Steeped AL-QUR'AN IS NOT DIFFICULT

Steeped AL-QUR'AN IS NOT DIFFICULT

By
Ustadz Asim bin Musthofa, Lc



Allah Almighty says:

ولقد يسرنا القرآن للذكر فهل من مدكر

And We have indeed made it easy al-Qur `an to (be) a lesson, then is there any person who (want to) take lessons? [Al-Qomar/54: 17]


Interpretation VERSES:
Al-Qur `an is the light that illuminates the human beings in this world. Allah Almighty says:

يا أيها الناس قد جاءكم برهان من ربكم وأنزلنا إليكم نورا مبينا

O mankind, indeed has come to you the authenticity of your Lord (O Muhammad with his miraculous), and We have sent down to you the bright light (al-Qur `an) [An-Nisa / 4:174]

Syinqîthi ash-Shaykh rahimahullah said, "There is no doubt that al-Qur` an al-'Azhîm is derived Allâh k light into the world to be a source of lamp. By it, know the difference between truth and falsehood, good and bad, useful and dangerous as well as the case of guidance and misguidance ". [1]

WARRANTIES OF GOD Almighty, AL-QUR'AN STUDY facilitated
This is the guarantee of Allah Almighty stated in the letter that al-Qomar verse 17:

ولقد يسرنا القرآن للذكر فهل من مدكر

And We have indeed made it easy al-Qur `an to (be) a lesson, then is there any person who (want to) take lessons? . [Al-Qomar/54: 17]

Almighty Allah repeated this paragraph four times in the same letter. Taisir (easements) were confirmed by Allah Almighty include ease of reading, memorize, understand and practice it. [2]

Imam Ibn Kathir rahimahullah said, "(That) We've lafazhnya easy, and we are easy (to understand) meaning for anyone who wants the man to take lessons. Then there anyone who would take heed of al-Qur` an already Allâh Almighty made it easy to memorize and understand "? [3]

Then Imam Ibn Kathir rahimahullah quoting another verse that shows the meaning of the same, that the Almighty Allah has made it easier to understand al-Qur `an for anyone who has good intentions to learn.

Allah Almighty says:

فإنما يسرناه بلسانك لتبشر به المتقين وتنذر به قوما لدا

So in truth We have made it easy al-Qur `an to language that you may give glad tidings to al-Qur` an that to those who fear Allah, and that you may give warning to a people who disobey him. [Maryam/19: 97]

Adh-dzikru in paragraph broad scope, covering everything that will generate lessons for those who labor, such as knowledge of the laws of clean and unclean, doing good and avoiding evil, advice, counsel, faith, and honest news. [4]

Therefore, knowledge (related to) al-Qur `an is the science of the easiest and most majestic in absolute terms, is useful knowledge, if a servant to look (study) will be given help. Some scholars Salaf said about this verse: "Is there anyone who wants to learn science (al-Qur` an), so get help (in the study). " [5]

In mu'allaq, Imam al-Bukhari rahimahullah wrote atsar of Mathar al-Warraq and Qotadah rahimahullah rahimahullah with shîghah jazm:

هل من طالب علم فيعان عليه?

"Is there a seeker of knowledge (religion), which will get some help (in the study)?"

With this brief explanation, it can be seen an error stating a view to learn and know the truth is a difficult case or the truth of it is still fuzzy, not clear. It is doubtful iblisiyah (expressed by Satan) to turn people away from seeking the truth. [6]

Syinqîthi ash-Shaykh rahimahullah said, "If they mean that studying both (Al-Qur` an and Sunnah) is a difficult case, not able to do any, this statement of falsehood. Because studying al-Qur `an and Sunnah is much easier than learning ra `yu and ijtihad are widely spread (in the books of Ulama). Allah Almighty has repeated several times his words:" And We have indeed made it easy al-Qur `an to (be) subject, is there any who (want to) take lessons? "[7] [al-Qomar/54: 17]

Al-Qur `an is a book that has been made easy to read and understand it-because of the ease that Allah Almighty give-for people who get taufi of Allah Almighty for the charity. "Anyone who watched him (al-Qur` an), Allah Almighty will actually make it easier to realize what he wants "[8].

Studying al-Qur `an and Sunnah in the present is also more easily than in the past. Syinqîthi ash-Shaykh rahimahullah asserts, "you should know that studying the Book of Allah and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam in the now much easier than in the early stages of Islam, because of the ease in knowing all things related to it, such as problems Nasikh and Mansukh, AM and khâsh, sorting and weak hadeeth. issues about it was accurate, trimmed and filed. So, everything can be reached easily today.

On each verse al-Qur `an, already known hadiths of the Prophet sallallaahu 'alaihi wa sallam related thereto, including the words of the Companions, Successors, and interpretation of the Scholars in the heretical interpretation.

The whole hadith the Prophet had memorized and recorded, and have been known conditions sanad and matan-matan-isnaad, as well as defects and weaknesses in periwayatannya path ... "[9]

However, the ease and technological progress will not benefit much if people do not (yet) moved to take the opportunity and use it for the good of religion. Or in plainer language, the conditions that favor childbirth lazy nature and sit-hand in some people.

Let us consider the advice of Shaykh Muhammad al-Bashir al-Ibrahimi rahimahullah:

رب تيسير جلب التعسير فإن هذا التيسير رمى العقول بالكسل والأيدي بالشلل

How much ease even bring trouble. (This is) because of the ease it makes sense to idleness and make hand became disabled

TRUTH IS CLEAR [10]
The truth of Allah Almighty that is clear. Allah Almighty has said:

ولقد يسرنا القرآن للذكر فهل من مدكر

And We have indeed made it easy al-Qur `an to (be) a lesson, then is there any person who (want to) take lessons?. [Al-Qomar/54: 17].

Almighty Allah has made it easier lafazh-lafazhnya to read and easy to understand their meaning. The Prophet sallallaahu 'alaihi wa sallam said: Verily case halal haram is clear and the case was clear. And in between them (halal and haram case there are things that contain doubtful (unclear law) [11]

Therefore, it is usually easier pervasive evil in those who are not knowledgeable and not knowledgeable about religion, and no attention to the texts of al-Qur `an and the Sunnah and the sayings of the Companions and Tabi'in.

Imam Ahmad rahimahullah said, "Actually the opposite disagreement (with the truth), no other because of the shallowness of their knowledge of the teachings of the Prophet sallallaahu 'alaihi wa sallam'. [12]

Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "Truth be known to everyone. Indeed, truth is the mission he sent the apostles did not obscure the view of those who know it, as the pure gold and fake gold blurred for a thorough" [13]

Al-Din bid jahl (ignorance about religion) that causes Shia doctrine conceived 'Abdullah bin Saba who is of Jewish descent, a most misleading teachings-selling (acceptable) by some Muslims. [14]

REQUIRED, AFTER TAUFIK seriousness SEEKING TRUTH OF GOD Almighty
'Allamah Siddiq Hasan Khan t say, "The truth will be known only by the personnel who meet five properties: the greatest, sincere, understanding, is inshâf (fair), all four of the least satisfied and most lost-tried hard to know al- haqq (truth), and enthusiasm for mendakwahkannya ". [15]

Syinqîthi ash-Shaykh rahimahullah said, "With these you already know, O Muslims, thou shall diligently and earnestly studying the Book of Allah and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam in ways that produce useful again and then practice all the knowledge that Allah Almighty taught you ". [16]

Let's pay attention to fragment last paragraph above. Allah invites his servants to notice, appreciate and take lessons from al-Qur `an.

Allaah knows best

[Copied from the Sunnah Edition magazine 01/Tahun XV/1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
_______
Footnote
[1]. Adhwâul Bayan 7/3435
[2]. See Tafseer as-Sa'di p. 905
[3]. Tafsir Ibni Katheer 7/478
[4]. See Tafseer as-Sa'di p. 905
[5]. Ibid.
[6]. Ash-Shawârifu 'annealing Haqqi p. 14th
[7]. Adhwâul Bayan 7/435
[8]. Tafsir as-Sa'di p. 905
[9]. Bayan Adhwâul 7/436-437
[10]. Quoted from ash-Shawârif 'annealing Haqqi p. 9
[11]. Agreed a'laih
[12]. I'lâmul Muwaqqi'în 1/79
[13]. Majmoo Fataawa 27/315-316
[14]. View ash-Shawârif 'annealing Haqqi p. 10th
[15]. Qathfu ats-fi Bayani Tsamari Aqîdati Ahlil Atsar p. 175
[16]. Adhwâul Bayan 7/437



IMITATION OF PROPHET IBRAHIM ALAIHISSALLAM

By
Ustadz Rizal Yuliar


Allah Subhanahu wa Ta'ala has created the jinn and men and test it with pleasure His glorious and majestic grace. Most people there are kind and eager to use it, and there are some who neglect to what has become a duty.

Among the exam given Allaah upon them, namely that they berittiba `(follow) His messenger, Muhammad sallallaahu 'alaihi wa sallam. The prophets are the same religion, ie tauhid; to worship solely to Allah Subhanahu wa Ta'ala although the Shari'a may be different. Thus, following the Prophet sallallaahu 'alaihi wa sallam is part of the path of the prophets and also coupled with a love of them. If a minister believes that all prophets is the best of human creation of Allaah, and they are servants who are entitled to the help of Allah Subhanahu wa Ta'ala, then it will also believed to imitate the prophet importance. Moreover, it has been confirmed by Allah Subhanahu wa Ta'ala in His Word:

أولئك الذين هدى الله فبهداهم اقتده قل لا أسألكم عليه أجرا إن هو إلا ذكرى للعالمين

They are the ones who have been given instructions by Allaah, then follow their instructions. Say: "I'm not asking you to submit wage (Al-Qur` an). " Indeed, Al-Qur `an is nothing but a warning to all people." [Al-An'am / 6: 90].

Through his words, Al-Qur `an, Allah Subhanahu wa Ta'ala has told the story of the prophets in many verses. The best of them got called as Ulul-'azmi among the apostles, and the best they are al-khalilân (two lovers Allah Subhanahu wa Ta'ala). The stories are not something useless.

Allah Subhanahu wa Ta'ala says, which means: Verily in that their stories are a lesson for people who have sense. Al-Qur `an is not a made-up story, but justify (the books) previously and explained everything, as a guidance and a mercy for the believers. [Yûsuf/12 verse 111].

Word of Allaah, which means: And all the stories of the apostles we tell you, is that the stories with which we teguhkan your hearts in this letter has come to you the truth as well as a lesson and a warning to those who believe . [Hûd/11 paragraph 120]

Likewise, the story of Prophet Abraham Alaihissallam. However, before we examine some of the story of Abraham's journey Alaihissallam, there are some fundamental things we need to consider carefully. [1]

First: Prophetic Manhaj inherited the Prophet sallallaahu 'alaihi wa sallam in tazkiyatun-nufûs (purification of the soul) is the methodology of all prophets. In fact it is one of the pillars of the prophetic and is a major task that carried the Prophet sallallaahu 'alaihi wa sallam. This also has been a major pillar of the Prophet Ibrahim Alaihissallamsebagaimana spoken preaching Allah Subhanahu wa Ta'ala. See letter al-Baqarah / 2 verses 127-129.

Second: Tazkiyatun-nufûs is a basic principle in creating the Islamic way of life based on the methodology of the Prophet sallallaahu 'alaihi wa sallam in achieving true happiness.

Third: modern educational methods that are considered able to provide a solution to many problems turned out to be a sharp weapon which can actually harm Muslims in all facets of their lives, because the methods are often times the opposite manhaj adopted by the prophets of the people under the guidance of their revelation Subhanahu wa Ta'ala.

Fourth: Understand the methodology of the Prophets in the well-nufûs tazkiyatun can give an idea about the straightness of faith, patience, prayer, moral glory, beauty mu'amalah, firmness of principle, and so forth. Therefore, insha Allah Subhanahu wa Ta'ala, the discussion this time there are some lessons tarbiyah and value-nufûs tazkiyatun learned from the story of Abraham's journey Alaihissallam.

SOME IMPORTANT LESSONS OF EXPOSURE Story of Prophet Ibrahim ALAIHISSALLAM
Firmness Ibrahim Alaihissallam In To Her father preached monotheism.
The most important element in the process of purification of the soul is to enforce tauhidullah, making it the main pillars affecting other elements in the soul. If monotheism someone better, then better the other elements. And vice versa, if someone monotheism bad, and even then it will be very influential in every movement of life measures. And we hope that Allah Subhanahu wa Ta'ala always give taufik and His guidance.

In studying the life of Abraham Alaihissallam trip, we'll get him self as a human being who is very steadfast and persistent in upholding the rights of Allah Subhanahu wa Ta'ala's great, that monotheism. This can be seen in a few moments, among them:

a. Propagation Tuhid To Her Father Alaihissallan With patience and Full Courteous.
Ibn Al-Hâfihz Katsiir rahimahullah said, "The people of the land of the mushrikeen Harran is the star and idol worshipers. Entire population of the earth is the infidels except Alaihissallam Ibrahim, his wife, and his nephew, the Prophet Lut Alaihissallam. Ibrahim Alaihissallam elected servant of Allah Subhanahu wa Exalted who shirk remove and eliminate the perverse evil-kabatilan. Allah Subhanahu wa Ta'ala has given him since his childhood persistence. He was appointed to the Apostle, and Allah Subhanahu wa Ta'ala chose as lovers Allah Subhanahu wa Ta'ala in the next period. [2]

Beginning his preaching monotheism Alaihissallam enforce, is directed to his father, because he was a pagan and the right to be given advice ". [3]

Shaykh as-Sa `in rahimhahullah said," Alaihissallam Ibrahim is the best of the prophets after the Prophet Muhammad sallallaahu 'alaihi wa sallam, ... which Allaah has made prophetic in children keturunnya., And revealed to them the holy scriptures . He has invited people towards Allah Subhanahu wa Ta'ala, be patient toward punishment that he got (in the course of his preaching), he invites those who are close (to him) and those far away, he earnestly preaching to his father somehow ... ". [4]
Allah Subhanahu wa Ta'ala says:

إذ قال لأبيه يا أبت لم تعبد ما لا يسمع ولا يبصر ولا يغني عنك شيئا

Remember when he said to his father: "O my father, why do you worship something you do not hear, do not see and can not help you at all?". [Maryam/19: 42].

See how Alaihissallam preached monotheism of Abraham his father with an expression so gentle and good speech to explain evil in doing shirk?! [5] his rejection of the mission did not dampen the spirit and attitude of love towards his father will still ask for forgiveness, even for forgiveness was not justified by Allah Subhanahu wa Ta'ala. Mentioned in His Word:

وما كان استغفار إبراهيم لأبيه إلا عن موعدة وعدها إياه فلما تبين له أنه عدو لله تبرأ منه إن إبراهيم لأواه حليم

And request forgiveness of Ibrahim (Allah) for him is nothing but because of a promise he had sworn to his father's. But when clear to him that his father is the enemy of Allah Subhanahu wa Ta'ala, hence Ibrahim distanced themselves from him. Surely Abraham was a very tender heart again trustees. [At-Tawbah / 9: 114].

In other business, talking to his father Abraham:

وإذ قال إبراهيم لأبيه آزر أتتخذ أصناما آلهة إني أراك وقومك في ضلال مبين

And (remember) at the time Ibrahim said to his father, Azar: [6] "HOW you make the idols as gods? Surely I see you and your people in manifest error." [Al-An'am / 6 paragraph 74].

Shaykh as-Sa'di said, "And remember (the) story of Abraham Alaihissallam when Allaah praise and honor him when he was invited to preach monotheism and banned from doing shirk." [7]

Similarly, the struggle preaching monotheism of Abraham Alaihissallam delivered to his people. Allah Subhanahu wa Ta'ala make it part of the verses of the Qur `an that will always be read and studied carefully.

Allah Subhanahu wa Ta'ala says, which means: And (remember) Ibrahim, when he said to his people: "Worship Allah and keep your duty to Him, that is better for you, if you Knowing. [Al-Ankabût/29 paragraph 16].

Ibn Kathir rahimahullah says in interpreting this verse: "Allah Subhanahu wa Ta'ala mengkabarkan of His servants, and His beloved Prophet, ie the imam Ibrahim Alaihissallam the hunafâ`, that he preached Alaihissallam invites his people to worship Allah Subhanahu wa Ta 'ala alone and no partner unto Him, mengikhlaskan him in piety, begged fortune to Him, and His Oneness in grateful "[8]

Firmness preaching monotheism of Abraham fought Alaihissallam also rooted in the word of Allah Subhanahu wa Ta'ala Surat al-Anbiya '/ 21 verses 51-56. And in some verses mentioned, that the preaching monotheism to his father and his people do the same, as mentioned in the letter ash-Syu `arâ/26 verse 69, ash-Shâffât/37 verse 84.

b. Prophet Ibrahim Alaihissallam Tough And Facing Tough Test And Torment.
This attitude is reflected in the story of his time preaching Alaihissallam tauhid and invite people to the Oneness of Allah Subhanahu wa Ta'ala, but most refused to complete disgrace. Prophet Ibrahim Alaihissallam fortitude became the model for every preacher who invites people towards the path of Allaah blessed. The story of the Prophet Ibrahim Alaihissallam fortitude enshrined in Al-Qur `an with word his word. Despite the strength of his people to burn themselves, but the Prophet Ibrahim Alaihissallam remain steadfast and submit all matters to Allah Subhanahu wa Ta'ala. See the verses in a letter ash-Shâffât/37 verses 95-98, al-Ankabût/29 verses 22-25, Al-Anbiya '/ 21 verses 68-69.

Tabari sanadnya bring history to the as-Suddi rahimahullah, he said: "They keep him in a home. They collect firewood, even to a woman who was sick bernadzar by saying 'it if Allah Subhanahu wa Ta'ala has given me relief, and I will gather firewood to burn Ibrahim'. After soaring collected firewood, they start burning each end of the edge of the pile, so that if there is a bird that flies on it he would have burned. They came to the Prophet Ibrahim Alaihissallam then carried him up on top of a pile of firewood is high. "Another History mentions, it was put in the tip Manjaniq.

Prophet Ibrahim Alaihissallam her head facing the sky, the heavens, the earth, the mountains and the angels said: "O, Lord! Verily Ibrahim will be burned because (onto the right-Mu) "

Prophet Abraham said, "O God, Thou Almighty God in the sky, and I was alone on this earth. No one who adore Thee on the earth selainku. Suffice it to me as best you Helper". [9]

They then threw the Prophet Ibrahim Alaihissallam into a high pyre, then diserukanlah (by Allah Subhanahu wa Ta'ala): "O fire, be cool and safe for Abraham". [10]

Then Tabari and Ibn Kathir in his interpretation of history they bring to Ibn 'Abbas and Abu al-' Aliyah, and both of them said: "If Allah Subhanahu wa Ta'ala does not say 'and safe for Abraham,' undoubtedly the fire will destroy Ibrahim Alaihissallam the cold ". [11]

c. Confident Against Greatness of Allah Almighty
At the time of Prophet Ibrahim Manjaniq put at the end, he was in with his hands shackled behind. Then the Prophet Ibrahim Alaihissallam his people threw into the fire, and he said: "Almighty Allah is sufficient for us, and He is the Best of Helpers".

As narrated by Imam Bukhari from Companion Ibn 'Abbaas anhuma, he said:

حسبنا الله ونعم الوكيل

(Allaah is sufficient for us and He is the Best of helpers) "has spoken Alaihissallam Prophet Abraham when he was thrown into the flames. [13]

Thus, the Prophet Ibrahim Alaihissallam very confident with greatness, help and protection of Almighty God, because he is fighting for the rights of Allah Almighty the largest, ie, monotheism in worship to Him Subhanahu wa Ta'ala.

Command of Allaah Being Above Everything

a. The story moved along the Hajar and Ismail [14]
When Ishmael had just been born and the breastfeeding mother (Hagar), Prophet Ibrahim Alaihissallam bring them into the House on dauhah (a shade tree) [15] on the zam-zam. At that time, no one in Makkah, and there is no source of water.

Prophet Ibrahim Alaihissallam left jirâb, the bag that was used to store food. [16] sac that contains dates for both. Also left siqâ `(container of water) [17] which contains water. Then the Prophet Ibrahim Alaihissallam turned and left. Hajar followed him as he said: "O Ibrahim! Where are you going to leave us in the valley's hushed and uninhabited? "Hajar repeated the question several times, but Abraham did not turn, did not ignore it. Hagar then asked: "Did Allah Subhanahu wa Ta'ala has ordered you with it?"

Abraham replied, "Yes."

Hearing that answer, then Hajar said: "If so, Allah Subhanahu wa Ta'ala will not abandon us." So Hagar returned to its original position. As for Ibrahim, he kept going to leave them, and came to a place that he can no longer see his wife and child. Ibrahim had turned my face towards Baitullah as he lifted his hands and prayed: Our Lord, indeed I have placed partly my offspring in a valley that has no plants near the house you (Baitullah) is respected, O our Rabb ( such) that they establish the prayer, so make partial human hearts tend to them and give them rizkilah of fruits, hopefully they will be grateful. [Ibrahim / 14 paragraph 37].

b. Acts slaughter Ismail.
Alaihissallam Prophet Abraham prayed: "O my Lord, grant me a righteous son," then Allah Subhanahu wa Ta'ala give glad tidings to him the presence of a noble child patient. And when the child was when I started growing up together seek him, he said to him: "O my son, verily I saw in a dream that I sacrifice. Then think about what do you think?"

Isma'il said: "O Ayahandaku, do as commanded by Allah Subhanahu wa Ta'ala thee, God willing, you shall find myself among those who are patient".

When they had both submitted themselves and Ibrahim laid his son on the forehead (it), (obvious patience both). After that Allah Subhanahu wa Ta'ala called him: "O Ibrahim, thou has confirmed that dream. Verily, thus do We reward those who do good. Indeed, this is really a real exam., And we make up boy with a momentous sacrifice. We left for Ibrahim (good praise) among the people who came later. (ie) 'Welfare bestowed on Abraham. "So Allah Subhanahu wa Ta'ala reward those who do both. fact he included servants of Allah Subhanahu wa Ta'ala the faithful. See Qs. ash-Shâffât/37 paragraph 99-111.

In the interpretation Qurtubi [18] and Baghawi [19] described a history of Ibn 'Abbas, he said:
Ibrahim and Isma'il ... both obedient, submissive to the command of Allah Subhanahu wa Ta'ala. Keep in mind, consider the story ... when they will carry out the commands of Allaah, sincerely and steadfastly the child said:

يا أبت اشدد رباطي حتى لا أضطرب ....

O my father, tightly secure ikatanku that I was no longer moving.

واكفف عني ثيابك حتى لا ينتضح عليها من دمي شيء فينقص أجري وتراه أمي فتحزن ....

O my father, my blood singsingkanlah clothes that you do not contaminate your clothes it will be reduced pahalaku, and (if later) the Mother saw blood spots that surely he would be sad

ويا أبت استحد شفرتك وأسرع مر السكين على حلقي ليكون أهون علي فإن الموت شديد ....

And Dad and percepatlah tajamkanlah knife blade movement in my neck that feels lighter to me because it was so terrible death.

وإذا أتيت أمي فاقرأ عليها السلام مني .... وإن رأيت أن ترد قميصي على أمي فافعل ....

O my Father, if you have back then conveyed greetings (love) to my mother and father when my shirt is a nice vantage point to take home then do it.

فقال له إبراهيم: نعم العون أنت يا بني على أمر الله تعالى ....

(At that time, with great emotion) He said: "O my son, indeed you are a child who was very helpful in carrying out the command of Allaah."

Ibn Kathir rahimauhllah said: [20] "This is a test of Allaah over his lover (ie Ibrahim Alaihissallam) to slaughter his son a noble and just after he was born from dusk. (The test case) when God ordered him to leave Hajar Ismail while still breastfeeding in a barren, desolate without plants (the edible fruit), without water and without occupants. He obeyed the command of Allaah, leaving his wife and young sons with high confidence and resignation to Allah Subhanahu wa Ta'ala. Then Allah Subhanahu wa Ta'ala give them convenience, egress, as well as an abundance of good luck that no unexpected direction. After all the tests were passed, God tested again with his command to slaughter his own son, which is Ishmael Alaihissallam. And without doubt, Abraham welcomed commands of Allaah and obey immediately. He Alaihissallam deliver first exam Allaah is his son, Ismail hearts to be roomy and can take it, so the test should not be conducted in a manner forced and painful. Subhanallah ...

c. Command of Allah Subhanahu wa Ta'ala to Abraham for circumcised.
At the time of Ibrahim Alaihissallam has reached the age of twilight (eighty years old), he was tested by Allah Subhanahu wa Ta'ala with several orders, among them that he was circumcised. As the hadith of Abu Hurayrah radi anhu, he said: The Prophet sallallaahu 'alaihi wa sallam said:

اختتن إبراهيم عليه السلام وهو ابن ثمانين سنة

Alaihissallam Abraham circumcised at the age of eighty years he. [21]

He Alaihissallam circumcised with a large knife (like an ax). Although it was very hard for him Alaihissallam himself, but it was never made to feel skeptical about all the good command of Allaah. Even in a history, Ali ibn Rabah radi anhu states that: "He (Ibrahim Alaihissallam) ruled for circumcised, and then he did qadum. Then Allaah revealed the 'Thou hurry before we specify the instrument'. He said: 'O Lord, truly I do not like if you have to postpone your commandments.' "[22]

d. Command of Allah Subhanahu wa Ta'ala to Build Ka `bah.

وإذ بوأنا لإبراهيم مكان البيت أن لا تشرك بي شيئا وطهر بيتي للطائفين والقائمين والركع السجود وأذن في الناس بالحج يأتوك رجالا وعلى كل ضامر يأتين من كل فج عميق

And (remember) when We gave to Abraham the place in the House (saying): "Do not to associate nothing with Me and purify My house is for people who tawaf, and those who worship and those who bowing and prostration., and cried out to the man to do the pilgrimage, they will come to you on foot and riding skinny camel coming from every corner of the remote, "[al-Hajj/22: 26-27].

In Sahih Bukhari [23] noted, that the Alaihissallam Ibrahim said: "O my son, Allah Subhanahu wa Ta'ala commanded me something".

Alaihissallam Ismail replied: "Take command of Allaah to you".

Alaihissallam Ibrahim asked: "Do you (will) help me?"
Alaihissallam Ismail replied: "Yes, I will help thee."

Ibrahim Alaihissallam said again: "Verily, Allah Subhanahu wa Ta'ala has commanded me to build a house here." (Prophet Ibrahim hinted Alaihissallam ground slightly higher than those around him). Then that both building foundations., And Ismail Alaihissallam bringing to his father the stones and Ibrahim Alaihissallammenyusunnya. So, when it has started high, he took a stone and put that Ibrahim Alaihissallamdapat up on it. Similarly, performed by both, and they said:

ربنا تقبل منا إنك أنت السميع العليم

"Our Lord accept than us (our deeds), verily Thou art the All-Hearing, All-Knowing." [Al-Baqarah / 2:127].

LESSONS FROM THE STORY Prophet Abraham ALAIHISSALLAM
Of exposure stories above, many important and valuable lessons to be learned, including:

1. Abraham's servant Alaihissallam is Allaah and His Messenger Subhanahu wa Ta'ala very obedient to Him Subhanahu wa Ta'ala, so Allah Subhanahu wa Ta'ala make it as a very dear servant.

2. The main pillar-nufûs tazkiyyatun effort is in terms of monotheism. And calling to preach the message of monotheism is borne of the prophets, and also a role model for every dai.

3. Monotheism preached patience and fortitude in the face of the test on the road, it must be done in accordance with the manner exemplified by the apostles Alaihissallam.

4. Sure to Allah Subhanahu wa Ta'ala is one of the keys to success in living life.

5. Command of Allah Subhanahu wa Ta'ala is paramount above all else. Sincerity in carrying out all the commandments of Allaah is happiness. Then we should make every effort to implement the accompaniment of prayers begging taufik and ease of Allah Subhanahu wa Ta'ala.

6. Any examples of good has been present in the Apostles Alaihissallam should always be a role model for us in every respect. Wallahul Musta `an

Marâji `:
1. Al-Bidayah wan-Nihayah, Ismail ibn 'Umar ibn Kathir. Verification: Dr. 'Abdullah' Abdul-Muhsin at-Turki, 1417 H.
2. Al-Jâmi'u Ahkâmil li-Qur'an, Muhammad ibn Ahmad al-Qurtubi, Prints Mu'assatur-Risala, 1427 H.
3. Al-Mu `Jamul-Wasith, Makatabtusy-Syurûq, Matter 2.
4. Fathul Qadir, Muhammad ibn Ali ash-Sayukani, Dar al-Fikr, 1414 H.
5. Jami'ul-Bayan fi Ta `wîlil-Qur` an, Abu Ja `far Muhammad ibn Jarir Tabari, Mold-Kutubil Darul-'Ilmiyah, 1426 H.
6. Ma `alimut-Tanzil, Abu Muhammad ibn Mas'ud al-Baghawi, Prints Darul-Ma` rifah, 1413 H.
7. Musnadul-priestly Ahmad, Ahmad ibn Hanbal, Prints Mu'assatur-Risala, 1420 H.
8. Sahih Bukhari with Fat-hul-Bari, Ibn Hajar al-`Asqalani, Prints Darus-Salam, 1421 H.
9. Saheeh Qashashil-Anbiya ', Sheikh Salim bin' Id al-Hilali, Prints Gharras.
10. Tafsîrul-Qur `annealing-Azhîm, Isma'il bin 'Umar ibn Katheer, Prints Mu'assatur-Rayyan.
11. Taisîrul-Karîmil-mannan-Fi Tafsîrîl Karîmir-Rahman, Shaykh 'Abdurrahman as-Sa `at, Prints Mu'assatur-Risala, 1417 H.

[Copied from the Sunnah Edition magazine 08/Tahun XII/1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
_______
Footnote
[1]. Adapted from the book Manhajul-Anbiya 'fii Tazkiyatin-Nufûs, by Shaikh Salim al-Hilali Hafizhahullah, p. 8-9.
[2]. See Qs. al-Anbiya '/ 21, paragraph 51, which means: And We bestowed upon Abraham guidance truth before (Moses and Aaron) and we know (the state of) it. Allah says in the letter also an-Nisa '/ 4 section 125, which means: And God made Abraham as his favorite.
[3]. Al-Bidayah wan-Nihayah, chapters 1, p. 326.
[4]. Tafsir as-Sa `at, p. 443.
[5]. Tafsir as-Sa `at, p. 444.
[6]. The scholars differed on the name of Abraham's father Alaihissallam. But the right-Insha Allah-that his name is listed in this paragraph. See Tafsir Tabari in this paragraph (5/240). See also Saheeh Qashashil-Anbiya ', Shaikh Salim al-Hilali, p. 106.
[7]. Tafsir as-Sa `at, p. 224.
[8]. Tafsir Ibn Kathir, Juz 3, p. 536.
[9]. Ibn Hajar rahimahullah mentions this narration in Fathul-Bari, Juz 6, p. 483.
[10]. Tafsir Tabari, Juz 9, p. 43.
[11]. Tafsir Tabari, Juz 9, p. 43, and Tafsir Ibn Kathir, Juz 3, p. 246.
[12]. Manjaniq, stone thrower is a great distance away. See al-Mu `Jamul-Wasith, p. 131 and 140.
[13]. Sahih Bukhari and Fathul-Bari, Juz 8, p. 288, no. 4563.
[14]. Sahih Bukhari and Fathul-Bari, Juz 6, p. 478, no. 3364.
[15]. See al-Mu `Jamul-Wasith, p. 302.
[16]. See al-Mu `Jamul-Wasith, p. 114.
[17]. See al-Mu `Jamul-Wasith, p. 436.
[18]. Tafsir al-Qurtubi, Juz 18, p. 69.
[19]. Tafsir al-Baghawi, Juz 4, p. 33.
[20]. Saheeh Qashashil-Anbiya ', p. 132.
[21]. Sahih Bukhari and Fathul-Bari (Juz 6, p. 468, no. 3356), Musnad Ahmad (Juz 14, p. 34-35).
[22]. Sahih Bukhari and Fathul-Bari, Juz 6, p. 472.
[23]. Sahih Bukhari and Fathul-Bari, Juz 6, p. 480-481, no. 3364.



UMMI, HOW THE SUPREME your role!

By
Ustadz Abdullah bin al-Buthoni MA Taslim


Religion Islam glorifies and exalts the position of women, by equating them with men in the majority of Islamic religious law, in tauhid obligation to God Almighty, perfect faith, in reward and punishment, as well as the generality of encouragement and prohibition in Islam .

Allah Almighty says:

ومن يعمل من الصالحات من ذكر أو أنثى وهو مؤمن فأولئك يدخلون الجنة ولا يظلمون نقيرا

-Whoever works righteousness, whether male or female he was a believer, then they will go to heaven and they will not be wronged even the slightest [An-Nisa '/ 4:124]

In another verse, Allah Almighty says:

من عمل صالحا من ذكر أو أنثى وهو مؤمن فلنحيينه حياة طيبة ولنجزينهم أجرهم بأحسن ما كانوا يعملون

Whoever works righteousness, whether male or female in a state of faith, verily to him will We give a good life (in the world), and in fact we will give a reply to them (in the Hereafter) with a better reward than what they have done. [An-Nahl/16: 97] [1]

As Islam is also very concerned about the rights of women, and prescribed laws are supreme to keep and protect them. [2]

Shaykh Salih al-Fawzaan-Hafizhahullah-said, "Muslim women have a notch (great) in Islam, so many tasks (noble in Islam) who propped him. Therefore, the Prophet k always deliver a special counsels for the women [3], n even he will deliver a special about women in his sermon at 'Arafat (when the Farewell Pilgrimage). [4] This suggests the necessity of paying attention to women at all times ... [5].

DUTIES AND ROLE OF WOMEN
His great task and the role of women is evident in his capacity as the first and foremost educators, youth of Islam, which provide good guidance for them, means have been seeking improvements to the community and Muslims.

Shaykh Muhammad ibn Saalih al-'Uthaymeen said: "Verily, the woman has a great and important role in improving the condition of the people, it is because the efforts to improve the condition of the people was taken from two sides:

First: Improving the condition outside the house, which was done in the marketplace, mosques and other places outside the home. These improvements are dominated by men, because they're the ones that activities outside the home.

Second: Improvements behind the wall (inside the house), which is done in the home. Task (noble) is generally leaning to the women, because they are the leaders / educators in the home, as the Lord God Almighty to the wives of the Prophet sallallaahu 'alaihi wa sallam:

وقرن في بيوتكن ولا تبرجن تبرج الجاهلية الأولى وأقمن الصلاة وآتين الزكاة وأطعن الله ورسوله إنما يريد الله ليذهب عنكم الرجس أهل البيت ويطهركم تطهيرا

And let you keep in your house, and do not ornate and behave like people who formerly of Ignorance, and establish regular prayers, pay zakat and obey Allah and His Messenger. Verily Allah intends going to eliminate sin from you, O Ahl-ul-bait, and cleanse you as clean-net. [Al-Ahzâb/33: 33]

Therefore, it is not wrong if we say that if only half true goodness or even more than the number of people leaning to women. This is due to two things:

1. The number of women equal to the number of men, even more than men. This means that most human beings are women, as indicated in the hadeeth the Prophet sallallaahu 'alaihi wa sallam: .... Based on all this time, women have a very big role in improving community conditions.

2. Beginning of a new generation of growth is in the care of the ladies, and it all shows noble task of women in improving society. [6]

This is the meaning of the words of a poet who said:

الأم مدرسة إذا أعددتها
أعددت شعبا طيب الأعراق
Mother is a madrasah (the education) if you set it up

That means you set up (the birth) a good public mind and character [7]

HOW A WOMAN PREPARING HIMSELF TO BE A GOOD EDUCATION FOR CHILDREN?
In order for a woman successfully carry out this noble task, then he needs to prepare himself in the factors that determine in this case, including:

1. Trying to Improve Yourself.
This factor is very important, because how could a mother be able to educate their children to be a good person if he himself did not have such goodness in him? A phrase famous Arabic saying:

فاقد الشيء لا يعطيه

Something that does not have can not give you anything. [8]

Thus, goodness and piety, an educator determine its success in directing their students to goodness. Therefore, the scholars examined strongly emphasizes the obligation of a state that would serve as educators in the faith.

In a famous speech of Imam Muhammad bin Sirin rahimahullah said: "The knowledge (you learn) is a religion (which will guide you attain piety), then examine from whom you take (science) religion." [9]

The important factor is what is one of the main reasons that make the Companions of the Prophet sallallaahu 'alaihi wa sallam to be the best generation of this Ummah in the understanding and practice of their religion. How could I not? Preachers and educators they are prophets of the best and the noblest in the Allahk, that our Prophet Muhammad ibn `Abdillah sallallaahu 'alaihi wa sallam. The meaning is implied by Allah Almighty in His Word:

وكيف تكفرون وأنتم تتلى عليكم آيات الله وفيكم رسوله

How could (read: impossible) you (O 'Prophet's Companions), (to) become an infidel, because the verses of Allah recited to you, and His Messenger was in the midst of you (as a guide). [Ali 'Imran / 3:101]

Another example of the role of an educator is good is what is mentioned in the biography of one of the high priests of the tabi'in, Hasan ibn Abil Hasan al-Basri rahimahullah [10], when Khalid bin Safwan rahimahullah [11] describes the properties of Hasan al -Basri rahimahullah to Maslamah ibn `Abdul Malik rahimahullah [12] by saying," He was the best fit between what is hidden by what ditampakkannya, the most appropriate words to deeds. If he sits on top of an affair then he too stood on these matters ... and so on ". After hearing the explanation Maslamah bin `Abdul Malik rahimahullah said," Enough (keteranganmu), how could a people will get lost (in their religion) if people like this (its properties) is in the midst of them? "[13]

Therefore, when a speaker complained to Imam Muhammad bin Wasi 'rahimahullah [14] about the advice he gave little influence in changing the character of the people who diceramahinya, Muhammad bin Wasi' rahimahullah said, "O So and so, in my view, they are overwritten circumstances (not affected by the advice that you submit) why is none other than yourself. Indeed warning (advice) that if the discharge sincerely from the heart, it will be easy to get into the hearts of those who hear it. "[15]

2. Being a Good Example for Children.
This factor is closely related to the first factor, but we describe it separately because it is very important.

Displays good examples in attitude and behavior in front of the students, including the best educational methods and main. Even the scholars explained that the effects arising from the actions and behavior are immediately visible sometimes greater than the influence of speech. [16]

This is due to the human spirit is more easily take their cue from the example shown in front of him, and make it more in the spirit of charity and hastened in his favor. [17]

Hence, in many verses of al-Qur'ân Allaah tells stories of the Prophet Alaihissallam the foregoing, as well as the strength of their patience and persistence in preaching the religion of Allah Almighty to strengthen the heart of the Prophet sallallaahu 'alaihi wa sallam, with take a good example from them. [18] Allah Almighty says:

وكلا نقص عليك من أنباء الرسل ما نثبت به فؤادك وجاءك في هذه الحق وموعظة وذكرى للمؤمنين

And all the stories of the Apostles we tell you, is that the stories with which we teguhkan your heart, and in this letter has come to you the truth as well as teaching and warning to those who believe. [Hûd/11: 120]

Shaykh Bakr Abu Zayd rahimahullah when explaining the effect of a mother's bad behavior in shaping the personality of poor children, he said, "If a mother does not wear hijab (clothes that cover genitalia), no guard of honor himself, often out of the house (without any justifiable reason religion), likes to dress up in revealing (beauty outdoors), fun to hang out with non-mahram men, and so forth, it is implicit in the actual practices in the form of education for their children to direct the moral lapses and memalingkannya of education, both of which yielded commendable results in the form of consciousness to wear hijab clothes that cover genitalia, to preserve the honor and purity, as well as having a sense of shame. This is called the 'teaching on human nature' ". [19]

In this regard, Imam Ibn Jawzi rahimahullah words of a cleric delivered a famous Salaf, Ibrahim al-Harbi [20]. From Muqatil ibn Muhammad al-'Ataki, he said, "I've come with my father and brother to Abu Ishak Ibrahim al-Harbi, so he asked his father," They are your children? ". My father replied, "Yes." He said to my father, "Be careful! Do not let them see you disobeyed Allah Almighty, causing wibawamu fall in their eyes." [21]

3. Choosing a Good Method of Education for Children
Shaykh Muhammad ibn Saalih al-'Uthaymeen rahimahullah said, "What determines the success of coaching children, difficult or easy, is easy taufik of Allah Almighty. If a servant fear Allah Almighty and try to take the appropriate coaching methods of Islamic law, then Allaah will ease his affairs (in educating children.) Allah Almighty says:

ومن يتق الله يجعل له من أمره يسرا

Those who fear Allah He will make easy for him in (all) affairs. [Ath-Thalâq/65: 4] [22]

Including the correct method of education is to familiarize the children from an early age carry out orders of Allah Almighty and His ban away before they reach adulthood. It's to get them used in obedience.

Imam Ibn Hajar al-'Asqalani rahimahullah when explaining the meaning of the saheeh hadith when the Prophet sallallaahu' alaihi wa sallam forbade Hasan ibn 'Ali radi anhu take alms of dates in that time Hasan radi anhu was a kid, [23] he mentions that in the womb This hadith is, bolehnya bring small children to the mosque and educate them with the etiquette that will benefit them, and forbidding them to do something that endangers their own, (ie) the act which is forbidden in the religion, although the child has not been burdened with obligations Shari'a. The aim is that they are trained to do good. [24]

Shaykh Bakr Abu Zaid rahimahullah said, "The example of the early coaching is forbidden in Islam is put on little kids clothes which reveal genitalia. This makes them familiar with the clothes and the jewelry into adulthood. Fact, the clothes resemble the clothes of the unbelievers, show genitalia and damaging honor ". [25]

Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah when asked, "Is it lawful for a child, male or female, to wear a short dress that showed her thighs? He replied, "It is known that a child under seven years of age, there is no law (prohibition appeared) for the nakedness, but getting small children to wear short clothes and expose genitals as this will certainly make them get used to opened genitalia after adult. fact, it could be a child after an adult is not ashamed to show her thighs, because since childhood he used to displaying them, and do not care about her ... So in my view, children should be forbidden to wear clothes like this, although they are still small. should they wear decent clothes and away from clothing that is forbidden in religion ". [26]

A poet express this meaning in his verse:

The little boy will grow up on top of what used to (acquired) of the parents

Indeed, in the akarnyalah tree will grow. [27]

In line with the above poem was Arabic proverb that says:
"Those who when younger used to doing something, when tuapun he will continue to do so" [28].

4. Sincerity and seriousness in Educating Children
Shaykh Bakr Abu Zaid rahimahullah said, "Children are a trust (deposit Allaah) to both parents or the person in charge of their affairs. Then, Islamic law obligates them to fulfill this mandate by educating them according to the instructions of Islam, as well as teach them the things that became their duty, in matters of religion and the world. obligation should first be taught to them is to instill the ideology of faith in the Almighty Allah, the angels, the holy books, the Apostles Alaihissallam, hereafter, and faith in the destiny of Allah Almighty is good and bad, as well as to strengthen the understanding of pure monotheism in their souls, that blend into the recesses of their hearts. then, teach the pillars of Islam on them, always told they establish the prayer, keeping clarity of talent -their talent is good, growing on their character and the noble spirit of good behavior and keep them from social friends and outside influences are bad.

These signs of Islamic education in the religion known with certainty by any Muslim. Because of its importance, the scholars write books specifically (to explain) ... even educational methods like this includes the instructions of the Prophet sallallaahu 'alaihi wa sallam and guidance of those who ward off (the Ulama Salaf). "[29]

Furthermore, Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah emphasize the importance of this issue in his speech, "In the beginning of the growth of children, which is always with them is a mother. Then, if the mother has a good character and good attention to them, of course they will grow and develop well in her care, and this will give a huge positive impact for the improvement of the Muslim community.

Therefore, it is obligatory for a woman to have children, to give greater attention to their children and to educate the effort with a good education. If he is not able to do it alone, so he can ask for help to her husband or the person responsible for the affairs of the child.

And do not deserve a mother let go of the fact (the bad), saying, "People are used to make a mistake in this matter and I can not change this situation."

Because if we continue to surrender to the ugly reality, it will be no improvement, because the improvement effort must be made to change the bad in a good way, even good change that has become even better so that all our circumstances actually be good .

In addition, the attitude of resigned to the fact that there are worse things that are not allowed in Islamic law. Therefore, when Allah Almighty sent the Prophet sallallaahu 'alaihi wa sallam told his people that commit shirk (jahiliyyah Arabs), each of which they worshiped idols, sever your ties of kinship, do injustice and beyond the limits of others for no good reason indeed, at that time the Prophet sallallaahu 'alaihi wa sallam did not let go the truth, even God Almighty himself would not allow he sallallaahu' alaihi wa sallam to be resigned to the fact bad. Allaah commanded he sallallaahu 'alaihi wa sallam: "And Convey (openly) everything she was told (you) and turn (do not care) people idolaters" [al-Hijr/15: 94] ". [30]

CLOSING
Thus, may God Almighty continue to bestow His taufik to Muslim women so that they realize the noble task and their role in Islam, and that they always cling to his instructions in educating the youth of Islam as well as in the affairs of life.

[Copied from the Sunnah Edition magazine 12/Tahun XIII/1429/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
_______
Footnote
[1]. See description of Shaykh Bakr Abu Zaid in the book Hirâsatul Fadhilah p. 17th
[2]. View the book Al-mar'ah, Baina Takrîmil Islam wa Da'âwât Tahrir. p. 6
[3]. For example in HSR al-Bukhari no. 3153 and Muslim no. 1468
[4]. In HSR Muslim no. 1218
[5]. Book At-Tanbîhât 'ala Ahkâmin Takhtashshu Bil Mu'minât p. 5
[6]. Book Daurul Mar-ati fi Ishlâhil mujtama 'p. 3-4
[7]. Quoted by Shaikh Salih al-Fawzaan in the book Makânatul Mar-ati Fil Islam p. 5
[8]. Quoted by Shaykh al-Albani rahimahullah in the book At-Tawassul, 'Wa Anwâ'uhu Ahkâmuhu p. 74th
[9]. Muqaddimah Saheeh Muslim, 1/12
[10]. He is high priest and well-known of the Tabi'in 'senior' (d. 110 AH), has many virtues that most of the Ulama tabi'in crowned as the most important, his biography in the book Tahdzîbul Kamal 6/95 and Siyar A'lâmin Nubalâ '4/563
[11]. He is Abu Bakr ibn Khalid Safwan ibn al-Ahtam al-Minqari al-Basri, a very fluent in Arabic, his biography in the book Siyar A'lâmin Nubalâ '6/226
[12]. He is Maslamah `Abd ibn Malik ibn Marwan ibn al-Hakam (d. 120 AH), a governor of the Umayyads, cousin of Umar ibn` Abdul Aziz rahimahullah and narrate from him, his biography in the book Tahdzîbul Kamal 27/562 and Siyar A 'Lamin Nubalâ' 5/241
[13]. Siyar A'lâmin Nubalâ '2/576
[14]. He is Muhammad ibn Wasi 'ibn Jabir ibn al-Akhnas al-Azdi al-Basri (d. 123 AH), a priest of the tabi'in' junior 'a pious and trustworthy in hadith narrated. Muslim Imam issued his hadith in Saheeh Muslim. His biography in the book Tahdzîbul Kamal 26/576 and Siyar A'lâmin Nubala '6/119
[15]. Book Siyar A'lâmin Nubalâ '6/122
[16]. See Al-Mu'in 'Ala Tahshîli Adabil' ILMI p. 50 and Ma'âlim Fi Tharîqi Thalabil 'ILMI p. 124
[17]. See description of Shaykh 'Abdurrahman as-Sa'di in his commentary p. 271
[18]. See Tafsir Ibn Kathir 2/611
[19]. Book Hirâsatul Fadhilah p. 127-128
[20]. He is a priest, penghafal hadith, Shaykh al-Islam Ibn Ishak bin Ibrahim bin Ibrahim Bashir al-Baghdadi al-Harbi (d. 285 AH), a biography of him in Siyar A'lâmin Nubala '13/356
[21]. Book Shifatush Shafwah 2/409
[22]. Kutubu Wa-ilu sense of Shaykh Muhammad ibn Salih al-'Uthaymeen 4/14
[23]. HSR al-Bukhari no. 1420 and Muslim no. 1069
[24]. Fathul Bari 3/355
[25]. Book Hirâsatul Fadhilah p. 10th
[26]. Book Majmû'atul As gods Tahummul Muslim Usratal p. 146
[27]. Book Adabud Dunya Din Wad p. 334
[28]. Quoted and confirmed by Shaykh Muhammad ibn Salih al-'Uthaymeen in Majmû'atul As gods Tahummul Muslim Usratal p. 43
[29]. Book Hirâsatul Fadhilah p. 122
[30]. Book Daurul Mar-ati fi Ishlâhil mujtama 'p. 14-15



SALE forbidden


As social human beings will not be able to meet all their needs alone. He needs others to meet the needs of food and sandangnya. This means the system is necessary for a person to get something they need from others without harming anyone. In Islam there are some deals to be done for the purpose of fulfillment of human needs, which are buying and selling, borrowing and lending, lease and mortgage. Each deal has specific terms and conditions are inferred (defined) by the scholars of various texts (references) that explains about it, both from al-Qur'ân, the Sunnah of the Prophet sallallaahu 'alaihi wa sallam or practice of the Sahaba radi anhum.

In this edition, the focus of our discussion is the problem of buying and selling is forbidden. The law of the original purchase permissible (allowed) this could turn out to be unlawful, if one of the legitimate purchase requirement does not exist or because certain conditions when the contract sale took place.

TERMS OF DEALING
The terms of sale include the validity of the terms and conditions of the contract actors goods.
First, people who do contract Terms of sale:

1. Both are equally pleased, there is no element of compulsion. If one of them had, then the contract of sale was illegal. Allah Almighty says:

يا أيها الذين آمنوا لا تأكلوا أموالكم بينكم بالباطل إلا أن تكون تجارة عن تراض منكم

O ye who believe, do not consume each treasure neighbors by way of vanity, except by way of trade policies with the same love-love among you. [An-Nisa '/ 4:29]

Prophet sallallaahu 'alaihi wa sallam said:

إنما البيع عن تراض

Sale and purchase it only if it is based on the pleasure of each [HR. Ibn Hibban, Ibn Majah and others] [1]

Unless it can be justified coercion reason. For example, a judge who force people who have dependents debt to sell the items that he had to pay off the debt. This then allowed

2. People who do contract the sale is authorized (entitled) to do it according to Islamic law. Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah explains that someone called authorities if he has four properties are independent, legal age, sound mind and Rashid. [2] Based on this, the contract made by people who do not meet these criteria declared invalid.

What about the sale and purchase agreement made by a child
Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah, said: "This transaction made by moron and a small child was illegitimate without idzin guardian, although he was a teenager, 14 years old, smart and good in the sale." He rahimahullah postulated by Allah Almighty says:

وابتلوا اليتامى حتى إذا بلغوا النكاح فإن آنستم منهم رشدا فادفعوا إليهم أموالهم

And test the orphans until they reach the age of marriage. Then if you think they have been smart (clever maintain property), then Commit to their wealth-wealth. [An-Nisa '/ 4:6] [3]

In Sahih Fiqh Sunnah, when explaining the legal agreement made small children, the authors distinguish between covenants that have kids do mumayyiz (able to tell the difference) and that has not mumayyiz. Children who have not mumayyiz, if you do contract the sale then akadnya invalid. As for the already mumayyiz, the scholars' dissent:

First: Buying and selling does not legitimate, especially good with idzin guardian without idzin. This is also the opinion delivered by syâfi'iyyah Thawr rahimahullah

Second: If the trustee gives idzin, the sale-purchase contract valid. This opinion was held by Imam Ahmad, Ishaq, Abu Hanifa, ats-Tsauriy. While Ibn al-Mundhir opinion of Imam Ahmad rahimahullah associate and Ishaq with small items only.

Third: Perhaps even without idzin. It is narrated from Abu Hanifah.

Then the writer said that opinion râjih law transactions made by a child who had mumayyiz is invalid. Then the author brought the same arguments to the argument presented by Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah. Then conclude the talks on this with the words of Imam ash-menukilkan Syaukani rahimahullah in As-Sailul Jarâr: "But if the child has a guardian and guardian mengidzinkan him to make a deal, then this is considered to be the guardian idzin not just transactions. Allah Almighty has ordered the trustees to write on behalf of him and Allah Almighty transfer transactions carried child to the guardian. Allah Almighty says.

فإن كان الذي عليه الحق سفيها أو ضعيفا أو لا يستطيع أن يمل هو فليملل وليه بالعدل

If the debtor is the weak minds or weak (condition) or he is not able to dictate himself, then let his guardian dictate faithfully. [Al-Baqarah / 2:282]

3. The owner or a representative of the owner. Prophet sallallaahu 'alaihi wa sallam said to Hakim bin Hizam radi anhu:

لا تبع ما ليس عندك

Do you sell something that is not yours [Reported by Ahmad, 3/402, 434; Abu Dawud no. 3503; an-Nasa'i, 7/289; at-Tirmidhi Buyu chapter ', no. 1232 and Ibn Majah, no. 2187] [4]

Thus, if there are people who do the buying and selling of goods contract that was not hers, then the contract is not valid, even though the transaction was a father to the goods become the property of his son.

Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah said: "If someone says: Did not the Prophet sallallaahu 'alaihi wa sallam said: You and your wealth belongs to your father." We said:' Yes, but if a father wanted to sell his possessions, then let him have it first, then after a newly sold his property. "

Shaykh Salih Fauzan Hafizhahullah bring some examples of sale made by people who do not have the goods, a buyer comes to a dealer to find an item. While the items sought was not there at that merchant. Then between the merchant and the buyer mutually agree to perform the contract and determine the price to be paid now or later, while the goods have not become the property of the seller or merchant. Traders had then gone to buy the goods and deliver to the purchaser.

Buying and selling like this is haraam, because the merchant sells something that the goods were not available to him, and sell something that has not been his, if desired goods that have been determined [5]

Second: Terms Goods traded
1. Goods traded goods that are absolutely must be used according to the Shariah in all conditions. This means the sale of goods that are forbidden by the Shari'ah is not valid. For example khamr sale, pigs, musical instruments, carcasses and others. Prophet sallallaahu 'alaihi wa sallam said:

إن الله ورسوله حرم بيع الخمر والميتة والخنزير والأصنام

Verily Allah and His Apostle forbid selling khamr, carcass, swine and sculpture [muttafaq 'alaih]

In the hadeeth of Abu Daud:

إن الله حرم الخمر وثمنها وحرم الميتة وثمنها وحرم الخنزير وثمنه

Verily Allah Almighty forbids khamer and the proceeds, and the proceeds carcass forbid, forbid pork and proceeds. [Reported by Abu Dawud, no. 3485, from Abu Hurayrah radi anhu]

Should also not be traded oil mixed unclean or impure. Prophet sallallaahu 'alaihi wa sallam said:

إن الله عز وجل إذا حرم شيئا حرم ثمنه

Surely, if God forbid something, so God forbid the sale [Reported by Abu Dawud and Ahmad]

In a hadith agreed keshahîhannya, the Prophet sallallaahu 'alaihi wa sallam was asked:

يا رسول الله أرأيت شحوم الميتة فإنه يطلى بها السفن ويدهن بها الجلود ويستصبح بها الناس

What do you think about fat carcass? This fat can actually be used to paint boats, moisturize the skin and turn on the lights. Prophet sallallaahu 'alaihi wa sallam replied: "Not to be. It is forbidden. "

2. Goods are sold it could be handed over. Since selling the same can not be handed over to non-existent, so the unauthorized sale. For example, buying and selling off animals, birds in the air, the goods were seized, while having not able to pick it up.

3. Goods and instrument exchange is known by two people doing transactions. Shaykh Muhammad ibn Salih al-Uthaymeen rahimahullah said, "There are many ways to find out things, can see, hear, smell, taste, touch and explain its properties. [6]
If the transaction, but one trader does not know the goods or instrument exchange, there is ignorance and ignorance (vagueness) is gharar. While the sale of gharar containing potentially dispute tidah prohibited in Islam and illegal. However, if the elements of gharar (ambiguity-pent) a bit, so it does not potentially cause problems in the future, so the sale was legitimate.

Imam Nawawi rahimahullah said: "The ban on the sale of gharar are an important foundation of the basics of buying and selling. Therefore, Imam Muslim hadith put at the beginning. Are included in the sale with gharar is a lot, does not count, as runaway slaves, selling something that does not exist, to sell something that is not known (clearly-pent), sell something that can not be handed over, to sell something not fully become the property of the seller, selling fish is still in a lot of water, milk is still in the stomach, the fetus is still in the belly of its mother, sold a pile of food that is not clear, sell one goat (not specified-pent) located among a group of goats, or one fabric (without defined-pent) within the pile fabrics and other matters. All of the contract of sale is void, because the gharar sale is not required. "[7]

In the book of Al-Majmoo ', Imam Nawawi rahimahullah said: "Based on this hadith, the legal origin of the gharar sale is vanity. The point of sale ghararnya obviously there, but this can be avoided gharar. While gharar required and can not be avoided, such as (gharar or do not know-pent) house foundations and other matters, the sale is valid based on ijma '"[8]

By understanding this condition we will know ketidakhalalan agreement on goods that are not obvious, such as the sale mulâmasah (touch). For example, the salesman said, "Clothes whichever you touch, then you can pay the price of all."

Munâbadzah buying and selling, the salesman said, "Clothes whichever you throw me, then I will pay the price of all."

In a hadeeth, Abu Hurayrah radi anhu said:

أن رسول الله صلى الله عليه وسلم نهى عن الملامسة والمنابذة

Prophet sallallaahu 'alaihi wa sallam banned from sale and purchase mulâmasah munâbadzah [Bukhari, no. 2146 and Muslim, no. 3780]

That bebebrapa terms of sale, if any one of these conditions do not exist, then the contract of sale is illegal and has been classified as an illegal sale.

THE FORBIDDEN FOR SALE EVENT OCCURRED WHEN AKAD
The legal origin of the sale is permissible (allowed), based on the words of God Almighty:

وأحل الله البيع وحرم الربا

... When Allah has made buying and selling and forbidden usury. [Al-Baqarah / 2:275]

And based on other arguments that show the sale was permissible. Sometimes the law may become permissible and even mandatory circumcision, if it's the only way to realize the benefit. But sometimes, too, turned out to be haram because there is less requirement or sometimes purchase requirements are complete, but still illegal in the shari'ah, due to this sale agreement resulted in the perpetrator to leave something obligatory or are exposed to something forbidden. For example, the sale made after Friday prayers prayer or selling a halal but the buyer will use it for something forbidden.

Shaykh Salih Fauzan Hafizhahullah said: "Allah Almighty allowed His servants to buy and sell for not causing the servant to leave or ignore a more useful or more important as the implementation of the obligations interfere or harm others.

Therefore, unauthorized contract made by the person who is obliged to perform Friday prayers and performed after the second call to prayer. Allah Almighty says:

يا أيها الذين آمنوا إذا نودي للصلاة من يوم الجمعة فاسعوا إلى ذكر الله وذروا البيع ذلكم خير لكم إن كنتم تعلمون

O believers, when summoned to perform the Friday prayer, Then haste ye in the remembrance of Allah and leave your trading. That is better for you if you Know. [Al-Gomaa / 62:9] [9]

Hafizhahullah He also said: "So also with the prayers obligatory others, should not be neglected from carrying out these obligations by buying and selling after the call to prayer echoed." [10]

Hafizhahullah He said: "So do not be selling something to people who know that she will use it to commit adultery in Allaah or in a forbidden by Allah Almighty. Therefore, it should not be selling fruit juice on the people who will make it as khamer, based on the words of God Almighty:

وتعاونوا على البر والتقوى ولا تعاونوا على الإثم والعدوان

And please-menolonglah you in (doing) virtue and piety, and do mutual assistance in sin and transgression. [Al-Maida / 5:2]

And this includes helping them.

Also not to be and is not legally sell guns when defamation was raging in the middle of the Muslims, so as not to be a weapon to kill the Muslims. So is the law to sell a variety of other war materials at these conditions, because the Prophet sallallaahu 'alaihi wa sallam forbade him and by the word of God Almighty

وتعاونوا على البر والتقوى ولا تعاونوا على الإثم والعدوان

And please-menolonglah you in (doing) virtue and piety, and do mutual assistance in sin and transgression. [Al-Maida / 5:2]

Ibn al-Qayyim rahimahullah said: "Arguments Shari'ah explains that the purpose of the contract is taken into account. These goals can affect whether or not a contract valid, lawful or not. Weapons are sold by someone known to the person who will use it to kill a Muslim, is haraam, bathil. Because there are elements in this sale support for sin and injustice deeds. Whereas if he sold it to someone who is known to use it to strive in the path of Allah Almighty, it means that it is an act of obedience and taqarrub. So, too, should not be selling weapons to people who are fighting the Muslims or using them to rob. Since this includes helping each other in a vice. "

Thus some of the contract of sale is forbidden in our Shari'ah. Hopefully helpful, bisshawâb Allaah knows best.

Marâ'ji ':
1. Al-Mulakhkhash al-Fiqhi, Shaykh Saalih Fawzaan al-Fawzaan, Ed. I Darul 'Ashimah
2. Ash-Syarhul Mumti ', Shaykh Muhammad ibn Salih al-Uthaymeen, Ed. Dar Ibn Jawzi
3. Jamharatul Qawâ'idil Fiqhiyyah Fil Mu'âmalâtil Mâliyyah, DR. Ahmad Ali an-Nadwi

[Copied from the Sunnah Edition magazine 09/Tahun XIII/1430/2009M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
_______
Footnote
[1]. Narrated by Ibn Majah, no. 2180 and Ibn Hibban no. 4967 (see Al-Mulakhhash Al-Fiqhiy, Shaykh Saalih Fawzaan, 2/9)
[2]. Rasyiid means clever in managing the property, do not toss it on the things that are forbidden or something that does not bring benefits (cf. Syarhul Mumti ', 8/110)
[3]. Syarhul Mumti ', 8/110
[4]. Syarhul Mumti ', 8/128
[5]. Quoted from the magazine as-Sunnah, 03/IX/1426 H/2005 M, p. 4
[6]. Syarhul Mumti ', 8/128
[7]. Sharh Sahih Muslim, 10/156-157. See Jamharatul Qawâ'idil Fiqhiyyah Mu'âmalâtil Mâliyyah Fil, 1/308
[8]. Al-Majmû'Syarhul Muhadzzab, 9/310-311. See Jamharatul Qawâ'idil Fiqhiyyah Mu'âmalâtil Mâliyyah Fil, 1/308
[9]. Al-Mulakhkhas al-Fiqhi, 2/12
[10]. Al-Mulakhkhas al Fiqhi, 2/12



source: http://almanhaj.or.id