SENTENCES GOD SWT

SENTENCES GOD SWT

by
Ustadz Nur Kholis Kurdian


Allah Subhanahu wa Ta'ala says :

قل لو كان البحر مدادا لكلمات ربي لنفد البحر قبل أن تنفد كلمات ربي ولو جئنا بمثله مددا

Say ( O Muhammad ) , 'If the ocean were ink for ( writing ) the sentences Rabbku , really finished the sea before Rabbku sentences out ( written ) , though We were to bring that much ( too ) . [ al-Kahfi/18 : 109 ]

A. ASBABUN nuzul ( CAUSE lowered ) PARAGRAPH
Ibn Abbaas anhu said , " the Quraish said to the Jews , " Give us a problem for us to ask him ( the Messenger ) ! ' The Jews replied , " Ask him about the Ruh " , they ask that question , then the answer is verse came down :

ويسألونك عن الروح قل الروح من أمر ربي وما أوتيتم من العلم إلا قليلا

And they ask you concerning the Spirit , then say , "the Spirit of the Lord and his business is not science unless you are given a little bit " . [ al - Isra ' / 17:85 ]

The Jews said , " How ( our science bit ) when the Torah was revealed to us , and anyone who has lowered her law then indeed he has given goodness ( science ) that much . As a rebuttal over their words is the above verse came down [ 1 ]

B. eXPLANATION OF VERSES
1 . Allah Subhanahu wa Ta'ala Sciences Very Broad Beyond the endless oceans
Paragraph above when seen from the decrease is because the denial to Jews and everyone who claims to have extensive knowledge and highest knowledge [ 2 ] . In this verse Allah Almighty sent His Messenger to say to them , "If the oceans of ink used and all the trees on earth used as a pen , then the oceans will run out of ink and pens will be damaged , while the sentence of Allah Azza wa Jalla still many who have not written [ 3 ] though again brought a sea of ink and a similar one and semisalnya semisalnya onwards , the phrase Allah Almighty will not run out written , because there is no limit to the verses and his sentences . [ 4 ] When interpreting these verses , Hasan Basri rahimahullah said , "If the trees on earth is to serve as a pen and ink and oceans serve as Almighty Allah says , " Verily, including this affair and that " the ink is in the oceans will exhausted and pen - requester will broken ( because too much is written ) " [ 5 ] . Qatadah rahimahullah said , "If there are trees on this earth as a pen and seven seas as ink , it will not run out wonders , wisdom , and knowledge creation Rabbku . [ 6 ]

Paragraph above another verse to convey the same , namely :

ولو أنما في الأرض من شجرة أقلام والبحر يمده من بعده سبعة أبحر ما نفدت كلمات الله إن الله عزيز حكيم

And if all the trees on earth were pens and the sea ( were ink ) , added to her seven sea ( again ) after ( dry ) it, surely Allah will not run out the sentence written . [ Luqmân/31 : 27 ]

This is an analogy to illustrate how widespread the knowledge of Allah Almighty that is reflected in his sentences , so it can not be written by pen and ink despite huge numbers .

Therefore it is not fitting for a servant claimed that he has mastered all areas of science , and no one seems to feel or more thereof . Because of this feeling will be a barrier for him to accept the truth of other people , are ultimately the truth comes from Allah Almighty. Though science is not negligible compared to the Almighty Allah Sciences , even the science of all human beings on this earth both early and late generations when collected and compared to the knowledge of Allah Almighty , then the comparison is like a drop of sea water that falls from the needle that had dipped into the seven seas or more , as has been said by the ar - Rabi ' bin Anas may Allaah have mercy , " Surely science all human imagery when compared to the knowledge of Allah Almighty is like a drop of water from the ocean a lot , and it has been described by Allah Azza Exalted in His Word ... " , [ 7 ] and then he mentioned in the above paragraph .

2 . Sentence - Sentence Allah al - Kauniyyah And ash- Syar'iyyah
When viewed from the generality of the verse lafaz then is meant by the words of Allah Almighty is His word , which it is the nature of Almighty Allah and not His creation .

Shaykh as- Sa'di said , " ( Pen - pen and ink the ocean destroyed when writing sentences Allâh ) as a pen and ink is a creature and every creature is mortal and finite . The sentences ( word ) his is one of His attributes , and His attributes are not being , there is no deadline for him . And every breadth and grandeur in the view of the human heart of Almighty Allah , then Allah Almighty over it all . Similarly, with all his properties . [ 8 ]

The words of Allah Subhanahu wa Ta'ala , which is one of his properties are of two kinds :
a. The words of Almighty Allah al - Kauniyyah [ 9 ] by which Allah Almighty creating, organizing , commanding , and so forth , and no one can know it , although if it is revealed the very numerous and widespread , and therein also implied a lot of wisdom and knowledge .

b . Sentences Allah Almighty Syar'iyyah [ 10 ] in the form of his books that have been revealed to His Apostles through the angel Gabriel Alaihissallam intermediaries such as al - Qur'ân , the Gospel , the Torah and the Psalms .
And that meant Sentences Allah Almighty in the first paragraph above are sentences that Almighty Allah al - Kauniyyah .

3 . Sentence - Sentence Allah Almighty , Is Nature Dzatiyyah Or Fi'liyyah ?
To answer this question it is necessary to be seen from two sides :
a. The first side , from the nature of the relationship with the Essence of Allah Almighty , then from this side of the trait can be said as to the nature Dzâtiyyah Allah Almighty , for He Muttashifun Biha ( the properties ) , as stated by Shaykh Haafiz al - Hakami " as seen from the nature of the close relationship with the Essence of Allah Subhanahu wa Ta'ala that He Muttashifun Biha ( the properties ) , then it is the nature of his nature Dzatiyyah as well as the nature of science , and even the nature of his including Science , and lowered with His knowledge . [ 11 ]

b . Both sides , from the nature of the relationship with the will of Allah Almighty. When viewed from the side , then the properties are properties Fi'liyyah Almighty Allah , because Allah Almighty said, on the basis of His Will . As has been said by the sheikh hafidz , " The relationship between the nature of the will and wishes of Allah Almighty , then the properties are properties Fi'liyyah Allah Almighty .. [ 12 ]

So the sentences and the Essence of Allah is the nature ficil . Therefore the righteous ones as- says , " Nature is nature and fi'l Essence at once . Allah Almighty has always and forever have properties kalam ( say ) , He said to His will and desire , whenever he wants to say , the only way how He pleases , and to anyone He wishes , then it He did it . Kalam ( sentences ) is His nature ( ficil ) it is not endless . " [ 13 ]

4 . To Sentence - Sentence refuge Almighty Allah al - Kauniyyah
Should not ask for protection from the dangers that will befall the creatures are not able to protect her from it except Allah , then seek refuge to the Other is a shirk , because asking for protection in this regard to other than Allah is ( the heart of worship ) ; tertujunya heart to the requestor held protection with full expectation and belief that he can resist the disaster , if it is then not allowed to worship besides Allah , presenting the same as any other kind of worship to make the creature as a god but Allah ta'ala . [ 14 ]

In this case Shari'a provides a solution for those who seek protection in order to seek protection only to Allah Almighty alone , as his word :

قل أعوذ برب الفلق

Say ( O Muhammad ) , ' I seek refuge with his Lord dawn or dawn . [ Al-Falaq/113 : 1 ]

In this verse Allah Almighty sent His Prophet in order to air- isti'adzah ( for protection ) to the Almighty Allah , his Lord dawn .

And allowed for a Muslim to take refuge in the words of Almighty Allah al - kauniyyah , as the words of the Prophet sallallaahu ' alaihi wa sallam ;

من نزل منزلا ثم قال أعوذ بكلمات الله التامات من شر ما خلق . لم يضره شىء حتى يرتحل من منزله ذلك

Anyone who stopped at a place then she said , " I seek refuge in Allah sentences perfect creature of evil that He created , " then nothing can harm it until it goes from there. [ 15 ]

Hadith of the Prophet sallallaahu ' alaihi wa sallam describes the virtues of refuge to the sentences Almighty Allah , by making the evil creatures as al - musta'âdz minhu ( the one refuge from crime ) , and sentences Allah as al - musta ' adh bihi ( which someone begging berlindungan Him ) .

Shaykh Salih Alu Shaykh said , " And that meant the sentences Almighty Allah on this hadith is his sentences al - Kauniyyah the righteous people and those thâleh ( evil ) are not able to go beyond it . And the sentences as referred to in the word of Almighty Allah .. and then he mentioned the above verse . [ 16 ]

He also said , " The Ulama Ahlussunnah when denied the words of the Qur'an khalqil Mu'tazila about , they brought this hadith , saying that sentences Allah Almighty is not a creature , the creature as if it should not be used as protection from evil creatures , and make the creature as protection is a shirk , as the words of Imam Ahmad and the priests Ahlussunnah . And from the hadith above can be concluded that Ahlussunnah have air- ijma ' ( agreed ) such as the arguments made ​​above hadith prohibition ask for protection to other than Allah Almighty , and that it is a shirk , and the Prophet sallallaahu ' alaihi wa sallam did not advocate Air- isti'âdzah ( seek refuge ) with sentences of Allah Almighty except for sentences Allah Almighty is not a creature . [ 17 ]

C. LESSONS OF VERSES
From the description above, a conclusion can be drawn :
1 . The words of Almighty Allah, there are two kinds ; Kauniyyah and Syar'iyyah .

2 . Science Almighty Allah is very broad , which Allâh sentences Kauniyyah infinite and that includes science Allah Almighty.

3 . For people who have been given knowledge by Almighty Allah should he tawaddu ' ( grovel ) is not pompous , rejecting the truth and underestimating people, because essentially the science that has been given by Allah the Almighty to him was little , and remember that , " above the sky there is heaven " .

4 . Sentences Allah Almighty is the nature and Fi'liyyah Dzatiyyah .

5 . Obligatory for the Muslims Air- isti'âdzah to Almighty Allah and leave to air- Isti'adzah creatures.

6 . Sentences Allah Almighty is the nature of its properties not makhluqNya , therefore air- Isti'adzah prescribed for him .

REFERENCES

1 . A'lâmus Sunnah al - Mansyûrah li ' Tiqâdit Thâ'ifatil Mansurah . Haafiz ibn Ahmad al - Hakami . KSA : Wizaratusy Syu'un al - Islamiyya Auqaf wad Da'wah wal - wal Ershad , no mold , th . 1422 H.
2 . Aisarut Tafâsîr , Abu Bakr Jabir al - Jazairi . Medina : Maktabatul ' Uloom wal - Hikam , Prints fifth th.1424 H/2003M .
3 . Asbâbun nuzul . al - Wahidi , Ali bin Ahmad . Dammam : Darul Ishlah , cet . Second , th.1992 M.
4 . al - Jami ' li Ahkâmil Qur'ân . Al - Qurtubi , Abu Abd Allah Muhammad ibn Ahmad ibn Abi Bakr ibn Farah al - Ansari . Of Riyadh - KSA : Pole Darul al - Mishriyyah cet . Second , th . 1964 M.
5 . Lubabun Nuqûl fi Asbâbin nuzul . As- Suyuti , Jalal . Beirut : Dar al Kitab al - Araby , without molds , 2006 M.
6 . Qur'an and terjemahnya .
7 . Sahih Muslim . Muslim ibn al - Hajjaj al- Naisaburi . Beirut : Darul Jiel and Darul Afaq al - Jadidah , no mold , no year .
8 . Tafsir al - Qur'ânil ' Azhîm . Ibn Kathir , Abu Al- fida ' Isma'il ibn Umar al - Qurasyi . Of Riyadh - KSA : Darut - Taibah , Moulds second , th.1417 H / th.1997 M.
9 . Taisîrul Karîmir Rahman fi Tafsîri Kalâmil Mannan , . al - Sa'di , ' Abdurrahman ibn Nasir . Beirut : al -Risala Muassasat , without molds , 1999 M.
10 . Tawhid Sharh Tamhid Kitabut . Saleh bin Abdul ' Aziz Shaykh Alu . Riyadh : Darut Tawheed , cet . First , th . 2002 M.

[ Copied from the Sunnah Edition magazine 07/Tahun XV/1432H/2011M . Published Istiqomah Standing Committee Foundation Surakarta , Jl . Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-761016 ]

PHENOMENON COMMITTED WHEN WANT repent adulterous


There is the phenomenon of ' odd ' in some people . When will commit adultery , have been implanted to repent after the bad things he did . In his heart he whispered , "Later, after I did this immoral , I will repent " .

It is true , the door will remain open repentance before the sun rises from the west . Anyone repent to Allah with repentance is real ( repentance NASHUHA ) from shirk and other deeds lower him , Almighty Allah will accept his repentance .

NASHUHA repentance is repentance which includes several aspects which stops from sin , repent of sin is done and determined to not repeat as the realization of his fear of the Almighty Allah , pengagungannya to Allah Almighty and for the hope of His forgiveness and mercy .

Terms validity repentance increased to four when the errors associated with the right one neighbor (others ) . That is to surrender the rights of the person taken by wrongdoers , either property ( stolen ) or ask to be released ( lawful ) from him . It is based on the words of the Prophet sallallaahu ' alaihi wa sallam :

قال رسول الله صلى الله عليه وسلم من كانت له مظلمة لأخيه من عرضه أو شيء فليتحلله منه اليوم قبل أن لا يكون دينار ولا درهم إن كان له عمل صالح أخذ منه بقدر مظلمته وإن لم تكن له حسنات أخذ من سيئات صاحبه فحمل عليه

Those who never do injustice to his brother on his honor or the other , henadaknya ask that person to justify the mistake of acts of persecution today before coming days no dinar and dirham . If he has a kindness , then some good will be taken from him comparable to act kezhalimannya ( to be submitted to the persecuted ) . If no goodness , it will diambilakn sin and transferred to Country his brother [ HR . A - Bukhari no. 2269 ]

Determination to repent of sin are entitled to goodwill appreciated . But when the whisper of " repent " is actually prompted him to initiate a plan repentance with immoral acts , is to watch . If this happens , no doubt , this includes deceit devil in a human being to ease the sinner with excuses later on he will repent after sinner . Do not worry about the offender himself ? It could be Allah Almighty makes it difficult for him to repent way , so will have no remorse and sadness about immeasurable remorse when no longer useful .

The obligation of a Muslim is to avoid shirk and dragging things to him and avoiding the whole immoral acts . Therefore , he could have tried to wallow in vice , but do not get taufik to repent . Therefore , he should always stay away from the entire lawsuit is forbidden by Almighty Allah and invoke His salvation , not persuasion demons obeyed , so dare to commit adultery with insert intention in the heart to repent before.

Consider the words of Allah Almighty that contains the following command to always feared him , a threat to anyone who is desperate sinner , and the ban following the promptings of the demon of lust and seduction . Allah Almighty says :

وإياي فارهبون

and just to me the one you should fear ( subject ) [ al - Baqarah / 2:40 ]

In another verse , Allah Almighty says :

ويحذركم الله نفسه

And Allah warns you against yourself ( punishment) of his [ Ali ' Imran / 3:28 ]

In another verse , Allah Almighty says which means :

يا أيها الناس إن وعد الله حق فلا تغرنكم الحياة الدنيا ولا يغرنكم بالله الغرور ) 5 ( إن الشيطان لكم عدو فاتخذوه عدوا إنما يدعو حزبه ليكونوا من أصحاب السعير

O mankind , indeed the promise of Allah is true , then not ever let life of the world beguile you, and let not demons at all that clever trick , deceive you about Allah . Verily Satan is an outright enemy to you , so treat her enemy ( mu ) , for verily demons invite only party so they will be the dwellers of hell burning [ Fâthir/35 :5 - 6 ]

( Adapted from Fataawa wa Majmu Maqâlât Mutanawwi'ah , Shaykh Bin Baz , 5/410-411 )

[ Copied from the Sunnah Edition magazine 01/Tahun XIV/1429H/2008M . Published Istiqomah Standing Committee Foundation Surakarta , Jl . Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-761016 ]


Dissecting Dhikr Afdal MOST BY SUFI


They include Sufi ideology , their commitment to the dhikr - dhikr and wird wird - which has been created and set by their leaders . Furthermore, this group of pilgrims bound to read and practice the internal regulations which , unfortunately, was never taken by the Prophet sallallaahu ' alaihi wa sallam .

Dhikr Afdal MOST BY SUFI
Sufism in the dictionary , there is dhikr classification into three types , ie dhikr ' amma ( dhikr common people ) , khâsh ​​dhikr ( remembrance special person ) , khâshsshatil khâshshah dhikr ( remembrance of the most major ones ) . Surprisingly dhikr taught by the Prophet sallallaahu ' alaihi wa sallam instead they categorize the types of the first dhikr ( remembrance amma ) which is the lowest level of dhikr in their views . Dhikr is la ilaha illa Allah is speech . The second level of dhikr , dhikr with isim simplex ( single name ) is by repeating lafzhul jalâlah ( Allah , Allah .... ) [ 1 ] . Whereas according to the highest level in their dhikr , repeating the word huwa (pronounced hu .. hu .. hu ) which is isim dhamir ( third singular pronoun ) of lafzhul jalâlah ( Allah ) that He means . [ 2 ]

Thus three levels of dhikr that they have along with examples . Before you consider how far they are from the instructions of the Prophet sallallaahu ' alaihi wa sallam , it's good to look at their foundation in this matter in order to determine their initial mistakes in this matter .

Pretext THE SUFI MODEL TO JUSTIFY SUCH Dhikr
All groups have strayed pretext that they claim justify what they believe . Dalilh they can be intangible false hadith , verse or authentic hadith coercion . This is the real problem . Saheeh arguments mutawatir pulled to support and accommodate what has become a class provisions . They validate and establish the remembrance of Allâh said more Afdhal with basic word Allah Almighty :

قل الله ثم ذرهم في خوضهم يلعبون

Say : " Allah, the one ( the down ) " , and then ( after you deliver al - Qur'ân to them ) , let them play around in their error ... [ al - An `am / 6 : 91 ]

They held on to the verse in which Allah Almighty ordered to say Allah ( alone ) in the dhikr . Verily Allah Almighty ordered dhikr to his name with the name of Allah ( only ) , without mentaqyid with another command exceeds this wording . Because dhikr is dizkir special people from among His servants be maintained because the world [ Adh - Dhiya al - Mustabîn , Muhammad Fadhil al - Habib p . 155 ] [ 3 ]

Moreover , according to them there is a history that the Prophet sallallaahu ' alaihi wa sallam mentalqin ' Ali ibn Abi Talib radi 'anhu to say , " Allah , Allah, Allah " . The Prophet sallallaahu ' alaihi wa sallam repeated three times . Then ordered ' Ali to do so . ' Ali radi anhu also repeated it three times .

Ahlus Sunnah Scholars ANSWERED
Ahlu Sunna clerics dhikr has scalped models that are considered the best available . The main reason , the Prophet Muhammad sallallaahu ' alaihi wa sallam as the most competent man explains the law of Allah Almighty never completely set dhikr such models , let alone to call to remembrance the main predicate ? ! . And in fact there is no one else on the arguments of the arguments that demonstrate Sharai suggestion about it . And again , also no one Salaful atsar of the ummah [ 4 ]

Shaykh al-Islam rahimahullah has revealed the weaknesses of remembrance with a very long-winded explanation and interesting . Among these , he asserts , " Anyone who thinks that this ( dhikr la ilaha illa reading ) is dhikr ' amma ( dhikr common people / lay ) and ( believes ) khâsh ​​dhikr is to mention ismul simplex ( refer to the wording ' Allah , Allah ... ) and dhikr khâshsshatil khâssah is by repeating the word huwa ( third pronoun for Allah, which means he ) , he is a heretic and fall into error " .

Dhikr is viewed from the side of Arabic grammar alone is wrong , because it is not a number Mufidah [ 5 ] . The mention of the isim simplex ( name something ) only, even with the mention of the name or use the pronouns ( he , she ) is not a perfect sentence also is not the sum Mufidah . When repeating the name of Allah , Allah , Allah , so many times , it does not bring a repeat of any understanding . In addition , one name that repeatedly uttered no effect on belief , disbelief and guidance , because it was not finished giving any details .

Therefore , linguists from around the kind of language that is agreed that the right people do not pronounce the name , and after it is idle and silent . Therefore , the name he mentioned was not commonly known word perfect . Even Shaykh al-Islam rahimahullah said , "If someone repeating God's name a million times , it does not make believe, is not entitled to a reward from Allah and His heaven ... " . [ 6 ]

The istidlâl them with verses to reinforce their opinion , said by Shaykh al-Islam not as obvious fallacies . While Shaykh al - Fauzan Hafizhahullah in Tashawwuf Haqîqatut vote as a form istidlâl ( making the proposition ) that includes tahrîfil Kalim ( deviations words / postulate ) from where it should be. If they further reflect on the word of Almighty Allah before it will be clear. Paragraph that they make the handle is beginning paragraph answer . Because at the beginning of paragraph letter al - An'am verse 91 says :

وما قدروا الله حق قدره إذ قالوا ما أنزل الله على بشر من شيء قل من أنزل الكتاب الذي جاء به موسى نورا وهدى للناس تجعلونه قراطيس تبدونها وتخفون كثيرا وعلمتم ما لم تعلموا أنتم ولا آباؤكم

And they were not supposed to honor Allah with respect dikala they said : " Allah revealed anything to humans " . Say : " Who is that lowering the Book ( Torah ) that Moses brought as light and guidance for mankind , the book you make sheets of paper scattered divorced , you show ( in part ) and you hide the most part , when I have taught you what ye and your fathers did not know (it) " .

So let's say he meant Allah sent down the Book which was brought by Moses . With this , the istidlâl them with verses into autumn . While they convey hadeeth degree maudhu ' ( false ) based cleric agreement , as stated by Shaykh al-Islam Ibn Taymiyah rahimahullah in Fatawânya . With this, it means dhikr with simplex or isim dhamir isim has no basis in Islamic law at all .

Dhikr THE MOST Afdal Muhammad hadith of the Prophet sallallaahu alaihi wa sallam
The best of guidance is the guidance of the Prophet sallallaahu ' alaihi wa sallam . In matters of dhikr , he has delivered the best dhikr dhikr - charge tauhidi very clear . Even in some of the history of Hadith , he declared himself a certain dhikr is the dhikr - remembrance and Afdhal foremost . Among them , the Prophet sallallaahu ' alaihi wa sallam said :

أفضل الذكر لا إله إلا الله وأفضل الد عاء الحمد لله

The best of dhikr is ( read ) la ilaha illa Allah . And the best of prayer is thank God [ HR . 99 al - Bukhari ]

This is the best dhikr is pronounced a Muslim . It also requested that he told his uncle , Abu Talib to say it in the hospital led him to death . Consists of a mild sentence , but the meaning is very grand and very high position

Lâ ilaha illallah is already a perfect sentence , to say it is not leaving a question mark on the listener . There are many examples of the Prophet's dhikr filled with virtue and entirely a perfect tenses . Unlike the Sufi dhikr above , still leaves confusion for people who listen to it . Try to imagine , if you witness someone mention a name such as Ahmad with repetitive , what do you conclude from him ? . Or when he said the word ' he , he , he ' a hundred times , what do you think of that person ? ? .

CLOSING
It's a model that they pursue dhikr no origin in the law by leaving the direction of the Prophet sallallaahu ' alaihi wa sallam and dhikr - remembrance that Sharai raises questions about the real motivations that drive them to do so ? . Why do they make dhikr with wird never revealed by Allah Almighty , however they are very glorify and commitment to her , even down the significance of dhikr is exemplified by Prophet Muhammad sallallaahu ' alaihi wa sallam ? . May the Almighty Allah give guidance to all of us to understand and practice the instructions of the Prophet Muhammad in every facet of life . ( Ustadz Abu Olaya )

[ Copied from the Sunnah Edition magazine 12/Tahun XIII/1430H/2009M . Published Istiqomah Foundation Standing Committee of Surakarta , Jl9 Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-761016 ]

Source: http://almanhaj.or.id/

Along the Prophet sallallaahu 'alaihi wa sallam Reading Al-Qur `an

Along the Prophet sallallaahu 'alaihi wa sallam Reading Al-Qur `an



About Al-Qur `an, besides conveying eminent Prophet sallallaahu 'alaihi wa sallam also said that a good way to read and correct. Countless how much the Prophet sallallaahu 'alaihi wa sallam exemplifies the recitation of the Qur'an to his Companions. Therefore, prayer activities can not be separated from hardened readings.

Allaah memeritahkan His Messenger to read the Qur `an with Tartil. That is, as much as possible to clarify the reading. The statement of Ibn 'Abbaas anhuma. From there, the scholars agreed Sunnah read the Qur `an with Tartil. [At-Tibyan, p. 93].

Umm al-Mu `minin Umm Salamah radi anhuma tells how the Prophet sallallaahu 'alaihi wa sallam read the Qur` an.

He said: "The Prophet decided mutus reading. He read الحمد لله رب العالمين" and stop. Then read الرحمن الرحيم and stop ...... ".

Such is the nature of the reading of Al-Qur `an he sallallaahu 'alaihi wa sallam, stopped at the end of each paragraph, do not connect it with the next verse. [2]

Reading is now termed the obligatory mad muttashil, he read it long. Ibn Mas'ud radi 'anhu never teach a man to read. The man reading the word of Allaah following:

إنما الصدقات للفقراء والمساكين

with short. So Ibn Mas'ud radi 'anhu rebuke: "Prophet sallallaahu' alaihi wa sallam did not read like that to me".

He was asked: "How does he read it to you, O Abu 'Abdir-Rahman?"

So Ibn Mas'ud radi 'anhu read lengths. [Ash-Shahîhah, no. 2237]. [3]

How high the sound of the Prophet sallallaahu 'alaihi wa sallam when reading the words of Allaah? In this case, 'Abdullah ibn Abi Qais radi anhu never asked to' Aisha radi anhuma: "Is he sallallaahu 'alaihi wa sallam first to turn down or mengeraskannya?"

'Aisha radi anhuma replied: "All it ever does. Sometimes he sallallaahu' alaihi wa sallam down the volume, and a time to raise his voice (in reading the Qur` an) ".

I said: "Praise be to Allaah who made concessions on this issue". [Mukhtasar Shama `il, no. 271].

One time, 'Abdullah bin Mas'ud radi' anhu was once asked by the Prophet sallallaahu 'alaihi wa sallam to read the letter in front of him. Inevitably, if the heart was filled with astonishment friend, why are asked to read the Qur `an by man who al-Qur` an was revealed to him?! To dismiss Ibn Mas'ud radi 'anhu confusion, the Prophet sallallaahu' alaihi wa sallam replied:

إني أحب أن أسمعه من غيري

Actually I like to listen to it from selainku

The fact also shows, he sallallaahu 'alaihi wa sallam never read a single verse with repeated. This incident was reported by Mu'awiyah bin Qurrah radi anhu. He witnessed the Prophet sallallaahu 'alaihi wa sallam read the letter al-Fathu verses 1-2 on the conquest of Makkah. He sallallaahu 'alaihi wa sallam reading and repeating. Qurrrah bin Mu'awiyah then said: 'If people do not gather around me, surely I would imitate the sound or style of reading ". [Mukhtasar al-Shama `il, no. 273].

The main objective in reading the Qur `an, which is to tadabbur, so that a positive influence of faith who read it. Not just for the race. And also, because the reading of Al-Qur `an, including the most Afdhal dhikr. So should someone at it, do not miss a single day and night without chanting the verses of the Qur `an from his lips. [Saheeh al-Adzkâr an-Nawawiyyah, 110].

Wallahul Muwaffiq.

[Copied from the Sunnah Edition magazine 05/Tahun XII/1430H/2009M. Published Istiqomah Standing Committee Foundation Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-761016]
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Footnote
[1]. Stop at the end of each verse. See Shaykh al-Albaani in Mukhtasar Shama `il.
[2]. Shifatu Shalatin-Nabiyyi, p. 68. Furthermore, Shaykh al-Albani said: "This is the law that has recently abandoned most of the qaari, let alone the people besides them".
[3]. With this hadith, Imam Ibn al-Jazari vol looked mad muttashil lengthen necessity, as said above form ash-Shahîhah View, 5/280.


Virtue LEARNING AND TEACHING THE QUR'AN


Prophet sallallaahu 'alaihi wa sallam said:

خيركم من تعلم القرآن وعلمه

The best of you are those who learn the Qur `an and teach [HR. al-Bukhari 5027 of 'Uthman bin' Affan radi anhu]

Explanation:
This hadith is directed to all Muslims. The best of people are beings that combines the above two things, learning al-Qur `an from others and teach it to people. Learning and teaching include lafzhi aspects (reading) and meaningful. [Sharh Riyadhus Righteous, Shaykh al-'Uthaymeen with concise]

Pearls hadith:
1. Al-Qur `an is the most important science and foremost.
2. Learning the Qur `an and teach and explain the meaning and its laws, including the main worship.
3. The nature of the faithful, raise the individual and social benefits (Fadhâilul-Qur'an Ibn Kathir 84).
4. Preaching can be done in many ways. This includes teaching al-Qur `an that is the most precious. (Al-Fath, 9/76)
5. Teach al-Qur `an is the Salaf generation flurry flurry-flurry besides running other.
6. Teach al-Qur `an obligatory legal kifayah, when there is work, other obligations fall. (At-Tibyan, 33)
7. A seeker of knowledge to start learning and memorizing the Qur `an advance.
8. Salaf generation did not teach hadith and fiqh except to those who have memorized the Qur `an. (Al-Majmu '1/38)
9. Imam Nafi rahimahullah one of the priests teach sab'ah qir `ah al-Qur` an is more than 70 years.

Allah knows best

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Attention Prophet sallallaahu 'alaihi wa Sallam To pray two rak'ahs before the dawn



Rawâtib voluntary prayers (obligatory prayers that accompany prayer) is not the same virtues. Voluntary prayer Fajr who top the list. Therefore, the Prophet sallallaahu 'alaihi wa sallam never leave him even if he was on the way. Ibn al-Qayyim rahimahullah stated that attention and he was the greatest consistency voluntary Fajr prayer. Therefore, he never forget, whether you are at home or traveling. [1]

Ummul Mu'mineen 'Aisha radi anhuma telling:

لم يكن النبي على شيئ من النوافل أشد تعاهدا منه على ركعتي الفجر

The Prophet never exceeded voluntary prayers keep his attention on two cycles before dawn [Muttaqa 'alaih]

This hadith shows the spirit of the Prophet sallallaahu 'alaihi wa sallam to maintain these two cycles other than voluntary prayer.

In this prayer, the Prophet sallallaahu 'alaihi wa sallam run it lightly, not long. In the first cycles, he read the letter al-infidels. While in the last cycles, read the letter al-Ikhlash. Two letters containing monotheism 'ilmi and' amali. Implied meaning is that when the next launch, a Muslim has pledged distanced themselves from shirk and mushrikeen and vice versa, ie expressed his admiration towards monotheism and the muwahhidîn (tauhid people). This is because voluntary Fajr prayer, as stated by Shaykh al-Islam rahimahullah, like opening amaliah a Muslim. [2]

To motivate people to run the Sunnah, the Prophet sallallaahu 'alaihi wa sallam has described the magnitude of the virtue of praying two rak'ahs before the dawn. So, Lost are those who miss it, let alone to never do it at all. Prophet sallallaahu 'alaihi wa sallam, said:

ركعتا الفجر خير من الدنيا وما فيها

Two cycles (before) Fajr are better than everything in the world [HR. Muslim].

In another narration,

لهما أحب إلي من الدنيا جميعا

Two cycles was more than I love the whole world [HR. Muslim]

Such a great reward that God has promised to those who run the k praying Fajr voluntary. Who wants to greet him? Allah knows best

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Footnote
[1]. Zâdul Ma'âd (1/304)
[2]. See Zâdul Ma'âd (1/306-307), Bahjatun Nâzhirîn (2/294)

Sunnah virtue RAWATIB

عن أم حبيبة زوج النبي صلى الله عليه وسلم أنها قالت سمعت رسول الله صلى الله عليه وسلم يقول ما من عبد مسلم يصلي لله كل يوم ثنتي عشرة ركعة تطوعا غير فريضة إلا بنى الله له بيتا في الجنة أو إلا بني له بيت في الجنة قالت أم حبيبة فما برحت أصليهن بعد

Of radi anhuma Umm Habibah, the wife of the Prophet sallallaahu 'alaihi wa sallam, he said: I heard the Prophet sallallaahu' alaihi wa sallam said: "It is not a Muslim servant voluntary prayers because God, (as) twelve raka` at in every day , except the Allah Almighty will wake him a house (palace) in heaven ". (Then) radi anhuma Umm Habibah said: "After I heard this hadith I never leave the prayers". [1]

This hadith shows the great virtue rawatib sunnah, so Imam an-Nawawi rahimahullah include this hadith as the first hadeeth in the chapter virtues of voluntary prayer rawatib (done) with the obligatory prayers (five times), in his book "Righteous Riyadhus" [ 2].

Pearls of wisdom that we can learn from this hadith is:
1. Rawatib voluntary prayer is voluntary prayers are done before and after the obligatory prayers five times a day. [3]

2. In the history of 'Aisha radi anhuma, the Prophet sallallaahu' alaihi wa sallam himself explaining and detailing the meaning of "twelve cycles" mentioned in the above hadith [4], namely: four cycles before prayer Zhuhur and two cycles thereafter, two rak'ahs after Maghrib , two rak'ahs after 'Isha' and two cycles before dawn. [5] The history which states: "... Two rakaat before 'Asr prayer", this is a weak narration [6] due to the stronger menyelisihi history that we mentioned earlier. [7 ]

3. Virtues mentioned in the above hadith is for people who maintain voluntary prayers to implement continuous rawatib, as understood and carried out by radi anhuma Umm Habibah, the above hadith narrators. So that was explained by the scholars. [8]

4. If a person can not perform voluntary prayers rawatib in time because there udzur (limited time, pain, forget etc.) then he should make up the `(replace) at other times [9]. This is demonstrated in many authentic hadith. [10]

5. In this hadith there is a command to always mengikhlaskan act of worship to Allaah alone.

6. This hadith also indicates the primacy of deeds done continuously, the Prophet sallallaahu 'alaihi wa sallam said: "Charity (worship) is the most beloved of Allah Almighty is the most continuous charity done though a bit" [11]

7. The spirit and determination of the Companions of the Prophet sallallaahu 'alaihi wa sallam in the understanding and practice of voluntary guidelines and the Prophet sallallaahu' alaihi wa sallam. This is what makes them more important in religion than the generation that came after them. Allah knows best. (Ustadz Abdullah al-Taslim Buthoni)

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Footnote
[1]. HSR Muslim (no. 728).
[2]. Riyadhus Righteous (chapter no. 195, p. 1409).
[3]. See Imam an-Nawawi description in "Sahih Muslim" (1/502).
[4]. See description of Shaykh al-'Uthaymeen in "Sharh Riyâdhish Righteous" (3/282).
[5]. HR an-Nasa-i (3/261), at-Tirmidhi (2/273) and Ibn Majah (1/361). See Saheeh Sunan Ibn Majah (no. 935).
[6]. Declared weak by Shaykh al-Albani in "Dha'îful Jâmi'ish Shagîr" (no. 5672).
[7]. See the book "Bughyatul Mutathawwi '" (p. 22).
[8]. See for example the book "Faidhul Qadir" (6/166).
[9]. Such information that we hear directly from our noble teacher, Shaykh 'Abdul-Muhsin al-' Abbad.
[10]. See the book "Bughyatul Mutathawwi '" (p. 29, 33-34).
[11]. HSR al-Bukhari (no. 6099) and Muslim (no. 783).
 

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The Prophet sallallaahu alaihi wa sallam, Making Prayer To Complain To God

The Prophet sallallaahu alaihi wa sallam, Making Prayer To Complain To God




Allah Subhanahu wa Ta'ala says:

واستعينوا بالصبر والصلاة وإنها لكبيرة إلا على الخاشعين {45} الذين يظنون أنهم ملاقوا ربهم وأنهم إليه راجعون

Make patience and prayers as helpers. And indeed such a dire, except for those that humility ', (ie) those who believe, that they will meet his Lord, and that they will return to Him. [Al-Baqarah / 2: 45-46].

Ibn Kathir rahimahullah, the Tafsir al-Qur `ani al 'Azhim (1/89) explains the above verse to speak:" Allah commands His servants to make the patient and pray as a foothold aid in achieving what they expect from the goodness of the world and the hereafter ".

Of companions radi Hudzaifah anhu, he said:

كان النبي صلى الله عليه وسلم إذا حزبه أمر صلى

When the arrival of the problem, the Prophet sallallaahu alaihi wa sallam pray. [1]

That is the actual prayer, which serves as a tool for a Muslim to ask for protection and complained to Allah Ta'ala of various kinds of difficulties and sadness, and fatigue problems. He will not be alone, but to get the support of Allah, the Possessor of heaven and earth.

So, no doubt the potential stored in prayer. Because the condition of a slave is very close to God in prayer. The Prophet sallallaahu alaihi wa sallam said:

أقرب ما يكون العبد من ربه وهو ساجد فأكثروا الدعاء

A servant would be the closest to his Lord when he is prostrating. Then, multiply prayer (in it). [Reported by Muslim no. 482, from Abu Hurayrah]

Therefore, a Muslim should multiply prayer while prostrating, bertadharru '(subject) to Allaah, so He got rid of the various problems and difficulties, as well as give us the grace and goodness of the world hereafter.

Ibn al-Qayyim rahimahullah explains faidah prayer: "Prayer including the dominant factor in the world and the hereafter bring serious benefits, and get rid of the ugliness of the world and the hereafter. He deter from sin, rejecting liver disease, repel physical complaints, illuminate the heart, brighten the face, limbs and soul refreshing , maintaining enjoyment, dismissed the punishment, grace and parted the curtain lowers problems'. [2]

Prayer itself will bring serenity and tranquility of the soul. And a Muslim, he would reach close to the tranquility if Allah Ta'ala. Mentioned in the word of Allaah:

قل إن الله يضل من يشآء ويهدي إليه من أناب {27} الذين ءامنوا وتطمئن قلوبهم بذكر الله ألابذكر الله تطمئن القلوب

Say: "Verily Allah mislead whom He will, and a people who repent to Him. (Namely), those who believe, and whose hearts find satisfaction in the remembrance of Allah. Remember, in the remembrance of Allah do hearts find satisfaction". [Ar Ra'du / 13: 27-28].

The Prophet sallallaahu alaihi wa sallam said to Bilal said:

يا بلال, أقم الصلاة! أرحنا بها

"O, Bilal. Kumandangkan iqamah prayer. Make us calm him". [Hadith hasan, Shahihu al Jami ': 7892]
.
O ye who seek peace ketenanganan, and the coolness of the eyes, tujulah prayer with full humility and humiliation in front of Allaah, as is done by the Prophet sallallaahu 'alaihi wa sallam, so that you can embrace your desire. If not, then do not denounce except to yourself.

(Adapted from ash Shalatu Atsaruha wa fi al-Iman wa Tahdzibi Zayadati an Nafs, al Husain's work 'Awaysyah, Dar Ibni Hazm, Beirut, ed. III, Th. 1418 H).

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Footnote
[1]. Hasan hadeeth narrated by Ahmad in Musnad (5/388) and Abu Dawood (2/35). See Saheeh Sunan Abi Dawood (1/245).
[2]. Zadu al Ma'ad (4/120).



Surat Al-Ikhlas, Comparable With a third of the Qur `an, Reading virtue of Section Chairs




Mentioned in Saheeh hadith:

أبيه عن أبي سعيد أن رجلا سمع رجلا يقرأ قل هو الله أحد يرددها فلما أصبح جاء إلى رسول الله صلى الله عليه وسلم فذكر ذلك له وكأن الرجل يتقالها فقال رسول الله صلى الله عليه وسلم والذي نفسي بيده إنها لتعدل ثلث القرآن

Of Abi Sa'eed al-Khudri, that there are people hear someone read "qul huwallahu Sunday", and repeated. The next day, he came to the Prophet sallallaahu 'alaihi wa sallam and report it, if he considers trivial. Then the Prophet said: "By the One who my soul in His hand, it is comparable to one-third of the Qur` an ". [Sahih Bukhari, no. 5013].

عن أبي سعيد الخدري رضي الله عنه قال قال النبي صلى الله عليه وسلم لأصحابه أيعجز أحدكم أن يقرأ ثلث القرآن في ليلة فشق ذلك عليهم وقالوا أينا يطيق ذلك يا رسول الله فقال الله الواحد الصمد ثلث القرآن

From Abi Sa'eed, he said, "the Prophet sallallaahu 'alaihi wa sallam said to his companions," Is any one of you were able to read one-third of the Qur `an in one night?' then it is against them, and (they) asked: "Who among us is capable, O Messenger of Allah?" Prophet sallallaahu 'alaihi wa sallam also said: "Allahul-wahidu Samad is one-third of the Qur` an. "[Sahih Bukhari no. 5015].

Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "That, is, that the Qur` an unloaded into three parts. The third part is a law, a third contains a promise and a threat, and a third part comprises the name and nature of God, and this letter to collect the names and properties of nature (God) ". [Answer 'allyl-Ilmi wal-Iman, p. 113].

Shaykh al-Islam rahimahullah also said: "If (qul huwallahu Sunday) is proportional to the third of the Qur` an, does not mean it is more important than al-Fatihah, and also not to be content reading the Qur `an to read it three times. However, if the read (qul huwallahu Sunday) separated three times or more than that, the readers get a reward that is proportional to the third of the Qur `an, but the comparison is not something of its kind". [Answer 'allyl-Ilmi wal-Iman, p. 133, 134].

When this letter is read when concerned with, found differences in the effect that, from one person to another is not the same, which is influential and the others had no effect. In this case the Shaykh al-Islam said: "It is not (qul huwallahu Sunday) everyone beneficial for everyone." [Answer 'allyl-' Ilmi wal-Iman, p. 141].

Shaykh 'Abdurrazaq explains, "It's no different effect readings were read, although the letter is the same, because of the influence of the reader's heart of honesty, sincerity, appreciation, beliefs, expectations and kekhusyu` an ... ".

(Adapted from Fiqh al-Idiyyah wal-Adzkar, Shaykh 'Abdurrazaq ibn' Abd al-Muhsin al-'Abbad, 1/89- 93).


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Virtue VERSE READING CHAIR


الله لا إله إلا هو الحي القيوم لا تأخذه سنة ولا نوم له ما في السماوات وما في الأرض من ذا الذي يشفع عنده إلا بإذنه يعلم ما بين أيديهم وما خلفهم ولا يحيطون بشيء من علمه إلا بما شاء وسع كرسيه السماوات والأرض ولا يئوده حفظهما وهو العلي العظيم

Among the arguments that demonstrate the primacy of reading Section Chairs, namely the hadeeth of Abu Hurayrah radi 'anhu, he said: "The Messenger assigned me to keep charity in the month of Ramadan. Then someone came to me and stealing of food (zakat) ...." At the end of the hadith , the thief said: "If you want to sleep, then read 'Ayat Kursi' custody because of God will be with you and Satan will not approach you till dawn." Then the Prophet said: "He has spoken the truth to you, even though he was a liar. He is a devil. "[Bukhari, 2311].

Section Chairs are also prescribed to be read after the obligatory prayers. Abu Umamah radi 'anhu convey its primacy over the word Prophet sallallaahu' alaihi wa sallam which says (the meaning): "Whoever reads Ayat Kursi after every obligatory prayer, then there was a way to get to heaven but death." HR. Late-Nasai, see Sahih Al-Jami `(5/339), the point is there is no barrier between him and Paradise except death.

Shaykh Bin Baz rahimahullah explains his prowess by saying: "This verse is very grand and has primacy in the Book of Allaah. Due containing monotheism and sincerity to Allah l, and explained about his greatness. When one reads this verse after each prayer, then he would take care of any crime, nor if read while sleeping ". [Majmu Maqâlât wa Fataawa Ibn Baaz, 9/323].

(Adapted from al-Hisnu al-waqi, Dr. Shaikh. 'Abdullah bin Muhammad as-Sad-han, taqdim (introduction) of Shaykh Dr..' Abdullah bin 'Abdirrahmân bin Jibrin)

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Haji Bailout

Haji Bailout


by
Ustadz Dr . Erwandi Tirmidhi , MA


Every Muslim harbored strong yearning and desire to make a pilgrimage to Baitullahil ' atiq in order to perform the pillars of Islam is to - 5 . It is a testament to the truth of the word of God :

وإذ جعلنا البيت مثابة للناس

And ( remember) when we made ​​the house ( Baitullah ) visited place . [ Al - Baqarah / 2 : 125 ]

After the release of this longing , in many ways done by the Muslims ; nothing set aside part of his property little by little in order to accumulate sufficient assets to expense the cost of the pilgrimage . Nowadays there is an attempt by the Islamic financial institutions to take over the collection of funds by way of providing bailout funds Haj . This product is legalized by the Fatwa DSN NO : 29/DSN_MUI/VI/2002 about financing arrangement Hajj Islamic financial institutions .

However , in practice there are still criticized by other scholars about this product .

Assurance of halal or not this product is related to Hajj kemabruran people who get funds this product .

Narrated by Tabarani , the Prophet sallallaahu ' alaihi wa sallam said :

إن آلله تعالى طيب لا يقبل إلا طيبا

Truly God is good and does not accept except good . [ HR . Muslim ]

To clarify the issue , let's look at a review jurisprudence on this product .

Form of bailout funds Haj Akad .
Someone who wants to sign one of the pilgrims visit Islamic financial institution and apply for Haj pilgrimage by opening a savings account , and pay a minimum balance of $ 500 thousand . Then he received the assurance that seat ( seats ) for years how much he should pay as much as Rp 20 million . Bank bailout may provide the option of Rp 10 million , Rp 15 million , Rp 18 million . [ 1 ]

If applicants choose to Rp 18 million bailout means he spends his personal cash amounting to Rp 2 million . And 18 million will be bailed out by the Islamic Financial Institutions . The registrant 's debt to financial institutions shari'ah (hereinafter abbreviated to LKS ) as much as Rp 18 million will be paid in installments during the year plus the administrative fee of Rp 1.5 million . So that must be paid to the BLM 19.5 million . If not paid off in a year 's loan to the bank then he charged the new administration .

If applicants choose Rp 15 million bailout means he spends his personal Rp 5 million in cash , while Rp 15.000.000 , - will be bailed out by the BLM . Registrant debt amounting to Rp 15,000,000 , - will be paid in installments to the BLM for 1 year plus the administrative fee of Rp 1.3 million . So he had to pay to LKS Rp 16.3 million . If not paid off in a year 's loan to LKS then he charged the new administration .

If applicants choose to Rp 10 million bailout means he spends his personal Rp 10 million in cash . And 10 million will be bailed out by the Islamic Financial Institutions . Debt to the registrants in LKS i Rp 10 million will be paid in installments for 1 year plus the administrative fee of Rp 1 million . So he had to pay to LKS Rp 11 million . If not paid off in a year 's loan to the bank then he charged the new administration .

REVIEW Jurisprudence
If considered carefully , it was found that the product 's bailout funds Haj there are two covenants incorporated into a product . The second contract is qardh ( lending and borrowing ) in the form of bailout funds from the bank hajj pilgrimage to the applicant . The second contract is ijara ( sale and purchase of services ) in the form ujrah ( administration fee given by the registrant pilgrimage as worksheets or payable to the bank as a lender ) . Qardh combine with ijara has been banned by the Prophet sallallaahu ' alaihi wa sallam .

لا يحل سلف وبيع

Not halal would combine loans and purchase contract . [ HR . Abu Dawood and classed as saheeh by al - Albani rahimahullah ]

And ijara contract including buy-sell agreement that is buying and selling services .

Thus , the hajj bailouts product contrary to hadith of the Prophet sallallaahu ' alaihi wa sallam above because the two products are combined on the contract . Other reasons , the ijara contract can be used by the lender to take profits from loans that are included in the prohibition of loans that bring benefits ( profits ) .

However, taking advantage when the door can be closed tightly it can be used as difatwakan by various National and International institutions Jurisprudence . As stated in a fatwa that allows DSN taking administrative costs , which obviously required a fixed amount and not based on the amount of the loan .

But it turns out the fatwa does not run on a practice described earlier , where the amount of the administrative fee varies based on the amount of loans granted by the bank . It is clearly that the banks are not just attractive administrative costs , which obviously required but there have been included profit from the loan . So this obviously including usury laws .

If seen from the percentage amount of the administrative fee , which is about 10 % of the loan amount , the loan interest is almost the same as that charged by conventional banks .

APPEAL
1 . For Islamic financial institutions in order to implement the fatwa DSN and not out of the fatwa , which is attractive administrative costs , which obviously needed with the amount of fixed costs , not based on the amount of the loan . If this is violated , then it will lead to fall into the practice of usury .

2 . For DSN , in addition to issuing a fatwa is expected to provide penalties for agencies that do not apply the product in accordance with the Sharia Supervisory Board difatwakan through contained in any Islamic bank .

3 . For people who register pilgrimage not to get stuck in this product because it contains usury doubtful that affect kemabruran Hajj because of departs on property obtained by usury . Let him pay as much as USD 20 million in cash in order to obtain certainty seat ( serial number ) for the year of departure , and do not use the bank bailouts .

For those who have already , then just remember the word of God :

فمن جاءه موعظة من ربه فانتهى فله ما سلف وأمره إلى الله ومن عاد فأولئك أصحاب النار هم فيها خالدون

People who had to ban him from his Lord, then continues stopped ( from taking usury ) , then for him what he has taken first ( before coming ban ) , and its affairs ( up ) to God . People who return ( taking usury ) , then that person is the dwellers of Hell ; them abide therein . [ Al - Baqarah / 2:275 ] .

And let him bend over backwards to cover the rest of the bailout as soon as possible . May Allah Almighty accept the pilgrimage of Muslims .

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Beware !



by
Ustadz Shuhub Subhan


Be careful , a phrase normally used to warn people of the dangers or the other unpleasant things . Pronounce this word lightly but sometimes difficult to be carried on , either by yourself or someone pengucapnya talk .

From this expression , the author thought the dialogue between Ubay ibn Ka'b ibn Umar radi 'anhu with Khatthab radi ' anhu , was delivered by Ibn Kathir rahimahullah when interpreting the meaning of piety in surat al - Baqarah / 2 verse 2 . [ 1 ]

In profiled that Umar ibn Khatthab radi 'anhu once asked Ubay ibn Ka'b about piety . Ubay ibn Ka'b radi anhu replied , " Have you pass a road full of thorns ? " Umar Umar replied , " Never . " Ubay asked , " Then what are you doing ? ' Umar replied , " I roll up my sleeves and take care in the past . "

Here we can see clearly , that the word " caution " even companions used to translate what is piety . Be careful not only ordered for a trip such as Solo, Yogyakarta , but wider and deeper than it is a person's life journey to the afterlife . An expression and permisalan very beautiful and striking from a friend to represent the meaning of piety .

What do you suppose is why people use the word carefully to give warning of danger or things that are not fun ?

Prophet sallallaahu ' alaihi wa sallam never warned his people would be that there is a strategic role in the human body , even he sallallaahu ' alaihi wa sallam referred to it as the source of good whole body or vice versa as the source of evil .

Prophet sallallaahu ' alaihi wa sallam said :

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

Remember , it's actually in the human body there is a piece of flesh , if he is good , let the whole body , and if it is damaged , corrupted the whole body , a piece of meat that is the heart ( heart / heart ( conscience ) . [ HR muttafaq ' alaih ] [ 2 ] .

So if it is so careful attention , in the guard and care about the world and the next life we will be safe and will get happiness . because with a healthy heart , people can refrain from doubtful , refrain from lust . Conversely , if the heart to ignore the disease , obstacles and thorns be doubtful and lust easily perch on our journey to the afterlife , and we undoubtedly will be miserable , miserable .

When explaining the meaning haditd above , Ibn Rajab said , " In this hadith there is a good signal that the movement of the limbs of a servant , away from the haram and avoidance of very doubtful whether good or bad depends on his heart . Survived if her heart , filled with mahabbah ( flavor of love ) to Allah and love for what is loved by Allah Almighty , then filled with the fear of Allah and fear of doing what Allah Almighty gerkan hate then let all his limbs , and from here he bear to be away from things that are haram and avoid the doubtful - doubtful . ( contrast ) , if the liver is damaged it will be controlled to follow the passions , and always look for something that is loved by his desires though hated by Allah Almighty , and leads to sinful and doubtful - doubtful fit what in want of his desires. [ 3 ]

Humans have a conscience that will never escape from exams . The human heart will always meet with slander and trials , imtihan , and ibtila . Bad heart will easily accept evil being healthy liver will seek strong to resist .

Prophet sallallaahu ' alaihi wa sallam said :

تعرض الفتن على القلوب كالحصير عودا عودا فأى قلب أشربها نكت فيه نكتة سوداء وأى قلب أنكرها نكت فيه نكتة بيضاء حتى تصير على قلبين على أبيض مثل الصفا فلا تضره فتنة ما دامت السموات والأرض والآخر أسود مربادا كالكوز مجخيا لا يعرف معروفا ولا ينكر منكرا إلا ما أشرب من هواه

Slanders would be presented to the liver , such as mats , the fiber of the fiber . Whichever liver absorbs the libel , then a black stain embedded in her heart . And where the heart does not accept him , will tertitiklah at the heart of the white point , so , be careful that two kinds : white as marble , so it will not harm any slander for no heaven and earth , while the other jet black heart , like teapot or kettle upside down , do not know the good and not deny misguidance absorbed than lust . [ Reported by Muslim ] [ 4 ]

Then see our hearts , because it is the source of faith and the light that illuminates the path of our lives so it is not easy to fall and stumble . Be careful who survived , qolbun salim , that there is no benefit side of Allah Almighty on Judgment except come before Allah Almighty to the heart of the survivors . Allah Subhanahu wa Ta'ala says :

يوم لا ينفع مال ولا بنون ) 88 ( إلا من أتى الله بقلب سليم

( It is) in the property and the children of men are useless , except those facing Allah with a pure heart , a heart that survived . [ As- Syu'ara ' / 26:88-89 ]

Salim survived Qolbun means ugliness and ugliness . That is a heart full of love in it to Allah Almighty and the love of all who loved Allah Almighty , fear of Allah Subhanahu wa Ta'ala and the fear of all that keep him away from Allah Almighty [ 5 ]

What if heart already accept and absorb the ugliness ? whether it can be cleaned again as marble cleaning of stains ? Prophet sallallaahu ' alaihi wa sallam said :

عن أبي هريرة عن رسول الله صلى الله عليه وسلم قال إن العبد إذا أخطأ خطيئة نكتت في قلبه نكتة سوداء فإذا هو نزع واستغفر وتاب سقل قلبه وإن عاد زيد فيها حتى تعلو قلبه

Indeed a servant if doing so would tertitik sin in his heart if he is to eliminate black spots and beg for forgiveness , and forgive , then his heart was cleaned . If he did kelasahan again , then black spots will be added so that it could cover his heart . [ HR . Ibn Majah , Tirmidhi [ 6 ] . This hadith dihasankan by Sheikh al - Albani in Saheeh Sunan Tirmidhi . ]

If spots , stains and black dots it is full and covered his heart , the black dots that comes next in the liver as a result of the actions Dossa and disobedience , then the heart will feel it is not affected by the stain that pollute , as the invisibility of the black stain attached to the black cloth . When sin is no longer felt as a sin , then there is a sense of comfort - ' iyadzan billah . May God preserve us from such evils .

Ibn al-Qayyim rahimahullah said , " And ( the negative effects of sin ) is the most dangerous ( most worrisome ) the slave is a sin and disobedience can weaken the heart's desire that his desire to commit immoral acts is getting stronger . Sins weaken the hearts desire to repent little by little until finally all desire for repentance uprooted from the heart ( without leaving sisasedikitpun ) . ( And ) if half of a person 's heart is dead , then it is difficult to repent to Allah Subhanahu wa Ta'ala [ 7 ] .

The Ulama much attention to this issue , discussing it at length , and find the right formula for maintaining and treating the liver , and then to the liver mendakwahkannya survivors . Here are some tips for treating heart and keep it healthy .

1 . Read the Qur'an and its meaning mentaddaburi
Al - Qur'ân is conditioning the heart , medicine for the soul , and the eyes of our hearts to the light that enlightens us from the darkness of lust and doubtful . The Qur'an is the words of Allaah Almighty . Allah He will say :

يا أيها الناس قد جاءتكم موعظة من ربكم وشفاء لما في الصدور وهدى ورحمة للمؤمنين

O mankind , indeed has come to you from your Lord and a healing lesson for diseases ( which are ) in the chest and guidance and mercy for the believers . [ Yunus/10 : 57 ]

2 . Evening prayers
3 . Always make friends and get along with righteous people
4 . fasting
5 . dhikr

Dhikr is food heart , soul and pelembutnya sedative , and penerangnya . Allah Almighty says :

الذين آمنوا وتطمئن قلوبهم بذكر الله ألا بذكر الله تطمئن القلوب

" Those who believe and whose hearts find satisfaction in the remembrance of Allah . Remember , in the remembrance of Allah do hearts find satisfaction " [ Ar-Rad/13 : 28 ]

And above all it is certainly studying Sharai , follow study , study groups are also the most important food heart karean illmu is light , illuminating our hearts , illuminate our path , illuminating where we berpijak.Tentunya Science accompanied by charity .

Because know that all diseases affecting the liver is the main cause of ignorance over science and medicine is the science Din .

So can we give a deeper understanding if we are advised parents to their children : "Be careful , son ! " , Then it means your heart is awake kid , keep on making your heart broken , doubtful shun slander , libel shun lust , Allah commands deliver it boy! , stay away from any ban ! Carefully.

[ Copied from the Sunnah Edition magazine 10/Tahun XV/1433H/2012M . Publishers Foundation Lajnah Istiqomah Surakarta , Jl . Solo- Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-858197 Fax 0271-858196 ]


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Ahlus Sunnah Wal Jama'ah

Ahlus Sunnah Wal Jama'ah



by
Muhammad bin Abdullah Al - Wuhaibi



As- Sunnah in terms have multiple meanings [ 1 ] . In this brief paper is not going to discuss the meanings . But want to clarify the term " Sunnah " or " Ahlus Sunnah " according to the appropriate instructions to the I'tiqad Al - Imam Ibn Rajab rahimahullah said : " ..... From Abu Sufyan Ats - Thaury he said :

استوصوابآهل السنة خيرا فانهم غرباء

" Doing well against ahlus - Sunnah because they Ghuraba " [ 2 ]

The definition of " As- Sunnah " by the Imam , namely : Tariqa ( way of life ) of the Prophet sallallaahu ' alaihi wa sallam where he sallallaahu ' alaihi wa sallam and his companions were on it " . Which survivors of doubtful and lust " , therefore Al - Fudhail bin Iyadh said : " Ahlus Sunnah that people know what goes into the belly of the ( food ) is lawful " . [ 3 ]

Because without consuming illicit including one case of the Sunnah that have been done by the Prophet sallallaahu ' alaihi wa sallam and the companions radi' anhum . Later in the comprehension of most scholars Muta'akhirin the Hadith and other experts . Sunnah is an expression of what the survivors of the I'tiqad doubtful doubtful - especially in matters of faith in God , His angels , His books , His prophets , the Last Day , as well as the problem - Qadar problems and Fadhailush - Sahabah ( companions virtue ) . The cleric was preparing a book on this issue and they named their works as " As- Sunnah " . Call this problem the " As- Sunnah " because of the importance of this issue and a person who violated in this case is on the edge of destruction . The Sunnah is the perfect thariqah survivors of doubtful and lust . [ 4 ]

Ahlus Sunnah are those who follow the Sunnah of the Prophet sallallaahu ' alaihi wa sallam and his companions sunnah radi' anhum .

Imam Ibn al - Jawzi said : " ..... There is no doubt that the Expert Naqli and Atsar followers atsar Prophet sallallaahu ' alaihi wa sallam and his companions atsar , they are Ahlus Sunnah " . [ 5 ]

The word " Ahlus - Sunnah " has two meanings :

1 . Follow - Sunnah and the Sunnah atsar - atsar the advent of Prophet Shallallu ' alaihi wa sallam and the companions radi' anhum , menekuninya , separating the authentic from the defective and do what is required of the words and actions in the matter of belief and Ahkam .

2 . More specifically of the first meaning , which is described by some scholars that they named their book with the name of the Sunnah , such as Abu Asim Al - Imam Ahmad bin Hanbal , Al - Imam Abdullah bin Ahmad bin Hanbal , Al - khalal etc. . They mean ( the Sunnah ) that determined the I'tiqad authentic texts and ijma ' .

The second meaning was explained to us that the schools of Ahlus Sunnah is a continuation of what he did to the Prophet sallallaahu ' alaih wa sallam and the companions radi' anhum . The naming of Ahlus Sunnah is after the beginning of the emergence of a libel when firqah - firqah .

Ibn Sirin rahimahullah said : " They ( at first ) was never asked about the chain of transmission . When the slander ( the scholars ) said : Show me ( the names of ) perawimu to us . Then he saw the Ahlus Sunnah so that their traditions were taken . And look at Ahlul hadeeth Bi'dah and they are not taken " . [ 6 ]

Al - Imam Malik rahimahullah was asked : " Who are the Ahlus Sunnah ? She replied : Ahlus Sunnah that those who do not have laqab ( nickname ) that is not already known Jahmi , Qadari , nor Rafidli " . [ 7 ]

Then when jahmies have the power and the state , they become a source of disaster for humans , they are invited to get into the flow jahmies with encouragement and coercion . They are disturbing , torture and even kill people who disagree with them . Then Allah Subhanahu wa Ta'ala created Al - Imam Ahmad bin Hanbal to defend Ahlus Sunnah . Where he was to be patient on the exam and disasters that inflicted them .

He denied and break - proof their proof , then he announced , and come up with the Sunnah and Ahlul Bid'ah before confronting him and Ahlul Kalam . Thus , he was given the title of Imam Ahlus Sunnah .

From the above we can conclude that the term famous among Ahlus Sunnah Ulama Mutaqaddimin ( previous ) with terms as opposed to the term Ahlul Ahwa ' wal Bida ' of the group Rafidlah , jahmies , Khawarij , Murji'ah and others. Ahlus Sunnah while sticking to its principles ( principal ) who once taught by the Prophet sallallaahu ' alaihi wa sallam and his Companions radi ' anhum .

Ahl Al Sunnah Wal - Jama'ah
The term is used to name the followers of Salaf As- Salih madhhab in I'tiqad is Ahlus Sunnah wal Jama'ah . Many hadiths were ordered for the congregation and prohibit berfirqah - firqah and out of the congregation . [ 8 ]

The scholars disagree about this congregation command in some opinions : [ 9 ]

1 . As it is Jamat - Sawadul A'dzam ( the largest group of people or a group - pen ) of the Muslims .
2 . The Imam Mujtahid
3 . The Companions of the Prophet radi ' anhum .
4 . Jama'ahnya the Muslims if the case agreed on something .
5 . Jama'ah of the Muslims if lifting an emir .

Opinions on the back to two meanings :

1 . That the congregation is that they agreed to lift someone amir ( leader ) according to the guidance of Personality ' , then the congregation shall melazimi and unlawful oppose this congregation and amirnya .

2 . That the congregation who do i'tiba Ahlus Sunnah ' and leave Ibtida ' ( innovation ) is madzhab of truth that must be followed and lived by manhajnya . This is the interpretation of the meaning of the congregation with companions Ahlul Ilmi wal Hadith , ijma ' or As- Sawadul A'dzam . [ 10 ]

Shaykh al- Islam said : " They ( the scholars ) Jamat Ahl named because it is ijtima congregation ' ( gathering ) and his opponent firqah . Though lafadz congregation has become a name to those groups. While ijma ' is the third subject on which he rested science and deen . , and they ( the scholars ) to measure all human words and Zahir and inner pebuatan that has to do with the three principal dien with this ( the Qur'an , Sunnah and ijma ' ) . [ 11 ]

The term Ahlus Sunnah wal Jama'ah have the same terms with the Ahlus Sunnah . And in general the scholars use this term as a comparison Ahlul Ahwa ' wal Bida ' . For example : Ibn 'Abbaas anhuma say about the word of Allah Ta'ala interpretation :

يوم تبيض وجوه وتسود وجوه

" On the day that at that time there was a white face glow and unisex face grim " . [ Ali - Imran / 3 : 106 ] .

" As for the people who face the white glow is Ahlus Sunnah wal Jama'ah whereas those somber black face is Ahlul Ahwa ' wa Dhalalah " . [ 12 ]

Sufyan Ats - Thawri said : " If it gets ( khabar ) to you about someone in the east there are supporters of the sunnah and the other in the west then send their greetings to him and do'akanlah . How least Ahlus Sunnah wal Jama'ah " . [ 13 ]

So we can conclude that the Ahlus Sunnah wal Jama'ah is firqah who are between firqah - firqah existing , as well as the Muslims are in the midst of another through - out . Attribution to him , naming him and the use of this name indicates the extent I'tiqad and manhaj .

Name of Ahlus Sunnah is a good case and may as well have been used by the Salaf Ulama . Among the most widely used this term was Shaykh al-Islam Ibn Taymiyyah rahimahullah .

Ash'arite , Maturidiyyah AND TERMS Ahlus Sunnah .
Maturidhiyah Ash'arite and many use the term Ahlus Sunnah wal Jama'ah this , and among them most of the schools of the Salaf said that " Ahlus Sunnah wa Jama'ah " is what is said by Abul Hasan Al - Ash'ari and Abu Mansur al - Maturidi . Most of them say the Ahlus Sunnah wal Jama'ah As'ariyah , Maturidiyyah and school of the Salaf .

Az - Zubaidi said : " If it is said Ahlus Sunnah , then it is with them that is Ash'arite and Maturidiyyah " . [ 14 ]

Ar - Raudhatul Bahiyyah author says : " Know that all principal aqaid Ahlus Sunnah wal Jama'ah on the basis of speech two poles , namely Abul Hasan Al - Ash'ari and Imam Abu Mansur al - Maturidi " . [ 15 ]

Al - Ayji said : " The Al - Firqotun Najiyah selected were those that the Prophet sallallaahu ' alaihi wa sallam said about them : " They are the people who are on top of what I and my best friend was on it . " They it is Ash'arite and the Salaf of Ahlus Sunnah and Hadith experts wal Jama'ah " . [ 16 ]

Hasan Ayyub said : " Ahlus Sunnah is Abu Hasan Al - Ash'ari and Abu Mansour al - Maturidi and those who follow the path of both of them. They walked in the direction of the Salaf Salih understand aqaid " . [ 17 ]

In general, they say aqidah Ash'arite and Maturidiyyah based schools of Ahlus Sunnah wal Jama'ah . Here is not intended to question the recognition of this falsehood . But wanted to mention two conclusions in this issue :

1 . That the use of this term by Ash'arite and Maturidiyyah followers and the people who are affected by them at all can not change the nature of their error kebid'ahan and Manhaj Salaf Salih in many causes .

2 . That their use of this term does not prevent us to use and call themselves by this term according to Sharai and used by the Salaf Ulama . There is no disgrace and reproach to the use of this term . While the diaibkan is if contrary to the Salaf Salih I'tiqad and the principal schools of thought ( fiqh ) of any kind .

( Translation of Al - Bayan magazine No. . 1415H/Juli 78 Safar 1994 by Ibrahim Said ) .

[ Copied from the magazine edition 10/I/1415-1994 Sunnah p.29 - 32 , Published by Istiqomah Groups Surakarta , Address : Building Lt Muslims Kartopuran No. II . 241A . Tel . 0271-35923 , Surakarta 57 152 ]

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Highlighting the Prayers in Masjid Nabawi Arba'in

Prayer hadith Arba'in

by
Ustadz Astinizamani Lc .


Strong desire to be saved from the fires of hell and survived the wrath of hypocrisy has motivated many people to perform prayers in congregation in the mosque for 40 times Nabawi . This prayer is mentioned by arba'in prayer . Should be investigated , how the degree of the hadith ? Here's a quick introduction.

من صلى في مسجدي أربعين صلاة لايفوته صلاةكتبت له براءة من النار ونجاة من العذاب وبرئ من النفاق

Whoever pray at masjidku forty prayers , with no one else left prayer ; surely he will be kept out of hell , survived the ordeal and kept away from hypocrisy .

This is narrated by : Imam Ahmad in al - Musnad book [ 1 ] and at- Thabrani in al - Mu'jamul Awsath [ 2 ] , with their sanad : ' Abdurrahmaan Abir ibn Rijal , from Nubaith ibn ' Umar , from Anas bin Malik radi 'anhu , he anhu said that the Messenger of Allaah sallallaahu ' alaihi wa sallam said : ( as editor ( matn ) above )

the hadith ( matn above is narrated by Imam Ahmad , while in the history of at- Thabrani , without any sentence : ( ؤبرئ من النفاق ) .

After bringing this history , at - Thabrani said , " Nothing is narrated from Anas ibn Malik radi anhu than Nubaith bin ' Umar and Ibn Abir only Rijal who narrated ( from Nubaith ) . "

Sanad of this hadith is problematic, because the narrator is named : Nurbaith bin ' Umar in the chain of transmission is not known or not known ( majhul ) , as well as at- Thabrani explanation , that no one narrates from him except ' Abdurrahman bin Abir Rijal .

Majhul that there are two types :
1 . Majhul ' ain , meaning : not known or not known . The Ulama hadith scholars define it as a narrator who is not narrated from him except one person.

2 . Majhul case , meaning : not known about or rank . In other terms say Mastur ( closed ) which is defined as the narrator of the narrators who narrated from him two or more people , but no one Ulema hadith ever told me about the subject and rank . [ 3 ]

Hadith narrated by narrators both majhul majhul - ' ain and haal - judged weak ( Da'eef ) , to found another report that follows and amplifies rank . Hadith above , there is no history of any one who follows and amplifies this history , so this hadeeth to be dla'if .

However , Imam Ibn Hibban name Nubaith bin ' Umar in his book al - Tsiqat [ 4 ] . This is then used as a handle by some scholars to menghukumi this hadith as authentic hadith . Among them are al - Haitsami Iam . He rahimahullah said , " This is narrated by Ahmad and at- Thabrani in the book of al - Awsath and the narrators are all tsiqah . " [ 5 ]

So is the imam al - Mundziri , even he rahimahullah redundant to say, " narrated by Ahmad and its narrators are all narrators are mentioned in the books of hadeeth , and also narrated by at- Thabrani in " al - Awsath " " [ 6 ]

This statement is false . Because not all narrators in the sanad is tsiqah . We never got to mention narrators named : Nubaith bin ' Umar in the books of hadeeth , such as Sahih al - Bukhari , Muslim and others , not even in the books of Sunan were four ; Abu Dawud , al - Tirmidhi , al - Nasa'i and Ibn Majah . Then , what can be said that all narrators are the narrators of this hadith mentioned in the books of Saheeh , but there were no scholars who collect hadith saheeh sanad through road he took .

From this description , we must understand that two priests saying this is a fallacy .

Writing the name Nubaith bin ' Umar by Imam Ibn Hibban in his book Tsiqat , regarded by scholars as a form tasahul hadith ( too easy or simplistic attitude ) he in giving degrees to the narrators tsiqah majhul . And no scholar , either before or after his time , using this method . Although some of them have made ​​the gesture as a handle to lift a narrator degree majhul be tsiqah . And Allaah knows best .

SENADA BUT NOT THE SAME
Then , there is the hadith which is almost similar to this hadith is narrated by at- Tirmidhi [ 7 ] , Bahsyal [ 8 ] in his book Tarikh Wasith " [ 9 ] , Ibn ' Adi in al - Kamil's book [ 10 ] and al - Bayhaqi in Faith Su'abul book [ 11 ] , all with sanad respectively , of Salm ibn Abu Qutaibah Qutaibah of Thu'mah bin ' Amr , from Habib ... , from Anas ibn Malik radi anhu from the Prophet sallallaahu ' alaihi wa sallam . It's just that in the history of at- Tirmidhi mentioned that history , " .... from Habib ibn Abi Thabit , from Anas bin Malik " . While the history of Ibn ' Adi Habib explained that it was a man called al - Hadzdza ' . The history Bahsyal and al - Baihaqiy , stated , " ...... from Habib , from Anas radi 'anhu " , without explaining lineage narrator is named Habib .

Editorial ( matn ) of this history are all about the same , but that must be considered , in history there is no specialization of place . This contrasts with the editorial above hadith which states that special place in Nabawi mosque alone . Wording is as follows :

من صلى آلله أربعين يوما في جماعة يدرك التكبيرة الأولى كتب له براءتان : براءة من النار , وبراءة من النفاق

Whoever established prayers for God , for forty days , the congregation , to always get the first Takbeer ( with priests ) ; undoubtedly be given him freedom ( salvation ) of two things : of hell and of hypocrisy .

Unless Bahsyal history , the different wording is :

من صلى مع الإمام صلاة الغداة أربعين صباحا كتب له براءتان : براءة من النار , وبراءة من النفاق

Whoever morning prayer with the imam ( ie : the congregation ) for forty days ; surely he will be free from two things: hell and hypocrisy .

This editorial is also no mention of specifically . And Allaah knows best .

Hasan sanad of this hadith , is caused by two narrators in the isnaad is not to the degree tsiqah . Both of them are : Thu'mah bin ' Amr bin Qutaibah and Salm .

Thu'mah bin ' Amr , the majority of scholars of hadith scholars are more inclined to give him the degree tsiqah , such as : Ibn Ma'in [ 12 ] , Abu Hatim [ 13 ] and others . Ibn Hibban rahimahullah also mentioned his name in his book al - Tsiqat [ 14 ] . Different views presented al - Daruquthniy , he said , " he can not serve as proof , but still may be relied upon . " [ 15 ]

Word is then lowered degree of tsiqah Thu'mah be shaduq , as the words of al - Haafiz Ibn Hajar rahimahullah " Shaduq ' abid (trustworthiness and expert worship ) . " [ 16 ]

Salm circumstances bin Qutaibah also not much different , the majority of scholars are more inclined to hadith scholars give tsiqah degrees , among them: Ibn Ma'in [ 17 ] , Abu Zur'ah [ 18 ] , Abu Dawud [ 19 ] , Abu Hatim [ 20 ] , al - Daruqthniy [ 21 ] and others . Only Abu Hatim said , " .... ( he is ) a lot of harm .... " . Abu Hatim including scholars and hadith scholars that words are very powerful in this regard . His view is causing these narrators degrees down from tsiqah be shaduq , as hinted at by al -Haafiz Ibn Hajar . [ 22 ]

Then , Thu'mah bin ' Amr who narrated from Abu Thabit ibn Habib ( history of al - Tirmidhi ) followed by khalid bin Thahman , as presented by al - Khathib al - Baghdadi in his book Tarikh Baghdad [ 23 ] with his sanad from Qais bin al - Rabi ' , from khalid bin Thahman , from Habib ibn Abi Thabit , from Anas ibn Malik ; basis marfu ' from the words of the Prophet sallallaahu ' alaihi wa sallam , with the matn as follows :

من لم تفته الركعة الأولى أربعين صباحا , كتب آلله له براءتين , براءة من النار , وبراءة من النفاق

Anyone who has never missed the first rak'ah ( in prayer ) for forty mornings ( days ) , Allah will reward with two safety ; salvation from hell , and salvation from hypocrisy .

Qais bin al - Rabi ' followed by ' Atha ' Muslim son , who also narrated from Khalid bin Thahman , and so on, are marfu ' , as mentioned by ad - Daruquthniy in his book al - ' Ilalul Waridah [ 24 ]

However , they both history ( bin Qais al - Rabii ' and ' Athaa ' bin Muslim ) turns diselisihi by the following history :

1 . Waki ' , which was delivered by : at- Tirmidhi [ 25 ] , and Ibn ' Adi in his book al - Kamil [ 26 ]
2 . Abu Usamah , who was delivered by : al - Bayhaqi in Su'abul Faith [ 27 ]
3 . Ahmad bin Yunus , presented by al - Khathib al - Baghdadi in the book of al - Muttafiq wal Muftariq [ 28 ]
4 . Sufyan al - Thawri , and Qurrah bin ' Isa , who both delivered by Bahsyal in Tarikh Wasith " [ 29 ] , with the same editorial as a history of previous Bahsyal .

Everything ( Waki ' , Abu Osama , Ahmad , Sufyan and Qurrah ) narrated from Khalid bin Thahman ( Abul ' Ala al - Khaffaf ) , from Habib ibn Abi Habib ( Ab ' Amirah al - Bajali al - Iskaf ) , from Anas ibn Malik in mauquf ; Anas of words , and do not make marfu ' with almost the same editor with a history of at - Tirmidhi and others , without any mention of the place in particular , both places as well as certain types of prayer . Unless history presented by Abu Usama al - Bayhaqi , the following wording :

من صلى أربعين يوما في جماعة , صلاة الفجر والعشاء الآخرة , كتب له براءتان : براءة من النار , وبراءة من النفاق

Whoever established prayers for forty days with congregation , pray Fajr ( dawn ) and ' Isha ' ; undoubtedly be rewarded with the freedom of two things : of hell and of hypocrisy .

Their history is then considered to be more powerful ( rajih ) and more awake ( Mahfudh ) , because three of them are the narrators who are no doubt ketsiqahan ( kafabelitas ) narrate them in , namely : Waki ' ibn al - Jarrah , Abu Usamah ( Osama bin Hammad ) , Sufyan al - Tsauriy and Ahmad bin Yunus [ 30 ] , while the degree of the narrators who menyelisihi them , namely : Qais ibn ar - Rabi ' and ' Atha ' bin Muslim , can not be equated with the third imam . [ 31 ] .

Nevertheless , sanadnya still problematic . Therefore , Habib ibn Abi Habib was not mentioned and not described conditions and ennobled by the scholars of hadith scholars , except Imam Ibn Hibban , the mere mention of his name in the book of al - Tsiqat [ 32 ] . Imam ad- Daruquthni named Habib ibn Abi Habib ) in the book of al - Dhu'afa ' wal Matrukun [ 33 ] .

CONCLUSION
Hadith containing the command to pray as much as forty times ( arba'in Salah ) in the Nabawi mosque is a hadith that dla'if , as described earlier . It could even be convicted hadith unjust [ 34 ] , because menyelisihi other hadiths that contains the command to pray for forty days without specialization Nabawi mosque ( arba'in yaum or arba'in shabah / arba'in lailah ) . Although , we note that the hadiths that mention arba'in yaum or arba'in shabah / arba'in lailah . Everything can not be separated from the ' gods , both seen and known or not , plus a lot of difference ( idlthirab ) in the editor ( matn ) it, because some of the general nature and partly there are certain prayers . However , with the gathering of a number of the history , we can say that the hadith to be hasan li ghairihi . And Allaah knows best .

ADDITIONAL
These advice as well as for some Muslims , especially in Indonesia , are still very confident about the necessity to pray as much as forty times the prayers in the mosque also bertutut - Prophet sallallaahu ' alaihi wa sallam that would pay more attention to and reflect on the hadith that clearly hadeeth is :

صلاة الجماعة أفضل من صلاة الفذ بسبع و عشرين درجة

Congregational prayer is more important than prayer alone as many as twenty- seven degrees . [ HR . Al - Bukhari and Muslim ]

This hadith muttafaq ' alaih , so it is no doubt that the degree is more authentic than the hadiths above arba'in prayers . This hadith is more common and there is no specialization where also no mention of a specific time limit .
Allah knows best

( Ustadz Astinizamani Lc : S2 He is currently taking classes at the Faculty of Hadith Islamic University of Madinah KSA )

[ Copied from the Sunnah Edition magazine 05/Tahun XVI/1433H/2012M . Publishers Foundation Lajnah Istiqomah Surakarta , Jl . Solo- Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-858197 Fax 0271-858196 ]

Highlighting the Prayers in Masjid Nabawi Arba'in


by
Ustadz Anas Burhanuddin MA


MUQADIMAH
In general , the pilgrims are scheduled to visit the city of Medina before or after Hajj organization . They are very excited berkunjunga pilgrimage to Medina , although this has nothing to do with having a high position in the history of the spread of Islam . Into this place the Prophet Muhammad sallallaahu ' alaihi wa sallam emigrated to then spend ages he sallallaahu ' alaihi wa sallam in the message of Islam to sow there . Therefore , although the Hajj remains valid without a pilgrimage to Medina , but the pilgrims always feel something is missing if you do not visit there . Among the common worship of pilgrims for prayer in this city is arba'in in the Prophet's Mosque . This paper tries to probe some aspects of this service so that readers can find out his position in Islam .

The virtue of praying in the Prophet's Mosque .
Prayers at the Prophet's Mosque is not like prayer in another mosque . Allah Almighty has pinned her great virtue , as Allaah has preferred over most of the practice in most of the others . The following hadith clearly explain this .

عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه وسلم قال صلاة في مسجدي هذا خير من ألف صلاة فيما سواه إلا المسجد الحرام

From Abu Hurairah radi anhu that the Prophet sallallaahu ' alaihi wa sallam said " one prayer in masjidku is better than a thousand prayers in other mosques , except Masjid al- Haram . " [ HR . Al - Bukhari no.1190 and Muslim, 505 ]

It's a great virtue ! This means that one time there fard prayer is better than fard prayer that we do in two hundred days in another place . Look out losers who 've arrived at Medina but did not really take advantage of this great opportunity . Muttafaq hadith ' alaih so no doubt this is enough as keshahihannya penggelora our spirit and we do not need anymore weak hadiths .

WHAT IS ARBA'IN prayer ?
Arba'in or arba'un in Arabic means forty . The meaning of prayer is praying arba'in forty time at the Prophet's Mosque in a row and not miss takbiratul Ihram with the priest . The pilgrims believe that this practice will make them tebebas of hell and hypocrisy . Therefore Indonesian pilgrims and many other countries is planned to stay in Madinah for at least 8 days in order to run arba'in prayer .

This belief is the basis of a hadith of Anas ibn Malik radi 'anhu that the Prophet sallallaahu ' alaihi wa sallambersabda :

من صل في مسجدي أربعين صلاة , لايفوته صلاة , كتبت له براءة من النار , ونجاة من العذاب , وبرىء من النفاق

Whoever masjidku forty prayers in the prayer without lag though , listed him freedom from hell , salvation from the torment and it is free from hypocrisy . [ HR . No.12.583 and ath - Ahmad in al - ausath Thabrani no. 5444 ]

This hadith is judged authentic by several scholars such as al - Mundziri rahimahullah , al - Haitsami rahimahullah and Hammad al - Ansari rahimahullah [ 1 ] as Ibn Hibban bin Umar may Allaah have mercy Nubaith put , one of the narrators in the book ats - Tsiqat . Though it is not known Nubaith ( majhul ) , and the hadith scholars Ibn Hibban rahimahullah explained that the standard used loosely in this book , which include people who majhul into a reliable narrator groups ( tsiqah ) .

To ponder , how to practice with the reward of this magnitude is not popular among the Companions of the Prophet sallallaahu ' alaihi wa sallam and only narrated by a friend and then by one tabi'i are not recognized and have no history at all - not in the authentic hadith and Da'eef - except this hadith ? [ 2 ]

Penshahihan then surely this can not be accepted , and opinions that weaken this hadith is opinion - wallahu a'lam - more powerful , and this is the opinion of Shaykh al - Albani , Bin Baz , Abdul Muhsin al - ' Abbad , and the Standing Committee Standing ( Commission permanent Fatwa in Saudi Arabia ) [ 3 ] . Deeper discussion about the differences takhrij hadith and hadith scholars keshahihan about this can be studied in another paper in this mabhats .

SOME NOTES ON PRACTICE prayers ARBA'IN
Apart from the above there are a few differences to note notes about this practice , including :

1 . Sometimes a violation of the Sunnah that has been obvious to merit pursuing this practice is still disputed . During the pilgrimage season , in the Prophet's Mosque we could easily see a lot of people running around at the sound echoed iqamat . This they do to pursue takbiratul Ihram with the priest . Though the Prophet Muhammad sallallaahu ' alaihi wa sallam commanded us to come to the mosque with calm and forbid us to rush through when they want to pray . He sallallaahu ' alaihi wa sallam said :

إذا سمعتم الإقامة فامشوا إلى الصلاة وعليكم بالسكينة والوقار ولا تسرعوا فما أدركتم فصلوا وما فاتكم فأتموا

If you hear iqamat , go to prayer with calm and dignity , do not rush , shalatlah with sedapatnya priests , and perfected its own section behind . [ HR . Al - Bukhari no. 636 and 154 Muslims , and this is the wording of al - Bukhari ]

2 . Most people are no longer eager to pray at the Prophet's Mosque after completing arba'in . It can be easily seen at the inn before returning pilgrims from Madinah . Call to prayer is heard loud of these hotels are generally close to Masjid Nabawi no longer be answered as previous days when arba'in program has not been completed . If we look at the condition of the pilgrims after arriving in each country , we can see that more attention to the condition . This is there because of their belief that they are free from hell and hypocrisy arba'in after completing the program ? if so , then the practice is still disputed this has given dampal bad or incorrectly understood .

Shaykh ' Athiyyah Muhammad Salim - one of the scholars who follow this practice menshahihkan -said , " Keep in mind that the purpose of arba'in is familiar and the spirit of prayer worshipers pumping . As if after the return of the daily prayers and congregational prayers underestimate , then he really has a bad back after being well . " [ 4 ]

3 . Some people force themselves to stay in Madinah for a long time , whereas they do not have adequate supplies . And they need to hire a lodging and providing other necessities of life . Sebaian people who run out of stock ended up begging in the pursuit of virtue arba'in Medina . [ 5 ]

The Indonesian pilgrims , insha Allah does not experience this because the cost of living in the medina has been included in the package cost of the pilgrimage to Mecca that must be paid before leaving .

In addition , if there are excess supplies and time , it is better if it is used to propagate worship in Makkah and the Holy Mosque which obviously has a greater virtue .

4 . Perhaps there are pilgrims who forced himself to keep prayer at the Prophet's Mosque is very ill while in pursuit keautamaan arba'in . The spirit of worship is certainly highly recommended , but if it gets dangerous to health , then it should not be . In some cases , I see that memforsir excessive force during hajj is one of the factors causing the death of many pilgrims . Unfortunately this sometimes happens in worship is not strong their argument , such as repeating 'umrah in Makkah . While some others were hurt when worshipers main worship ( Hajj ) it was time , having previously been terforsir to worship like this .

5 . For women pilgrims , prayer at home or lodging is better for them than the prayer at the Prophet's Mosque . Let us consider the following hadith :

عن عمته أم حميد امرأة أبي حميد الساعدي أنها جاءت النبي صلى الله عليه وسلم فقالت يا رسول الله إني أحب الصلاة معك قال قد علمت أنك تحبين الصلاة معي وصلاتك في بيتك خير لك من صلاتك في حجرتك وصلاتك في حجرتك خير من صلاتك في دارك وصلاتك في دارك خير لك من صلاتك في مسجد قومك وصلاتك في مسجد قومك خير لك من صلاتك في مسجدي قال فأمرت فبني لها مسجد في أقصى شيء من بيتها وأظلمه فكانت تصلي فيه حتى لقيت الله عز وجل

Umm Humaid - wife of Abu Humaid as- Sa'idi that he had come to the Prophet sallallaahu ' alaihi wa sallam and said , " O Messenger of Allah , I am really happy to pray with you . " Prophet sallallaahu ' alaihi wa sallamberkata , " I already know it , and your prayers on the inside of your house is better for you than praying in the front room . Dikamar your prayers the better for you than praying in your big family residence . Your prayers in your big family residence is better for you than praying in the mosque thy people , and your prayers in the mosque of your people better pray masjidku . " So Umm Humaid ordered that the mosque section awakened her deepest and darkest , and he prayed there to meet God . [ HR . Ahmad no.27.090 , convicted hasan by Ibn Hajar ]

We already know the size of the primacy of prayer in the Prophet's Mosque . But for women , they are still praying at home is better for them than the prayer in the Prophet's Mosque , even in the Grand Mosque . The more hidden place of prayer, it is better for them . The Hajj jammah women need to emulate Umm Humaid anhuma so obey Allaah Sunnah of Prophet Muhammad sallallaahu ' alaihi wa sallamdengan always pray at home . Unlike most of the pilgrims sometimes pray in the streets of Makkah because the mosques were full. They were in high spirits but not based on an adequate knowledge of religion .

ARBA'IN NO OTHER .
In addition to the above there arba'in arba'in with another form with the argument that more authentic, namely the following hadith :

عن أنس بن مالك قال قال رسول الله صلى الله عليه وسلم من صلى لله أربعين يوما في جماعة يدرك التكبيرة الأولى كتبت له براءتان براءة من النار وبراءة من النفاق

From Anas ibn Malik , the Prophet sallallaahu ' alaihi wa sallam said : " Whoever is praying for Allah Almighty forty days in congregation without first missed Takbir , listed him two freedoms ; freedom from the Fire and freedom from hypocrisy . [ HR at - Tirmidhi no. 241 , convicted hasan by al - Albani , and al - ' Iraqi said : the rawinya tsiqah ] [ 6 ]

Arba'in than the above , it has some opinion arba'in namely :

1 . Amount of prayer number two hundred and forty days in prayer . Compare with forty prayers in eight days . Therefore , some people who have tried to practice it experienced considerable difficulty , is roughly proportional to the magnitude of the promised reward .

2 . Arba'in this implementation is not limited to the Prophet's Mosque , but it can be done in any mosque in the face of the earth .

DO NOT MISS THE JIHAD IN MOSQUE Nawabi PAHALA
At the end of this discussion , I would like to invite the pilgrim city of Medina to not miss a chance for a big reward in Medina , which is a practice that not only will be beneficial during the pilgrimage season , but is expected to illuminate the rest of their lives to come . This is detailed in the following hadith :

عن أبي هريرة قال سمعت رسول الله صلى الله عليه وسلم يقول من جاء مسجدي هذا لم يأته إلا لخير يتعلمه أو يعلمه فهو بمنزلة المجاهد في سبيل الله ومن جاء لغير ذلك فهو بمنزلة الرجل ينظر إلى متاع غيره

From Abu Hurairah radi anhu , he said , the Prophet sallallaahu ' alaihi wa sallam said , " Whoever came masjidku not come except for the kindness that he learned or taught , then his position as a mujahid in the path of Allah . And whosoever compaction to the other , so he looked like a guy who just other people's stuff . " [ HR . Ibn Majah no. 227 , judged authentic by al - Albani ]

Looking at other people's stuff means is he like people coming into the market , but do not sell or buy , and just look at other people's stuff so it does not get anything . This hadith also indicates that the Prophet's Mosque is the suq al- ' ilmi ( market knowledge ) , and should for people who go into it to trade science , either with studying or teaching it . [ 7 ]

If you understand Arabic discuss , you can learn directly to the scholars at the Prophet's Mosque . If not , you can bring a book to read , discuss or read the Koran and terjemahnya . Or attend the Indonesian language study that began this year God willing, will be opened on the official chairs in the Prophet's Mosque and Amnestied senior students at the Islamic University of Madinah . The important thing every step of the way from the inn to the Masjid Nabawi can not be separated from the good intentions of learning or teaching it , so that the reward of jihad does not escape you .

Pilgrimage season in addition to being the season of worship is also the meeting point of the scholar and the prosecution of science . The pilgrims who want to double their advantage to gain knowledge of the Haramain Ulama or scholars who come from various parts of the world , then mendakwahkannya in each country . They became the first ambassador of propaganda as the Companions leave the holy land which they love to spread guidance . Or if not mendakwahkannya widely , at least they know the pure Islam directly from the source and beneficial to them and their families , and this really is not a little profit .

Khitmah
From the above explanation , it is clear to us the virtue of prayer in the Prophet's Mosque . The virtue of this highly enough to motivate us to perform congregational prayers at the Prophet's Mosque as possible . Weak hadith arba'in , plus any wrong practices as described above makes us not need it. May Allah guide us and the Muslims for knowledgeable before charity , and guide us all to what He loves and ridhai .
Amen .

References :
1 . Adhwa'ul bayan fi idhahil Qur'an bil Qur'an , Shaykh Muhammad al- amin syinqithi , Darul Fikr .
2 . Al - amen Bahtsul fi haditsil Arba'in , published in the magazine al - Islamiyyah al - Jami'ah 41 edition .
3 . At - Targhib wat Tarheeb , al - Mundziri .
4 . Fadhlul Medina , sheikh abdul muhsin al'abbad .
5 . Fataawa al - Standing Standing Committee ,
6 . Majma ' az - zawaid Manba wa ' al - fawa'id , al - Haitsami , Maktabah al - Qudsi .
7 . Majmu ' Fataawa Shaikh Bin Baz , Muhammad al- syuwai'ir .
8 . Mir'atul mafatih Sharh misykatil mashabih , Abul hasan alMubarakfuri , al - Jami'ah as- Salafiyyah .
9 . Shahihut Targhib wat Tarheeb , al - Albani , al - Maarif Maktabah .
10 . Genealogy ahadith al - adh - dha'ifah Maudhu'ah wal , al - Albani , al - Maarif Maktabah .
11 . Takhrij Ihya Ulumiddin ahadith , al - Hafiz al - ' Iraqi , Darul ' ashimah .

[ Copied from the Sunnah Edition magazine 05/Tahun XVI/1433H/2012M . Publishers Foundation Lajnah Istiqomah Surakarta , Jl . Solo- Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-858197 Fax 0271-858196 ]


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