allah (Almighty Allaah holy) and Alhamdulillah (praise be to Allaah) both meet between heaven and earth .. . "
These are hesitations from the lafazh hadith narrators. In Muslim history, an-Nasa-i, and Ibn Majah stated:
«والتسبيح والتكبير ملء السموات والأرض».
"Tasbih and takbir the sky and the earth."
The hadiths are four sentences summarizing the virtue which is the best kind words, ie Subhanallah, Alhamdulillah, la ilaha illallah, and Allahu akbar.
• Praise
The Praise then the whole hadith experts agree that the sentence meets the scales. Some say that the sentence as permisalan, and its meaning if Alhamdulillah shaped bodies, it must fulfill the scales. There is another saying that Allah Almighty embody all the deeds and words of man into the body that can be seen and weighed on the Day of Judgment, as the Prophet sallallaahu 'alaihi wa sallam:
اقرؤوا القرآن فإنه يأتي يوم القيامة شفيعا لأصحابه. اقرؤوا الزهراوين: البقرة وسورة آل عمران, فإنهما تأتيان يوم القيامة كأنهما غمامتان أو كأنهما غيايتان, أو كأنهما فرقان من طير صواف. تحاجان عن أصحابهما. اقرؤوا سورة البقرة فإن أخذ ها بركة, وتركها حسرة, ولا تستطيعها البطلة
Read the al-Qur `an as indeed it will come on the Day of Resurrection as the giver of intercession to his readers. Read the az-zahrawain (two flowers): [9] al-Baqarah and letters Ali 'Imran because they come on the Day of Resurrection like two clouds or shade or two as two groups of birds spread their wings to defend its readers. Read the letter al-Baqarah because the pick was blessed and leaving is a loss, and sorcerers can not beat it. "[10]
Prophet sallallaahu 'alaihi wa sallam said: "The two sentences of a loved one (Allah) Most Gracious, the weight on the scale, and light in the mouth (ie) subhânallâhi wa bihamdihi, subhânallâhil' azhîm." [11]
• Subhanallah
The Subhanallah, then the report narrated by Muslim,
«سبحان الله والحمد لله تملآن أو تملأ ما بين السماء والأرض».
"Subhanallah and Alhamdulillah they meet or satisfy the heavens and the earth ..."
Narrators are in doubt about what fills the heavens and the earth: if two sentences or one of them? In the history of an-NASA-i and Ibn Majah mentioned,
«والتسبيح والتكبير ملء السموات والأرض».
Tasbih and Takbir filled the sky and the earth
History is similar to the history of Muslims, but what does it mean that the second sentence is the sky and the earth, or whether any of them? It could happen. In the hadeeth of Abu Hurayrah radi anhu and others noted that the magnification is between heaven and earth meet.
But clearly, beads without magnification it has advantages as stated in the hadeeth of 'Ali ibn Abi Talib radi Umar, Abu Hurayrah radi anhu, Abdullah bin' Amr radi anhu, and a man from Bani Sulaym that the rosary is half the weight and Alhamdulillah meets scales.
Why, thank God Tahmid words that affirm all the praise belongs to Allah Almighty, including all attributes of perfection affirmation for him. While the rosary is to purify Allaah from all deficiencies, disgrace, and disability. The assertion was more perfect than the disclaimers. Therefore, the beads do not come alone, but coupled with something that shows its perfection. Sometimes beads coupled with al-hamdu (praise), as saying, "Subhânallâhi bihamdihi wa," or saying, "Subhânallâhi wal Hamdulillâh." Sometimes the beads are combined with one of the Asma Allah that shows the majesty and greatness, for example, "Subhânallâhil 'Azhîm. "If the hadeeth of Abu Malik radi anhu showed that between heaven and earth meet is a collection of beads with Takbir, then the problem is obvious. However, if it meant that each of the beads and the takbir it meets the sky and the earth, then the scales wider than the sky and earth. So, what fills the scales larger than what meets the sky and the earth. [12]
• Takbeer (Allahu Akbar)
The Takbir, then stated in the hadeeth of Abu Hurayrah radi anhu and one from Bani Sulaym that takbeer of the sky and the earth meet. Being in the hadeeth of 'Ali ibn Abi Talib radi anhu stated that the takbir with tahlil (la ilaha illallah) fill the heavens and the earth and what is between them. [13
• tahlil (la ilaha illallah)
The tahlil course then came to Allah Azza wa Jallatanpa obstacles. [14] The Prophet sallallaahu 'alaihi wa sallam said,
ما قال عبد: لا إله إلا الله مخلصا إلا فتحت له أبواب السماء حتى تفضي إلى العرش ما اجتنبت الكبائر
A servant is not to say La ilaha illallâ with sincerity, but the doors of heaven open for him until the sentence expires in Throne as major sins shunned. "[15]
There is a difference of opinion on which one is the main sentence: a sentence or phrase Alhamdu tahlil? Differences of opinion on the issue raised by Ibn 'Abd al-Barr rahimahullah and much more.
An-Nakha'i rahimahullah said, "The scholars found sentence Alhamdu is the most doubled (reward)."
Ats-Tsauri t say, "No more words are doubled (reward) than Alhamdulillah."
Alhamdu (praise) all perfection implies affirmation for Allaah, including monotheism. [16]
3. Necessity BELIEVERS TO AL-Mizan (AMAL scales on the day)
Prophet sallallaahu 'alaihi wa sallam: "Meet the scales."
Ahlus Sunnah believes about the enforcement of al-Mizan (scale) and the opening of charity records. According to Mizan language means a device used to measure things based on heavy and light (balance). While it is known, Mizan is something that God Almighty put it on the Day of Resurrection for weighing deeds of His servants, as has been pointed out by al-Qur `an, the Sunnah, and Ijma 'Salaf. [17]
فمن ثقلت موازينه فأولئك هم المفلحون ومن خفت موازينه فأولئك الذين خسروا أنفسهم في جهنم خالدون
Anyone weighing scales (of good deeds) it, then they are the ones who are lucky. Whoever light weight (goodness) it, then they are the ones who hurt himself, they will abide in Hell. "[Al-Mukminûn/23 :102-103]
Mizan essentially has two leaf scales. The Prophet sallallaahu 'alaihi wa sallam said:
"Verily Allah Azza wa Jallapada doomsday will save someone from my community to the whole creation. Then laid him 99 notes (sins committed), each of the records as the distance the eye can see. Then Allah Almighty says: "Is there something you deny from this record? Are the guardian angels and the recorder do injustice to you? "He replied," No, O my Lord! "Allah Almighty says," Do you have a reason? "He replied," No, O my Lord! "Allah Azza wa Jalla said, "It is true, indeed, you have goodness in the Us, and you will not be dizhalimi today." then issued bithâqah (a bone) reads "أشهد أن لا إله إلا الله, وأشهد أن محمدا رسول الله" and God Almighty says, "Bring scales charity." he replied, "How can this card with notes weighed sin!" Allah Almighty says, "Surely you will not dizhalimi." Prophet sallallaahu 'alaihi wa sallam said, "Then records (deeds) were placed on one side of the balance sheet and bithâqah leaf (la ilaha illallah card bearing) on the balance sheet leaves the other, then the notes were lost and bithâqah heavier, then there is not anything more severe than Name of Allah Almighty. "[18]
CONCLUSIONS FROM ABOVE NASH-NASH is:
1. Mizan necessity of faith in which the entire charity servants will be weighed on the Day of Resurrection. Mizan is essential and has two leaf scales. And the number of Mizan that much each person has their own Mizan. Texts also show that the man himself would be weighed.
2. Not to be mentakwîl texts about the necessity of faith in the Mizan unreasonable grounds as some mentakwîlnya them and become justice and judgment.
3. Mizan was after all human deeds be judged on Judgment Day. [19]
4. Prayer is light
Prophet sallallaahu 'alaihi wa sallam: Prayer is the light
Light is something that is used as a torch in the darkness so that we can distinguish between the benefits and disadvantages and so we get a clue to what we want. Similarly, if prayer worked as a servant of Allah Almighty commanded would pass the light of guidance in the heart and make it as al-Furqan (difference) to make it able to distinguish between right and falsehood. [20] Allah Almighty says:
إن الصلاة تنهى عن الفحشاء والمنكر
"... Surely prayer restrains from shameful and unjust deeds ..." [al-'Ankabût/29: 45]
Prayer is the absolute light. Hence, the prayer is conditioned eyes of the righteous, [21] as accepted in those sayings by the Prophet sallallaahu 'alaihi wa sallam: "... And the air made my eyes in prayer" [22]
Prophet sallallaahu 'alaihi wa sallam said:
"O Bilal! Iqamatlah for prayers and console us with him "[23]
5. Alms is a clear evidence
Prophet sallallaahu 'alaihi wa sallam: Charity is proof
Burhan is sunlight. From this, a strong proof called Burhan because their argument is very clear. Similarly alms, it is evidence of the truth of faith and readiness, and is indicative of the sweetness and flavor of faith.
Why, beloved treasure is stingy with her soul and spirit. So, if life were excluded because God let property k, then it shows the truth of his faith in Allah Almighty, promise, and his threats. Therefore, the Arabs are reluctant to pay the zakat after the Prophet sallallaahu 'alaihi wa sallam, and they fought by Abu Bakr as-Siddiq Umar radi it. Prayer as well as evidence of the truth of a person's Islam. [24]
6. Patience is a ray
As for the patient, it is Dhiya '(light). Dhiya 'containing the light is hot and burning like the sun. In contrast to the pure moonlight shining light, but do not burn. Allah Almighty says:
هو الذي جعل الشمس ضياء والقمر نورا
He is the one who makes the sun shine and the moon glow ... [Yûnus/10: 5]
From here, Allaah explains that the nature of the Shari'a is Dhiya Alaihissallam Moses' (light), as His words: "And indeed, We have been given to Musa and Harun al-Furqan (the Torah) and lighting as well as lessons for the righteous. "[al-Anbiya '/ 21:48]
Although it is mentioned that in the Torah there is Nur (light) as Allah Almighty hath spoken: "Behold, we are lowering the Torah; in it (any) guidance and light ..." [al-Maida / 5:15]
But most of the Shari'a Children of Israel are adh-Dhiya '(light) because in it there are shackles and heavy loads.
And Allaah mensifati Shari'a Prophet Muhammad sallallaahu 'alaihi wa sallam that he was Nur (light) because in it there is alignment and ease. Allah Almighty says:
قد جاءكم من الله نور وكتاب مبين
... Indeed, it has come to the light of God, and the book describes. "[Al-Maida / 5:15]
Because the patient is very heavy for the soul, a struggle against the passions, and holding of all desires, the patient is Dhiya '(light). Originally meaning of the word patience is the language of detention.
Patience is commendable many types and variety, among them:
1. Patience in performing obedience to Allah Almighty.
2. Patience in away from sin and sinners to God Almighty.
3. Patient with destiny Allah Almighty painful.
Patience in performing obedience and patience from forbidden things better than a patient with a painful destiny. This is confirmed by the Salaf generation, among whom Sa'id bin Jubair anhu radi, radi anhu Maimun bin Mihran, and in addition to them. [25]
The best type of patient is fasting. Because fasting collect three kinds of patience. Fasting is to be patient in performing obedience to Allaah and avoid immoral patience in Allah Almighty. The servant left the entire syahwatnya because Allah Almighty desires or can be invited to immoral acts. Therefore, it is mentioned in the hadeeth. "Verily, Allah Almighty said, 'All the deeds of Adam's descendants are his children except fasting, because fasting is mine and I were back. He left lust, food, and drink for me. "[26]
Inside there is also a fasting patient with a painful destiny because the fasting person to feel thirsty and hungry. Hence, the Prophet sallallaahu 'alaihi wa sallam called Ramadhan the month of patience, [27] he said, "Fasting in patience and three days in each month is fasting throughout the year." [28]
People who are patient will be given a huge reward. Allah Almighty says: "... Only those who are patient an enhanced reward without limit." [Az-Zumar/39: 10]
7. Al-Qur `an is the proof of Allah Almighty on His servants
Prophet sallallaahu 'alaihi wa sallam: al-Qur `an is a proof for you or against you
Allah Almighty says:
وننزل من القرآن ما هو شفاء ورحمة للمؤمنين ولا يزيد الظالمين إلا خسارا
And We send down of al-Qur `an (something) that a bidder and a mercy to those who believe, while for the injustice (Al-Qur` an that) will only add to the loss. [Al-Isrâ/17: 82]
One of the Salaf Ulema said, "One can not sit down with al-Qur` an and then she stood up from her are safe, but he must be lucky or losers. "Then he read the paragraph above. [29]
Whoever learns little from al-Qur `an and practice the obligations they contain, refrain from what he forbids, and stop at the borders of al-Qur` an will be an advocate and provider for her intercession on the Day of Resurrection. [30 ]
Whoever does not practice al-Qur `an, but he read it only to search for a blessing, or read it to the dead, or open certain events with him, then al-Qur` an will be a prosecution for him on the Day of Judgment in front of Allah Azza wa Jalla. [31] Ibn Mas'ud radi anhu said: Al-Qur `an is the giver of intercession were given the right to provide a justified intercession and debater. Whoever put al-Qur `an in front of him, then al-Qur` an lead him to heaven. Whoever put it behind his back, then al-Qur `an pulled down to hell." [32]
Ibn Mas'ud radi anhu also said, "On the Day of Resurrection al-Qur` an imported, then al-Qur `an gives intercession to those who read it and leads to heaven, or to witness it; then dragged to hell." [ 33]
8. It is a wide range of human endeavor
Prophet sallallaahu 'alaihi wa sallam: Every human act: one is selling her then memerdekakannya or destroy
Allah Almighty says:
ونفس وما سواها فألهمها فجورها وتقواها قد أفلح من زكاها وقد خاب من دساها
By the soul and perfection (creation) it, then He inspires him (street) crime and piety, really lucky people who mensucikannya (soul), and it lost the mess. "[Asy-Syams/91 :7-10]
Its meaning is very lucky people who purify their souls by obedience to Allaah and indeed losers who pollute his soul by doing immoral deeds. So, obedience purify the soul and clean it so it becomes high with him, being sinful people and curb littering so that it becomes low; until he be like something dipendamkan into the ground.
This chapter hadeeth indicates that every human being there is an attempt to destroy him or release him. Whoever tried to obey Allaah, so he sells himself to Allah Almighty and His memerdekakannya of Allaah, and whoever tried to do immoral to Allaah, then he has sold himself to humiliation and menjerumuskannya into the sin that caused it gets Allah Almighty's wrath and punishment. [34] Allah Almighty says: (which means): "Verily Allah bought from the believers, both themselves and their property by providing a haven for them. They fight in Allah's way; so they kill or be killed, (as) the true promise of God in the Torah, the Gospel, and al-Qur `an. Who is better than Allah to keep her promise? Then rejoice in the bargain which ye did it, and it is thus that the great victory. "[At-Tawbah / 9:111]
Allah Almighty says: "And of mankind there are people who buy (expense) himself to seek the pleasure of Allah ..." [al-Baqarah / 2:207]
In the ash-Shahîhain from Abu Hurayrah radi anhu, who said, "When Allah Almighty وأنذر عشيرتك الأقربين the verse" And warn the relatives-kin (Muhammad) the closest. "(Ash-Syu'arâ / 26:14), Prophet sallallaahu 'alaihi wa sallam said:
يا معشر قريش! اشتروا أنفسكم من الله, لا أغني عنكم من الله شيئا, يا بني عبد المطلب! اشتروا أنفسكم من الله, لا أغني عنكم من الله شيئا, يا عمة رسول الله! يا فاطمة بنت محمد! اشتريا أنفسكما من الله, لا أملك لكما من الله شيئا
All O Quraysh! Buy yourselves from Allah Almighty, because I am not in the least able to defend you before Allah Almighty. O Banu 'Abdul Muttalib! I am not in the least able to defend you before Allah Almighty. Dear aunt Rasullah sallallaahu 'alaihi wa sallam! O Fatima bint Muhammad! Buy yourself you two of God Almighty, I can not defend you both in the presence of God Almighty. "[35]
In a report narrated by Muslim that he called the Quraysh so that they were assembled, he mention them in general and specific, and said: O Banu Ka'b bin Lu-ai! Please save yourself from hell. O Banu Murrah! Please save yourself from hell. O Banu 'Abdi Shams! Please save yourself from hell. O Banu 'Abdi Manaf! Please save yourself from hell. O Banu Hashim! Please save yourself from hell. O Banu 'Abil Muttalib! Please save yourself from hell. O Fatima! Please save yourself from hell, because I can not defend yourself in the presence of God Almighty. "[36]
Several generations of the Salaf buy them from Almighty Allah with their wealth. Among them are those who give charity to the entire estate, such as Muhammad ibn Abi Habib. Among them there is a charity with a few pieces of silver, there is a charity with a date. Among them there were serious in righteous deeds and says, "Actually I do for my deliverance."
Al-Hasan rahimahullah said, "The believers in the world is like a prisoner who tried to free himself. He does not feel safe from anything up to meet God Almighty. "[37]
Muhammad ibn al-Hanafiyyah rahimahullah said, "Verily, Allah Almighty made the heavens as the price for yourself. So, do you sell yourself with other than heaven. "[38]
FAWAID Hadith
1. Faith is a word and action, which increases with obedience and decreases with disobedience.
2. The virtue of purity with wudu ', bathing, or Tayammum.
3. Purification is half of faith.
4. The virtue of wudu 'in a condition of legitimate Islamic prayer.
5. Prompts for multiply dhikr.
6. Charities servants will be weighed on the Day of Resurrection, no one weighing scales kindness and there is light.
7. Faith in the Mizan is mandatory and leaves mizan has two scales.
8. Virtue beads, Tahmid, and tahlil.
9. Prompts for multiply prayers and keep praying five times a day according to the example of the Prophet sallallaahu 'alaihi wa sallam.
10. Prayer is a light for people who do it, the light in the world and in the hereafter.
Marâji '
1. Al-Qur `an and terjemahnya.
2. Abu al-Musnad Ya'la Mushili.
3. Sharh Sahih Muslim Nawawi lin.
4. Faith Kitab ul li Ibni Mandah and books mentioned at the beginning takhrîj hadith.
5. Jâmi'ish Saheeh al-Sagheer, the work of Imam Shaykh al-Albani.
6. Takhrîj Musykilatil Faqr, by Imam Shaykh al-Albani.
7. Al-Wafi Arba'în an-Fi Syarhil Nawawiyyah, by Dr.. Mustafa al-Bugha and Muhyidin Mustha.
8. Syarhul Arba'în an-Nawawiyyah, by Shaykh Muhammad ibn Saalih al-'Uthaymeen.
9. Bahjatun Nâzhirîn Sharh Riyâdhish Righteous, by Shaikh Salim bin 'Eid al-Hilali
[Copied from the Sunnah Edition magazine 03/Tahun XIII/1430H/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Goodness And Sin
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
عن النواس بن سمعان الأنصاري, قال: سألت رسول الله صلى الله عليه وسلم عن البر والإثم, فقال: البر حسن الخلق, والإثم ما حاك في صدرك وكرهت أن يطلع عليه الناس. (رواه مسلم) وعن ثعلبة الخشني قال: قلت: يا رسول الله, أخبرني بما يحل لي و يحرم علي? قال: فصعد النبي صلى الله عليه وسلم وصوب في النظر, فقال: البر ما سكنت إليه النفس واطمأن إليه القلب, والإثم ما لم تسكن إليه النفس ولا يطمئن إليه القلب, وإن أفتاك المفتون
From an-Nawwâs bin Sam'an radi anhu, he said: "I asked the Prophet sallallaahu 'alaihi wa sallam about virtue and sin, then he said," Virtue is good morals and sin is what makes Concern (free) heart and you do not like to be seen (known) by the people. "[HR. Muslim]
And from Abu al-Khusyani Tsa'labah, he said: I said, "O Messenger of Allah! Explain what is halal and haram for me. "He said," Virtue is what is what makes life calm and do hearts find satisfaction. And sin is what makes the soul does not peaceful calm and care-givers despite fatwa berfatwa you. "[HR. Ahmad] [1]
TAKHRIJ HADITHs:
Hadith an-Nawwâs bin Umar radi Sam'an Saheeh, narrated by:
1. Muslim no. 2553 and this lafazhnya.
2. Ahmad IV/182.
3. At-Tirmidhi no. 2389.
4. Ad-Darimi II/322.
5. Al-Bukhari in al-Adabul simplex no. 295, 302.
6. Ibn Hibban no. 398-at-Ta'lîqâtul Hisan.
7. Al-Hakim II/14.
At-Tirmidhi said, "This hadeeth is hasan saheeh." And al-Hakim said, "This hadeeth Saheeh isnad (saheeh isnaad)."
Hadeeth of Abu al-Khusyani Tsa'labah Saheeh, narrated by:
1. Ahmad (IV/194)
2. Ath-Tabaraani in al-Kabir Mu'jamul XXII / no. 585.
See Saheeh al-Sagheer Jâmi'ish no. 2881
Sharh HADITHs
It was narrated from Ibn Mas'ood radi anhu that he said:
إن الإثم حواز القلوب, فما حز في قلب أحدكم شيء فليدعه
The blame is an impression in the heart. If there was something that made an impression in the hearts of one of you then leave. [2]
Hadiths above contains interpretations of goodness and sin. And some of these hadith contains about halal and haram. In the hadeeth of Ibn an-Nawwâs Sam'an, the Prophet sallallaahu 'alaihi wa sallam interpret kindness with good morals.
1. DEFINITIONS البر "AL-Birru" (GOOD)
Al-Birru means ath-thâ'ah wash shidq (obedience and honesty). The cleric said al-Birru can meaningfully connect kinship, be gentle, invite to goodness, be kind to friends and friendship, also means obedience. All this case is the set of noble character. [3] Imam Ibn Hajar al-Haitami rahimahullah said, "Al-Birru is a word that covers every good and virtue matters, and this is the sense that it covers. In the hadeeth of Ibn an-Nawwâs Sam'an, the Prophet sallallaahu 'alaihi wa sallam defines al-Birru (goodness) with good morals. While in the hadith (Abu al-Khusyani Tsa'labah), the Prophet sallallaahu 'alaihi wa sallam defines al-Birru (goodness) with something that makes life satisfaction. "[4]
The Scholars differ in interpreting al-Birru (kindness), goodness connoted with two senses:
First: associate humans with a way to do good to them. It might, goodness is defined, namely filial to both parents. So virtue is filial to both parents. However, it is usually the goodness is defined by doing good to mankind in general. Ibn al-Mubarak t write his book entitled Kitab ul wash Shilah Birri (Book of Virtue and Gathering).
Similarly, in the Sahih al-Bukhari and Jami 'at-Tirmidhi there is a discussion of al-birr wash shilah (kindness and friendship). The books are talking about doing good to mankind in general and dutiful to parents more precedence than others. [5]
Second: The meaning of al-Birru (goodness) that both are doing good-looking and hidden, such as the words of God Almighty:
ولكن البر من آمن بالله واليوم الآخر والملائكة والكتاب والنبيين وآتى المال على حبه ذوي القربى واليتامى والمساكين وابن السبيل والسائلين وفي الرقاب وأقام الصلاة وآتى الزكاة والموفون بعهدهم إذا عاهدوا والصابرين في البأساء والضراء وحين البأس أولئك الذين صدقوا وأولئك هم المتقون
"... But it is a virtue (virtue) people who believe in God, day Saints, angels, books, prophets, and gives his beloved possessions to relatives, orphans, the poor, the people who in transit (traveler), beggars, and to liberate slaves, who perform prayer and give charity, people who keep their promises when the promise, and who are patient in extreme poverty, and in the post war period. They are the right people, and they are the ones who fear Allah. "[Al-Baqarah / 2: 177]
Goodness according to this second meaning of obedience includes all hidden, such as faith in the Almighty Allah, His angels, His books, and His apostles. So is the entire devotion that looks like a beloved treasure berinfak with Allaah, establish prayer, pay Zakat, keeping promises, such as the sick patient with fate and poverty, and obedience-obedience patience with such patience when you meet the enemy. [6]
If the word al-Birru (goodness) combined with the word piety, as contained in the words of God Almighty:
وتعاونوا على البر والتقوى
"... And please-menolonglah you in goodness and piety ..." [al-Maida / 5:2]
So the meaning of al-Birru (goodness) is the associate humans with good and is the piety in it is conducting worship to Allaah with obedience-obedience and working away from the things which He forbade. Or it could be, which is a virtue that is working on the obligations and the meaning of piety is away from the things that are forbidden.
And Allaah says:
ولا تعاونوا على الإثم والعدوان
"... And do mutual assistance in sin and enmity ..." [al-Maida / 5:2]
Could be, that is the word sin in these verses-disobedience is disobedience, while the meaning of the word is menzhalimi human hostility. Or it could be the meaning of the word sin is something that is prohibited such as adultery, theft, drinking and hostility is a word in that paragraph is beyond anything permitted to be done from forbidden things permitted species, such as killing people who should be killed because of Qisas and killing people who should not be killed, take zakat than required, whipping exceeds the amount ordered, and so forth. "[7] Allaah knows best.
2. POSITION Morals
Word of the Prophet sallallaahu 'alaihi wa sallam: "Righteousness is good character."
Its meaning is that good character is a matter of the greatest virtues (the greatest). This is the same as the Prophet sallallaahu 'alaihi wa sallam:
الحج عرفة
Haji's (wukuf) in 'Arafat. [8]
That is, before staying at 'Arafah is the greatest pillars of Hajj and Hajj is not valid without work. [9]
Al-Hafiz Ibn Rajab rahimahullah said, "It could be the answer the Prophet sallallaahu 'alaihi wa sallam in the hadith an-Nawwâs bin Umar radi Sam'an it covers all such acts, because sometimes what is meant by good morals it is the moral character of shari'ah 'at and civilized to God Almighty as God Almighty taught His servants in al-Qur `an, as Almighty God hath spoken about the Prophet sallallaahu' alaihi wa sallam:
وإنك لعلى خلق عظيم
"And verily, you are truly a noble virtuous character." [Al-Qalam/68: 4]
'Aisha radi anhuma said:
كان خلقه القرآن
Character of the Prophet sallallaahu 'alaihi wa sallam was al-Qur `an. [10]
That is, the Prophet sallallaahu 'alaihi wa sallam with the moral character of al-Qur `an and then do whatever he was told al-Qur` an and away from whatever he forbids. Thus, the practice of al-Qur `an appropriate moral character that is integral. This includes the most noble character and most beautiful. Some say that religion is wholly moral. "[11]
Imam Ibn al-Mubarak rahimahullah said about the noble spirit:
هو بسط الوجه, وبذل المعروف, وكف الأذى
That is a radiant face, do good, and refrain from disturbing others. "[12]
3. FITRAH VIRTUE OF HUMAN LOVE AND TRUTH
Prophet sallallaahu 'alaihi wa sallam in the hadeeth of Abu Tsa'labah radi anhu, "Anything that causes the soul to be quiet and do hearts find satisfaction." In one of history stated, "Anything that causes the heart to be happy."
This shows that God Almighty created His servants in order to know the truth, was pleased with it, and accept it. It also shows that God Almighty created tabi'at they love the truth and do not like falsehood. It also entered the word of Allaah in the Hadith Qudsi on the hadith 'Iyâdh bin Himar:
وإني خلقت عبادي حنفاء كلهم, وإنهم أتتهم الشياطين فاجتالتهم عن دينهم, وحرمت عليهم ما أحللت لهم وأمرتهم أن يشركوا بي ما لم أنزل به سلطانا
Actually I created my servants are all in a state of straight, and really, the devil came to them and divert them from their religion, forbids them what I halalkan for them, and told them to associate me with something I'm down information about it. "[13]
And the words of the Prophet sallallaahu 'alaihi wa sallam:
ما من مولود إلا يولد على الفطرة, فأبواه يهودانه أو ينصرانه أو يمجسانه; كما تنتج البهيمة بهيمة جمعاء. هل تحسون فيها من جدعاء?
Every baby born in a state of fitrah (Islam) then both his parents who make him a Jew, Christian, and Zoroastrian. As animals are born perfect animal, whether you feel there is a cut on her organs?
Abu Hurayrah radi anhu said, "If you would please read:
فطرت الله التي فطر الناس عليها
"... (As) nature of God because He created man (fitrah) that ..." [ar-Rûm/30: 30] [14]
Therefore, Allah Almighty called what He commanded the goodness and what He has forbidden the munkar. [15] Allah Almighty says:
إن الله يأمر بالعدل والإحسان وإيتاء ذي القربى وينهى عن الفحشاء والمنكر والبغي
"Verily, Allah tells (you) to be fair and do good, gives aid to kin, and He forbids (commit) indecency, munkar, and hostility ..." [an-Nahl/16: 90]
Allah Almighty says about the nature of the Prophet sallallaahu 'alaihi wa sallam:
ويحل لهم الطيبات ويحرم عليهم الخبائث
"... And that justifies all that is good for them and bad things forbidden for them ..." [al-A'raf / 7:157]
Almighty Allah also explained that the hearts of the Believers find rest in the dhikr to Him. So, the heart into which the light of faith and faith is to be happy with the rest in the righteousness, peace with it, accept it, and away from the evil, hate evil, and did not accept it. [16]
Mu'adh bin Jabal radi anhu said, "... Keep yourselves from the novel matters (which diada-forged in religion) because every new is heresy ...." (Then) he said, "Accept the truth if you hear it, because the truth is there is a light. "[17]
This shows that truth and falsehood do not look alike to the faithful who have bashîrah (the sure knowledge). However, she knew the truth to the light available to him then his heart to accept the truth and escape from evil then avoid it and not know it. [18]
Included in this is the meaning of the words of the Prophet sallallaahu 'alaihi wa sallam:
سيكون في آخر أمتي أناس يحدثونكم ما لم تسمعوا أنتم ولا آباؤكم, فإياكم وإياهم
"In the last days there will be people who speak to you with something you did not hear nor your ancestors ever heard. So beware of them. "[19]
That is, they bring something that turned the hearts of the Believers and unknown souls. Prophet sallallaahu 'alaihi wa sallam, "Nor ever heard your ancestors." It is a sign that something called the believers strong despite changing times is the truth and what happened after it was among the things that the liver is not rejected there is good in it.
Hadith Abu Umar radi Tsa'labah and convey those hadiths show must go back to the liver if it matters vague happen. Whatever liked the heart and chest are true and lawful, while the opposite is sinful and unclean.
5. الإثم (SIN)
Prophet sallallaahu 'alaihi wa sallam in the hadith an-Nawwâs bin Sam'an, "Sin is anything that makes Concern (free) yourselves, and you do not like to be seen (known) by the people."
His Word is only for people whose hearts are clean and healthy. For him, all that is stifling his soul is a sin and he does not like the human mind.
As for those who disobey God Almighty and their hearts have become hard, then they will not care, or even when doing kemungkaran pride and sin. The talk here is not of a general nature that apply to everyone, but especially for those whose hearts are healthy and clean. [20]
His Word above a sign that sin is something that is pervasive in the chest, a narrow, confusion, stress, and the chest is not pleased with him. Nevertheless, sin is denied human, in the sense that they reject it if they see it. This is the highest level of knowledge of sin when matters vague happen. Thus, sin is something that was rejected of men. [21]
Included in this definition are the words of Ibn Mas'ood radi anhu:
ما رآه المؤمنون حسنا فهو عند الله حسن, وما رآه المؤمنون قبيحا فهو عند الله قبيح
What are regarded by the believers, then it is good in the sight of Allah Almighty and what is considered bad by the believers, then it's bad in the sight of Allah Almighty. [22]
Imam al-Qurtubi rahimahullah said, "Sin is the act which led to the perpetrator deserves reproach." [23]
Ibn Hajar al-Haitami said, "Al-Itsmu (sin) is a word that covers for any bad deeds and bad, both large and small."
Sin has two signs: [24]
First: Signs that comes from the soul, the person feels restlessness and tossing in his soul as well as running and hate. The Prophet sallallaahu 'alaihi wa sallam said:
... والإثم ما حاك في نفسك ...
"... Sin is what makes Concern (free / not quiet) on your soul ..."
Meaning: for sin is something that is pervasive in the chest, a narrow, confusion, stress, and the chest was not happy and was not reassured by him. [25]
Second: A sign from outside the inhabitants. Prophet sallallaahu 'alaihi wa sallam said:
... وكرهت أن يطلع عليه الناس
"... And you do not like people to see it."
An act which is not like when viewed by someone who has the virtue is a sign of sin, with the proviso that it is because of his dislike driving religion, not because of customs.
If collected in an action: (1) dislike (hatred) seen by humans, and (2) shock, mental confusion, and the heart does not feel at ease with the act, then this is the most obvious level in knowing sin, especially when there is vagueness. [26]
6. MANDATORY SUBJECT TO THE REVELATION OF LIFE NOT EVEN LOVE IT
Prophet sallallaahu 'alaihi wa sallam in the hadith of Abu al-Khusyani Tsa'labah radi anhu, "Despite the fatwa giver berfatwa you."
That is, every thing is troubling chest, make a person feel hesitant, indecisive and restless is a sin, although others berfatwa him that it was not a sin. This is the second level, which is something that is rejected by the perpetrator, and not by others, and consider it a sin culprit. That's when the perpetrators including those who believe, and the fatwa giver berfatwa him based solely on allegations or inclination to lust alone without the support of the proposition syar'i.
However, if the donor has a proposition syar'i fatwa, the requester shall obey the fatwa fatwa giver although his chest was not pleased with him. The example in this case is the relief-relief (rukhshah) syar'i as not fasting on the trip and pain, shorten prayers on the way, and others among the things chest ignorant people do not like him. Distaste they have no meaning.
The proof, sometimes the Prophet sallallaahu 'alaihi wa sallam told his Companions to work on things that do not like their hearts, but they refused to do it, consequently he was angry because of their attitude, for example, he told them to change their pilgrimage to Umrah [27] and then he orders the not like some of them do not like it. The Prophet sallallaahu 'alaihi wa sallam also ordered them to slaughter their sacrificial animals and bertahallul of Umrah al-Hudaibiyyah, but they do not like those he commands. They also do not like his peace with the Quraysh on the condition he return home without doing 'Umrah in al-Hudaibiyyah and anyone from the Quraish came to him then he should be repatriated. [28]
In conclusion, what is in it there syar'i texts, there is no other word for the believer except obedience to Allaah and His Messenger. [29] Allah Almighty says:
وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا
And it is not appropriate for the believers men and women believers, when Allah and His Messenger have set up a provision, there will be options (the others) to them about their affairs. Whoever disobeys Allah and His Messenger, then indeed, he had been misguided by the manifest error. "[Al-Ahzâb/33: 36]
Believer deservedly received orders shar `i gracefully and accepting, because what disyari'atkan Allaah and His Messenger obligatory to believe, blessed, and accepted. [30] Allah Almighty says:
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
Then, by your Lord, they will not believe before they make you (Muhammad) as a judge in the case that they differ, (so) then there is no sense of mind in their hearts against the decision that you give, and they accepted it wholeheartedly. "[ An-Nisa '/ 4:65]
7. FATWA REQUEST TO BE WHEN THE GOING vagueness
As for something in which there are no texts of Allaah, His Messenger, and of those whose words worthy follow, namely the generation of the Sahaba and the Salaf, then if in the soul of a peaceful people, her faith, her heart open to ma'rifat light and belief there is something, quaking in his chest because of the doubtful, and not get the person who gave the fatwa in the form of relief in it, but there are people who berfatwa based on intellect, science and religion are not qualified, and he was known to the wishes of the air lust, then the believers back to the heart even though people are not knowledgeable berfatwa.
Imam Ahmad rahimahullah and others denounced the Sufis are discussed misgivings and track their souls because of what these things are not sticking to the argument syar'i and instead sticking to reason alone and feeling, as he denounced the halal haram discussion only with reasonable to rely on the opinion without arguments syar'i.
The return doubtful matters to the things that made an impression on the heart, then it is shown by Nabawiyyah texts and fatwas of the Companions.
The Prophet sallallaahu 'alaihi wa sallam said:
إن الصدق طمأنينة, والكذب ريبة
Honesty is peace and sin doubts.
So, honesty is different from falsehood, because the heart glad to honesty, to know him, hate lies, and reject it, as said ar-Rabi 'Khaitsam, "Behold, the hadith has a light as daylight that you know it has a darkness and deception as the darkness of night that you do not know. "[31]
Avail HADITHs
1. That the Prophet sallallaahu 'alaihi wa sallam given jawâmi'ul Kalim, which is saying a few sentences, but the meaning is very numerous and widespread.
2. Sentences al-Birru (البر) includes all the goodness, and the phrase al-itsmu (الإثم) covers all the ugliness.
3. Sin has two signs: (1) doubt, indecision, and shock the heart and (2) do not like to be seen by humans.
4. Prompts for noble, anytime someone good moral virtues he has done.
5. That a believer whose heart is clean and healthy so that sin can shake (make it quiet) soul even though he did not know that it was a sin.
6. A believer is not happy if his sin seen by humans, while the fâjir (evil) that is past the fact that even happy if his sin seen by humans.
7. Bolehnya berfatwa to the heart and soul, but people who berfatwa and back to the heart and soul is the person who committed and (straight religion) with mentauhidkan Allaah and the Sunnah of the practice of the Prophet sallallaahu 'alaihi wa sallam.
8. Do not be fooled by the fatwa human man, especially when he obtained the doubt in his heart.
Many people asked for a fatwa to the pious or the prosecutor then answered science. But later he became confused and hesitant. Is the person who asked this confusion may then asked other learned men? The answer: may, in fact it is obligatory for him, if he hesitated and hesitated to answer the 'alim who first had no arguments.
9. References in Islamic law is the argument, not based on what is popular among men. Because, sometimes something that became popular when something is not right.
10. This hadith indicates the position of the heart and ask for a fatwa on him.
11. This hadith suggests great care position, if the heart is good, committed and, understanding the principles and rules of religion, the liver is the verdict in the case of doubtful (vague) is true. So what makes him peace is the truth and what he hates is sin and evil.
12. Miracles Prophet sallallaahu 'alaihi wa sallam in which he tells people who ask about the questions to be posed to him.
13. Truth and falsehood will not disguised his case for a believer who memiki bashîrah (the sure knowledge).
14. This hadith is not a justification for the Shufi who use inspiration and Kashef as inspiration in knowing the various legal arguments.
15. Back to the heart when the vagueness with which the heart becomes calm and serene.
16. The desire of the Sahabah radi anhum hard to know virtue and sin and halal and haram.
MARAJI '
1. Al-Qur `an and terjemahnya.
2. Sahih al-Bukhari.
3. Saheeh Muslim
4. Musnad Imam Ahmad
5. Sunan Abu Dawud
6. Sunan at-Tirmidhi
7. Sunan an-Nasa `i
8. Sunan Ibn Majah
9. Saheeh Ibn Hibban (at-Ta'lîqâtul Hisan).
10. Sharh Sahih Muslim Nawawi lin.
11. Jâmi'ul 'Uloom wal Hikam, works of Ibn Rajab al-Hanbali. Verification: Shoaib Ibrahim al-Arnauth and Bajis.
12. Genealogy al-ahadith al-Shahîhah.
13. Qawa'id Fawâ-id wa minal 'Arba'în an-Nawawiyyah, Mohammed Sulthan Nâzhim work.
14. Al-Wafi Arba'în an-Fi Syarhil Nawawiyyah, by Dr.. Mustafa al-Bugha and Muhyidin Mustha.
15. Syarhul Arba'în an-Nawawiyyah, by Shaykh Muhammad ibn Saalih al-'Uthaymeen.
16. Bahjatun Nâzhirîn Sharh Riyâdhish Righteous.
17. Al-an-Nawawiyyah Arba'în tahqiq Abu Muhammad 'Isham bin Mar'i.
[Copied from the Sunnah Edition magazine 09/Tahun XIII/1430H/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Physical Characteristics of the Perfect Prophet
By
Ustadz Muhammad Asim bin Musthofa
Prophet Muhammad sallallaahu alaihi wa sallam, SELECTION INSAN.
Among the grace of Allah Almighty to His servant was sent the apostles to call propaganda ilallâh. Whenever a prophet died, it will be sent until the next prophet after Muhammad's prophethood ended in self sallallaahu 'alaihi wa sallam.
Allah Almighty says:
وما أرسلنا من قبلك من رسول إلا نوحي إليه أنه لا إله إلا أنا فاعبدون
And We did not send a rasulpun before you but We revealed to him: "Behold, there is no god (which is right) but I, so worship me" [al-Anbiya '/ 21:25]
Allah Almighty has determined the final prophet and settled him on Muhammad ibn `Abdillah sallallaahu 'alaihi wa sallam. He earned various features of Allaah that is not owned by someone else, as Muslims also have features that do not exist in the previous religion.
In Saheeh Muslim, the Prophet sallallaahu 'alaihi wa sallam said:
إن الله اصطفى كنانة من ولد إسمعيل واصطفى قريشا من كنانة واصطفى من قريش بني هاشم واصطفاني من بني هاشم
And verily, God chose the descendants of Ishmael Kinana, mememilih Quraysh tribe of Kinana nation, chose Banu Hashim from Quraish tribe, chose me from Banu Hashim. [Muslim no. 4221]
Through this noble hadith, it is known that the Prophet sallallaahu 'alaihi wa sallam is the subject of the whole essence of goodness through reviews of glory lineage, as in he sallallaahu' alaihi wa sallamjuga are a staple of the essence-the essence of virtue and degree elevation Allah Almighty . [1]
PHYSICAL PERFECTION Prophet sallallaahu 'alaihi wa sallam.
Prophet Muhammad sallallaahu 'alaihi wa sallam has reached physical and spiritual perfection. He sallallaahu 'alaihi wa sallamadalah the most beautiful and the most perfect physical appearance personality. Perfection and privileges not possessed by other beings.
Anas radi anhu said:
كان أجود الناس وأجمل الناس وأشجع الناس
He was the most generous, the most handsome and the most intrepid [Bukhari and Muslim]
PERFECTION Morals Prophet sallallaahu 'alaihi wa sallam
Allaah has perfected the character he sallallaahu 'alaihi wa sallamsemenjak childhood before the bi'tsah (removal of the prophets and apostles). He sallallaahu 'alaihi wa sallamtidak never worshiped idols, nor drink khamer and never doing anything bad. In the midst of his people, he sallallaahu 'alaihi wa sallamterkenal by the nickname al-Amin (the trustworthy) [2]
Anas radi anhu said:
كان رسول الله أحسن الناس خلقا
Prophet is the best human moral [HR. Muslim]
Ummul Mu'mineen 'Aishah radi anhuma never asked about the morality of the Prophet sallallaahu' alaihi wa sallam. He replied:
كان خلقه القرآن
Moral is al-Qur `an [Bukhari and Muslim]
Allah Almighty describes his noble character and behavior he sallallaahu 'alaihi wa sallamyang beautiful in His Word:
فبما رحمة من الله لنت لهم ولو كنت فظا غليظ القلب لانفضوا من حولك
So due to the grace of Allah ye lenient with them. Had ye be harder to be rude, they would abstain from all around you. [Ali Imran / 3:159]
Allah Almighty says:
محمد رسول الله والذين معه أشداء على الكفار رحماء بينهم
Muhammad is the Messenger of Allah and those with him are hard against the unbelievers but compassionate among themselves. [Al-Fath/48: 29]
Prophet sallallaahu 'alaihi wa sallam was sent to be a mercy to all the worlds. Allah Almighty says.
وما أرسلناك إلا رحمة للعالمين
And We sent thee not, but for (a) a mercy for the worlds [al-Anbiya '/ 21:107]
In al-Qur `an, Allah Almighty has made Muhammad sallallaahu 'alaihi wa sallam as an example of the people in His Word:
لقد كان لكم في رسول الله أسوة حسنة لمن كان يرجو الله واليوم الآخر وذكر الله كثيرا
Indeed, there has been the (self) that the Messenger of Allah an excellent role model for you (that is) for those who expect (grace) of God and (the coming of) the Day of Resurrection, and Allah much. [Al-Ahzâb/33: 21]
Briefly, each character well deserved one has, the Prophet sallallaahu 'alaihi wa sallam has had it perfectly. And conversely, any misconduct, then he is the most clean it. Interestingly, not only an acknowledged friend, the enemy was unable to deny his moral perfection. [3]
POSITIVE INFLUENCE OF PHYSICAL PERFECTION and inner Prophet sallallaahu 'alaihi wa sallam in da'wah
One's knowledge of the perfection of character and physical properties influence in increasing faith the Faithful and pull the kuffar to Islam.
Imam Ibn al-Qayyim rahimahullah explains some guidance and a lot of key factors that cause people to Islam. Key guidance that many shows breadth grace of Allah Almighty for His servants, due to differences in the level of comprehension of reason and their hearts. Among the key factors guidance, which witnessed perfection inherent in the Prophet sallallaahu 'alaihi wa sallam; Ibnul Qayim rahimahullah said, "... Among them (the disbelievers) was obtained guidance (Islam, red) with the condition and nature congenital he sallallaahu 'alaihi wa sallamberupa moral perfection, physical and deeds ... "[4]
Shaykh as-Sa'di rahimahullah said, "Including the factors that can enhance and bring faith is to know the Prophet sallallaahu 'alaihi wa sallam with a noble mind and character as well as their physical properties are perfect. People who really knew he sallallaahu 'alaihi wa sallam, he did not hesitate to honesty and truth he brought his treatise al-Qur `an and Sunnah, as well as the true religion, as Allaah says:
أم لم يعرفوا رسولهم فهم له منكرون
Or do they not recognize their Messenger, so they deny it? [Al-Mukminûn/23: 69]
That is, to know him, would give birth to the spirit to immediately mengimaninya (for those who do not believe) and increasing faith (for those who have faith he sallallaahu 'alaihi wa sallam).
Allah Almighty has sworn by the perfection of the Prophet sallallaahu 'alaihi wa sallam and moral grandeur that he is the most perfect human being, as his word.
ن والقلم وما يسطرون ما أنت بنعمة ربك بمجنون وإن لك لأجرا غير ممنونوإنك لعلى خلق عظيم
Nun, by kalam and what they write, thanks to your Lord favors you (O Muhammad) not ever not a lunatic. And indeed for you is really a great reward unfailing. And ye truly great virtuous character. [Al-Qalam/68 :1-4]
Shaykh as-Sa'di rahimahullah continued munshif that person, who has no desire except to follow the truth, only to see he sallallaahu 'alaihi wa sallamdan listening to his speech, will be faithful to him and no doubt the treatise. Many people who just saw a face he sallallaahu 'alaihi wa sallam became convinced that it was not the face of a liar. [5]
'Abdullah bin Salam (who was still Jewish) testified: "When the Prophet sallallaahu' alaihi wa sallam, came to Madinah, I am among those who came out to see it. When I've looked at his face clearly, I know the face is not the face of a liar ... "[HR. Ahmad]
In addition to the above benefits, the introduction is also useful to increase the love of the Muslim Prophet Muhammad sallallaahu 'alaihi wa sallam. [6]
PHYSICAL CHARACTERISTICS Prophet sallallaahu alaihi wa sallam
Explanation regarding physical Prophet sallallaahu 'alaihi wa sallam has been a concern of the Ulama. In between them, slipping the discussion in the books of hadith. Others expose it in the book itself.
Imam at-Tirmidhi rahimahullah including scholars who wrote this discussion in a separate book entitled al-ash-Syamâil Muhammadiyyah including the first book on the issue. In it, the author describes the physical properties of noble character and morals-Prophet sallallaahu 'alaihi wa sallam, and other discussions about him. Furthermore, Shaykh al-Albani rahimahullah (hadith experts of this century), summarizing the book. The following hadiths entirely saheeh and can be used as proof, quoted from the book Mukhtasar Syamâil ash-Shaykh al-Muhammadiyyah work of al-Albani rahimahullah, Maktabah al-Ma `arif Riyadh, mold III year 1422H.
From Anas ibn Malik radi anhu said: "The Messenger of Allah (stature) is not too high, not too short, not white at all (skin) also not browned. Her curly hair is not dense, straight do not dangle. Allah Almighty sent him at the age of four twenty. He stayed in Mecca for ten years [7] and in Medina for thirteen years. Allah Almighty mewafatkannya at the age of sixty in [8], and the gray hairs he does not reach twenty strands in the head or the beard he sallallaahu 'alaihi wa sallam. [al-Mukhtasar hadith no. 1]
Anas radi anhu also said: "Allah has moderate posture, not tall or short, and a good physique. Curly hair he not also not straight. Colors (skin) brown, if he runs, walks upright". [Al-Mukhtasar hadith no. 2]
Bara 'bin' Azib said: "The Prophet sallallaahu 'alaihi wa sallam is a curly-haired man, looking posture, shoulder areas, bushy-haired to the ear lobe and he was wearing a red cloth. I've never seen anyone more handsome than him". [Al-Mukhtasar hadith no. 3]
In another narration, Bara `radi anhu said:" I've never seen anyone wearing a red cloth is more handsome than the Prophet sallallaahu 'alaihi wa sallam. She has hair that extends to the shoulder. Wide his shoulders and he is not a man of short stature, or too high ".
'Ali ibn Abi Talib told me: "The Prophet was not a tall, nor short person. Both his hands and feet thick. Huge his head. Huge long bones. Chest fur length. If it goes, he goes with upright like people who are treading the path downhill. I've never seen anyone like him before or after ". [Al-Mukhtasar hadith no. 4]
Jabir bin Samurah radi anhu said: "The Messenger dhalî'ul fami, asykalul 'ain and manhûsul' Aqib". Syu'bah said: Listen I asked: "What do you mean dhalî'ul fami?: He replied:" His big mouth. "I asked:" What do you mean asykalul 'ain? "He replied:" His eyes wide angle ". I asked: "What does it mean manhûsul 'Aqib?. He replied: "The flesh on his heels a little bit." [Al-Mukhtasar hadith no. 7]
Jabir radi anhu also said: "I saw the Prophet sallallaahu 'alaihi wa sallam in the full moon, he wore a red cloth. I started to see him and the moon, it turns out he was more beautiful than the moon". [Al-Mukhtasar hadith no. 8]
Abu Ishaq radi anhu said: "There was a man asked Bara` bin Azib: "Is the face of the Prophet sallallaahu 'alaihi wa sallam, like a sword?" He replied: No, but as the moon.' "[Al-Mukhtasar hadith no. 9]
Abu Hurayrah radi anhu said: "The Prophet was white like the silver plated, hair was wavy / curly". [Al-Mukhtasar hadith no. 10]
Abu Ath-Thufail radi anhu said: "I saw the Prophet sallallaahu 'alaihi wa sallam. Nobody left in this world who never saw the Messenger sallallaahu' alaihi wa sallam selainku". [9] "He was white, handsome, ( to treatment) is ". [Al-Mukhtasar hadith no. 12]
Anas ibn Malik radi anhu said: "Hair Prophet sallallaahu 'alaihi wa sallam up to the middle or (in another narration: pertengahan/28) both his ears". [Al-Mukhtasar hadith no. 21]
'Aisha radi anhuma said: "I bathe with the Prophet from a single vessel. She has hair to his shoulders and (also) to the ear lobe." [Al-Mukhtasar hadith no. 22]
May Allah Almighty give taufik us all to love him in a way that syar'i. Allaah knows best
References:
1. Mukhtasar al-ash-Syamâil Muhammadiyyah Imam at-Tirmidhi, al-Albani Nashiruddin Muhammad, al-Ma'arif Maktabah, Riyadh, mold III year 1422H.
2. Ash-Syamâil Muhammadiyyah, Imam at-Tirmidhi tahqiq Muhammad 'Darul Awwâmah Minhaj Ed. Thn II 1428H.
3. Min Akhlâqir Apostles, from the Association of papers Shaykh Abdul Muhsin al-'Abbad, entitled Polar wa Rasâil Shaykh Abdul Muhsin al-Abbad bin Hamd al-Badr at-Tawheed dar, Ed. I Th. 1428H
4. Haqîqatu Syahâdati Anna Muhammador Allah, Shaykh 'Abdul' Aziz ibn `Abdullah ibn Muhammad Alu Shaikh, Riâsah Idâratil Buhûts al-'Ifta' wal ilmiyyah, Riyadh, Ed. I Th. 1423H, p. 50th
5. Asbab Ziyâdatil wa Nuqshânihi faith. Prof. DR. Abdur Razzaq al-Badr, Ghirâs Ed. II Th. 1424H.
[Copied from the Sunnah Edition magazine 06-07/Tahun XIII/1430H/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Meet dream Prophet Muhammad sallallaahu alaihi wa Sallam
By
DR Ustadz Ali Musri Semjan Son
As a Muslim it is definitely there in him a feeling of love for the Prophet Shallallahu'alaihi wa sallam,
However, the levels of the feeling of love is different from one another. The word love is not just a decoration of words on the lips, but it must be proven in action and daily actions. Her love for Allah wa sallam Shallallahu'alaihi must be owned by every Muslim, even surpassing love for parents, children and wives.
Allah says:
النبي أولى بالمؤمنين من أنفسهم
The Prophet (was) more important for the believers than themselves, and his wives are their mothers. [Al-Ahzab/33: 6]
Prophet Shallallahu'alaihi wa sallam said:
عن أنس قال قال صلى الله عليه وسلم لا يؤمن أحدكم حتى أكون أحب إليه من والده وولده والناس أجمعين
From Anas radi anhu he said that the Prophet sallallaahu 'alaihi wa sallam has said sallallaahu' alaihi wa sallam :: "It's not one of you faithful until he loves me more than his parents, his children and all mankind." [Muttafaq `alaihi]
The cleric explained that the love of the Prophet Shallallahu'alaihi wa sallam divided on two levels:
Level One: Love that must accompany any Muslim personally. He is the basis of one's faith. That is the pleasure of receiving a heartfelt teachings brought the Prophet sallallaahu 'alaihi wa sallam, accompanied by a sense of love and adoration, and not seek outside guidance instructions Shallallahu'alaihi Prophet wa sallam. Then the observance of his command, leaving the ban, believing all the news and defend his religion according to ability.
Level Two: Love that exceeds that of the previous level. That is the love that brings the attitude that makes the Prophet sallallaahu 'alaihi wa sallam as the sole figure or qudwah in all facets of life. Starting from the Sunnah-sunnah turn him, both in quality and quantity. Similarly, in the moral and character of the family, best friends relatives, neighbors and community. Up in the adab-adab other everyday like in clothes, food and drink, shitting and sleeping. [1]
The properties of the Prophet sallallaahu alaihi wa sallam was always present in his mind, and he always took as a model in his daily life, to love it makes it really longed to meet the Prophet Shallallahu'alaihi wa sallam and willing to make up for his encounter with the Prophet Shallallahu'alaihi wa Sallam with his family and his property.
As mentioned in the words of the Prophet Shallallahu'alaihi wa sallam:
عن أبي هريرة رضي الله عنه أن رسول الله - صلى الله عليه وسلم - قال «من أشد أمتي لي حبا ناس يكونون بعدي يود أحدهم لو رآنى بأهله وماله»
From Abu Hurayrah radi anhu, that the Prophet sallallaahu alaihi wa sallam said: "My people are very, very loved man who comes after me, one of them if he wanted to see even with (sacrificing) his family and his property."
One of his feelings in the presence of al-Miqdad ibn al-Aswad, as contained in the following story:
عن جبير بن نفير عن أبيه قال جلسنا إلى المقداد بن الأسود يوما فمر به رجل فقال: طوبى لهاتين العينين اللتين رأتارسول الله صلى الله عليه وسلم والله لوددنا أنا رأينا ما رأيت وشهدنا ما شهدت
Nufair bin Jubair narrates from his father, he said: "One day, we sat near Miqdad ibn al-Aswad. Then someone passed and said (to al-Miqdad):" Kebaikanlah the two eyes that saw the Prophet Shallallahu'alaihi wa sallam. "(Jubair response):" By Allah, we wanted to see what you see, and see what you see ". [Bukhari in Adabul simplex and Classed as saheeh by Shaykh al-Albani]
Perhaps feeling on top of many people who claim to have it, but the attitude and behavior itself is very much at odds with what he claimed. Or deeds-deeds away from the sunnah, even very real contrast to the teachings brought the Prophet sallallaahu 'alaihi wa sallam, is full of shirk and bid'ah. Of course such things have certainly tarnished his love for the Prophet sallallaahu 'alaihi wa sallam. Because love should be accompanied by deeds in accordance with the procedures and teaches as exemplified by the Prophet and performed Shallallahu'alaihi wa sallam.
If not so, would love to be rejected Prophet sallallaahu 'alaihi wa sallam, as he states in his words:
عن عائشة - رضي الله عنها - أن رسول الله - صلى الله عليه وسلم - قال «من عمل عملا ليس عليه أمرنا فهو رد». رواه البخاري ومسلم.
Of Aisha radi anhuma, that the Prophet sallallaahu 'alaihi wa sallam said: "Whoever worked on a practice that is not in our command it, then practice it rejected" [muttafaq `alaihi]
Thus, if we love to be accepted and not rejected, the only way is charity as directed Prophet sallallaahu alaihi wa sallam, in the form of prayer, dhikr, etc..
The people who truly love the Prophet Shallallahu'alaihi wa sallam, even though the eye can not see the head of physical properties of the Prophet sallallaahu 'alaihi wa sallam real time in the world, but the properties, guidance and teaching he was always present in the eye heart; k Allah will gather together his loved ones. As word of the Prophet Shallallahu'alaihi wa sallam:
عن عبد الله بن مسعود رضي الله عنه جاء رجل إلى رسول الله صلى الله عليه وسلم فقال يا رسول الله كيف تقول في رجل أحب قوما ولم يلحق بهم فقال رسول الله صلى الله عليه وسلم المرء مع من أحب
Of `Abdullah ibn Mas'ud radi anhu, he said:" A man came to the Prophet Shallallahu'alaihi wa sallam, and he asked: "O Messenger of Allah! What do you think about someone who loves a people, and he did not see them? "Replied the Prophet:" A man (to be collected) with their loved ones' [muttafaq `alaihi]
Sometimes a believer who has a sense of love and longing to see the Prophet Shallallahu'alaihi wa sallam. God gave him the gift of a dream to meet the Prophet sallallaahu 'alaihi wa sallam time in the world. However, dreamed of meeting the Prophet sallallaahu 'alaihi wa sallam frequently misused by some people in achieving specific goals and objectives.
A variety of color irregularities in the shape Prophet dreamed problem Shallallahu'alaihi wa sallam we often encounter in our lives. As no one claimed to dream of meeting the Prophet with recognition as the capital lies to trick people and search popularity among his followers. In fact, he did not dream of seeing the Prophet sallallaahu 'alaihi wa sallm.
Some are, some are claiming to have received a certain doctrine or new methods of worship while dreaming met the Prophet sallallaahu 'alaihi wa sallam. And some others claimed to have prayers or devotions and certain salawatan dreams met the Prophet sallallaahu 'alaihi wa sallam. And there is also a dream just to see someone dressed all in white and wear a turban, was immediately predicted that he dreamed of seeing the Prophet. And there's more to perform certain wird wird-dreamed of meeting the Prophet, but there was never a suggestion or admonitions in the shari'ah. Or consider a person who dreams met the Prophet entitled to the claim as a guardian, and can give blessings. Or after the dream, claims to have met with the Prophet sallallaahu 'alaihi wa sallam awake.
That we survived these distortions. Then we should listen to the explanation of Ulama about this? Therefore, the discussion this time inadvertently raised the discussion about dreams met the Prophet sallallaahu 'alaihi wa sallam.
Could DREAMS MEET THE PROPHET Muhammad sallallaahu alaihi wa sallam? AND WHAT essence?
Dreams meet the Prophet sallallaahu 'alaihi wa sallamadalah a thing is possible and can be experienced by a person, as described in the saheeh ahaadeeth. The following are the hadiths are included in the explanation of Ulama penjabarannya.
عن أبي هريرة عن النبي صلى الله عليه وسلم قال: ومن رآني في المنام فقد رآني حقا فإن الشيطان لا يتمثل في صورتي ومن كذب علي متعمدا فليتبوأ مقعده من النار
Abu Hurayrah radi anhu narrated from the Prophet sallallaahu 'alaihi wa sallam, he said: "Whoever sees me in a dream, then indeed he has seen correctly. Surely he can not resemble bentukku. Whoever lies upon me deliberately then he has taken a seat in the hell ". [Bukhari and Muslim]
In the first hadith, there are several explanations, including:
a. Someone who saw the Messenger Shallallahu'alaihi wa sallam in a dream, in fact it really has seen it. [2] If the characteristics of the physical properties in accordance with the description contained in the saheeh ahaadeeth. If the characteristics of the physical properties do not match, the scholars differ about this. Some scholars argue that the meaning of dreams need ditakwilkan. It's a sign of deficiencies found on the person who dreamed it in religious terms. Or as a sign of damage to the religious life of the community. Some other scholars argue that he did not see the Prophet Shallallahu'alaihi wa sallam because the characteristics of the physical properties are not in accordance with the characteristics of the physical properties of the Messenger Shallallahu'alaihi wa sallam. But the devil is trying to deceive him in a dream by claiming to be the Prophet sallallaahu 'alaihi wa sallam, even the devil can not resemble the physical characteristics of the Prophet sallallaahu' alaihi wa sallam. Therefore, some of the Companions and tabi'in if someone claimed to dream of meeting the Prophet sallallaahu 'alaihi wa sallam questioned characteristic physical properties. This is confirmed by Ibn Sirin in his expression: "When he saw the Prophet in a way that actually Shallallahu'alaihi wa sallam". [3]
As Ibn Hajar mentioned a history with a saheeh isnaad from Ibn Sirin rahimahullah: "If someone tells him that he saw the Prophet sallallaahu 'alaihi wa sallam (in a dream), then Ibn Sirin rahimahullah said:" Mention me characterize the properties of the you see that? "If people are mentioning the nature of the unknown, then Ibn Sirin rahimahullah said:" Surely you do not see it ".
Next Ibn Hajar rahimahullah mention also narrated from Ibn Abbas that the sanad Radhyallahu anhu that jayyid; Ibn Kulaib said: "I said to Ibn Abbas:" I saw the Prophet sallallaahu 'alaihi wa sallamdalam dream!' Umar Ibn Abbaas said: "Mention traits properties at me! "Ibn Kulaib said:" I mentioned Hasan bin Ali, then I serupakan him. "Umar Ibn Abbaas said:" Truly you have seen "" [4].
b. This hadith shows about the physical properties of physical perfection form the Prophet sallallaahu 'alaihi wa sallamyang very beautiful, so the devil can not afford to like it. [5] Perfection is coupled with the glory of his spiritual nature. Of course the devil will be even less likely to imitate or like it, because the original shape of physical evil is very ugly. Therefore, Allah Almighty made as a metaphor for the tree Zaqqum. [6] which became makannan inhabitants of Hell. Similarly, the original spiritual nature is very bad anyway, so he was given the name Satan, which means in Arabic: dissident / who are far removed from the values of goodness. [7]
c. Fragment of the end of the above hadith prohibition contained a threat for those who lie or lie in a dream to meet the Prophet sallallaahu 'alaihi wa sallam. Therefore, Allah wa sallam Shallallahu'alaihi close hadith about dreams is the word of his "Whoever lies upon me deliberately then he has taken a seat in hell."
RECOGNITION EVENT MET PROPHET awake (WAKE).
Some of the Sufis consider that they could see the Prophet sallallaahu 'alaihi wa sallam conscious (awake). And attending the mawlid celebration with them. This belief is misguided belief that vanity again, is contrary to the Qur'an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam and the consensus of the scholars. They rested their views on the following hadith:
عن هريرة قال سمعت النبي صلى الله عليه وسلم يقول من رآني في المنام فسيراني في اليقظة ولا يتمثل الشيطان بي قال أبو عبد الله قال ابن سيرين إذا رآه في صورته
Abu Hurayrah radi anhu said: "I heard the Prophet sallallaahu 'alaihi wa sallambersabda:" Whoever sees me in a dream, he would see me awake., And Satan can not menyerupaiku ".
Imam Bukhari after mentioning this hadith says: "Ibn Sirin said:" When he saw it in a real way "".
In this hadith, there are two additional explanations from the first hadith, that sentence: فسيراني في اليقظة)): "Then he would see me awake."
The cleric explained the purpose of the hadith with some explanations:
First: The definition is a person who lived in his time but had never met him. If he dreamed the Prophet , then the dream will become reality.
Second: The definition, he will meet with the Prophet sallallaahu 'alaihi wa sallam with a special meeting in the Hereafter. or he is among those who will receive syafa `at the Prophet sallallaahu 'alaihi wa sallam in the Hereafter.
Third: The dimkasud, dreams will be proven in the hereafter, in accordance with what he saw in the dream.
Ibn al-Jawzi rahimahullah said: "It was like good news for those who saw it, that he will see the Prophet sallallaahu 'alaihi wa sallampada Day of Resurrection." [8].
Imam Nawawi rahimahullah said: "In explaining the purpose of the Hadith there are some opinions:
First: The definition is a person who lived in his time. That is, anyone who saw him in a dream while he had not emigrated; then God gave him to emigrate taufik and meet saw the Prophet sallallaahu 'alaihi wa sallam markedly awake.
Second: He will see the reality of his dream awake on the day, as all his people will see it on the Day of Resurrection.
Third: He would see the Prophet sallallaahu 'alaihi wa sallampada hereafter specifically in the neighborhood and got syafa `atnya or any similar". [9]
Al-Qisthallâny said: "Whoever sees me in a dream, he would see me awake," that on the day especially in a state close to him. Or the guy who saw me in a dream and he had not emigrated, God gave taufik him to emigrate to me and got the glory meet me. Allah Almighty will make his dream as a sign to see me awake. According to the first opinion, in which there is good news for those who dreamed that he would die in a Muslim state ". [10]
As for the argument that he was really going to meet in a state of waking time in this world after the Prophet sallallaahu 'alaihi wa sallamwafat is vanity again opinions are misguided. This argument was rejected and denied emphatically by the Ulama Ahlussunnah.
Imam al-Qurtubi rahimahullah said: "Within the meaning of this hadith there are differences, most of Google's inception, that he who saw in a dream, he had seen essentially the same as those seen in the time awake. Opinion is known to be a common mistake with arguments requires:
1. That, no one has seen him in a while but he died.
2. There can not be two people who saw the dream in the same time in two places.
3. That he was living out of his grave and goes on the market and talk to a human.
4. That the empty grave of his body, so there is something behind it, then the only tomb diziarahi alone (without a body) and saluted something does not exist.
Because he could be seen at all times; morning and afternoon essentially beyond his grave. This opinion is folly, it will not stick with anyone who has a bit of common sense ". [11]
Abu Bakr Ibn al-Arabi rahimahullah said: "Some foreigners found righteous (odd), he thought that the dream of meeting the Prophet sallallaahu 'alaihi wa sallambisa going to see with both eyes is real". [12]
Ibn Taymiyyah rahimahullah said: "Seeing the Prophet in a dream is haq (right). Meanwhile see dead people awake, then this is a genie that manifest in form. Sometimes as evil incarnate in the form of one's dreams. Fact, sometimes in awake to see people; thus misleading for some people who do not have the knowledge and faith. Such occurred among the polytheists of India and others. When someone dies, then after that they see it paying off debt, return the deposit and told him about the dead among them. Indeed it is the devil incarnate in shape. Sometimes it comes in the form of pious people they admire., and he said: "I am So and so." 'but in fact he is the devil.
Indeed, the Prophet sallallaahu 'alaihi wa sallam has said: "Whoever sees me in a dream, then indeed he has seen correctly. Satan can not menyerupaiku ".
Then saw the Prophet sallallaahu 'alaihi wa sallam is true, while the watch awake, so he could not be seen with the eye. Equally it is, whether it is the Prophet sallallaahu 'alaihi wa sallam own or other people who have died. Although most of the men sometimes saw a man who was a prophet according to the prejudices of the prophets. Sometimes near the grave or dijauh from the grave ". [13]
Shaykh Abdul-Muhsin al-'Abad said: "It contains two possibilities, the first: a person who lived in the time of the Prophet sallallaahu' alaihi wa sallam, but he had never seen the Prophet sallallaahu 'alaihi wa sallam. Then the dream of seeing the Prophet sallallaahu 'alaihi wa sallam. Allah Almighty will make it easier for him to meet the Prophet sallallaahu 'alaihi wa sallam and emigrate to him. Then will see what real with what he saw in his dream is ... "[14].
From the description of the scholars above we can see that the opinion that a person who dreamed of meeting the Prophet sallallaahu 'alaihi wa sallambenar really going to meet in a state of waking time in this world after the Prophet sallallaahu' alaihi wa sallam died opinion is very misguided vanity anymore.
The opinion is contrary to the word of Allah Almighty:
إنك ميت وإنهم ميتون
Behold, thou shalt die, and indeed they will die (anyway). [Az-Zumar/39: 30]
And the word of God:
وما محمد إلا رسول قد خلت من قبله الرسل أفإن مات أو قتل انقلبتم على أعقابكم ومن ينقلب على عقبيه فلن يضر الله شيئا
Nor Muhammad is but a messenger. It had previously passed several apostles. If he dies or is killed, will you then turn back (apostasy)? Those who turn back on, so he can not bring harm to Allah at all ". [Ali Imran / 3:144]
Two of the above verse clearly describes the Prophet's death Shallallahu'alaihi wa sallam. All Muslims agree that the Messenger Shallallahu'alaihi wa sallam has died. He will not rise from the grave except after doomsday. Those who said that the Messenger Shallallahu'alaihi wa sallam return to earth before the Day of Judgment and meet certain people, this is a misguided belief once. Even with faith that believed in reincarnation Hindus.
When reading one of the above verse of Abu Bakr as-Siddiq radi anhu said:
فمن كان منكم يعبد محمدا فإن محمدا قد مات ومن كان يعبد الله فإن الله حي لا يموت
Those who worship Muhammad, then Muhammad has indeed died. Those who worship Allah Almighty Living God will not die. [Bukhari]
Opinion was also contrary to the hadith Rasululllah sallallaahu 'alaihi wa sallam:
عن أبي هريرة رضي الله عنه قال قال رسول الله - صلى الله عليه وسلم - «أنا سيد ولد آدم يوم القيامة وأول من ينشق عنه القبر وأول شافع وأول مشفع»
From Abu Hurayrah radi anhu, who said: "The Messenger Shallallahu'alaihi wa sallam has said:" I am the prince of the children of Adam on the Day of Resurrection, those who first resurrected from the grave and the first intercede. "[Reported by Muslim]
This hadith clearly states that the Messenger Shallallahu'alaihi wa sallam would not be out of the grave until after the Day of Resurrection and all people raised from the dead.
Argument that he met the Prophet Shallallahu'alaihi wa sallam awake, requires that the Prophet Shallallahu'alaihi wa sallam alive and out of the grave, even many times; misguidance and falsehood opinion is very real for those who have knowledge and faith .
Some postulate the hadith:
الأنبياء أحياء في قبورهم يصلون
The Prophets are alive in their graves, they are praying. [Reported by Abu Ya `la and al-Bazzar and dishahihkan Shaykh al-Albani in Ash-Shahîhah]
The answer is:
First: That life is meant here is the nature of life and shape the nature Barzakh which no one knows except Allaah. Saying that they live like the world is a matter of vanity, because nature Barzakh is not equal to the natural world in all its aspects.
Second: In the Hadith clearly and explicitly mentions their life in the grave, not a life and go out into the world. If they understood life and go out into the world, it is a distortion of the meaning lafazh hadith.
Third: Never dinukilkan or narrated from one of the Companions and the leading scholars of this Ummah that they met the Prophet sallallaahu 'alaihi wa sallam awake after his death. Even among those there who dream of the Prophet sallallaahu 'alaihi wa sallam but they never claimed to meet the Prophet sallallaahu' alaihi wa sallamdalam awake (awake). While the companions are the most beloved Prophet sallallaahu 'alaihi wa sallam and the generation of the love of the Prophet sallallaahu' alaihi wa sallam.
Ibn Hajar rahimahullah said: "If in case there are people who see it in time awake, of course it includes the Companions. Meaningful assessment of the Companions continues until the Day of Judgement. It is to be proven wrong once, when many dreams met but no one claimed to see in the waking state (waking up) ". [15]
IS THERE A TRICK-TRICK DREAM TO MEET CERTAIN PROPHET MUHAMMAD?
Among some people there who do dhikr-specific dhikr in order to dream of the Prophet sallallaahu 'alaihi wa sallam, when guidance is not taught by the Prophet sallallaahu' alaihi wa sallam. Actions are included to make the case that the new religion. The ulama salaf ever dream of meeting the Prophet sallallaahu 'alaihi wa sallamtidak never do dhikr or certain rituals.
DREAM IS TO MEET PEOPLE SIGN THE PROPHET MUHAMMAD Salih?
Another form of misunderstandings in this dream to meet the Prophet sallallaahu 'alaihi wa sallam is to assume every person who dreams of meeting the Prophet sallallaahu' alaihi wa sallam is having an incredible privilege. Even sometimes believe that person as guardian, who can treat and give blessings. However, in view of the explanation of Ulama as described above, then dreamed of meeting the Prophet sallallaahu 'alaihi wa sallam has two forms namely adakala as bisyârah (Good Hope), and sometimes as a warning (indzâr), so it is not always as bisyârah absolute.
Al-Mu'allimi said: "Verily, the scholars agreed that dreams can not be real evidence. But he was limited as optimism (bisyârah), and warning (Tanbih). And also as a supporter of the proposition if it corresponds to the proof Syar'iyah (religion) "[16].
Similarly, the discussion of a glimpse of a dream to meet the Prophet Muhammad sallallaahu 'alaihi wa sallam with some of the things related to it. Hopefully useful.
[Copied from the Sunnah Edition magazine 06-07/Tahun XIII/1430H/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
source: http://almanhaj.or.id
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