CAUSE OF FORGIVENESS OF SIN

CAUSE OF FORGIVENESS OF SIN

By
Ustadz Kholid Syamhudi Lc


قال رسول الله صلى الله عليه وسلم: قال الله تبارك وتعالى يا ابن آدم إنك ما دعوتني ورجوتني غفرت لك على ما كان فيك ولا أبالي يا ابن آدم لو بلغت ذنوبك عنان السماء ثم استغفرتني غفرت لك ولا أبالي يا ابن آدم إنك لو أتيتني بقراب الأرض خطايا ثم لقيتني لا تشرك بي شيئا لأتيتك بقرابها مغفرة.

From Anas ibn Malik radi anhu, he said: I have heard the Prophet sallallaahu 'alaihi wa sallam said, "Allah Tabaraka wa Ta'ala says,' O, children of Adam! Really kapada you pray for me and hope to Me, surely I forgive all the sins that exist in you, and I do not care. O, son of Adam! Suppose your sins to a height of clouds in the sky, then you beg for forgiveness to me, will I forgive and I do not care. O, son of Adam! If you see me with a whole-earth fault, then meet me in a state I do not ascribe any, I will surely give full pardon of the earth '. "

TAKHRIJ HADITHs [1]
This is narrated from two friends of the Prophet sallallaahu 'alaihi wa sallam, that Anas ibn Malik radi Umar and Abu Dhar al-Ghifari radi anhu.

Hadith Anas ibn Malik radi anhu narrated by Imam at-Tirmidhi in his Sunan no. 3540 (in Tuhfah 9/487-488), and Imam at-Tirmidhi vol vote as hadith hasan. Shaykh Muhammad al-Albani rahimahullah Nashiruddin states, the narrator (Anas hadith) tsiqah, unless the FA `id ibn Kathir are only recommended by Ibn Hibban vol.

In the book at-Taqrîb, Ibn Hajar rahimahullah mentions Fa `id ibn Kathir is a Maqbul narrators. [2] However, the hadith is hasan as the opinion of Imam at-Tirmidhi, Hadith because they have other companions of the amplifier, the hadeeth of Abu Dharr al-Ghifari radi anhu.

Hadeeth of Abu Dhar al-Ghifari radi anhu narrated by ad-Darimi in his Sunan (2/322) and Ahmad ibn Hanbal rahimahullah in his Musnad (5/172). As for al-Hakim in al-Mustadrak vol (4/241) narrated this hadith is quick, and adh-Dzahabi rahimahullah agree.

Shaykh Muhammad al-Albani rahimahullah Nashiruddin also said, there is another hadith of the companions who strengthens hadiths above. Namely, as narrated ath-Thabrani rahimahullah in the book Mu'jam, from Ibn 'Abbaas and already ditakhrij anhuma in the book ar-Raudh an-Nadir (432). Shaykh al-Albani rahimahullah put this hadeeth in Saheeh Sunan at-Tirmidhi. While the hadeeth of Ibn 'Abbaas narrated anhuma these ath-Thabrani rahimahullah in-Kabir Mu'jamul no. 12 346 and Mu'jamush-Sagheer no. 820. Allaah knows best.

MUFRADÂT HADITHs [3]
1. Statement إنك ما دعوتني ورجوتني, meaning as long as you pray and hope to me.

2. Statement غفرت لك على ما كان فيك, meaning I gave forgiveness to all wickedness despite repeated and more.

3. Statement ولا أبالي, meaning I do not underestimate the request for Thy mercy to me, even though you possess a great sin or a lot. While Imam ath-Thibii rahimahullah meaning, without asking what he was doing.

4. Statement عنان السماء, significant clouds. But others said, the meaning is all that covered the sky or visible to you from the sky when you look up into the sky.

5. Statement بقراب الأرض, which is almost entirely meaningless.

6. Statement لقيتني لا تشرك بي شيئا, died in a meaningful tauhid.

FAIDAH HADITHs
Everyone will make mistakes, and how many mistakes and sins done descendants of Adam. If Allah Subhanahu wa Ta'ala reward him with justice, surely every sin and human error there were no survivors from the punishment. But the grace of Allah Subhanahu wa Ta'ala very wide fulfill all His creatures.

Among manifestation mercy of Allaah is, the forgiveness of sins and the mistake of His servants. In this noble hadith, the Prophet sallallaahu 'alaihi wa sallam explained that there are three factors that cause people get forgiveness of sin.

The first factor, namely prayer to expect forgiveness Allah Subhanahu wa Ta'ala.

Sebagimana described in words he sallallaahu 'alaihi wa sallam:

يا ابن آدم إنك ما دعوتني ورجوتني غفرت لك على ما كان فيك ولا أبالي

O, son of Adam! It was during my kapada you pray and hope to me, will I forgive all the sins that exist in you, and I do not care.

Prayer to expect forgiveness of Allah Subhanahu wa Ta'ala commanded and promised to be granted, as the word of Allah Subhanahu wa Ta'ala:

وقال ربكم ادعوني أستجب لكم

And your Lord says: "Berdo'alah to Me, I will surely let you-". [Ghâfir/40: 60].

Also described in the hadeeth of an-Nu'man ibn Bashir radi anhuma, he heard the Prophet sallallaahu 'alaihi wa sallam said:

الدعاء هو العبادة ثم قرأ (وقال ربكم ادعوني أستجب لكم إن الذين يستكبرون عن عبادتي سيدخلون جهنم داخرين) رواه الترمذي

"Du'a is worship," then he sallallaahu 'alaihi wa sallam read the word of God: And your Lord says:' Berdo'alah to me, you will undoubtedly Kuperkenankan. Those who were proud of the worship Me will enter Hell in a state of abject '. "[Tirmidhi]

Even the Prophet sallallaahu 'alaihi wa sallam describes a Muslim prayer was efficacious, as the words he sallallaahu' alaihi wa sallam:

ما على الأرض مسلم يدعو الله بدعوة إلا آتاه الله إياها أو صرف عنه من السوء مثلها ما لم يدع بإثم أو قطيعة رحم فقال رجل من القوم إذا نكثر قال الله أكثر

"There is no Muslim on earth to pray to God with a prayer, but God grant it, or saved from ugliness like that for not praying with the practice of sin or break kinship". One of you said: "Then we multiply," the Prophet sallallaahu 'alaihi wa sallam said: "Allah Subhanahu wa Ta'alaebih more (grant)". [4]

Thus, Allaah bestows His grace to pray for the servants to fulfill their needs in the form of worldly matters, then Allah Subhanahu wa Ta'ala switch and replace it with a better one. Sometimes by being saved from evil, or used as a store for him in the afterlife. Or Allah Subhanahu wa Ta'ala forgive sins by prayer. It has been described by the Prophet sallallaahu 'alaihi wa sallam in his words:

ما من مسلم يدعو بدعوة ليس فيها إثم ولا قطيعة رحم إلا أعطاه الله بها إحدى ثلاث إما أن تعجل له دعوته وإما أن يدخرها له في الآخرة وإما أن يصرف عنه من السوء مثلها قالوا: 'إذا نكثر' قال:) الله أكثر) رواه أحمد.

"There is no Muslim who prays with the prayer that no practice sin and cut ties with family, but God gave one of three things. Sometimes prayer is granted immediately, or be used as a store for her in the afterlife, or he saved from the evils that semisalnya" . They said: "If so, we will increase (to pray)?" He sallallaahu 'alaihi wa sallam said: "Allaah more (grant)". [5]

In conclusion, pray for forgiveness with the hope to Allah Subhanahu wa Ta'ala cause someone's got the forgiveness of Allah Subhanahu wa Ta'ala, although sin is very great, for forgiveness of Allah Subhanahu wa Ta'ala greater. Therefore, the Prophet sallallaahu 'alaihi wa sallam commanded us to ask all the necessities to Allah Subhanahu wa Ta'ala, as the word he sallallaahu' alaihi wa sallam:

إذا دعا أحدكم فلا يقل اللهم اغفر لي إن شئت ولكن ليعزم المسألة وليعظم الرغبة فإن الله لا يتعاظمه شيء أعطاه. رواه مسلم.

If any one of you pray, do not say, "O Allah, forgive me if you like," but indeed it was meant to ask, and ask for the best. Because there really is not anything heavy for God to give. [6]

All sin is the servant was still small compared with the mercy of Allah Almighty. Therefore there is a saying:

يا رب إن عظمت ذنوبى كثرة فلقد علمت بأن عفوك أعظم

(O, Rabbku! Although my sin is great, but I'm sure that Thy mercy greater).

إن كان لا يرجوك ​​إلا محسن فمن الذى يدعو ويرجو المجرم

(If you do not wish to you unless one is good, then bad people prayed and asked to whom?)

ما لى إليك وسيلة إلا الرجا وجميل عفوك ثم إنى مسلم

(I only have the hope of gaining forgiveness wasilah thy beautiful, then I am indeed a surrender).

Both factors, Ie Istighfar.
As explained in the words he sallallaahu 'alaihi wa sallam:

يا ابن آدم لو بلغت ذنوبك عنان السماء ثم استغفرتني غفرت لك ولا أبالي

O, son of Adam! if your sins to a height of clouds in the sky, then you beg for forgiveness to me, will I forgive and I do not care.

This hadith explains that asking forgiveness is one factor unforgivable sins, even the sin is as high as the clouds in the sky or over the eye can see. This understanding is supported by other hadith which reads:

لو أخطأتم حتى تملأ خطاياكم ما بين السماء والأرض ثم استغفرتم الله عز وجل لغفر لكم. رواه أحمد.

If you make a mistake until you meet the error between the heavens and the earth, then you beg forgiveness (seek forgiveness) to Allah Almighty, surely Allah Subhanahu wa Ta'ala will forgive you.

Understanding Istighfar.
The word استغفر (seek forgiveness), in Arabic which means asking maghfirah (طلب المغفرة). And المغفرة, meaning refuge from the ugliness of sin, or the removal of sin, and replace it.

Forgiveness of sin there are two types.
1. Removal, as the words of the Prophet sallallaahu 'alaihi wa sallam:

اتق الله حيثما كنت وأتبع السيئة الحسنة تمحها وخالق الناس بخلق حسن

Fear Allah wherever you are, and follow evil with kindness delete, and pergaulilah man with noble character.

2. Replacement, as the word of Allah Subhanahu wa Ta'ala:

إلا من تاب وءامن وعمل عملا صالحا فأولئك يبدل الله سيئاتهم حسنات وكان الله غفورا رحيما

(Except those who repent, believe and do good deeds; then evil they were replaced God with benevolence. Allah is ever Forgiving, Merciful.) -al-Furqân/25 verse 70 - and this is called the level maghfirah (forgiveness).

Shaykh al-Islam Ibn Taymiyah t said: "The word in Arabic الإستغفار has meaning to ask maghfirah (طلب المغفرة)., And said المغفرة, meaningful protection from the evil of sin.

The word al-maghfirah (المغفرة) has additional meanings of the word الستر, because the word المغفرة meaningful protection of the ugliness of sin, so that the servant was not tortured anymore. Forgiven sinner will not be tortured. Whereas if you just covered (the sin), then there is still the possibility of being tortured inside, and people are still tortured inwardly or outwardly, meaning he has not been forgiven.

Type Istighfar.
Istighfar the best kind, is to start by praising Allah Subhanahu wa Ta'ala, then confessed, then beg forgiveness of Allah Subhanahu wa Ta'ala. Thus given in the hadith Shaddad bin 'Aus z, which reads:

عن النبي صلى الله عليه وسلم: [سيد الاستغفار أن تقول اللهم أنت ربي لا إله إلا أنت خلقتني وأنا عبدك وأنا على عهدك ووعدك ما استطعت أعوذ بك من شر ما صنعت أبوء لك بنعمتك علي وأبوء لك بذنبي فاغفر لي فإنه لا يغفر الذنوب إلا أنت] رواه البخارى.

Of the Prophet sallallaahu 'alaihi wa sallam, he said: "Sayyidul-seek forgiveness, the words:" O God, thou Rabbku true that there is no god but You. Thou hast created me and I was hambu thee, and be in the covenant and promise You can. I seek refuge in You from the evil actions. I admit all the pleasure that you bestowed upon me and confess my sin, so forgive me, for none can forgive sin except You. '" [HR Imam al-Bukhari].

There are several types seek forgiveness taught by the Prophet sallallaahu 'alaihi wa sallam addition to the above, include the following.

1. Speech أستغفر الله العظيم الذي لا إله إلا هو الحي القيوم وأتوب إليه, as stated in the words he sallallaahu 'alaihi wa sallam:

من قال أستغفر الله العظيم الذي لا إله إلا هو الحي القيوم وأتوب إليه غفر له وإن كان فر من الزحف رواه أبو داود والترمذى.

Those who say: "I beg for forgiveness to Almighty Allah, who there is no god but He, Most true Life and Most Qayyum, and I repent to Him," God will forgive sin even if they flee from the battlefield.

2. Speech رب اغفر لي وتب علي إنك أنت التواب الغفور, as mentioned in the hadeeth of Ibn 'Umar anhuma which reads:

كان يعد لرسول الله صلى الله عليه وسلم في المجلس الواحد مائة مرة من قبل أن يقوم: (رب اغفر لي وتب علي إنك أنت التواب الغفور) رواه أبوداود والترمذي وأحمد.

Before rising in a majlis, counted a hundred times the Prophet sallallaahu 'alaihi wa sallam (say) "Oh, Rabbku! Forgive me and accept taubatku. Verily You are All recipients repent again Forgiving". [10]

Thus it is clear, that seek forgiveness of sin be the antidote. Therefore, al-Hasan al-Basri said, perbanyaklah seek forgiveness in houses, food dishes, streets, markets and Majlis-Majlis you, and wherever you are, because you do not know when God's forgiveness dropped. [11]

The third factor, ie Tawheed.
Described as represented in the words of the Prophet sallallaahu 'alaihi wa sallam:

يا ابن آدم إنك لو أتيتني بقراب الأرض خطايا ثم لقيتني لا تشرك بي شيئا لأتيتك بقرابها مغفرة

(O, son of Adam! If you see me with a whole-earth fault, then meet me in a state I do not associate at all, I will surely give full pardon earth).

Shaykh 'Uthman ibn' Abdul-'Aziz ibn Mansur said, it is clear to you by this hadith, that among the factors causing the forgiveness of Allah Subhanahu wa Ta'ala, which purifies monotheism of shirk, and this is the greatest factor in the forgiveness of sins. Whoever loses this factor, then he lost his forgiveness. And those who have it, then he has had a great factor for the forgiveness of sins.

Allah Subhanahu wa Ta'ala says:

إن الله لا يغفر أن يشرك به ويغفر ما دون ذلك لمن يشاء

Verily Allah will not forgive Shirk, and He forgives all sins apart from (shirk), for whom He wills. [An-Nisa '/ 4:48].

Therefore, this hadith clearly explained that a muwahhid who commit sins nearly filled the earth, Allah Subhanahu wa Ta'ala will meet him by giving forgiveness of nearly full Earth as well. But forgiveness is the will of Allah Subhanahu wa Ta'ala. If Allaah wills, it will be forgiven. Similarly, if Allah Subhanahu wa Ta'ala wants, it will torment caused by his sins. Then finally he is not eternal hell, even going out of it and go to heaven. [12]

Ibn Rajab rahimahullah said: "When a servant of monotheism and sincerity to Allah is perfect, and he is implementing all the terms with the liver, oral and limbs, or with heart and his tongue when near death, then it becomes the cause of forgiveness (of Allah) against all the sins of past and prevent it from entering hell. Whoever manifests his phrase of unity, then the sentence will be issued from any object other than God himself in issues related to love, adoration, reverence, awe, fear and resignation . When it was our sins and mistakes eliminated, although like sea foam ". [13]

Statement of the Prophet sallallaahu 'alaihi wa sallam لقيتني لا تشرك بي شيئا a severe condition in the promise of getting a pardon. That survivor of shirk, whether many or few, large and small. It is saved from shirk it, except those who Allah Subhanahu wa Ta'ala save, and that's a clean heart, as the word of Allah Subhanahu wa Ta'ala, which means: (ie) on day treasure and young boys are not useful, except for the people to God with a pure heart, [ash-Syu'ara / 26:88-89]. [14]

Ibn al-Qayyim rahimahullah explain the meaning of this hadith, that people who tauhid not mix with the pure-shirk-(he) inexcusable in things that are not excused for their addition. If a muwahhid - who did not associating partners with Allah - see his Lord with a nearly full earth faults, then Allah Subhanahu wa Ta'ala will give forgiveness for that too, and was not obtained by the tauhidnya less. Because true monotheism without mixed with shirk, does not leave sin. Because monotheism contains the love, respect, reverence, fear and hope of Allah Subhanahu wa Ta'ala that menjadikanya clean from our sins by almost full despite the earth. [15]

From the description of this hadith, indicates that monotheism was a very large reward. Similarly, Allah Subhanahu wa Ta'ala has the breadth of generosity and mercy to His servants. Therefore, we should pay attention to this case and does not belittle monotheism.

May Allah Subhanahu wa Ta'ala give us His taufik, and make ourselves as servants of His true tauhid. Allaah knows best.

Maraji `:
1. An-Nubadz al-Mustathâbah fil-Da'wah al-Mustajabah, Sheikh Salim bin 'Id al-Hilali, without mold and years, Dar Ibn al-Jawzi.
2. Fathul-Hamid fi Sharh at-Tawheed, 'Uthman ibn' Abdul-'Aziz ibn Mansur at-Tamimi, Verification: Sa'ud bin' Abd al-'Aziz al-' Arifi and Husayn ibn as-Sâ'idi Julai'ib, First published In 1425 H, Dar 'alam al-`id Fawâ, Mecca.
3. Fathul-Majid li Syarhi book of at-Tawheed, Shaykh 'Abdur-Rahman bin Hasan' Alu Shaikh, Verification: al-Walid bin 'Abdur-Rahman bin Muhammad' Alu Fariyân, Prints Second, Year 1417 H, Dar ash-Shumai'i , Riyadh.
4. Genealogy al-ahadith al-Shahîhah.
5. Syarhu 'Aqidah ath-Thahâwiyah, Ibn' Abil 'Izz, Verification: Shoaib al-Arnauth, Prints Second, Year 1413H, Muassasah ar-Risala.
6. Tuhfatul bi-Ahwadzi Syarhi Jami 'at-Tirmidhi, Shaykh Muhammad' Abdur-Rahman ibn Abdur-Rahim al-Mubarakfuri, First Printing, Year 1419 H, Dar Ihya `ut-Turats al-'Arabi.

[Copied from the Sunnah Edition magazine 09/Tahun XI/1428H/2007. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
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Footnote
[1]. See takhrîj Nashiruddin Shaykh Muhammad al-Albaani in al-ahadith ash Lineage-Shahîhah, hadith no. 127 (1/250). Also takhrij Shaykh al-Walid 'Alu Fariyân upon us Fathul-Majid (1/149).
[2]. According to Ibn Hajar in the book at-Taqrib, Maqbul degrees parallel to the narrators majhûl stuff, that history is rejected, if no reinforcing.
[3]. Taken from Tuhfatul bi-Ahwadzi Syarhi Jami 'at-Tirmidhi (9/488).
[4]. HR at-Tirmidhi, and dishahihkan by Shaikh Salim bin 'Id al-Hilali in Saheeh al-Adzkâr book and the book's Dha'îfuhu wa-al-Mustathâbah Nubadz fid-Da'wah al-Mustajâbah, p. 16.
[5]. Reported by Ahmad in his Musnad (3/18), and dishahihkan Shoaib al-Arnauth in the book Syarhu tahqiqnya 'Aqidah ath-Thahâwiyah, p. 682.
[6]. Narrated by Muslim, al-Dhikr wad book-Du'a wal-wat-Tawbah seek forgiveness, Chapter: al-'Azm-Du'a bid, no. 4838.
[7]. Reported by Ahmad in his Musnad (3/238) and dishahihkan Shaykh al-Albani in Lineage al-ahadith al-Shahîhah, no. 1951.
[8]. See Majmu 'Fataawa, Ibn Taymiyyah (10/317).
[9]. Reported by Abu Dawud no. 1517, at-Tirmidhi no. 3577, and dishahihkan Shaykh al-Albani in Lineage al-ahadith al-Shahîhah, no. 2727.
[10]. Reported by Ahmad in his Musnad 2/21, Abu Dawud and at-Tirmidhi, and dishahihkan Shaykh al-Albani in Lineage al-ahadith al-Shahîhah, no. 556
[11]. It was narrated in al-Baihaqi Syu'abul-faith. Quoted from the book Fathul-Hamid fi Sharh at-Tawheed, by 'Uthman ibn' Abdul-'Aziz at-Tamimi (1/298).
[12]. Fathul-Hamid fi Sharh at-Tawheed, by 'Uthman ibn' Abdul-'Aziz at-Tamimi (1/300).
[13]. Summarized from the book Fathul-Majid, see 1/151.
[14]. Bada `i al-Fawa` id, Ibn al-Qayyim (2/133).
[15]. Quoted Shaykh 'Abdur-Rahman' Alu Shaikh in Fathul-Majid (1/151-152).


Sunnah prayers make happy RAWATIB

By
Ustadz Kholid Syamhudi Lc



The scholars are very memperhatian this Rawâtib sunnah prayers. What is meant by Rawâtib sunnah prayers, the prayers are conducted Prophet sallallaahu 'alaihi wa sallam or advisable with obligatory prayer, either before or since. There are defined the sunnah prayers which follow the obligatory prayer. [1] Shaykh Muhammad ibn Saalih al-'Uthaymeen said, the ongoing prayer continuously accompanying the obligatory prayer. [2]

How Rawâtib sunnah prayer position, so that the scholars cared?

Prophet sallallaahu 'alaihi wa sallam said:

إن أول ما يحاسب به العبد يوم القيامة من عمله صلاته فإن صلحت فقد أفلح وأنجح وإن فسدت فقد خاب وخسر فإن انتقص من فريضته شيء قال الرب عز وجل انظروا هل لعبدي من تطوع فيكمل بها ما انتقص من الفريضة ثم يكون سائر عمله على ذلك

Indeed, the first charity judged from a slave is prayer. If he has good luck and success, and if he has broken then loss and regret. If slightly less than the obligatory prayer k Rabb said: "Look, if my servant has tathawwu prayer '(sunnah prayer)?" Then the obligatory prayers which are enhanced with less, then all such deeds enacted. [HR at-Tirmidhi] [3].

From the Hadith, it becomes clear how Rawâtib sunnah prayers have an important role, which is to cover the obligatory prayer kekurangsempurnaan that hit someone. Moreover admittedly very difficult to get perfection, so the Prophet sallallaahu 'alaihi wa sallam said:

إن الرجل لينصرف وما كتب له إلا عشر صلاته تسعها ثمنها سبعها سدسها خمسها ربعها ثلثها نصفها

Surely someone finishes the prayer and not written but only a tenth of prayer, sepersembilannya, seperdelapannya, sepertujuhnya, one-sixth, fifth, third quarter, half. [Reported by Abu Dawud and Ahmad] [4].

Sunnah prayers virtue RAWÂTIB
There are several hadith of the Prophet sallallaahu 'alaihi wa sallam which describes virtues Rawâtib sunnah prayer in general, and some are specific to one particular Rawatib sunnah prayers, such as the primacy of the Sunnah prayer before Fajr.

Among the hadith which indicates eminence Rawâtib Sunnah prayers in general, is the hadith of Umm Habibah, which reads:

ما من عبد مسلم يصلي لله كل يوم ثنتي عشرة ركعة تطوعا غير فريضة إلا بنى الله له بيتا في الجنة

It is not a Muslim prayer for God every day twelve raka'at sunnah prayers, not mandatory, but God will build for him a house in Paradise. [5]

Number raka'at is interpreted in history at-Tirmidhi and an-Nasa-i, from the hadeeth of Umm Habibah itself, which reads:

قالت أم حبيبة قال رسول الله صلى الله عليه وسلم من صلى اثنتي عشرة ركعة بنى الله له بيتا في الجنة أربعا قبل الظهر وركعتين بعد الظهر وركعتين بعد المغرب وركعتين بعد العشاء وركعتين قبل الفجر

Umm Habibah said, "The Prophet sallallaahu 'alaihi wa sallam said:" Whoever prays twelve raka'at Allah will wake him a house in paradise: four raka'at before Dhuhr and two raka'at later, two raka'at After Maghrib, two raka'at after 'Isha' and Fajr two raka'at before. '"

In another narration by lafazh:

من ثابر على اثنتي عشرة ركعة بنى الله عز وجل له بيتا في الجنة

Those who constantly prays twelve raka'at, God woke him a house in Paradise. [HR-an-Nasa i] [6].

History shows Sunnah habit and routine that we pray twelve raka'at daily. Thus, anyone who used to perform the Sunnah-sunnah Rawâtib, he included in these virtues. And this is confirmed by deed Prophet sallallaahu 'alaihi wa sallam, as mentioned in the hadeeth of Ibn' Umar below.

حفظت من النبي صلى الله عليه وسلم عشر ركعات ركعتين قبل الظهر وركعتين بعدها وركعتين بعد المغرب في بيته وركعتين بعد العشاء في بيته وركعتين قبل صلاة الصبح وكانت ساعة لا يدخل على النبي صلى الله عليه وسلم فيها حدثتني حفصة أنه كان إذا أذن المؤذن وطلع الفجر صلى ركعتين

I memorized from the Prophet sallallaahu 'alaihi wa sallam ten raka'at: two raka'at before Dhuhr and two raka'at thereafter, two raka'at after Maghrib, two raka'at after' Isha and Fajr two prior raka'at . And there was not time to see the Prophet sallallaahu 'alaihi wa sallam. Hafsah told me, when the muezzin beradzan and dawn, he sallallaahu 'alaihi wa sallam prayed two raka'at. [7]

In Bukhari and Muslim history there are additional lafazh:

وسجدتين بعد الجمعة فأما المغرب والعشاء ففي بيته

And two raka'at after Friday. The (sunnah prayer Rawatib) Maghrib and 'Isha performed at home. [8]

In Muslim history reads:

فأما المغرب والعشاء والجمعة فصليت مع النبي صلى الله عليه وسلم في بيته

The (sunnah prayer Rawâtib) Maghrib, Isha and Friday, I did with the Prophet sallallaahu 'alaihi wa sallam in his home. [9]

TOTAL raka'at Sunnah RAWÂTIB
In issue number raka'at this Rawatib Sunnah, among scholars there is disagreement, which is divided in two opinions. This is because the difference in the two above hadith.

First, state the number ten on the basis raka'atnya is the hadeeth of Ibn 'Umar z, and this is the opinion of scholars and Syafi'iyyah Hanbaleeyyah schools. [10]

Second, the stated amount is twelve raka'atnya, based on the hadith of Umm Habibah, and this is the opinion of Ibn Taymiyah and Hanafiyyah schools. [11]

Third, states there is no limit to the number raka'at, even enough to do two raka'at in any time to take advantage Rawatib sunnah prayers, and this opinion Malikiyyah schools.

Fourth, states raka'atnya number eighteen. So is the opinion of Imam ash-Sha-irazi and approved by Imam an-Nawawi in al-Majmoo 'Syarhul-Muhadzdzab. This argument postulates the above hadith of Umm Habibah and Umm Habibah other hadith which reads:

سمعت رسول الله صلى الله عليه وسلم صلى الله عليه وسلم يقول من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرمه الله على النار

I heard the Prophet sallallaahu 'alaihi wa sallam said, "Whoever is keeping four raka'at before Dhuhr and four after it raka'at mengharamkannya God of Hell." [12]

Also the Hadith which reads:

عن ابن عمر عن النبي صلى الله عليه وسلم قال رحم الله امرأ صلى قبل العصر أربعا

From Ibn 'Umar anhu, that the Prophet sallallaahu' alaihi wa sallam he said: "May Allah have mercy on someone who prays before 'Asr four raka'at" [13].

According to Imam Nawawi, may Allaah have mercy he said, the most perfect in the accompanying Rawatib Witr prayer obligatory addition, eighteen raka'at, described the author (ash-Sha-irazi), and is at least ten, as he mentioned. Among scholars have argued eight raka'at by removing the Sunnah Isha ', (so) is the opinion of al-Khudari. And there are twelve states that amount, (ie) by adding two other raka'at before Dhuhr, and there were added two raka'at before praying 'Asr. All this sunnah, but there is disagreement on the muakkad (more emphasized) from him. [14]

That rajih-Allaah knows best-that is to return the definition of sunnah prayer companion Rawâtib as sunnah prayers obligatory prayers performed before or after, and there was a suggestion of the Prophet sallallaahu 'alaihi wa sallam. So complete was eighteen raka'at, as Imam an-Nawawi presented above.

However, where is the sunnah muakkad of it all?

In this issue, rajih opinion is a statement delivered by Shaykh Ibn 'Uthaymeen, [15] which is twelve raka'at with the details of two raka'at before dawn, four raka'at before Dhuhr, two raka'at after Dhuhr, two raka 'at after Maghrib, and two raka'at after' Isha ', as described in the hadith of Umm Habibah, is also corroborated by the hadith of' Aisha, which reads:

أن النبي صلى الله عليه وسلم كان لا يدع أربعا قبل الظهر

Indeed before the Prophet sallallaahu 'alaihi wa sallam never leaves four rak'ahs before Dhuhr. [16]

This hadith does not contradict the hadeeth of Ibn 'Umar that Umar radi anhu explained that he memorized from the Prophet ten raka'at. In this regard, Ibn al-Qayyim has an explanation: "In the past, the Prophet sallallaahu 'alaihi wa sallam always keep ten raka'at at Muqim. Delivered is what Ibn' Umar ... and he sallallaahu 'alaihi wa sallam sometimes prayed four raka 'at before Dhuhr, as described in Shahîhain of' Aisha that he sallallaahu 'alaihi wa sallam never left four raka'at before Dhuhr. So it can be said that when the Prophet sallallaahu' alaihi wa sallam pray at home, so he sallallaahu 'alaihi wa sallam prayed four raka'at., and when praying in the mosque, then prayed two raka'at. Such a rajih. could also be said that he sallallaahu 'alaihi wa sallam did this and did that, then' Aisha and Ibn 'Umar respectively each convey what he saw ". [17]

The Shaykh 'Abdur-Rahman bin Abdullah al-Bassam compromising the hadiths. He said: "The expression 'four raka'at before Dhuhr', does not conflict with the hadeeth of Ibn 'Umar that contained the statement' two raka'at before Dhuhr '. Layout of compromise, sometimes he sallallaahu' alaihi wa sallam, and sometimes prayed two raka'at four. then each of the two (Ibn 'Umar and' Aishah), each one tell one from the second practice. Such phenomenon occurs also in many worship and dhikr-remembrance Sunnah. "[18]

Sunnah prayers FAIDAH RAWÂTIB
As described at the beginning of this commentary, prayer is defined Rawâtib sunnah prayers continue to be done continuously accompany the obligatory prayers. Similarly, Shaykh Muhammad ibn Saalih al-'Uthaymeen give definition, it is associated with this Rawatib faidah sunnah prayers, he explains: "This Rawatib Faidah, is covered (complete) deficiencies contained in the obligatory prayer". [19]

While Shaykh 'Abd al-Basam said in Ta-udhihul-Ahkam (2/383-384) that Rawâtib sunnah prayers have great benefits and profits. The form of extra goodness, removing ugliness, ennoble, to cover the shortfall in obligatory prayers. So the Shaykh al-Basam warned, it becomes imperative for us to pay attention and keep continuity.

Wallahul-Muwaffiq.

[Copied from the Sunnah Edition magazine 05/Tahun XI/1428/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


RAWATIB sunnah prayer at dawn

By
Ustadz Kholid Syamhudi Lc



In the previous issue we have explained the Sunnah prayers Rawâtib, the implementation is highly recommended. Because Sunnah Rawâtib it as a complement fard prayers five times a day in general.

To determine the position and the types of prayers Rawâtib, we try to discuss it thoroughly though brief, insha Allah.

Here we begin with a discussion about prayer Rawâtib dawn.

LEGAL dawn prayers RAWATIB
Rawâtib sunnah prayers including Fajr prayer the most emphasized sunnah. Prophet sallallaahu 'alaihi wa sallam always done it and not leave it, either while traveling or not.

Among the arguments that show, that is the hadeeth of Abu Maryam, which reads:

كنا مع رسول الله صلى الله عليه وسلم في سفر فأسرينا ليلة فلما كان في وجه الصبح نزل رسول الله صلى الله عليه وسلم فنام ونام الناس فلم يستيقظ إلا بالشمس قد طلعت علينا فأمر رسول الله صلى الله عليه وسلم المؤذن فأذن ثم صلى الركعتين قبل الفجر ثم أمره فأقام فصلى بالناس

We previously had with the Prophet sallallaahu 'alaihi wa sallam on a journey, and we walk at night. When the time before dawn, the Prophet sallallaahu 'alaihi wa sallam stop and sleep, and people had come to sleep. He did not wake up unless the sun has risen. Then the Prophet sallallaahu 'alaihi wa sallam ordered the muezzin (for beradzan), and he was a call to prayer. Then he sallallaahu 'alaihi wa sallam prayed two raka `at before the Fajr prayer, then ordered the muezzin beriqamah, and he lead the people (the dawn prayer). [1]

Similarly, Imam al-Bukhari has mentioned in his book:

باب من تطوع في السفر في غير دبر الصلوات وقبلها وركع النبي صلى الله عليه وسلم ركعتي الفجر في السفر

[Chapter people praying tathawu '(sunnah) on the way in addition to the time before and after the obligatory prayers (Rawâtib), and the Prophet sallallaahu' alaihi wa sallam to pray two rak'ahs of al-Fajr in safarnya (bepergiannya)]. [2]

Ibn al-Qayyim said, "Among the clues that exemplified the Prophet sallallaahu 'alaihi wa sallam in safarnya, that (he) suffice himself with carrying out the obligatory prayers, and he sallallaahu' alaihi wa sallam did not know Rawâtib Sunnah prayers before and after the obligatory prayers Sunnah prayers and Witr except Rawâtib Dawn, because he never left the second prayer, both when Muqim (not traveling) as well as when traveling ". [3]

This, as well as shown in the statement 'Aisha, which reads:

عن عائشة رضي الله عنهما قالت لم يكن النبي صلى الله عليه وسلم على شيء من النوافل أشد منه تعاهدا على ركعتي الفجر أخرجه الشيخان

From 'Aisha radi anhuma, he said, "The Prophet sallallaahu' alaihi wa sallam did not do any Sunnah prayer performed continuously exceed two cycles (prayer Rawatib) Dawn". [4]

So that Ibn al-Qayyim said, "Continuity and care he sallallaahu 'alaihi wa sallam to dawn over the entire Rawâtib sunnah sunnah prayers. He sallallaahu' alaihi wa sallam never leave the sunnah Rawâtib Fajr and Witr prayer as well as in safarnya Muqim. In safar, he sallallaahu 'alaihi wa sallam always disciplined Rawâtib perform Fajr Sunnah and Witr than all the prayers Sunnah and other Rawâtib. dinukilkan None of the safarnya he prayed Fajr Rawâtib than Rawâtib. therefore, before Ibn' Umar did not add two raka'at, and he said, 'I have been traveling with the Prophet sallallaahu' alaihi wa sallam, Abu Bakr and 'Umar. they are all in safarnya raka'at not exceed two.' "[5]

It is clear then, that the law is a sunnah sunnah Rawâtib muakkadad dawn, and includes Rawâtib highly recommended.

Fajr Prayer virtue RAWÂTIB
The virtue of praying Fajr Sunnah Rawâtib in general can be seen in these hadiths about the virtues of prayer Rawâtib Sunnah, but there are also some hadith which specifically indicates the primacy of prayer Fajr Rawâtib this. Among them:

1. Hadeeth of 'Aisha radi anhuma which reads:

عن النبي صلى الله عليه وسلم قال ركعتا الفجر خير من الدنيا وما فيها. أخرجه مسلم.

Of the Prophet sallallaahu 'alaihi wa sallam, he said, "Two raka'at dawn (Fajr) is better than the world and everything in it." [6]

2. Hadeeth of 'Aa'ishah Radhyallahu other anhuma which reads:

عن عائشة رضي الله عنهما قالت لم يكن النبي صلى الله عليه وسلم على شيء من النوافل أشد منه تعاهدا على ركعتي الفجر أخرجه الشيخان

From 'Aisha radi anhuma, he said, "The Prophet sallallaahu' alaihi wa sallam did not do any Sunnah prayer performed continuously exceed two raka'at (prayer Rawâtib) dawn" [7].

In the two above hadith, the statements and actions seem Prophet sallallaahu 'alaihi wa sallam, which directly indicates the primacy of prayer Rawâtib this.

3. Hadeeth of 'Aisha radi anhuma reads:

عن عائشة رضي الله عنهما أن النبي صلى الله عليه وسلم كان لا يدع أربع ركعات قبل الظهر وركعتين قبل الفجر أخرجه البخاري

From 'Aisha radi anhuma, actually first, the Prophet sallallaahu' alaihi wa sallam never left four raka'at before Dhuhr and two rak'ahs before Fajr. [8]

PROCEDURE dawn prayers RAWATIB
1. Fajr prayer Rawâtib two raka'at, performed before prayer obligatory Fajr prayer as two rak'ahs other with a greeting.

2. Rawâtib Fajr prayer done to alleviate / rather quickly.
Among the instructions and example of the Prophet sallallaahu 'alaihi wa sallam in doing two raka'at Rawâtib Dawn, is to alleviate, not lengthen his recitation, and provided they are not breaking things that must be in prayer.

This is demonstrated by some of the following hadith.

• Ummul-Mu'mineen Hafsah Hadith radi anhuma which reads:

عن ابن عمر أن حفصة أم المؤمنين أخبرته أن رسول الله صلى الله عليه وسلم كان إذا سكت المؤذن من الأذان لصلاة الصبح وبدا الصبح ركع ركعتين خفيفتين قبل أن تقام الصلاة أخرجه الشيخان

From Ibn 'Umar, he said, that Hafsah Umm al-Mu'mineen had told him, in fact before, when the muezzin finishes from Fajr azan time and have seen the dawn, so he sallallaahu' alaihi wa sallam prayed two light raka'at before iqamat prayer. [9]

• Ummul-Mu'mineen Hadith 'Aisha radi anhuma which reads:

عن عائشة كان النبي صلى الله عليه وسلم يصلي ركعتين خفيفتين بين النداء والإقامة من صلاة الصبح

From 'A'isha, he said: "In the past, the Prophet sallallaahu' alaihi wa sallam prayed two light raka'at the Fajr prayer and iqamat". [10]

• radi anhuma Similarly he explains blithely prayer the Prophet sallallaahu 'alaihi wa sallam here with his word:

كان النبي صلى الله عليه وسلم يخفف الركعتين اللتين قبل صلاة الصبح حتى إني لأقول: هل قرأ بأم الكتاب? '. أخرجه الشيخان

Previously, the Prophet sallallaahu 'alaihi wa sallam raka'at alleviate existing two fard prayers before dawn, so I asked: "Did he read al-Fatiha?" [11]

The above hadiths indicate softening Sunnah prayers obligatory two raka'at before Fajr prayer. [12]

3. Reading after reading the al-Fatihah.
Some people quibble with a history of 'Aisyah on top, which shows disunnahkannya not read the letter or paragraph after al-Fatihah. This is not true, because there are some who explain the history of reading a letter or paragraph after reading al-Fatiha in two raka'at prayer before Fajr prayer is fard. Here are some of the hadith indicates the reading paragraph after reading al-Fatiha.

• radi hadeeth of Abu Hurayrah anhu which reads:

عن أبي هريرة أن رسول الله صلى الله عليه وسلم قرأ في ركعتي الفجر قل يا أيها الكافرون وقل هو الله أحد

From Abu Hurayrah radi anhuma, in fact the Prophet sallallaahu 'alaihi wa sallam read the letter al-infidels, and al-Ikhlash in two raka'at al-Fajr (Dawn Rawâtib two raka'at). [13]

• hadeeth of Ibn 'Abbas who said:

عن سعيد بن يسار أن ابن عباس أخبره أن رسول الله صلى الله عليه وسلم كان يقرأ في ركعتي الفجر في الأولى منهما قولوا آمنا بالله وما أنزل إلينا الآية التي في البقرة وفي الآخرة منهما آمنا بالله واشهد بأنا مسلمون

Of Sa'id bin Yasaar, that Ibn 'Abbas reported him, in fact before, the Prophet sallallaahu' alaihi wa sallam read in two raka'at al-Fajr, because at first reading cycles verse:
قولوا آمنا بالله وما أنزل إلينا contained in al-Baqarah / 2 (paragraph 136), and the second raka'at آمنا بالله واشهد بأنا مسلمون (Ali 'Imran / 3, paragraph 52). [14]

• Ibn Abas Hadith which reads:

عن ابن عباس قال كان رسول الله صلى الله عليه وسلم يقرأ في ركعتي الفجر قولوا آمنا بالله وما أنزل إلينا والتي في آل عمران تعالوا إلى كلمة سواء بيننا وبينكم

From Ibn 'Abbas, he said, "In the past, the Prophet sallallaahu' alaihi wa sallam read in two raka'at al-Fajr word of God: قولوا آمنا بالله وما أنزل إلينا (al-Baqarah / 2 verse 136), and contained in the Ali 'Imran / 3 (paragraph 64): (تعالوا إلى كلمة سواء بيننا وبينكم). [15]

Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "The Sunnah (Rawâtib) enacted as early Fajr and Witr act as cover. Therefore, the Prophet sallallaahu 'alaihi wa sallam to pray Sunnah (Rawâtib) Fajr and Witr by reading the letter al-Kaafirun and al -Ikhlas. Both letters contain al-Tawheed wal ILMI-'Amal (tawhid Lordship), Tawheed al-ma'rifah (Tawheed al-Asma wash-Shifat) and al-Tawheed wal-Qashdu I'tiqaad (tawhid al-Uluhiyyah ) ". [16]

4. Lying Rawatib After Fajr prayer.
Among those who narrated from the Prophet sallallaahu 'alaihi wa sallam, after Fajr prayer Rawatib he sallallaahu' alaihi wa sallam lying on top of the right side of the body he sallallaahu 'alaihi wa sallam. As it is narrated in the hadeeth of Abu Hurayrah radi anhu which reads:

عن أبي هريرة قال رسول الله صلى الله عليه وسلم إذا صلى أحدكم ركعتي الفجر, فليضطجع على شقه الأيمن. أخرجه الترمذي.

From Abu Hurayrah radi anhu, the Prophet sallallaahu 'alaihi wa sallam said, "When one of the guys working on two rak'at al-Fajr, then lie down side on the right side". [17]

In this lay the problem, there are differences of opinion among the scholars. They are divided into six opinions. [18]

1. Lying is disyari'atkan the sunnah.
So is the opinion of Abu Musa al-Ash'ari, Rafi 'bin Khadîj, Anas ibn Malik, Abu Huraira, Muhammad bin Sirin, Sa'id ibn al-Musayyib, al-Qasim ibn Muhammad ibn Abu Bakr,' Urwah ibn az-Zubair , Abu Bakr bin Abdur-Rahman bin 'Auf, Khârijah bin Zaid bin Thabit,' Ubaidullah bin 'Abdillah bin' Utbah, Sulaiman bin Yasar, and so are among the Shafi'i and Hanbali schools. They postulate the hadeeth of Abu Hurayrah, and brings meaning to the commands in the history of the sunnah (istihbab) with the support of the hadith 'A'isha, which reads:

أن النبي صلى الله عليه وسلم كان إذا صلى سنة الفجر, فإن كنت مستيقظة; حدثني, و إلا; اضطجع حتى يؤذن بالصلاة. أخرجه البخاري

Indeed, first, if the Prophet sallallaahu 'alaihi wa sallam has completed the Sunnah of Fajr prayer, when I'm awake (not sleeping-red) then he asked me to speak, and if (I) do not (being awake) then he lay down to pray diiqamati. [19 ]

In this hadith it is known that he sallallaahu 'alaihi wa sallam was not lying when' A'isha was up, so that could change the meaning of this hadith commands contained in the hadeeth of Abu Hurayrah radi anhu, from the means required to turn to the Sunnah. Likewise, the hadith 'A'isha shows that he sallallaahu' alaihi wa sallam sometimes not lying after Rawâtib dawn. If required, of course, he sallallaahu 'alaihi wa sallam would not leave.

2. Lying is mandatory and must be done, even thought lay it as a condition of lawful Fajr.
This is the opinion of Abu Muhammad ibn Hazm. He postulates the hadeeth of Abu Hurayrah radi anhu above that contains the command and command shows the meaning of mandatory nature.

Shaykh al-Islam Ibn Taymiyah Ibn Hazm comment on this. Shaykh al-Islam said: "It is the opinion of a self menyelisihi his people". [20]

3. Makruh and heresy.
This is the opinion of Ibn Mas'ood, Ibn 'Umar, as contained in the history, and al-Aswad bin Yazid, and Ibrahim Nakha-am-i. They postulate that the lie was never carried the Prophet sallallaahu 'alaihi wa sallam in the mosque. If ever done, would be quoted in Mutawatir.

4. Menyelisihi more mainstream.
Similarly, the history that comes from al-Hasan al-Basri.

5. Lying is disunnahkan those who had done the night prayers on that day, so she can rest and not disyari'atkan no other.
Similarly dirajihkan Ibn-'Arabi and Shaykh al-Islam Ibn Taymiyah, Juha Shaykh Muhammad ibn Saalih al-' Uthaymeen.

Shaykh al-'Uthaymeen said, "Opinions are râjih in this issue, is that dirâjihkan Shaykh al-Islam Ibn Taymiyah. Namely specified, so that a sunnah for those who uphold the night, because he needs a break. However, when including people who when lying down on the ground to sleep and did not wake up until after a long time, then this is not disunnahkan him, because it can cause it to leave the duty ". [21]

6. Lying is not the core question. However, the question is split between praying with prayer Rawâtib Terminator Back Then.
So that was narrated from Shafi'i opinion. However, this argument is too weak, because the time separation can be done other than lying.

According to the authors, in the opinion of the sixth, which is the dirajihkan rajih by Imam an-Nawawi, as t he had said: "The chosen one is lying on the basis of the hadeeth of Abu Hurayrah Zahir". [22]

Similarly, the generality of this hadeeth includes Muslims, especially supported by the hadeeth of Abu Hurayrah validity as judged authentic by Imam ash-Syaukani, and also Shaykh al-Albani.

IF SOMEONE did not get RAWATIB dawn prayers ON TIME
If the situation is as above, then disyari'atkan those who do not have time to pray Fajr Rawâtib qabliyah, to do so after the obligatory Fajr prayers, or after sunrise.

It is based on the following proposition.
• radi hadeeth of Abu Hurayrah anhu which reads:

عن أبي هريرة رضي الله عنه: قال رسول الله صلى الله عليه وسلم: "من لم يصل ركعتي الفجر; فليصلهما بعد ما تطلع الشمس". أخرجه الترمذي.

From Abu Hurayrah radi anhu, the Prophet sallallaahu 'alaihi wa sallam said, "He who has not prayed two rak'ahs qabliyah dawn then shall do so after the sun rises". [23]

The command in this hadith means to meaning istihbaab transferred to another hadith which reads:

عن قيس بن قهد رضي الله عنه; أنه صلى مع رسول الله صلى الله عليه وسلم الصبح, ولم يكن ركع ركعتي الفجر, فلما سلم رسول الله صلى الله عليه وسلم; سلم معه, ثم قام فركع ركعتي الفجر, ورسول الله صلى الله عليه وسلم ينظر إليه, فلم ينكر ذلك عليه ". أخرجه الترمذي

From Qais bin Umar radi Qah-din, he did morning prayer with the Prophet sallallaahu 'alaihi wa sallam and have done two raka'at qabliyah Fajr prayers. When the Prophet sallallaahu 'alaihi wa sallam has been greeted so she brought greetings with him, and then he got up and prayed two rak'ahs qabiyah dawn. Prophet sallallaahu 'alaihi wa sallam saw it and did not deny it. [24]

This hadith clearly shows should make up two raka'at qabliyah dawn after the obligatory prayers.

Similarly, some laws regarding Rawâtib Fajr prayer. Hopefully useful.

Washalallahu 'Nabiyina ala Muhammad wa' ala alihi shahbihi wa wa sallam.

[Copied from the Sunnah Edition magazine 07/Tahun XI/1428/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Sunnah prayers RAWATIB Dhuhr

By
Ustadz Kholid Syamhudi Lc



As noted in the previous issue, we continue the discussion on following the Sunnah rawâtib Dhuhr prayer. Hopefully useful and spur us to practice it.

LEGAL Dhuhr prayer Sunnah RAWÂTIB
Rawâtib Dhuhr Prayer including prayer sunnah sunnah muakkad (very stressed) done and recommended the Prophet sallallaahu 'alaihi wa sallam. Underlying, the generality of hadiths that explain rawâtib sunnah prayers, such as the hadeeth of Umm Habibah and Ibn 'Umar. [1]

Set number Sunnah RAWÂTIB Dhuhr
Some history that describes the number of cycles rawâtib Dhuhr sunnah prayers, is as follows.

1. Two rak'ahs before Dhuhr and two cycles thereafter, as in the hadeeth of Ibn 'Umar who said:

حفظت من النبي صلى الله عليه وسلم عشر ركعات ركعتين قبل الظهر وركعتين بعدها وركعتين بعد المغرب في بيته وركعتين بعد العشاء في بيته وركعتين قبل صلاة الصبح وكانت ساعة لا يدخل على النبي صلى الله عليه وسلم فيها حدثتني حفصة أنه كان إذا أذن المؤذن وطلع الفجر صلى ركعتين

I memorized from the Prophet sallallaahu 'alaihi wa sallam ten cycles: two rak'ahs before Dhuhr, two cycles later, two rak'ahs after Maghrib, two rak'ahs after' Isha 'and two rak'ahs before Fajr. And there was not time to see the Prophet sallallaahu 'alaihi wa sallam. Hafsah radi anhuma told me that when the muezzin's dawn beradzan and he prayed two rak'ahs. [2]

2. Four rak'ahs before and two rak'ahs afterwards, as in the hadeeth of 'Aisha radi anhuma which reads:

أن النبي صلى الله عليه وسلم كان لا يدع أربعا قبل الظهر

Indeed, the Prophet sallallaahu 'alaihi wa sallam, used to never leave the four rak'ahs before Dhuhr. [3]

Hadeeth of 'Abdullah bin Umar radi Syaqîq when asked' Aisha radi anhuma sunnah prayer done about the Prophet sallallaahu 'alaihi wa sallam, and he radi anhuma answer:

كان يصلي في بيتي قبل الظهر أربعا ثم يخرج فيصلي بالناس ثم يدخل فيصلي ركعتين

He sallallaahu 'alaihi wa sallam ago, in his prayer before Dhuhr four cycles, then go out and lead the prayers of men. Then go (home again) and prayed two rak'ahs. [4]

3. Four rak'ahs before and four cycles thereafter, as contained in the hadith of Umm Habibah that reads:

سمعت رسول الله صلى الله عليه وسلم يقول من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرمه الله على النار

I heard the Prophet sallallaahu 'alaihi wa sallam said: "Whoever is keeping four rak'ahs before Dhuhr and four cycles later, God mengharamkannya from hell". [5]

Thus, anyone who fulfilled entirely, he has performed the Sunnah. But the muakkad (emphasized), is four rak'ahs before Dhuhr and two cycles later, as Ibn al-Qayyim dirajihkan by rahimahullah and Shaykh Muhammad ibn Saalih al-'Uthaymeen. [6]

Virtue Sunnah RAWÂTIB Dhuhr
Rawâtib Dhuhr Prayer, including a never abandoned the Prophet sallallaahu 'alaihi wa sallam, except when in a state bersafar. Prayer has the virtue of generality as other rawâtib prayer. But there are some hadiths that explain virtues, especially as the hadith of Umm Habibah that reads:

سمعت رسول الله صلى الله عليه وسلم يقول من حافظ على أربع ركعات قبل الظهر وأربع بعدها حرمه الله على النار

I heard the Prophet sallallaahu 'alaihi wa sallam said: "Whoever is keeping four rak'ahs before Dhuhr and four cycles later, God mengharamkannya from hell".

And the hadith which reads:

أربع ركعات قبل الظهر يعدلن بصلاة السجر

Four rak'ahs before Dhuhr prayers as match-Sahar (before dawn). [7]

PROCEDURE Sunnah RAWÂTIB Dhuhr
Four rakats sunnah of Dhuhr rawâtib can be done in two ways.

1. Performed with two greetings, as described in the words of the Prophet sallallaahu 'alaihi wa sallam, which reads:

صلاة الليل والنهار مثنى مثنى

Prayers night and day are two cycles two cycles. [8]

2. Performed with a greeting and two tasyahud, on the basis of the hadith which reads:

عن أبي أيوب عن النبي صلى الله عليه وسلم قال أربع قبل الظهر ليس فيهن تسليم تفتح لهن أبواب السماء

From Abu Ayyub of the Prophet sallallaahu 'alaihi wa sallam, he said: "The four rak'ahs before Dhuhr, no greeting him, then opened the gates of heaven so". [9]

Imam Abu 'Isa at-Tirmidhi said: "Most scholars among the companions of the Prophet sallallaahu' alaihi wa sallam and after they practice this hadith. They merajihkan a prayer before Dhuhr four cycles. Sufyan This is the opinion ats-Tsauri, Ibn al-Mubarak, and Ishaq Experts Kufa. Some scholars say prayers night and day two cycles two cycles. they saw the separation between every two cycles. Such is the opinion Shafi'i and Ahmad. [10]

SOMEONE did not have time to pray Sunnah rak'ahs BEFORE FOUR Dhuhr
Shaykh Muhammad ibn Saalih al-'Uthaymeen give one rule about make up this sunnah prayer with the following statement:

Someone who does not have time to do the prayers rawâtib in time, then make up the fast disunnahkan, provided for udzur. Basically, that is the hadeeth of Abu Hurayrah and Abu Qatadah in her story of the Prophet sallallaahu 'alaihi wa sallam and his companions in a journey so late dawn prayer and he prayed Fajr rawatib first, then pray Fajr.

Similarly, the hadith of Umm Salamah, that the Prophet sallallaahu 'alaihi wa sallam tersibukkan of two cycles after the Dhuhr and make up the fast after praying' Asr. It is a sunnah prayer texts in qadha rawâtib. So is the generality of the words the Prophet sallallaahu 'alaihi wa sallam (which reads):

من نام عن صلاة أو نسيها فليصلها إذا ذكرها

Those who overslept of prayer or forgot, then let him pray when remembered.

(Definition) includes fard prayers and nafilah (sunnah), and is when abandoned because udzur like to forget, overslept and was busy with more important. As if deliberately left that lost time, so he did not make up the fast. If he make up the fast, it is not legitimate as rawâtib him. Because rawâtib prayer is worship by a certain time. Worship with the provisions of the time, when someone deliberately out of time, then the (worship) was not accepted. Basically, is the word of the Prophet sallallaahu 'alaihi wa sallam, which reads:

من عمل عملا ليس عليه أمرنا فهو رد

Those who practice a practice that is not available to him our orders, so he rejected. [Reported by Muslim].

So the service that has the provision of time, (so) if you spend it on purpose, then you have done deeds which no command of Allah and His Messenger l n. Because Allah and His Messenger l n ordered for you doing at that time, so it is not acceptable (otherwise). As well as unauthorized prayers before their time, it is not legitimate anyway after the exit time of prayer, because there is no intrinsic difference between you are doing before entering the time, maupuan after exit time when no udzur. [11]

On this basis, if a person can not perform the Sunnah prayer before Dhuhr because udzur rawatib, then he must make up the fast. That is done after noon, the prayer, as described in the hadeeth of 'Aa'ishah which reads:

أن النبي صلى الله عليه وسلم كان إذا لم يصل أربعا قبل الظهر صلاهن بعده

Indeed, the Prophet sallallaahu 'alaihi wa sallam first, if not pray four rak'ahs before Dhuhr, then he did afterwards. [12]

SOMEONE did not have time to pray two rakaats sunnah AFTER midday
Similarly, if a person can not perform the Sunnah prayer before Dhuhr because udzur rawatib, then he should make up the fast after missing udzurnya, even after praying 'Asr. It is based on a hadith that reads:

عن كريب مولى ابن عباس أن عبد الله بن عباس وعبد الرحمن بن أزهر والمسور بن مخرمة أرسلوه إلى عائشة زوج النبي صلى الله عليه وسلم فقالوا اقرأ عليها السلام منا جميعا وسلها عن الركعتين بعد العصر وقل إنا أخبرنا أنك تصلينهما وقد بلغنا أن رسول الله صلى الله عليه وسلم نهى عنهما قال ابن عباس وكنت أضرب مع عمر بن الخطاب الناس عليها قال كريب فدخلت عليها وبلغتها ما أرسلوني به فقالت سل أم سلمة فخرجت إليهم فأخبرتهم بقولها فردوني إلى أم سلمة بمثل ما أرسلوني به إلى عائشة فقالت أم سلمة سمعت رسول الله صلى الله عليه وسلم ينهى عنهما ثم رأيته يصليهما أما حين صلاهما فإنه صلى العصر ثم دخل وعندي نسوة من بني حرام من الأنصار فصلاهما فأرسلت إليه الجارية فقلت قومي بجنبه فقولي له تقول أم سلمة يا رسول الله إني أسمعك تنهى عن هاتين الركعتين وأراك تصليهما فإن أشار بيده فاستأخري عنه قال ففعلت الجارية فأشار بيده فاستأخرت عنه فلما انصرف قال يا بنت أبي أمية سألت عن الركعتين بعد العصر إنه أتاني ناس من عبد القيس بالإسلام من قومهم فشغلوني عن الركعتين اللتين بعد الظهر فهما هاتان

From Kuraib Maula Ibn 'Abbas, that' Abdullah ibn 'Abbas,' Abdur-Rahman bin Azhar and al-Miswar bin Makhramah sent him see 'Ayesha wife of the Prophet sallallaahu' alaihi wa sallam, they said: "Tell him hello from us all and asked about the two rak'ahs after praying 'Asr. Also say that we received the news that you are praying two rak'ahs (after' Asr), whereas we have to kapada that the Prophet sallallaahu 'alaihi wa sallam forbade it. "
Ibn 'Abbas said: "I am, first with' Umar ibn al-Khattab beat people who do it".
Kuraib said: "Then I see him ('Aisha) and conveys all their messages," and he said:' Ask the Umm Salamah, 'and then I go to them and tell them about his answer. Then they made me go to Um Salama with messages brought to 'Aisha'.
Then Umm Salamah said: "I have heard the Prophet sallallaahu 'alaihi wa sallam forbade from them, then I saw him do it. As for the time he did so, that after praying' Asr then entered, and with me there are few women among the Ansar of the Banu Haram, then he prayed the two rak'ahs. then I asked a girl to meet him (and) I said, 'Stand thou beside him and told him that Umm Salamah said:' O Messenger of Allah! I've heard you banned from these two cycles and see do it. 'If he motioned with his hand, then back off (you) from her ".
Kuraib said: "My daughter did that too, and he sallallaahu 'alaihi wa sallam gestured with her hand, then she began to back away from him."
When he sallallaahu 'alaihi wa sallam finished, then said: "O, bintu Abi Umayyah! Thou hast asked about the two rak'ahs after praying' Asr?! Fact have to see some of 'Abdul-Qais converted to Islam from their families, so menyibukkanku of perform two cycles (rawatib prayer) after Dhuhr. then, is two cycles it ". [13]

Thus some of the issues surrounding the Dhuhr rawatib sunnah prayers which we can explain. Hopefully useful and we can resume practicing.

[Copied from the Sunnah Edition magazine 08/Tahun XI/1428/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Prayer Tradition Rawâtib 'Asr, Maghrib and' Isha

Sunday, February 3, 2013 6:25:54 PM

RAWATIB sunnah prayer 'Asr, Maghrib,' Isha

By
Ustadz Kholid Syamhudi Lc



Two editions ago has described the sunnah prayers rawâtib Fajr and Dhuhr. To complete the writing rawâtib sunnah prayers that accompany the prayers obligatory, we adopted the following related sunnah prayers rawâtib 'Asr, Maghrib and' Isha. Hopefully this explanation gives faidah for us, and then we are able to care for them the way to implement them.

RAWATIB sunnah prayer 'Asr
Rawâtib sunnah prayer 'Asr is one of the prayers rawâtib fard prayer companion, as already mentioned in the discussion of the previous edition. [1] Imam ash-Syaukani, when relaying details of the prayers delivered rawâtib sunnah after Dhuhr, he said: " And four raka'at before prayer 'Asr ". [2]

Such suggestions were submitted from the Prophet sallallaahu 'alaihi wa sallam, as he sallallaahu' alaihi wa sallam practice it. Therefore, maintaining the continuity of a matter that is recommended, although the law rawâtib sunnah prayer 'Asr is not up to the sunnah muakkad. It is said by the author of Sahih Fiqh Sunnah, XXX: "Nothing to pray 'Asr prayers are sunnah rawâtib muakkad". [3]

1. The virtue of Sunnah Prayers Rawâtib 'Asr.
Rawâtib sunnah prayer is recommended Prophet sallallaahu 'alaihi wa sallam, as stated Ibn Umar anhu, that the Prophet sallallaahu' alaihi wa sallam said:

رحم الله امرأ صلى قبل العصر أربعا

May Allah have mercy on someone who prays before 'Asr four raka'at. [4]

2. Procedures Sunnah Prayers Rawâtib 'Asr.
Rawâtib sunnah prayer 'Asr performed four raka'at serialized with two tasyahhud as a four raka'at fard prayers, greetings at the end of four cycles. The implementation is done before the fard prayer 'Asr.

Described in the hadeeth of 'Asim bin Umar radi Dhamrah which reads:

عن علي قال كان النبي صلى الله عليه وسلم يصلي قبل العصر أربع ركعات يفصل بينهن بالتسليم على الملائكة المقربين ومن تبعهم من المسلمين والمؤمنين

From 'Ali radi anhu, he said: "Once the Prophet sallallaahu' alaihi wa sallam prayed before 'Asr raka'at split four of them with the Angels Muqarabin Taslim, and the people with them from the Muslims and believers. [5]

In the history of Ibn Majah states:

سألنا عليا عن تطوع رسول الله صلى الله عليه وسلم بالنهار فقال إنكم لا تطيقونه فقلنا أخبرنا به نأخذ منه ما استطعنا قال كان رسول الله صلى الله عليه وسلم إذا صلى الفجر يمهل حتى إذا كانت الشمس من ها هنا - يعني من قبل المشرق - بمقدارها من صلاة العصر من ها هنا - يعني من قبل المغرب - قام فصلى ركعتين ثم يمهل حتى إذا كانت الشمس من ها هنا - يعني من قبل المشرق - مقدارها من صلاة الظهر من ها هنا قام فصلى أربعا وأربعا قبل الظهر إذا زالت الشمس وركعتين بعدها وأربعا قبل العصر يفصل بين كل ركعتين بالتسليم على الملائكة المقربين والنبيين ومن تبعهم من المسلمين والمؤمنين قال علي فتلك ست عشرة ركعة تطوع رسول الله صلى الله عليه وسلم بالنهار وقل من يداوم عليها

"We asked 'Ali about the sunnah prayer Prophet sallallaahu' alaihi wa sallam during the day".
So he replied: "You will not be able to do".
So we said: "Tell us, we'll practice as we can".
He said: "In the past, when the Prophet sallallaahu 'alaihi wa sallam Fajr, (he) slow down until the sun from this side of the east-the-size of the prayer' Asr from this direction-that is, from the west-then stood up and prayed beliaupun two raka'at, then slow down until the sun from this direction-the direction of the east-sized noon, the prayer, from which he rose and prayed four and four raka'at raka'at before Dhuhr when the sun had slipped and two raka'at thereafter, and four raka'at before Asr (a) split between two rakaatnya with Muqarrabin taslim the Angels, the Prophets and their followers from the Muslims and believers ".
Ali said: "That's sixteen raka'at sunnah prayer Prophet sallallaahu 'alaihi wa sallam during the day, and a few who constantly do it". [6]

After submitting hadith 'Asim bin Dhamrah this, Abu Isa at-Tirmidhi said: "Ali is the hadeeth hasan hadeeth. Ishaq bin Ibrahim not separate the four raka'at before' Asr, and (he) has argued the hadith. Ishaq said that understanding of the Prophet sallallaahu 'alaihi wa sallam separating them with Taslim is tasyahud. while Shafi'i and Ahmad perpandangan prayers night and day are two raka'at two raka'at. Both chose to separate the four raka'at before' Asr ". [7]

As for the râjih understanding regarding the above hadith, the Imam delivered Ishaq ibn Ibrahim. And this is confirmed by the history of hadith 'Asim bin Dhamrah, as contained in the history of an-Nasa `i following.

عن عاصم بن ضمرة قال سألت علي بن أبي طالب عن صلاة رسول الله صلى الله عليه وسلم في النهار قبل المكتوبة قال من يطيق ذلك ثم أخبرنا قال كان رسول الله صلى الله عليه وسلم يصلي حين تزيغ الشمس ركعتين وقبل نصف النهار أربع ركعات يجعل التسليم في آخره

Of 'Asim bin Dhamrah, he said: "I asked' Ali bin Abi Talib about prayer the Prophet sallallaahu 'alaihi wa sallam in the day before the fard prayer. He replied,' Who can do it? ' Then he tells us. He said, "Once the Prophet sallallaahu 'alaihi wa sallam pray when the sun slipped two cycles, and before noon the four cycles make taslîmnya in the end'." [8]

Likewise Taslim understanding in this hadith, if a closing greeting prayer, then surely there must be the intention of those who pray to greet the angels, the prophets and followers, and it's certainly no syari'atnya. So the statement that Ishaq ibn Ibrahim Taslim understanding is that the râjih tasyahud. Moreover, there is a greeting in tasyahud (Taslim) to the righteous servants of Allah, whether in heaven or on earth.

Therefore, the generality of this hadith are praying night and day that two-two raka'at raka'at.
Allaah knows best.

Sunna prayer maghrib RAWÂTIB
Rawâtib sunnah prayers Maghrib prayer is one of the muakkad rawâtib. Pensyari'atan and virtues have been described in the hadeeth of Umm Habibah and Ibn 'Umar Umar. [9]

1. Procedures Sunnah Rawâtib Maghrib Prayer.
Rawâtib sunnah prayers Maghrib performed by two raka'at after fard prayers Mahgrib.

2. Place of Execution Rawâtib Maghrib Prayers Sunnah.
Among the examples of the Prophet sallallaahu 'alaihi wa sallam in praying sunnah is at home, unless there is a hitch. But to pray Maghrib rawâtib sunnah, the Prophet sallallaahu 'alaihi wa sallam had never been done in the mosque.

Ibn al-Qayyim rahimahullah said: "He sallallaahu 'alaihi wa sallam before doing most sunnah prayers and sunnah prayers that do not have a specific cause (pengerjaaannya) at home, let alone rawâtib sunnah prayers Maghrib, because it did not have him do it in the mosque dinukilkan ". [10]

Thus, he sallallaahu 'alaihi wa sallam to pray Maghrib rawâtib sunnah at home, as described in the following hadiths.

• radi Labid Hadith Mahmud ibn Umar that reads:

أتى رسول الله صلى الله عليه وسلم بني عبد الأشهل فصلى بهم المغرب فلما سلم قال اركعوا هاتين الركعتين في بيوتكم قال أبو عبد الرحمن

Previously, the Prophet sallallaahu 'alaihi wa sallam never visited Bani' Abdulasy those things, then led the Maghrib them. When greeting, he sallallaahu 'alaihi wa sallam said: "Pray two raka'at at your houses". [11]

• Ka'b ibn 'Umar radi Ujrah, he said:

أن النبي صلى الله عليه وسلم أتى مسجد بني عبد الأشهل فصلى فيه المغرب فلما قضوا صلاتهم رآهم يسبحون بعدها فقال هذه صلاة البيوت

Verily the Messenger sallallaahu 'alaihi wa sallam never visited the mosque of Bani' Abdulasy those things then prayed Maghrib at the mosque. When finished the prayer, he sallallaahu 'alaihi wa sallam saw them perform sunnah prayers after, then He sallallaahu' alaihi wa sallam said: "This is a house of prayer". [12]

• Ibn Umar anhu, he said:

كان النبي صلى الله عليه وسلم لا يصلي الركعتين بعد الجمعة و لا الركعتين بعد المغرب إلا في أهله

Previously, the Prophet sallallaahu 'alaihi wa sallam no two raka'at after Friday prayers, and two raka'at after Maghrib, except at home. [13]

Similarly, according to Imam Ahmad, that sunnah raka'at working two after maghrib is at home. [14] Ibn al-Qayyim said: In the Maghrib rawâtib sunnah sunnah there are two, one of which is split between Maghrib with talks, ... sunnah second is done in house.

3. Reading the Sunnah Rawâtib Maghrib prayers.
In rawâtib Maghrib prayer is sunnah, the two raka'atnya disunnahkan reading letters, al-infidels, and al-Ikhlas, as described in the hadeeth of Ibn Mas'ud:

ما أحصي ما سمعت من رسول الله صلى الله عليه وسلم يقرأ في الركعتين بعد المغرب وفي الركعتين قبل صلاة الفجر بقل يا أيها الكافرون وقل هو الله

I can not count what I have heard from the Prophet sallallaahu 'alaihi wa sallam in reading in two raka'at after Maghrib and two raka'at before the dawn prayer with the letter al-infidels, and al-Ikhlas. [15]

RAWÂTIB sunna prayer 'Isha
Rawâtib sunnah prayer 'Isha prayer is one of the muakkad rawâtib. Pensyariatan and virtues have been described in the hadeeth of Umm Habibah and Ibn 'Umar Umar earlier.

Prayer rawâtib 'Isha is done at home as much as two raka'at. That is performed after the obligatory prayer 'Isha. As stated in the hadeeth of Ibn 'Umar Umar and hadith' A'isha radi anhuma which reads:

عن عبد الله بن شقيق قال سألت عائشة عن صلاة رسول الله صلى الله عليه وسلم عن تطوعه فقالت كان يصلي في بيتي قبل الظهر أربعا ثم يخرج فيصلي بالناس ثم يدخل فيصلي ركعتين وكان يصلي بالناس المغرب ثم يدخل فيصلي ركعتين ويصلي بالناس العشاء ويدخل بيتي فيصلي ركعتين

From 'Abdullah bin Syaqiq, he said: "I've asked' Aisha about the prayer Sunnah Prophet sallallaahu 'alaihi wa sallam?" So he radi anhuma replied: "He sallallaahu 'alaihi wa sallam in my first prayer before Dhuhr four raka'at then come out and lead the man of prayer, and then come in and pray two raka'at. He sallallaahu' alaihi wa sallam lead the first man prayed Maghrib , then entered (the house) and then prayed two raka'at, and lead the man of prayer 'Isha and entered my house and then prayed two raka'at ". [16]

So in brief explanation about rawâtib sunnah prayers that accompany the five daily prayers. May God help us to practice it, and make it a daily practice.

Wabillahit-taufiq.

[Copied from the Sunnah Edition magazine 09/Tahun XI/1428/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Sources: http://almanhaj.or.id/