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الحمد لله رب العالمين، والصلاة والسلام على أشرف الأنبياء و المرسلين، وعلى آله وصحبه أجمعين أهلا وسهلا بكم إذا كانت هذه زيارتك الأولى للمنتدى، فيرجى التفضل بزيارة صفحة التعليمات كما يشرفنا أن تقوم بالتسجيل ، إذا رغبت بالمشاركة في المنتدى، أما إذا رغبت بقراءة المواضيع والإطلاع فتفضل بزيارة القسم الذي ترغب أدناه. عن أبي سعيد الخدري رضي الله عنه - قال: سمعت رسول الله ﷺ يقول: "إن إبليس قال لربه: بعزتك وجلالك لا أبرح أغوي بني آدم مادامت الأرواح فيهم - فقال الله: فبعزتي وجلالي لا أبرح أغفر لهم ما استغفروني" اللّهم طهّر لساني من الكذب ، وقلبي من النفاق ، وعملي من الرياء ، وبصري من الخيانة ,, فإنّك تعلم خائنة الأعين ,, وما تخفي الصدور اللهم استَخدِمني ولاَ تستَبدِلني، وانفَع بيِ، واجعَل عَملي خَالصاً لِوجهك الكَريم ... يا الله اللهــم اجعل عملي على تمبـلر صالحاً,, واجعله لوجهك خالصاً,, ولا تجعل لأحد فيه شيئاً ,, وتقبل مني واجعله نورا لي في قبري,, وحسن خاتمة لي عند مماتي ,, ونجاةً من النار ومغفرةً من كل ذنب يارب يارب يارب

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Monday, November 30, 2015

Airmata Tangisan








Imam Ibnul Qayyim berkata :


• Menangis kerana terlalu sedih
• Menangis kerana terasa hina dan lemah
• Menangis untuk mendapat belas kasihan orang
• Menangis kerana mengikut-ikut orang menangis
• Menangis orang munafik - pura-pura menangis
• Menangis kerana kasih sayang dan kelembutan hati
• Menangis kerana rasa takut
• Menangis kerana cinta
• Menangis kerana gembira
• Menangis kerana menghadapi penderitaan.

Menghadirkan hati Dalam Solat : Ibnul Qayyim Al-Jawziyah (Terjemahan bahasa Indonesia)








The Effects of Laa ilaahah ilallaah : Sheykh Salih Al-Fawzaan

Learn how the belief of Laa ilaha illallaah benefits the society at large. 

So people cannot truly be united except upon the correct concept of eemaan (faith) and the correct ’aqeedah of Tawheed, which are both direct implications of Laa ilaaha illallaah. One need only consider the conditions of the Arabs before and after Islaam.

This kalimah (word) Laa ilaha ilallaah (that none has the right
to be worshipped except Allaah), if it said with truthfulness and sincerity from the heart, and acted upon in that which it necessitates - outwardly and inwardly - then its effect will indeed be praiseworthy upon both the individual and the society. 


From the most important of its effects are:- 


1) Uniting the word of the Muslims: This will result in strengthening the Muslims and assisting them in defeating their enemies - as long as they continue to follow and practise the same single religion, and as long as they adhere to the same single aqeedah (belief). Allaah - the Most High - said:


"And hold fast to the rope of Allaah and do not be divided." [3:103]


" It is He Who has strengthened you with His help and with the Believers, and moreover, He has put love and affection between their hearts. If you were to spend all that is in the earth, then never could you have united their hearts, but Allaah has united them. Indeed He is the all-Mighty, the all-Wise." [8:62-63]


And differing in matters of aqeedah (beliefs) is the cause for splitting, disunity and hostility, as Allaah - the Most High - said:


" Indeed those who split-up their religion and become sects, you have no part with them in the least." [6:159]


" But people have cut-off their affair of unity between them and have become sects, each party rejoicing in that which is with itself. " [23:53]


So people cannot truly be united except upon the correct concept of eemaan (faith) and the correct aqeedah of Tawheed, which are both direct implications of Laa ilaha ilallaah. One need only consider the conditions of the Arabs before and after Islaam.


2) Prevalence of safety and peace in a unified society, which believes in and abides by Laa ilaha ilallaah. Since the individuals in such a society will take care in doing only that which Allaah has made halaal (lawful) and abandoning that which Allaah has made haraam (unlawful) - acting in accordance with what the aqeedah necessitates upon them. So this will prevent people from enmity, oppression and injustice, whilst directing them towards co-operation, love and deep brotherhood for the sake of Allaah, acting upon His - the Most Highs saying - :


" Indeed the Believers are but brothers." [49:10]


This is clearly reflected in the life of the Arabs before and after believing in Laa ilaha ilallaah. Before Islaam, they lived in hostility and insecurity, constantly fighting and killing each other. However, when they embraced Islaam all this changed, and the same people lived with each other in peace and an atmosphere of love and brotherhood prevailed, as Allaah - the Most High - said:


"Muhammad is the Messenger of Allaah, and those who are with him are strong and mighty against the unbelievers and merciful and kind amongst each other." [48:29]


"And remember the favour of Allaah upon you; for you were enemies and He joined your hearts in love, so that by His grace you became brothers " [3:103]


3) Achievement of happiness, attainment of the khilaafah (succession of power and authority) in the earth, maintaining purity of the religion and being steadfast against the onslaught of false beliefs and foreign ideologies. Allaah said:


"Allaah has promised to those among you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that he will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favour by disobedience to their Lord - then they are the rebellious transgressors." [24:55]


So Allaah - the Most Perfect - has made achievement of these lofty goals conditional upon worshipping and obeying Him not associating any partners with Him. And this is the true meaning of Laa ilaha ilallaah.



The Call To Allah : Sheykh Salih Al-Fawzaan

This article is taken from the sheykhs introduction to the book Manhajul-Anbiyaa fid-Dawah ilallaah by Sheykh Rabee Ibn Haadee al-Madkhalee.

Indeed calling to Allaah was the mission of all the Messengers and their followers, in order to bring the people out of darkness and into light, from unbelief (kufr) to true Faith (eemaan), from shirk to tawheed, and from the Fire to Paradise. 


All praise is for Allaah, Lord of the Worlds, who ordered us to follow His Messenger (sallallaahu alayhi wa sallam) and to call
to His Way, and may Allaah send praises and blessings of peace upon our Prophet Muhammad, and upon his family, his companions, and those who truly follow them until the Day of Judgement. To proceed: 

Calling to Allaah (ad-Dawah ilallaah) is the way of the Messenger (sallallaahu alayhi wa sallam) and his followers, as Allaah, the Most High, says: 

"Say, O Muhammad (sallallaahu alayhi wa sallam): This is my way, I call to Allaah (i.e. to the testification that none has the right to be worshipped except Allaah, alone, with no partner) upon certain knowledge - I, and those who follow me. I declare Allaah free and far removed from all that they associate as partners with Him, and I am free of those who worship anything else along with Him."[Soorah Yoosuf 12:108] 

Indeed calling to Allaah was the mission of all the Messengers and their followers, in order to bring the people out of darkness and into light, from unbelief (kufr) to true Faith (eemaan), from shirk to tawheed, and from the Fire to Paradise. This call to Allaah rests upon firm pillars, and is established upon foundations which are absolutely essential. If any of these are missing the dawah will not be correct and will not produce the desired results - no matter how much effort is expended and time wasted - and this is the reality which we witness with regard to many of the present day calls which are not supported by those pillars and built upon those foundations. These pillars which support the correct dawah are clearly shown in the Book and the Sunnah, and can be summarised as follows: 

[1] Knowledge of that which one calls to:

Since the ignorant person is not suitable to be a caller (daaee). Allaah, the Most High, said to His prophet (sallallaahu alayhi wa sallam): 

"Say, O Muhammad (sallallaahu alayhi wa sallam): This is my way, I call to Allaah (to the testification that none has the right to be worshipped except Allaah, alone, having no partner) upon certain knowledge (baseerah). I, and those who follow me." [Soorah Yoosuf 12:108] 

Baseerah is knowledge. So the caller is certain to face those who are scholars of misguidance, those who will attack him with doubts and futile arguments in order to rebut the truth. Allaah, the Most High, says: 

"And argue with them in a way that is better."[Soorah an-Nahl 16:125] 

Furthermore the Prophet (sallallaahu alayhi wa sallam) said to Muaadh (radhiyAllaahu anhu), "You are going to a people from the People of the Book."[2] So if the caller is not armed with sufficient knowledge for him to face every doubt and contend with every opponent, then he will be defeated in the first counter, and will be halted at the beginning of the way. 

[2] Acting in accordance with that which he calls to: 

So that he will be a good example - his actions attesting to his words, and leaving no excuse for the opponents of the Truth. Allaah, the Most High, said about His Prophet Shuayb that he said to his people: 

"I do not wish to forbid you from something and then do it myself. rather I only wish to rectify you as far as I am able."[Soorah Hood 11:88] 

Allaah, the Most High, said to His Prophet Muhammad (sallallaahu alayhi wa sallam): 

"Say, O Muhammad (sallallaahu alayhi wa sallam): Indeed my Prayer, my sacrifice, my living and my dying are all purely and solely for Allaah, Lord of all the Worlds. There is no share in any of that for other than Him. That is what my Lord ordered me, and I am the first of this nation to submit to Allaah as a Muslim." [Soorah al-Anaan 6:162-163] 

Allaah the Most High, said: 

"Who is better in speech than one who calls the people to Allaah and does righteous deeds?" [Soorah Fussilat 41:33] 

[3] Purity of intention (al-ikhlaas):

Such that the call is made purely and sincerely to seek the Face of Allaah (and seeking His Reward) - not for show, or repute, or status, or leadership, nor desiring worldly goals - since if any of these goals adulterate it, the call will not be for Allaah, rather it would then be a call for oneself or for the attainment of the worldly goal - as Allaah informs that His Prophets said to their people: 

I do not ask you for any reward for conveying this Qur`aan. [Soorah al-Anaam 6:90] 
[Soorah al-Anaam 6:90] 

I do not ask you for any wealth for my admonition. [Soorah Hood 11:29]
[Soorah Hood 11:29]

[4] Beginning With What is of Primary Importance, Then With What Comes Next In Importance, And So On:

So firstly he calls to the correction of aqeedah (beliefs and creed), by ordering that all worship is made purely for Allaah, and that shirk is forbidden. Then ordering the establishment of prayer, and the paying of zakaah, and that the obligatory duties are carried out, and that the forbidden matters are avoided. This was to procedure followed by all the messengers, as Allaah-the Most High-says:

We sent a Messenger to every nation, ordering them that they should worship Allaah alone, obey Him, and make their worship purely for Him; and that they should avoid everything worshipped besides Allaah. [Soorah An-Nahl 16:36]
[Soorah An-Nahl 16:36]

We did not send any Messenger before you, O Muhammad, except that We revealed to him that none has the right to be worshipped except Allaah, so make all your worship purely for Allaah. [Soorah al-Anbiyaa 21:25]
[Soorah al-Anbiyaa 21:25]

Furthermore, when the Prophet (Sallallaahu Alayhi Wa Sallam) sent Muaadh to Yemen, he said to him: "Indeed you are going to a people from the People of the Book, so let the first thing you call them to be the testification that none has the right to be worshipped excepted Allaah. So if they accept this, then inform them that Allaah has obligated five prayer upon them in every day and night..." [3]

Then there is in his (Sallallaahu Alayhi Wa Sallam) way and method of giving dawah, the best example, and the most perfect and complete methodology - in that he (Sallallaahu Alayhi Wa Sallam) remained in Makkah for thirteen years, calling the people to Tawheed and forbidding them from Shirk, before he ordered them with prayer, Zakaah, fasting, and Hajj, and before he forbade them from usury, fornication, theft and murder.

[5] Patient Perseverance in Facing Difficulties Encountered in Calling To Allaah, And in Facing Harm From the People:

For the path of dawah is not strewn with roses, rather it is covered with hardships, and hazards. The best example of this is the case of the Messengers - may Allaahs praises and blessings of peace be upon them all - with regards to the harm and the mockery which they suffered from their people. As Allaah - the Most High - said to His Messenger (Sallallaahu Alayhi Wa Sallam):

Indeed Messengers were also mocked before you, but those who mocked them were overtaken by the punishment which they made light of. [Soorah al-Anaam 6:10]

And He also said:

Indeed Messengers were also denied before you, but they bore these denials with patient perseverance, and they suffered harm until Our help came to them. [Soorah Al-Anaam 6:34]

Likewise, the followers of the Prophet met with the same harm and hardship, in proportion to their efforts in calling to Allaah, following the examples of those noble messengers - may Allaahs praise, and purest blessings of peace be upon them all.

[6] The Caller Must Be a Person of Good Manners Using Wisdom in His Call:

Since this will be an important reason for the acceptance of his call. Just as Allaah ordered His two noble prophets: Moosaa and Haaroon - alayhimus-salaatu was-salaam - that this was the manner in which they were to face the worst Unbeliever upon the face of this earth: Firawn (Pharoah), who claimed lordship for himself. Allaah - the one free from all imperfections - said:

"And speak mildly to him, that he might accept admonition or fear and obey Allaah." [Soorah Taa Haa 20:44]

And Allaah said to Moosaa - alayhis salaatu was salaam:

"Go to Firawn who has transgressed all bounds in his haughtiness, pride, and disbelief, and say: Will you not purify yourself from the sin of disbelief and be obedient to your Lord? And that I guide you to the worship of your Lord, so that you may submit fearfully to Him and be obedient to Him." [Soorah an-Naaziaat 79-17-19]

And Allaah - the Most High - said, concerning the Prophet Muhammad sallallaahu alayhi wa sallam:

"By the Mercy of Allaah you behaved with gentleness towards them, and had you been severe and harsh-hearted, they would have left you and departed." [Soorah Aali-Imraan 3:159]

"Indeed you, O Muhammad sallallaahu alayhi wa sallam! Call mankind to the way prescribed by your Lord with the Revelation that has been sent down to you, and admonish them with the examples and warnings that Allaah provided in His Book, and argue with them in a way that is better." [Soorah an-Nahl 16:125]

[7] The Caller Must Remain Firm in His Expectation and Hope for Good:

He should not despair in the effect of his call, nor about the guidance of his people. Nor should he despair about the aid and the help of Allaah - even if a long time passes. Again, he has the best of examples in this matter in the Messengers of Allaah. So the Prophet of Allaah, Nooh (alayhis salaatu was salaam) remained among his people for nine hundred and fifty years calling them to Allaah.

Also, when the harm and the hurt caused by the Unbelievers became severe, and the Angel of the ,mountain came to our Prophet Muhammad (sallallaahu alayhi wa sallam), asking if he wanted him to crush them with the two mountains, he replied: "No! I wish to have patience with them. Hopefully Allaah will produce from them offspring who will worship Allaah alone, not giving any partner to Him." [4] So if the daaee lacks this attribute, he will halt at the start of the path and feel discouraged and frustrated.

So whichever call is not built upon these foundations, and whose manhaj (methodology) is not the methodology of the Messengers - then it will be frustrated and fail, and it will be told without benefit. The clearest proof of this are those present day jamaaahs (groups) which set out a methodology and program for themselves and their dawah, which is different to the methodology of the Messengers. These groups have neglected the importance of aqeedah (correct beliefs and creed) - except for a very few of them - and instead they call for the correction of side issues. So one group calls for the correction of rule and politics and demands establishment of the hudood (prescribed punishments), and that the Shareeah (Islaamic Law) be applied in judging amongst the people - and this is indeed something very important, but it is not what is most important; Since how can one seek to establish and apply Allaahs Judgement upon the thief and the fornicator, before seeking to establish and apply Allaahs Judgement upon the mushrik - the one who attributes worship to others besides Allaah. How can we demand that Allaahs Judgement be applied to two men disputing about a sheep or a camel, before demanding that Allaahs Judgement be applied upon those who worship idols and graves, and those who deny or hold heretical beliefs with regards to Allaahs Names and Attributes - divesting them of their true meaning, or distorting them. Are these people not greater criminals than those who fornicate, drink wine, and steal?!! Since those are crimes against mankind, whereas shirk and denial of Allaahs Names and Attributes are crimes against the Creator - the One free from all imperfections - and the rights of the Creator have precedence over the rights of the creation.

Shaykhul Islaam Ibn Taymiyyah (d.728H) says in his book: al-Istiqaamah (1/466): "So these sins along with correct tawheed are better than corrupted tawheed in the absence of these sins." [5]

Then another jamaaah (group) affiliate themselves with dawah, except that their methodology is also at variance with the methodology of the Messengers. They give no importance to the correct aqeedah, rather they give importance to some acts of worship and practicing dhikr (remembrance of Allaah) in the way of the Soofees. They concentrate upon khurooj (going out) and touring the lands, and what is important to them is that they manage to attract they people without caring about their aqeedah. And all of these are innovated ways, taking as their starting point, matters which were left until last in the call of the Messengers. This is just like the case of the one who seeks to cure a body whose head has been decapitated - since the place of the aqeedah in religion is like the head with regard to the body.

Thus it is necessary for these groups to correct their concepts and understanding, by referring back to the Book and the Sunnah, in order to know the methodology of the Messengers in calling to Allaah. For indeed Allaah - the One free from all imperfections - informed that the correct rule and sovereignty, which the central part of the call of the central jamaaah whom we mentioned, cannot be achieved except after correcting aqeedah, such that all worship is for Allaah alone and worship of everything else is abandoned. Allaah the Most High - says:

"Allaah promised to those amongst you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that he will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them authority to practice the Religion which He ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship Me, not associating any partners with Me. Then, whoever rejects this favour by acting in disobedience to their Lord - then they are the rebellious transgressors." [Soorah an-Noor 24:55]

So these people wish to establish the Islaamic State before purifying the lands of idolatrous belief which take the form of worship of the dead, and devotion to the tombs - such as is no different from the worship of al-Laat, al-Uzzaa and the third of them al-Manaat, rather it is worse. So they are attempting that which is impossible:

"And whosoever seeks greatness without effort or exertion

Will only be wasting his life in seeking something impossible."
"
Indeed, establishment and application of the Shareeah and the prescribed punishments, and the establishment of the Islaamic State, and avoidance of whatever is prohibited, and the achievement of whatever is obligatory - all of these things are from the rights of Tawheed; and matters which perfect it and follow on from it. So how can we give attention to that which is subsidiary whilst neglecting that which is of primary importance?

FOOTNOTES:

[1] From the Shaykhs introduction to the book: Manhajul Anbiyaa fid Dawah ilallaah feehil Hikmah wal Aql (p. 10-16) of Shaykh Rabee Ibn Haadee.
[1] From the Shaykhs introduction to the book: Manhajul Anbiyaa fid Dawah ilallaah feehil Hikmah wal Aql (p. 10-16) of Shaykh Rabee Ibn Haadee.
The translations of the meanings given for all Quraanic Aayaat are summarised from the tafseers of at-Tabaree, al-Baghawee, al-Qurtubee, Ibn Katheer, and ash-Shawkaanee.

[2] Related by al-Bukhaaree (no. 7372) and Muslim (no. 29) from Abdullaah Ibn Abbaas (radiallaahu anhu).

[3] Related by al-Bukhaaree (no. 7372) and Muslim (no. 29) from Abdullaah Ibn Abbaas (radiallaahu anhu).

[4] Related by al-Bukhaaree (no. 454) and Muslim (no. 4425), from Aaishah radiallaahu anhaa.

[5] The proof for this is the Saying of Allaah - the Most High: "Allaah does not forgive that partners should be set up with Him in worship, but He forgives whatever is lesser than that to whomsoever he pleases." [Soorah an-Nisaa 4:48]



Aqeedah Comes First : Sheykh Salih Al-Fawzaan

The first, main, and primary foundation of the Call to Allaah, and why this is the case. 

The ’aqeedah must come first because the only real cause for the differing and destruction that has come upon our Islaamic world is the purified ’aqeedah.Allaah - the Most High.


WHY MUST ’AQEEDAH COME FIRST? 

The ’aqeedah (creed) must come first because it is the foundation of the da’wah (call) of the Prophets as Allaah the Exalted said upon the tongue of every Prophet He sent to his people: “O
people! Worship Allaah, you do not have a deity other than Him.” [Soorah Hood 11:84] 

The ’aqeedah (creed) must come first because it is the decisive partition between abiding in the Fire (forever) and being saved from it. Have you not heard the statement of Allaah – Sublime is His Affair – : 

“Verily Allaah does not forgive that shirk(association) be made with Him, and He forgives whatever is less than that for whomever He wishes. And whoever commits shirk with Allaah, then he has indeed perpetrated a great sin.” [Sooratun-Nisaa‘ 4:48] 

Shirk is the greatest of those things which negate Tawheed, whish is the basis for the correctness of the correct ’aqeedah. 

The ’aqeedah must come first because shirk with Allaah is the greatest form of oppression as Allaah the Exalted says: “Verily Shirk is indeed a great transgression.” [Soorah Luqmaan 31:13] 

The ’aqeedah must come first because the only real cause for the differing and destruction that has come upon our Islaamic world is the purified ’aqeedah. So indeed the creed of many of the Muslims today has become corrupted by matters of greater shirk from making tawaaf (encircling) the graves, and seeking help from the dead people inside of them, and trying to fulfill ones needs and affairs from them. So they return to the first jaahiliyyah (pre-Islaamic times of ignorance), and it is as if they have not heard the statement of Allaah the Exalted: ‘‘Verily those whom you call upon besides Allaah do not hear your calls. And if they were able to hear you, then they would not be able to answer you. And upon the Day of Judgement, they will disown your worship of them, and there is none like He who is the All-Knower.” [Sooratul-Faatir 14] 

And we prohibit you from the innovations of the Soofiyyah which many of the common folk of the Muslims have erected to (such) an educational level that whole countries have institutionalized these innovations, such as the celebration of the Birthday of the Prophet. And (innovations such as) accompanying the Christians in their festivals, not to mention the deviations in dealings and manners and other than that from that which separates their countries from the Book and the authenticated Sunnah, with the permission of Allaah, the Mighty and Majestic. 

And after this beloved brother of mine we have shown the truth of our statement that the ’aqeedah must come first.




An Introduction to Belief in the Attributes of Allah : Sheykh Salih Al-Fawzaan

How to believe in the names and attributes of Allaah in the way that He prescribed; without tahreef (distortion), tamtheel (resemblance), takyeef (stating how) nor ta’teel (denial). 

And they do not disbelieve in the Names of Allaah and His Attributes, and they do not try to determine their modality and they do not liken His Attributes to the Attributes of the creation.

Shaykhul Islaam Ibn Taymiyyah said:

"And from faith in Allaah is faith in what He described Himself with in His Book and what His Messenger Muhammad (sallallaahu alayhi wa sallam) described Him with, without tahreef or taateel and without takyeef or tamtheel."

Commentary:

Sheykh Salih Al-Fawzaan says:

After the writer briefly mentioned the foundations that are obligatory to have faith in, he mentions

them in a detailed way and he begins with the first foundation, which is faith in Allaah the Exalted. So he mentions that entering into it is faith in the Attributes of Allaah which He described Himself with in His Book, or those that He was described with by His Messenger (sallallaahu alayhi wa
sallam) in his Sunnah. So we affirm these for Him as they came in the Book and the Sunnah wi
th their terminology and meanings, without tahreef in their terminology or taateel in their meanings, and without making tashbeeh for them with the attributes of the creation.

Tahreef (alteration): It is the distortion and disinclination of something from its apparent meaning. It is said: he altered such and such so he distorted it. It is of two types:
(alteration): It is the distortion and disinclination of something from its apparent meaning. It is said: he altered such and such so he distorted it. It is of two types:

The First Type: Tahreef in terminology - It changing the word to other than its apparent meaning, either by adding a word, or by taking it out, or by deleting a diacritical mark as in the statement of the people of misguidance concerning the statement of Allaah the Exalted:
Tahreef in terminology - It changing the word to other than its apparent meaning, either by adding a word, or by taking it out, or by deleting a diacritical mark as in the statement of the people of misguidance concerning the statement of Allaah the Exalted:

"And your Lord will come."

[They say] that is the Command of your Lord. So they added a word. Similarly, there is their statement regarding the statement of Allaah the 

Exalted:

"And Allaah spoke to Moosaa directly." [They] reaffirm it to another term.

So they change a diacritical mark.

The Second Type: Tahreef in meaning - It is changing a word from its apparent meaning and its reality, and presenting the word with the meaning of another word. Such as the statement: Verily the meaning of Mercy is wanting reward and the meaning of Anger is wanting punishment.

Tahreef in meaning - It is changing a word from its apparent meaning and its reality, and presenting the word with the meaning of another word. Such as the statement: Verily the meaning of Mercy is wanting reward and the meaning of Anger is wanting punishment. 

Taateel (void): Void language - It is used to make the word empty, that is, to void, and the meaning here is to negate the Attributes from Allaah the Glorified and Exalted. The difference between tahreef and taateel is that tahreef negates the correct meaning without changing it to different meaning, like a chaotic action. So everyone who performs tahreef also performs taateel but everyone who performs taateel does not perform tahreef.

(void): Void language - It is used to make the word empty, that is, to void, and the meaning here is to negate the Attributes from Allaah the Glorified and Exalted. The difference between tahreef and taateel is that tahreef negates the correct meaning without changing it to different meaning, like a chaotic action. So everyone who performs tahreef also performs taateel but everyone who performs taateel does not perform tahreef.

Takyeef (to ask how) - It is to distinguish the modality of the Attributes. It is said: One can determine the modality of something if its modality known. So to determine the modality of the Attributes of Allaah is to determine their how and condition which they are upon. This is not possible for human beings because it is from that knowledge which Allaah has kept to Himself. So there is no path to attain it because it is from His Essence. So just as it is not possible for humankind to know the Essence of Allaah, they cannot determine the modality of His Attributes. So when Imaam Maalik was asked:

(to ask how) - It is to distinguish the modality of the Attributes. It is said: One can determine the modality of something if its modality known. So to determine the modality of the Attributes of Allaah is to determine their how and condition which they are upon. This is not possible for human beings because it is from that knowledge which Allaah has kept to Himself. So there is no path to attain it because it is from His Essence. So just as it is not possible for humankind to know the Essence of Allaah, they cannot determine the modality of His Attributes. So when Imaam Maalik was asked:

"The Most Merciful ascended (istawaa) above His Throne."

"How did He ascend?" So he said: "Istawaa is known and its modality is unknown and faith in it is obligatory and questions concerning it are an innovation." This is the statement concerning the Attributes.

Tamtheel (resembling) - It is to liken Allaah by saying that His Attributes are like those of the creation; such as saying that the Hand of Allaah is like our hands and His Hearing is like our hearing and His Eyes are like our eyes. (far above is Allaah from that) Allaah the Exalted said:
(resembling) - It is to liken Allaah by saying that His Attributes are like those of the creation; such as saying that the Hand of Allaah is like our hands and His Hearing is like our hearing and His Eyes are like our eyes. (far above is Allaah from that) Allaah the Exalted said:

"There is nothing like Him. He is the Seeing, the Hearing."

So it cannot be said about His Attributes that they are comparable to our attributes or that they resemble our attributes or that they are like our Attributes. Likewise, it cannot be said that the Essence of Allaah is like our essence. So the monotheist believer affirms all of the Attributes of Allaah upon their apparent sense by Magnifying Allaah and His Greatness. The one who performs taateel negates them or negates some of them and the one who likens Allaah affirms them upon a sense not befitting of Allaah, and this is only befitting of the creation. [1]

The people of the Sunnah and the Jamaaah do not take their faith in the fact that there is nothing like Allaah to mean that they negate from Him what He affirms for Himself such as those who go to an extreme in deanthropomorphizing Him until they make Him void of His Attributes, in trying to leave of likenesses for Him, in trying to avoid any likening of His Attributes to those of the creation. So the people of the Sunnah say that the Attributes of Allaah the Exalted are specific to Him and only He is described with them. The creation have Attributes specific to them and they are described with them. There is not similarity between the Attributes of the Creator and the attributes of the Creation. So this warning is not necessary except for those people who distort Allaahs Attributes. [2]

Shaykhul Islaam Ibn Taymiyyah said:

"And they do not disbelieve in the Names of Allaah and His Attributes, and they do not try to determine their modality and they do not liken His Attributes to the Attributes of the creation."

Commentary: 

Ilhaad (disbelief/heresy) in the Language: The distortion and alteration of something, and from it meaning is digging (lahada) a grave. Due to this, it is named as altering and moving from the road that is in the direction of the Qiblah. Heresy in the Names of Allaah and His Signs is alteration and distortion in them from their realities and correct meanings to falsehood. Heresy in the Names of Allaah and His Attributes is of various types:
(disbelief/heresy) in the Language: The distortion and alteration of something, and from it meaning is digging (lahada) a grave. Due to this, it is named as altering and moving from the road that is in the direction of the Qiblah. Heresy in the Names of Allaah and His Signs is alteration and distortion in them from their realities and correct meanings to falsehood. Heresy in the Names of Allaah and His Attributes is of various types:

The First Type: Naming idols by them. This is like naming al-Laat from al-Ilaah and al-Uzzah from al-Azeez and al-Manaat from al-Mannaan.
Naming idols by them. This is like naming al-Laat from al-Ilaah and al-Uzzah from al-Azeez and al-Manaat from al-Mannaan.

The Second Type: Naming Him the Glorified and exalted with what He has not been described with. This is like the Christians who call Him Father and like the philosophers who call Him the Reason of the Cause for Activity.
Naming Him the Glorified and exalted with what He has not been described with. This is like the Christians who call Him Father and like the philosophers who call Him the Reason of the Cause for Activity.

The Third Type: Describing Allaah the Glorified and Exalted with deficiencies that He is free of. This is like the statement of the Jews who say:
Describing Allaah the Glorified and Exalted with deficiencies that He is free of. This is like the statement of the Jews who say:

"Verily Allaah is poor and we are wealthy."

And their statement:

"The Hand of Allaah is tied up."

There is also their statement that Allaah rests on Saturday. (far above is Allaah from what they say)

The Fourth Type: Resembling His Attributes to the Attributes of the Creation. This is like the statement of the anthropomorphist who says: His Hand is like my hand and other than that. (far above this is Allaah) Indeed Allaah has threatened those who commit heresies in His Names and His Signs with a tremendous threat. So Allaah the Exalted says:

Resembling His Attributes to the Attributes of the Creation. This is like the statement of the anthropomorphist who says: His Hand is like my hand and other than that. (far above this is Allaah) Indeed Allaah has threatened those who commit heresies in His Names and His Signs with a tremendous threat. So Allaah the Exalted says:

"And Allaah has the most Beautiful Names, so call upon Him by them. And leave those who commit heresies in His Names. They will be recompensed for what they used to do." [Sooratul Aaraaf 7:180]

Allaah says:

"Verily those who commit heresies in Our Aayaat, they are not hidden from Us." [Sooratul Fussilat 41:40] [3] 

Footnotes:

[1] This section was taken from Sharhul Aqeedatil Waasitiyyah (p. 15-16) of Shaykh Saalih al-Fawzaan.

[2] Sharhul Aqeedatil Waasityyah (p. 17).

[3] Sharhul Aqeedatil Waasitiyyah (p. 18).



Sunday, November 29, 2015

Surah Hud Ayat 121 dan 122




JALALAIN :

(Dan katakanlah kepada orang-orang yang tidak beriman, "Berbuatlah menurut kemampuan kalian) sesuai dengan keadaan dan keadaan kalian (sesungguhnya Kami pun berbuat pula.") sesuai dengan keadaan Kami; ungkapan ini dimaksud sebagai ancaman buat orang-orang yang tidak beriman.
 ("Dan tunggulah) akibat perbuatan kalian (sesungguhnya kami pun menunggu pula.") hal tersebut.

IBNU KATHIR :

Katakanlah, hai Muhammad, kepada mereka yang terus membangkang dan ingkar, kerahkanlah segala kemampuan kalian untuk memerangi Islam dan mengganggu orang-orang mukmin. Kami akan tetap tegar melangkah di jalan kami.
Tunggulah apa yang kalian nantikan dari kami, kami pun juga menunggu janji Allah kepada kami berupa kesjayaan misi dakwah dan kemenangan atas musuh.


يقول تعالى آمرا رسوله أن يقول للذين لا يؤمنون بما جاء به من ربه على وجه التهديد « اعملوا على مكانتكم » أي على طريقتكم ومنهجكم « إنا عاملون » أي على طريقتنا ومنهجنا « وانتظروا إنا منتظرون » أي « فستعلمون من تكون له عاقبة الدار إنه لا يفلح الظالمون » وقد أنجز الله ورسوله وعده ونصره وأيده وجعل كلمته هي العليا وكلمة الذين كفروا السفلى والله عزيز حكيم 

Surah Hud Ayat 114 dan 115





JALALAIN :

(Dan dirikanlah solat itu pada kedua tepi siang) iaitu di waktu pagi dan petang; yang dimaksud adalah solat subuh, zuhur dan asar (dan pada bahagian permulaan) lafaz zulafan adalah bentuk jamak dari kata tunggal zulfatan, ertinya beberapa bahagian (dari malam hari) iaitu solat isya' dan magrib. (Sesungguhnya perbuatan-perbuatan yang baik itu) seperti menjalankan solat lima waktu (menghapuskan perbuatan-perbuatan yang buruk) yakni dosa-dosa yang kecil. Ayat ini diturunkan berkenaan dengan seorang
sahabat yang mencium perempuan bukan muhrimnya. Kemudian sahabat itu menceritakannya kepada Nabi saw. Maka Nabi saw. bersabda sampai dengan perkataannya berikut ini, "...hal ini berlaku bagi umatku seluruhnya." Hadis ini diriwayatkan oleh Imam Bukhari dan Imam Muslim. (Itulah peringatan bagi orang-orang yang ingat) sebagai pelajaran bagi orang-orang yang mahu mengambil pelajaran.
(Dan bersabarlah) hai Muhammad, di dalam menghadapi perlakuan kaummu yang menyakitkan itu; atau bersabarlah kamu di dalam menjalankan solat (karena sesungguhnya Allah tidak menyia-nyiakan pahala orang-orang yang berbuat kebaikan) bersabar di dalam menjalankan ketaatan.

IBNU KATHIR :

Laksanakanlah solat, hai Muhammad, dengan sempurna pada kedua tepi siang (pagi dan petang) dan pada bahagian-bahagian waktu malam. Sesungguhnya yang demikian itu dapat menyucikan jiwa, sehingga mampu mengalahkan kecenderungan berbuat jahat dan dapat menghapuskan  dosa-dosa kecil yang tidak pernah luput dari manusia. Petunjuk kebaikan yang diperintahkan kepadamu itu adalah suatu nasihat yang
bermanfaat bagi orang-orang yang siap menerimanya, yang selalu ingat dan tidak melupakan Tuhan-Nya.
Bersabarlah dalam menghadapi kesulitan dalam mengerjakan apa yang Kami perintahkan kepadamu. Laksanakanlah dengan baik. Allah pasti akan memberimu pahala yang besar. Sebab pahala orang- orang yang baik amalnya tidak akan sia-sia di sisi Allah.



قال علي بن أبي طلحة عن ابن عباس « وأقم الصلاة طرفي النهار » قال يعني الصبح والمغرب وكذا قال الحسن وعبد الرحمنبن زيد بن أسلم وقال الحسن في رواية قتادة والضحاك وغيرهم هي الصبح والعصر وقال مجاهد هي الصبح في أول النهار والظهر والعصر مرة أخرى وكذا قال محمد بن كعب القرظي والضحاك في رواية عنه « وزلفا من الليل » قال ابن عباس ومجاهد والحسن وغيرهم يعني صلاة العشاء وقال الحسن في رواية ابن المبارك عن مبارك بن فضالة عنه « وزلفا من الليل » يعني المغرب والعشاء قال رسول الله صلى الله عليه وسلم هما زلفا الليل المغرب والعشاء وكذا قال مجاهد ومحمد بن كعب وقتادة والضحاك إنها صلاة المغرب والعشاء وقد يحتمل أن تكون هذه الآية نزلت قبل فرض الصلوات الخمس ليلة الإسراء فإنه إنما كان يجب من الصلاة صلاتان صلاة قبل طلوع الشمس وصلاة قبل غروبها وفي أثناء الليل قيام عليه وعلى الأمة ثم نسخ في حق الأمة وثبت وجوبه عليه ثم نسخ عنه أيضا في قول والله أعلم وقوله « إن الحسنات يذهبن السيئات » يقول إن فعل الخيرات يكفر الذنوب السالفة كما جاء في الحديث الذي رواه الإمام أحمد « 1/2 » وأهل السنن « د1521 ت406 س عمل415 جه 13395 » عن أمير المؤمنين علي بن أبي طالب قال كنت إذا سمعت من رسول الله حديثا نفعني الله بما شاء أن ينفعني منه وإذا حدثني عنه أحد استحلفته فإذا حلف لي صدقته وحدثني أبو بكر وصدق أبو بكر أنه سمع رسول الله صلى الله عليه وسلم يقول ما من مسلم يذنب ذنبا فيتوضأ ويصلي ركعتين إلا غفر له وفي الصحيحين « خ159 م226 » عن أمير المؤمنين عثمان بن عفان أنه توضأ لهم كوضوء رسول الله صلى الله عليه وسلم ثم قال هكذا رأيت رسول الله يتوضأ وقال من توضأ وضوئي هذا ثم صلى ركعتين لا يحدث فيهما نفسه غفر له ما تقدم من ذنبه وروى الإمام أحمد « 1/71 » وأبو جعفر بن جرير من حديث أبي عقيل زهرة بن معبد أنه سمع الحارث مولى عثمان يقول جلس عثمان يوما وجلسنا معه فجاءه المؤذن فدعا عثمان بماء في إناء أظنه سيكون فيه قدر مد فتوضأ ثم قال رأيت رسول الله صلى الله عليه وسلم يتوضأ وضوئي هذا ثم قال من توضأ وضوئي هذا ثم قام فصلى صلاة الظهر غفر له ما بينه وبين صلاة الصبح ثم صلى العصر غفر له مابينه وبين صلاة الظهر ثم صلى المغرب غفر له ما بينه وبين صلاة العصر ثم صلى العشاء غفر له ما بينه وبين صلاة المغرب ثم لعله يبيت يتمرغ ليلته ثم إن قام فتوضأ وصلى الصبح غفر له ما بينها وبين صلاة العشاء وهن الحسنات يذهبن السيئات وفي الصحيح « خ528 م667 » عن أبي هريرة عن رسول الله صلى الله عليه وسلم أنه قال أرأيتم لو أن بباب أحدكم نهرا غمرا يغتسل فيه كل يوم خمس مرات هل يبقى من درنه شيئا قالوا لا يا رسول الله قال كذلك الصلوات الخمس يمحو الله بهن الذنوب والخطايا وقال مسلم في صحيحه « 233 » حدثنا أبو الطاهر وهارون بن سعيد قالا حدثنا ابن وهب عن أبي صخر أن عمر بن إسحاق مولى زائدة حدثه عن أبيه عن أبي هريرة أن رسول الله صلى الله عليه وسلم كان يقول الصلوات الخمس والجمعة إلى الجمعة ورمضان مكفرات لما بينهن ما اجتنبت الكبائر وقال الإمام أحمد « 5/413 » حدثنا الحكم بن نافع حدثنا إسماعيل بن عياش عن ضمضم بن زرعة عن شريح بن عبيد أن أبا رهم السمعي كان يحدث أن أبا أيوب الأنصاري حدثه أن رسول الله صلى الله عليه وسلم كان يقول إن كل صلاة تحط ما بين يديها من خطيئة وقال أبو جعفر بن جرير حدثنا محمد بن عوف حدثنا محمد بن إسماعيل حدثنا أبي عن ضمضم بن زرعة عن شريح بن عبيد عن أبي مالك الأشعري قال قال رسول الله صلى الله عليه وسلم جعلت الصلوات كفارات لما بينهن فإن الله قال « إن الحسنات يذهبن السيئات » وقال البخاري « 526 » حدثنا قتيبة بن سعيد حدثنا يزيد بن زريع عن سليمان التيمي عن أبي عثمان النهدي عن ابن مسعود أن رجلا أصاب من امرأة قبلة فأتى النبي صلى الله عليه وسلم فأخبره فأنزل الله « وأقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات » فقال الرجل يا رسول الله ألي هذا قال لجميع أمتي كلهم هكذا رواه في كتاب الصلاة وأخرجه في التفسير « 4687 » عن مسدد عن يزيد بن زريع بنحوه ورواه مسلم « 2763 » وأحمد « 1/385 » وأهل السنن إلا أبا داود « ت3114 جه1398 س كبرى 11247 » من طرق عن سليمان التتيمي عن أبي عثمان النهدي واسمه عبد الرحمن بن مل به ورواه الإمام أحمد « 1/445 » ومسلم « 2763 » وأبو داود « 4468 » والترمذي « 3112 » والنسائي « كبرى 7322 » وابن جرير وهذا لفظه من طرق عن سماك بن حرب أنه سمع إبراهيم بن يزيد يحدث عن علقمة والأسود عن ابن مسعود قال جاء رجل إلى رسول الله صلى الله عليه وسلم فقال يا رسول الله إني وجدت امرأة في بستان ففعلت بها كل شيء غير أني لم أجامعها قبلتها ولزمتها ولم أفعل غير ذلك فافعل بي ما شئت فلم يقل رسول الله صلى الله عليه وسلم شيئا فذهب الرجل فقال عمر لقد ستر الله عليه لو ستر على نفسه فأتبعه رسول الله صلى الله عليه وسلم بصرهثم قال ردوه علي فردوه عليه فقرأ عليه « أقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات ذلك ذكرى للذاكرين » فقال معاذ وفي رواية عمر يا رسول الله أله وحده أم للناس كافة فقال بل للناس كافة وقال الإمام أحمد « 1/387 » حدثنا محمد بن عبيد حدثنا أبان بن إسحاق عن الصباح بن محمد عن مرة الهمداني عن عبد الله بن مسعود قال قال رسول الله صلى الله عليه وسلم إن الله قسم بينكم أخلاقكم كما قسم بينكم أرزاقكم وإن الله يعطي الدنيا من يحب ولا يعطي الدين إلا من أحب فمن أعطاه الله الدين فقد أحبه والذي نفسي بيده لا يسلم عبد حتى يسلم قلبه ولسانه ولا يؤمن حتى يأمن جاره بوائقه قال قلنا وما بوائقه يا نبي الله قال غشه وظلمه ولا يكسب عبد مالا حراما فينفق منه فيبارك فيه ولا يتصدق فيقبل منه ولا يتركه خلف ظهره إلا كان زاده إلى النار إن الله لا يمحو السيء بالسيء ولكن يمحو السيء بالحسن إن الخبيث لا يمحو الخبيث وقال ابن جرير حدثنا أبو السائب حدثنا أبو معاوية عن الأعمش عن إبراهيم قال كان فلان بن معتب رجلا من الأنصار فقال يا رسول الله دخلت علي امرأة فنلت منها ما ينال الرجل من أهله ألا أني لم أواقعها فلم يدر رسول الله ما يجيبه حتى نزلت هذه الآية « وأقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات ذلك ذكرى للذاكرين » فدعاه رسول الله فقرأها عليه وعن ابن عباس أنه عمرو بن غزية الأنصاري التمار وقال مقاتل وهو أبو نفيل عامر بن قيس الأنصاري وذكر الخطيب البغدادي أنه أبو اليسر كعب بن عمرو وقال الإمام أحمد « 1/245 » حدثنا يونس وعفان قالا حدثنا حماد يعني ابن سلمة عن علي بن زيد قال عفان أنبأنا علي بن زيد عن يوسف بن مهران عن ابن عباس أن رجلا أتى عمر فقال إن امرأة جاءت تبايعه فأدخلتها الدولج فأصحت منها مادون الجماع فقال ويحك لعلها مغيبة في سبيل الله قال أجل قال فائت أبا بكر فسله قال فأتاه فسأله فقال لعلها مغيبة في سبيل الله فقال مثل قول عمر ثم أتى النبي صلى الله عليه وسلم فقال له مثل ذلك قال فلعلها مغيبة في سبيل الله ونزل القرآن « وأقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات » إلى آخر الآية فقال يا رسول الله لي خاصة أم للناس عامة فضرب يعني عمر صدره بيده وقال لا ولا نعمة عين بل للناس عامة فقال رسول الله صلى الله عليه وسلم صدق عمر وروى الإمام أبو جعفر بن جرير من حديث قيس بن الربيع عن عثمان بن موهب عن موسى بن طلحة عن أبي اليسر كعب بن عمرو الأنصاري قال أتتني امرأة تبتاع مني بدرهم تمرا فقلت إن في البيت تمرا أجود من هذا فدخلت فأهويت إليها فقبلتها فأتيت عمر فسألته فقال اتق الله واستر على نفسك ولا تخبرن أحدا فلم أصبر حتى أتيت أبا بكر فسألته فقال اتق الله واستر على نفسك ولا تخبرن أحدا قال فلم أصبر حتى أتيت النبي صلى الله عليه وسلم فأخبرته فقال أخلفت رجلا غازيا في سبيل الله في أهله بمثل هذا حتى ظننت أني من أهل النار حتى تمنيت أني أسلمت ساعتئذ فاطرق رسول الله صلى الله عليه وسلم ساعة فنزل جبريل فقال أبو اليسر فجئت فقرأ علي رسول الله « وأقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات ذلك ذكرى للذاكرين » فقال إنسان يا رسول الله له خاصة أم للناس عامة قال للناس عامة وقال الحافظ أبو الحسن الدارقطني « 1/134 » حدثنا الحسين بن إسماعيل المحاملي حدثنا يوسف بن موسى حدثنا جرير عن عبد الملك بن عمير عن عبد الرحمن بن أبي ليلى عن معاذ بن جبل أنه كان قاعدا عند النبي صلى الله عليه وسلم فجاء رجل فقال يا رسول الله ما تقول في رجل أصاب من امرأة لا تحل له فلم يدع شيئا يصيبه الرجل من امرأته إلا قد أصاب منها غير أنه لم يجامعها فقال له النبي صلى الله عليه وسلم توضأ وضوءا حسنا ثم قم فصل فأنزل الله عز وجل هذه الآية يعني قوله « وأقم الصلاة طرفي النهار » فقال معاذ أهي له خاصة أم للمسلمين عامة قال بل للمسلمين عامة ورواه ابن جرير من طرق عن عبد الملك بن عمير به وقال عبد الرزاق « 13831 » حدثنا محمد بن مسلم عن عمرو بن دينار عن يحيى بن جعدة أن رجلا من أصحاب النبي صلى الله عليه وسلم ذكر امرأة وهو جالس مع رسول الله فاستأذنه لحاجة فأذن له فذهب يطلبها فلم يجدها فأقبل الرجل يريد أن يبشر النبي صلى الله عليه وسلم بالمطر فوجد المرأة جالسة على غدير فدفع في صدرها وجلس بين رجليها فصار ذكره مثل الهدبة فقام نادما حتى أتى النبي صلى الله عليه وسلم فأخبره بما صنع فقال له استغفر ربك وصل أربع ركعات قال وتلا عليه « وأقم الصلاة طرفي النهار وزلفا من الليل » الآية وقال ابن جرير حدثني عبد الله بن أحمد بن شبويه حدثنا إسحاق بن إبراهيم حدثني عمرو بن الحارث حدثني عبد الله بن سالم عن الزبيدي عن سليم بن عامر أنه سمع أبا أمامة يقول إن رجلا أتى النبي صلى الله عليه وسلم فقال رسول الله أقم في حد الله مرة أو اثنتين فأعرض عنه رسول الله ثم أقيمت الصلاة فلما فرغ النبي صلى الله عليه وسلم قال أين هذاالرجل القائل أقم في حد الله قال أنا ذا قال أتممت الوضوء وصليت معنا آنفا قال نعم قال فإنك من خطيئتك كيوم ولدتك أمك فلا تعد وأنزل الله على رسول الله « وأقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات ذلك ذكرى للذاكرين » وقال الإمام أحمد « 5/437 » حدثنا عفان حدثنا حماد بن مسلمة أنبأنا علي بن زيد عن أبي عثمان قال كنت مع سلمان الفارسي تحت شجرة فأخذ منها غصنا يابسا فهزه حتى تحات ورقه ثم قال أبا عثمان ألا تسألني لم أفعل هذا قلت ولم تفعله قال هكذا فعل رسول صلى الله عليه وسلم فقال إن المسلم إذا توضأ فأحسن الوضوء ثم صلى الصلوات الخمس تحاتت خطاياه كما يتحات هذا الورق وقال « وأقم الصلاة طرفي النهار وزلفا من الليل إن الحسنات يذهبن السيئات ذلك ذكرى للذاكرين » وقال الإمام أحمد « 5/228 » حدثنا وكيع حدثنا سفيان عن حبيب بن أبي ثابت عن ميمون بن أبي شبيب عن معاذ أن رسول الله صلى الله عليه وسلم قال له يا معاذ أتبع السيئة الحسنة تمحها وخالق الناس بخلق حسن وقال الإمام أحمد « 5/153 » حدثنا وكيع حدثنا سفيان عن حبيب عن ميمون بن أبي شبيب عن أبي ذر أن رسول الله صلى الله عليه وسلم قال اتق الله حيثما كنت وأتبع السيئة الحسنة تمحها وخالق الناس بخلق حسن وقال أحمد « 5/169 » حدثنا أبو معاوية حدثنا الأعمش عن شمر بن عطية عن أشياخه عن أبي ذر قال قلت يا رسول الله أوصني قال إذا عملت سيئة فأتبعها حسنة تمحها قال قلت يا رسول الله أمن الحسنات لا إله إلا الله قال هي أفضل الحسنات وقال الحافظ أبو يعلى الموصلي « 3611 » حدثنا هذيل بن إبراهيم الجماني حدثنا عثمان بن عبد الرحمن الزهري من ولد سعد بن أبي وقاص عن الزهري عن أنس بن مالك قال قال رسول الله صلى الله عليه وسلم ما قال عبد لا إله إلا الله في ساعة من ليل أو نهار إلا طلست ما في الصحيفة من السيئات حتى تسكن إلى مثلها من الحسنات عثمان بن عبد الرحمن يقال له الوقاصي فيه ضعف وقال الحافظ أبو بكر البزار « 3067 » حدثنا بشر بن آدم وزيد بن أخزم قالا حدثنا الضحاك بن مخلد حدثنا مستور بن عباد عن ثابت عن أنس رجلا قال يا رسول الله ما تركت من حاجة ولا داجة فقال رسول الله صلى الله عليه وسلم تشهد أن لا إله إلا الله وأني رسول الله قال بلى قال فإن هذا يأتي على ذلك تفرد به من هذا الوجه مستور 

Surah Hud Ayat 111 dan 112





JALALAIN :

(Dan sesungguhnya) dapat dibaca wain dan wainna (kepada masing-masing) ertinya kepada setiap makhluk (pasti) huruf maa adalah zaidah, sedangkan huruf lam adalah mauthiah atau pendahuluan bagi qasam atau sumpah, atau lam fariqah. Menurut qiraat yang lain lamaa dibaca tasydid sehingga menjadi lammaa yang maknanya sama dengan illaa sedangkan huruf in sebelumnya bermakna nafi (Rabbmu akan menyempurnakan dengan cukup amal perbuatan mereka) yakni pembalasannya. (Sesungguhnya Dia
Maha Mengetahui apa yang mereka kerjakan) Dia Maha Mengetahui apa yang tersembunyi dan yang terlahirkan daripadanya.
(Maka tetaplah kamu pada jalan yang benar) iaitu mengamalkan perintah Rabbmu dan menyembah kepada-Nya (sebagaimana diperintahkan kepadamu dan) juga tetaplah pada jalan yang benar (orang yang telah bertaubat) iaitu orang yang telah beriman (beserta kamu dan janganlah kalian melampuai batas) melanggar batasan-batasan Allah. (Sesungguhnya Dia Maha Melihat apa yang kalian kerjakan) oleh sebab itu Dia membalas kalian.


IBNU KATHIR :

Masing-masing kelompok di antara mereka pasti akan dipenuhi balasan amal perbuatan mereka oleh Tuhanmu. Sesungguhnya Allah Maha Mengetahui sekecil apa pun kebaikan dan kejahatan yang mereka lakukan. Dan Dia akan membalas mereka sesuai dengan perbuatannya.
Jika keadaan umat-umat yang memperselisihkan pemahaman kitab suci begitu adanya, maka bersikaplah kamu dan para pengikutmu yang beriman dengan teguh mengikuti jalan kebenaran seperti yang diperintahkan Allah. Janganlah kalian melampaui batas kewajaran dengan melalaikan atau meremehkan atau berlebih- lebihan dengan melakukan sesuatu yang di luar kemampuan. Sesungguhnya Allah Maha Mengetahui semua apa yang kalian kerjakan dan pasti Dia akan membalasnya.


يقول تعالى « فلا تك في مرية مما يعبد هؤلاء » المشركون إنه باطل وجهل وضلال فإنهم إنما يعبدون ما يعبد آباؤهم من قبل أي ليس لهم مستند فيما هم فيه إلا اتباع الآباء في الجهالات وسيجزيهم الله على ذلك أتم الجزاء فيعذب كافرهم عذابا لا يعذبه أحدا وإن كان لهم حسنات فقد وفاهم الله إياها في الدنيا قبل الآخرة قال سفيان الثوري عن جابر الجعفي عن مجاهد عن ابن عباس « وإنا لموفوهم نصيبهم غير منقوص » قال ما وعدوا من خير أو شر وقال عبد الرحمن بن زيد بن أسلم لموفوهم من العذاب نصيبهم غير منقوص ثم ذكر تعالى أنه آتى موسى الكتاب فاختلف الناس فيه فمن مؤمن به ومن كافر به فلك بمن سلف من الأنبياء قبلك يا محمد أسوة فلا يغيظنك تكذيبهم ولا يهمنك ذلك « ولولا كلمة سبقت من ربك لقضي بينهم » قال ابن جرير لولا ما تقدم من تأجيله العذاب إلى أجل معلوم لقضى الله بينهم ويحتمل أن يكون المراد بالكلمة أنه لا يعذب أحدا إلا بعد قيام الحجة عليه وإرسال الرسول إليه كما قال « وما كنا معذبين حتى نبعث رسولا » فإنه قد قال في الآية الأخرى « ولولا كلمة سبقت من ربك لكان لزاما وأجل مسمى فاصبر على ما يقولون » ثم أخبر أن الكافريم في شك مما جاءهم به الرسول قوي فقال « وإنهم لفي شك منه مريب » ثم أخبر تعالى أنه سيجمع الأولين والآخرين من الأمم ويجزيهم بأعمالهم إن خيرا فخير وإن شر فشر فقال « وإن كلا لما ليوفنهم ربك أعمالهم إنه بما يعملون خبير » أي عليم بأعمالهم جميعها جليلها وحقيرها صغيرها وكبيرها وفي هذه الآية قراءات كثيرة يرجع معناها إلى هذا الذي ذكرناه كما في قوله تعالى « وإن كل لما جميع لدينا محضرون » 
يأمر تعالى رسوله وعباده المؤمنين بالثبات والدوام على الإستقامة وذلك من أكبر العون على الأعداء ومخالفة الأضداد ونهى عن الطغيان وهو البغي فإنه مصرعة حتى ولو كان على مشرك وأعلم تعالى أنه بصير بأعمال العباد لا يغفل عن شيء ولايخفى عليه شيء  

Surah Hud Ayat 104 Hingga 107





IBNU KATHIR :


Kami tidak akan mengundurkannya kecuali hanya beberapa saat yang Kami tentukan. Meskipun lama menurut pandangan manusia, tetapi sebenarnya itu sangatlah sebentar menurut Allah.
Di kala datang azab hari itu, tidak seorang manusia pun dapat berbicara kecuali dengan izin Allah. Di antara mereka ada yang celaka, iaitu mereka yang kafir, kerana menerima berbagai macam seksaan. Ada pula yang berbahagia, iaitu mereka yang beriman, kerana kenikmatan akhirat yang diperolehi.
Orang-orang yang celaka, tempat mereka adalah neraka. Di situ mereka bernafas dengan disertai rintihan sakit ketika menghirup dan mengeluarkan nafas dari dada.
Mereka kekal selama-lamanya di neraka, selama ada langit dan bumi. Mereka tidak akan keluar kecuali pada waktu yang dikehendaki Allah untuk diberi seksa yang lain. Sesungguhnya Tuhanmu, wahai Nabi, Maha Pelaksana terhadap apa yang Dia kehendaki, tidak ada seorang pun yang dapat menghalangi-Nya.


يقول تعالى إن في إهلاكنا الكافرين وإنجائنا المؤمنين « لآية » أي عظة واعتبارا على صدق موعدنا في الآخرة « إنا لننصر رسلنا والذين آمنوا في الحياة الدنيا ويوم يقوم الأشهاد » وقال تعالى « فأوحى إليهم ربهم لنهلكن الظالمين » الآية وقوله « ذلك يوم مجموع له الناس » أي أولهم وآخرهم كقوله « وحشرناهم فلم نغادر منهم أحدا » « وذلك يوم مشهود » أي عظيم تحضره الملائكة ويجتمع فيه الرسل وتحشر الخلائق بأسرهم من الإنس والجن والطير والوحوش والدواب ويحكم فيه العادل الذي لا يظلم مثقال ذرة حسنة يضاعفها وقوله « وما نؤخره إلا لأجل معدود » أي ما نؤخر إقامة القيامة إلا لأنه قد سبقت كلمة الله في وجود أناس معدودين من ذرية آدم وضرب مدة معينة إذا انقطعت وتكامل وجود أولئك المقدر خروجهم قامت الساعة ولهذا قال « وما نؤخره إلا لأجل معدود » أي لمدة مؤقتة لا يزاد عليها ولا ينقص منها « يوم يأت لا تكلم نفس إلا بإذنه » أي يوم يأتي يوم القيامة لا يتكلم أحد إلا بإذن الله كقوله « لا يتكلمون إلا من أذن له الرحمن وقال صوابا » وقال « وخشعت الأصوات للرحمن » الآية وفي الصحيحين « خ806 م183 » في حديث الشفاعة ولا يتكلم يومئذ إلا الرسل ودعوى الرسل يومئذ اللهم سلم سلم وقوله « فمنهم شقي وسعيد » أي فمن أهل الجمع شقي ومنهم سعيد كما قال « فريق في الجنة وفريق في السعير » وقال الحافظ أبو يعلى في مسنده حدثنا موسى بن حيان حدثنا عبد الملك بن عمرو حدثنا سليمان بن سفيان حدثنا عبد الله بن دينار عن ابن عمر عن عمر قال لما نزلت « فمنهم شقي وسعيد » سألت النبي صلى الله عليه وسلم فقلت يا رسول الله علام نعمل على شيء قد فرغ منه أم على شيء لم يفرغ منه فقال على شيءقد فرغ منه ياعمر وجرت به الأقلام ولكن كل ميسر لما خلق له ثم بين تعالى حال الأشقياء وحال السعداء فقال « فأما الذين شقوا ففي النار لهم فيها زفير وشهيق خالدين فيها ما دامت السموات والأرض إلا ما شاء ربك إن ربك فعال لما يريد »
يقول تعالى « لهم فيها زفير وشهيق » قال ابن عباس الزفير في الحلق والشهيق في الصدر أي تنفسهم زفير وأخذهم النفس شهيق لما هم فيه من العذاب عياذا بالله من ذلك « خالدين فيها ما دامت السموات والأرض » قال الإمام أبو جعفر بن جرير من عادة العرب إذا أرادت أن تصف الشيء بالدوام أبدا قالت هذا دائم دوام السموات والأرض وكذلك يقولون هو باق مااختلف الليل والنهار وما سمر أبناء سمير ومالألأت العير بأذنابها يعنون بذلك كله أبدا فخاطبهم جل ثناؤه بما يتعارفونه بينهم فقال « خالدين فيها ما دامت
السموات والأرض »
قلت ويحتمل أن المراد بما دامت السموات والأرض الجنس لأنه لابد في عالم الآخرة من سموات وأرض كما قال تعالى « يوم تبدل الأرض غير الأرض والسموات » ولهذا قال الحسن البصري في قوله « ما دامت السموات والأرض » قال يقول سماء غير هذه السماء وأرض غير هذه فما دامت تلك السماء وتلك الأرض وقال ابن أبي حاتم ذكر عن سفيان بن حسين عن الحكم عن مجاهد عن ابن عباس قوله « ما دامت السموات والأرض » قال لكل جنة سماء وأرض وقال عبد الرحمن بن زيد بن أسلم مادامت الأرض أرضا والسماء سماء وقوله « إلا ما شاء ربك إن ربك فعال لما يريد » كقوله « النار مثواكم خالدين فيها إلا ما شاء الله إن ربك حكيم عليم » وقد اختلف المفسرون في المراد من هذ الإستثناء على أقوال كثيرة حكاها الشيخ أبو الفرج بن الجوزي في كتابه زاد المسير « 4/160 » وغيره من علماء التفسير ونقل كثيرا منها الإمام أبو جعفر بن جرير رحمه الله في كتابه واختار هو ما نقله عن خالد بن معدان والضحاك وقتادة وابن سنان ورواه ابن أبي حاتم عن ابن عباس والحسن أيضا أن الإستثناء عائد على العصاة من أهل التوحيد ممن يخرجهم الله من النار بشفاعة الشافعين من الملائكة والنبيين والمؤمنين حتى يشفعون في أصحاب الكبائر ثم تأتي رحمة أرحم الراحمين فتخرج من لم يعمل خيرا قط وقال يوما من الدهر لا إله إلا الله كما وردت بذلك الأخبار الصحيحة المستفيضة عن رسول الله صلى الله عليه وسلم بمضمون ذلك من حديث أنس وجابر وأبي سعيد وأبي هريرة وغيرهم من الصحابة ولا يبقى بعد ذلك في النار إلا من وجب عليه الخلود فيها ولامحيد له عنها وهذا الذي عليه كثير من العلماء قديما وحديثا في تفسير هذه الآية الكريمة وقد روي في تفسيرها عن أمير المؤمنين عمر بن الخطاب وابن مسعود وابن عباس وأبي هريرة وعبد الله بن عمرو وجابر وأبي سعيد من الصحابة وعن أبي مجلز والشعبي وغيرهما من التابعين وعن عبد الرحمن بن زيد بن أسلم وإسحاق بن راهويه وغيرهما من الأئمة في أقوال غريبة وورد حديث غريب في معجم الطبراني الكبير عن أبي أمامة صدى بن عجلان الباهلي ولكن سنده ضعيف والله أعلم وقال قتادة الله أعلم بثنياه وقال السدي هي منسوخة بقوله « خالدين فيها أبدا » 


JALALAIN :


(Dan Kami tiadalah mengundur-undurkannya melainkan sampai waktu yang tertentu) waktu yang hanya diketahui oleh Allah.
(Di kala datang hari itu) sudah tiba saatnya (tidak dapat berbicara) lafaz takallama pada asalnya adalah tatakallama, kemudian salah satu huruf tanya dibuang sehingga jadilah ia takallama (seorang pun melainkan dengan izin-Nya) izin Allah swt. (maka di antara mereka) makhluk (ada yang celaka dan) yang lainnya (ada yang berbahagia) masing-masing telah dipastikan nasibnya di zaman azali.
(Adapun orang-orang yang celaka) menurut pengetahuan Allah swt. (maka tempatnya di dalam neraka, di dalamnya mereka mengeluarkan jeritan) suara yang sangat keras (dan rintihan) suara yang lemah.
(Mereka kekal di dalamnya selama ada langit dan bumi) ertinya selama keberadaan langit dan bumi di alam dunia (kecuali) melainkan (jika Rabbmu menghendaki yang lain) iaitu perpanjangan waktu yang melebihi umur langit dan bumi. Makna yang dimaksud adalah tidak terbatas; mereka kekal di dalamnya untuk selama-lamanya. (Sesungguhnya Rabbmu Maha Pelaksana terhadap apa yang Dia kehendaki.)

Allah is Beautiful and Loves Beauty : Ibnul Qayyim Al-Jawziyah

What is the meaning of ‘beauty’ in the famous hadeeth, “Allaah is beautiful and loves beauty.” 

Then show the generous blessings that He has given you.


From ’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) who said that the Prophet (sallallaahu ’alayhi wa sallam) said, “No one will enter Paradise who has an atom’s weight of pride in his heart.” A
man said, “What if a man likes his clothes to look good and his shoes to look good?” He said, “Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people.” [1] 

Ibnul-Qayyim (d.751H) - radiyallaahu ’anhu - said, commenting upon this hadeeth: ‘‘The phrase ‘Allaah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about in the same hadeeth. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Saheeh Muslim, it says: “Allaah is good and only accepts that which is good.” [2] In Sunanut-Tirmidhee it says: “Allaah loves to see the effects of His blessing on His slave.’’ [3] It was reported that Abul-Ahwas al-Jashamee said: The Prophet 
(sallallaahu ’alayhi wa sallam) saw me wearing old, tattered clothes, and asked me, “Do you have any wealth?” I said, “Yes.” He said, “What kind of wealth?” I said, “All that Allaah has given me of camels and sheep.” He said, “Then show the generous blessings that He has given you.” [4] Allaah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives them taqwaa which makes their inner characters beautiful. Allaah says: 

“O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better.” [Sooratul-A’raaf 7:26] 

And He says, speaking of the people of Paradise: 

“…and He gave them Nadrataan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient.” [Sooratul-Insaan 76:11-12] 

Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allaah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful… these people have no sense of jealousy for the sake of Allaah or hatred and enmity for the sake of Allaah, or denouncing what is evil (munkar), or jihaad (struggle) for the sake of Allaah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allaah loves, and seek to worship Allaah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images. 

The second group, on the other hand, say that Allaah condemns the beauty of images, forms and outward appearances. Allaah says about the munaafiqoon (hypocrites): 

“And when you look at them, their bodies please you…” [Sooratul-Munaafiqoon 63:4] 

“And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?” [Soorah Maryam 19:54] 

In Saheeh Muslim it is reported that the Prophet (sallallaahu ’alayhi wa sallam) said: “Allaah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds.” [5] 

According to another hadeeth: “Shabbiness is part of faith.” [6] Allaah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink. 

In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allaah, to help one to obey Allaah and fulfil His commands, such as when the Prophet (sallallaahu ’alayhi wa sallam) made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allaah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfil some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allaah nor for the sake of worldly purposes). 

The hadeeth under discussion refers to two important principles, knowledge and behaviour. Allaah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlaas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allaah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.’’ [7] 

Footnotes: 

[1] Related by Muslim (no. 131) 

[2] Related by Muslim (no. 1686) 

[3] Hasan Saheeh: Related by at-Tirmidhee (no. 2963), who said it was hasan saheeh. 

[4] Saheeh: Related by Ahmad (no. 15323), at-Tirmidhee (no. 1929) and an-Nisaa‘ee (no. 5128) 

[5] Related by Muslim (no. 1356) 

[6] Saheeh: Related by Ibn Maajah (no. 4108), Aboo Dawood (no. 3630) 

[7] al-Fawaa‘id (1/185)
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Rasulullah s.a.w bersabda :

” Sesungguhnya seorang hamba yang bercakap sesuatu kalimah atau ayat tanpa mengetahui implikasi dan hukum percakapannya, maka kalimah itu boleh mencampakkannya di dalam Neraka lebih sejauh antara timur dan barat” ( Riwayat Al-Bukhari, bab Hifdz al-Lisan, 11/256 , no 2988)

MUHASABAH