A Learning Page

Eleven Attributes of the Slaves of the Most Gracious

2009-12-29T10:50:00.008+08:00

Author: Abu Muslih Ari Wahyudi

أُوْلَئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَاماً

“Those are the ones who will be rewarded with the highest place in heaven, because of their patient constancy: therein shall they be met with salutations and peace, Dwelling therein;- how beautiful an abode and place of rest!” (QS Al-Furqaan [25] : 75)

Allah explains characteristics of the model servants to us whose good deeds to be followed. They are those who are known as Ibaad Ar-Rahman (The slave of The Most Gracious). Allah describes eleven attributes of them which are mentioned in detail in the Qur’an. Here are the explanation which we derived from Taisir Al-Karim Ar-Rahman (published by Mu’assasah ar-Risalah, pg. 586-588) by Syeikh As-Sa’di – may Allah have mercy on him [Commentary of Al-Furqon 63-77) with some addition from other sources, may this be beneficial to the readers.

First attribute:

Humility and address the ignorant with mild words and gentleness

Allah says:

وَعِبَادُ الرَّحْمَنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَاماً

“And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness.” (Al-Furqaan [25] : 63)

The slave of The Most Gracious (Ibadur-Rahman) are those who walk on this life with humility before Allah and other creatures. They show sedateness and wisdom. Always shows humility before Allah and gentleness to His slaves. If ignorant people address them badly, it would not cause them to replay in the same manner or in sinful act. For these manner they are praised, which are gentleness and sedateness. They reply ignorance in kindness. They even willing to forgive the foolish ones for their ignorance. This indicates their amazing endurance to hardship which could raise them in this noble character.

Ibn Katsir – may Allah have mercy on him – said in his tafsir about “Those who walk on the earth with humility and sedateness.” meaning that they walk with dignity and humility, not with arrogance and pride. (Tafsir Al-Qur’an Al-‘Azim, VI/27).

Second Attribute:

Observing the night prayer sincerely

Allah says:

وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَقِيَاماً

“And those who spend the night before their Lord, prostrate and standing. (Al-Furqaan : 64)

The slaves of The Most Gracious are those who observe the night prayer while doing it sincerely to their Lord and humble themselves before Him. It is like Allah’s saying in other verse: “Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah’s Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.” (As-Sajdah [32]: 16-17)

Ibn Katsir – may Allah have mercy on him – said in his tafsir about ‘those who spend the night before their Lord, prostrate and standing’ “meaning (they spend their night in) worshipping and obeying Him.” (Tafsir Al-Qur’an Al-‘Azim, VI/28).

Third Attribute

Invoke to Allah to be averted from hell.

Allah says:

وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَاماً إِنَّهَا سَاءتْ مُسْتَقَرّاً وَمُقَاماً

“And those who say: "Our Lord! Avert from us the torment of Hell. Verily! Its torment is ever an inseparable, permanent punishment. Evil indeed it (Hell) is as an abode and as a place to dwell.” (Al-Furqaan [25] : 65-66)

The slaves of The Most Gracious are those who invoke to Allah to be distanced from reasons that would lead them to hellfire. They always seek forgiveness against every sin they have done, for if they were not to repent from those sins they will be thrown in torment and punishment. Whereas this torment is really daunting, and everlasting torment like a winding debt which torment the mind of the one who is in debt but could not repay it back.

“Evil indeed it (Hell) is as an abode and as a place to dwell.”

It shows their submission and obedience before Allah The Most High, and how they need the assistance of Allah. They realize that they could not bear the torment. It also reminds them of Allah’s blessing on them, that is when a great calamity and sorrow which torment the soul cast away, then their heart full of joy and happiness when they are save from an evil torment.

Fourth attribute

Neither extravagant nor niggardly.

Allah says:

وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذَلِكَ قَوَاماً

“And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).” (Al-Furqaan [25]:67)

The slaves of The Most Gracious are those who spend charity on Allah’s cause, whether being obligatory of recommended. Obligatory charity such as zakah, paying fine or penalty (kafarah), and giving basic necessities for one’s family. They do not exceed the limit in giving charity. Do not spend in extravagant so as to neglect other charity which is compulsory to them. They neither become sitngy or niggardly. So is the way they spend, in between extravagant and niaggardly. They spend in proper matters in proper ways, neither harm themselves nor others, which indicate their being just with what they have.

Ibn Katsir – may Allah have mercy on him – said in his tafsir about ‘those, who, when they spend, are neither extravagant nor niggardly’ it means ‘They are not extravagant, spending more than they need, nor are they miserly towards their families, not spending enough on their needs. But they follow the best and fairest way. The best of matters are those which are moderate, neither one extreme nor the other.’ (Tafsir Al-Qur’anul ‘Azhim, VI/29)

He also quoted from Iyas ibn Mu’awiyah who said: “Everything which exceed the limit of Allah’s divine is extravagant.” Other scholar said, “What is meant by extravagant is spend in violation of Allah’s rule.” While Hasan al-Bashri said: “There is no extravagant in spending on the path of Allah.” (Tafsir Al-Qur’an Al-‘Azhim, VI/29)

Fifth Attribute

Do not invoke other deity along with Allah.

Allah says:

وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّهِ إِلَهاً آخَرَ

“And those who invoke not any other ilah (god) along with Allah…” (QS Al-Furqaan [25] : 68)

The slaves of The Most Gracious are those who worship Allah alone (at-tauhid), being sincere in religion and obedience to Him. They abandon all form of polytheist (syirik) and turn to monotheist (tauhid). Put their body and soul for Allah only and turn away from dependence of their hearts from everything beside Him.

Imam Ahmad said, Abu Mu’awiyah narrated to us, Al-A’masy reported to us on Syaqiq on Abdullah i.e. Ibn Mas’ood. Ibn Mas’ood – may Allah please with Him – said, “The Messenger of Allah – peace be upon him – was asked what are the major sin? He said: “You appoint a rival to Allah when He has created you.” He asked, “Then what? He said: “You kill your child for fear that he may eat with you.” He said, “Then what?” He said: “You commit adultery with your neighbor’s wife.” Abdullah said: “Then Allah revealed, confirming that: “And those who invoke not any other god along with Allah....” (Reported by Bukhari in the Book of Tafsir/4477/Al-Fath, Muslim in the Book of Eeman/86/Abdul Baqi, quoted from Tafsir Al-Qur’an Al-‘Azhim, VI/29).

Sixth Attribute

Do not kill without just reason

Allah says:

وَلَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ

“...nor kill such life as Allah has forbidden, except for just cause...” (Al-Furqaan [25] : 68)

Life which is forbidden to be killed is the life of Muslims and kafir mu’ahad, dzimmi and musta’man. Kafir mu’ahad is unbeliever who have security agreement with the Muslims, whether it is with government or individual Muslim. As for kafir dzimmi is unbeliever who become citizen under Islamic ruling and obey the rule and pay jizyah (tax). As for kafir musta’man is unbeliever who granted security or political security by a Muslim country.

These types of disbeliever can not be fought against, rather The Messenger of Allah (shallallahu alaihi wasallam) once said: ““Whoever kill one kafir mu’ahad, he will not able to smell the smell of paradise and indeed it fragrance could be smelt from the distance of forty years journey. (Related by al-Bukhari in the Book of al-Jizyah wal Muwaada’ah, the chapter of Man qatala mu’ahadan bighairi jurmin, no. 3166 from Abdullah ibn Amr). In another naration he (shallallahu alaihi wasallam) said: "Whoever killed a Mu'ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling)." (Related by al-Bukhari in the Book of Blood Money (Ad-Diyaat), the chapter of Itsmu man qatala dzimmiyan bighairi jurmin, no, 3166 on the authority of Abdullah ibn Amr). As for that which is permissible according to divine legislation are to kill those who kill other people (qishah), those who commit adultery while engage in marital status with his/her partners (by throwing with stones), those who apostate from the religion, disbeliever who are permitted to be killed such as people who attack Muslim country (kafir harbi). (Refer to the Explanation of Arba’in by Syaikh Shalih Alu Syakih, p. 63).

Seventh Attribute

Do not commit adultery.

Allah says:

وَلَا يَزْنُونَ وَمَن يَفْعَلْ ذَلِكَ يَلْقَ أَثَاماً يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَاناً

“...nor commit illegal sexual intercourse and whoever does this shall receive the punishment. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;” (QS Al-Furqaan : 68-69)

The slave of The Most Gracious are people who guard their private parts exept for their wives or their slaves. The Messenger of Allah (shallallahu alaihi wasallam) once asked his companions, “What do you think about fornication?” They said: “Allah and His Messenger has made it forbidden so it will stay as such until the Day of Judgement.” So The Messenger of Allah (shallallahu alaihi wasallam) said to his companions: ”Verily, if a man commit adultery with ten women it would be easier for him than commit adultery with the wife of his neighbour.” And he asked again, “And what do you think about burgle?” They said: “Allah and His Messenger have made it forbidden and it will be forbidden.” So he said: “Indeed, if a man commit burglary in ten houses it would be easier for him than commit burglary against his neighbour’s property.” (An authentic hadith by Syaikh Albani in Shahihul Jaami’, 54030; quoted from Tafsir Al-Qur’an al-Adhim VI/130)

Eighth Attribute

Repent, having firm belief (eeman) and performing righteous deeds.

Allah says:

إِلَّا مَن تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحاً فَأُوْلَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً وَمَن تَابَ وَعَمِلَ صَالِحاً فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتَاباً

“Except those who repent and believe (in Islamic Monotheism), and do righteous deeds, for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful. And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance.” (QS Al-Furqaan : 70-71)

That are people who repent from evil deeds and other sins in accordance to the requirements of the above verse, i.e. 1) leave all the evil deeds immediately; 2) feel remorse of sins which have been committed; 3) very determine not to fall into the same sins, 4) belief in Allah with the right belief , which demands him to leave every kind of evil deeds and requires him to act on obedience; 5) doing righthous deeds, acting legislated deed and sincere intention hoping for Allah’s pleasure and reward to meet His face.

Imam Nawawi, may Allah have mercy on him, said: “Scholars said: Repetance is obligated for every sin that has been done.” (Syarh Riyadu Ash-Shalihin, 1/56). He also said: “It has three pillars: leave it completely, feel remorse of the evil deeds, and have a strong intention not to fall on that evil deed ever. If the evil deeds is concern others right, then there is the fourth pillar which is free himself from people whose rights are violated. The core of repentance is remorse, and that is the greatest pillar.” (Syarh Shahih Muslim, IX/12).

He, may Allah have mercy on him, also said: “...They (the scholars) agreed that repentance from every evil deed is obligated, and (they also agreed) that repentance should be done sooner and must not be postpone, whether the sin falls under major sin or minor sin. Repetance is one of the greatness principal in the religion of Islam and a very emphasizing rule in it…” (Syarh Shahih Muslim, IX/12)

And Allah The Most High said:

(Interpretation of the meaning) “Say: "O my Slaves who have transgressed against their souls! Despair not of the Mercy of Allah. for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.” (QS Az-Zumar [39] : 53)

Ninth Attribute

Do not witness falsehood and abandon all meaningless talk and action.

Allah The Most High says:

وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَاماً

“And those who do not witness Az-Zuur (falsehood), and if they pass by some evil play or evil talk, they pass by it with dignity. “ (QS Al-Furqaan [25] : 72)

Falsehood (az-Zuur) here refers to forbidden sayings and actions. This term encompass various issues, such as associating partners with Allah (syirik), worshiping idols, lies, disobedience, disbelief, immorality, song, disbeliever celebration days, gathering of alcoholic, false witness, etc. (See Tafsir Ibn Kathir, VI/33).

The slave of The Most Gracious stays away from any gathering where forbidden speeches and actions occur, such as mocking Allah’s verses and signs, false discussion, backbiting, titling, disgracing someone, accuse someone of fornicating without evidence, make fun of Allah’s legislation, forbidden song, drink alcohol, wearing silk (for male –ed), hanging or display images of living creature, and so on. If they do not attend gathering where Az-Zuur or falsehood occurs, surely they will not speak and act upon it. Bearing false witness is the first one categorized of being az-Zuur.

“…and if they pass by some evil play or evil talk..” Al-Laghwu refers to useless speech, which is not consists of something that benefit the religion nor for the life in this world, such as the speech of ignorant people and the likes.

“…they pass by it with dignity. “

The slave of The Most Gracious purified their soul and maintain their dignity by not involving in those false speech. They believe despite that no sin occurs, talking in matters which consists no good in it is from the act of ignorant from humanity values and honor point of view. So they choose to stay away from them.

In Allah’s saying:

(Interpretation of the meaning): “…and if they pass by some evil play or evil talk…” indicates that they do not intend to attend and listen to those falsehood, rather it happen coincidently, so they keep their honor by stay away from it.

Tenth Attribute

Do not fall deaf and ignorant when they are reminded of Allah’s verses and signs.

Allah The Most High says:

وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمّاً وَعُمْيَاناً

“And those who, when they are reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.” (QS al-Furqaan [25] : 73)

The slave of The Most Gracious are those who do not turn away from those admonition. They do not shut their ears in order not to listen. They do not close their eyes and heart from comprehending those admonition like people who believe in those admonition but do not confirm it. If they are reminded of it, they act as described in Allah’s saying (interpretation of the meaning):

“Only those believe in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), who, when they are reminded of them fall down prostrate, and glorify the Praises of their Lord, and they are not proud.” (QS As-Sadjah [32] : 15)

The slave of The Most Gracious accept those admonitions completely with needs, obedience and submission. You will find they have open ears, waking hearts, which cause their faith to increase and their trust to complete. Those admonitions raise their spirit, they feel joy and happy in accepting it. This is the attribute of a believer, as Allah describes in His saying:

(Interpretation of the meaning) “The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Quran) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone).” (QS al-Anfaal [8] : 2)

As for disbeliever, they are not affected by Allah’s sayings. Rather they persist in their disbelief and misguidance. This is as described in Allah’s saying:

(Interpretation of the meaning) “And whenever there comes down a Soorah (chapter from the Quran), some of them (hypocrites) say: "Which of you has had his Faith increased by it?" As for those who believe, it has increased their Faith, and they rejoice. But as for those in whose hearts is a disease (of doubt, disbelief and hypocrisy), it will add suspicion and doubt to their suspicion, disbelief and doubt, and they die while they are disbelievers..” (QS At-Taubah [9] : 124-125)

Allah says (interpretation of the meaning): “And remind (by preaching the Quran, O Muhammad r) for verily, the reminding profits the believers.” (QS Adz-Dzariyat [51] : 55). In this verse Allah inform us that admonition will be of benefit of the believers. This is since their soul contain faith, fear of Allah ((khasiyah), wishing back to Allah (inabah), and obedience in following Allah’s pleasure. These encourage them to take benefit from those reminders and could place admonitions to them in its proper place (i.e. implement it as good as they can). This is similar to Allah’s saying (interpretation of the meaning): “Therefore remind (men) in case the reminder profits (them). The reminder will be received by him who fears (Allah),” (QS Al-A’la [87] : 9-10)

As for those whose heart does not have faith nor readiness to take admonitions, so any reminder given to those people will be of no benefit to themselves. The likes of moisture and salty land could not be turned fertile by rain. Such people will not have faith until they see painful punishment, we seek refugee to Allah from it.

Eleventh Attribute

Supplicate to Allah to bestow righteous wives and offspring, and make them as example of godfearing people.

Allah says:

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً أُوْلَئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُوا وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَاماً خَالِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرّاً وَمُقَاماً قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزَاماً

“And those who say: "Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders of those who have taqwa. Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein; excellent it is as an abode, and as a place to dwell. Say (O Muhammad r to the disbelievers): "My Lord pays attention to you only because of your invocation to Him. But now you have indeed denied (Him). So the torment will be yours for ever (inseparable permanent punishment)." (QS Al-Furqaan [25] : 74-77)

Ibn Kathir – may Allah have mercy on him – said about them: “those who ask Allah to bring forth from their loins offspring who will obey Him and worship Him and not associate anything in worship with Him.” (Tafsir Al-Qur’an Al-‘Azhim, VI/34)

If we ponder on the states and attributes of the slave of the Most Gracious, we might come to know the lofty of their aspiration and status. They could not feel content except that their children obey and submit themselves to their Lord, have knowledge and act accordingly. Although this supplication for is directed to good for wives and offspring, this supplication is also for their own good. It is because this supplication would be back to themselves. Therefore in the supplication they say “bestow” for them. Furthermore, the benefit of this supplication will be back to all Muslims, for beneficence of wives and offspring will bring benefit to those who interact with them.

The slaves of The Most Gracious also supplicate to Allah “…and make us leaders of those who have taqwa.” Ibn `Abbas, Al-Hasan, As-Suddi, Qatadah and Rabi` bin Anas said: "Leaders who would be taken as examples in good.'' Tafsir Al-Qur’an Al-‘Azhim, VI/35).

Meaning, the slave of The Most Gracious always seek to achieve this high status, which is the status of shiddiqin and the prefect rank of righteous slaves. This is the status of leadership in religion. They seek to be leaders of those who have taqwa, whether in speech or action, so that they are worthy to be followed, and their action result in peace. Therefore people good doer will walk following them. They receive and spread guidance.

Supplication to get something also means seeking everything which is the conditions of it. Whereas the status of being the leader in religion could not be achieved except with patient and faith. The likes of Allah’s saying (interpretation of the meaning):

“And We made from among them (Children of Israel), leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). “ (QS As-Sadjah [[32] : 24)

May Allah grant us of being from among of the slaves of The Most Gracious

Abridged and translated from the original source “Sebelas Karakteristik Ibaadur Rahman

Kisah Orang yang Berhutang Seribu Dinar

2009-11-02T07:13:00.005+08:00

Imam Al-Bukhari meriwayatkan dalam Shahihnya dari Abu Hurairah dari Rasulullah shallallahu alaihi wa sallam bahwa beliau menyebutkan seorang laki-laki dari kalangan Bani Israil yang meminta hutang seribu dinar kepada laki-laki lain yang juga dari Bani Israil. Pemilik uang berkata,

"Datangkan saksi-saksi kepadaku agar mereka menyaksikannya."

Laki-laki itu menjawab, "Cukuplah Allah sebagai saksi."

Pemilik uang berkata, "Datangkanlah seorang penjamin."

Laki-laki itu berkata, "Cukuplah Allah sebagai Penjamin."

Pemilik uang berkata, "Kamu benar."

Lalu pemilik uang memberikan kepadanya untuk jangka waktu tertentu. Penghutang ini pun menyeberangi lautan dan menunaikan kepentingannya, kemudian dia mencari perahu yang memulangkannya karena tempo hutang telah hampir habis. Dia tidak mendapatkan perahu, maka dia mengambil sebatang kayu dan melubanginya. Dia memasukkan seribu dinar ke dalamnya dan sepucuk surat kepada temannya, kemudian dia menutupnya dengan kuat dan membawanya ke laut.

Dia berkata, "Ya Allah sungguh Engkau mengetahui aku berhutang kepada fulan seribu dinar. Dia meminta seorang penjamin kepadaku, lalu aku menjawabnya, 'Cukuplah Alah sebagai Penjamin.' Dia rela dengan-Mu. Dia meminta seorang saksi kepadaku, maka aku menjawabnya, 'Cukuplah Allah sebagai saksi.' Lalu dia rela dengan-Mu. Dan aku telah berusaha mendapatkan perahu untuk memberikan haknya, tetapi aku tidak mendapatkannya. Dan sekarang aku menitipkannya kepada-Mu."

Lalu dia melemparkannya ke laut hingga ia masuk ke dalamnya, lalu dia kembali. Dalam kondisi tersebut dia terus mencari perahu agar bisa pulang ke kotanya. Lalu pemilik uang keluar melihat-lihat, mungkin ada sebuah perahu yang datang membawa uangnya. Dia pun menemukan kayu yang berisi uang tersebut. Dia mengambilnya sebagai kayu bakar untuk keluarganya. Manakala dia menggergaji kayu itu, dia menemukan uangnya dan sepucuk surat.

Selanjutnya, laki-laki yang berhutang itu pulang dengan membawa seribu dinar. Dia berkata kepada pemilik uang,

"Aku terus berusaha mencari perahu agar bisa membawa uangmu, tetapi aku tidak mendapatkannya sehingga aku datang kepadamu sekarang ini."

Pemilik uang bertanya, "Apakah kamu mengirim sesuatu kepadaku?"

Dia menjawab. "Aku katakan kepadamu bahwa aku tidak mendapatkan perahu sebelum aku datang sekarang ini."

Pemilik uang berkata, "Sesungguhnya Allah telah menunaikannya untukmu melalui apa yang kamu kirim di kayu itu. Sekarang, ambillah seribu dinarmu ini dengan baik."

A Story of A Man Who Borrowed A Thousand Dinaar

On the authority of Abu Hurairah that The Prophet said, "An Israeli man asked another Israeli to lend him one thousand Dinars.

The second man required witnesses. The former replied, 'Allah is sufficient as a witness.'

The second said, 'I want a surety.'

The former replied, 'Allah is sufficient as a surety.'

The second said, 'You are right,' and lent him the money for a certain period.

The debtor went across the sea. When he finished his job, he searched for a conveyance so that he might reach in time for the repayment of the deb, but he could not find any. So, he took a piece of wood and made a hole in it, inserted in it one thousand Dinars and a letter to the lender and then closed (i.e. sealed) the hole tightly. He took the piece of wood to the sea and said. 'O Allah! You know well that I took a loan of one thousand Dinars from so-and-so. He demanded a surety from me but I told him that Allah's Guarantee was sufficient and he accepted Your guarantee. He then asked for a witness and I told him that Allah was sufficient as a Witness, and he accepted You as a Witness. No doubt, I tried hard to find a conveyance so that I could pay his money but could not find, so I hand over this money to You.' Saying that, he threw the piece of wood into the sea till it went out far into it, and then he went away. Meanwhile he started searching for a conveyance in order to reach the creditor's country.

One day the lender came out of his house to see whether a ship had arrived bringing his money, and all of a sudden he saw the piece of wood in which his money had been deposited. He took it home to use for fire. When he sawed it, he found his money and the letter inside it.

Shortly after that, the debtor came bringing one thousand Dinars to him and said, 'By Allah, I had been trying hard to get a boat so that I could bring you your money, but failed to get one before the one I have come by.'

The lender asked, 'Have you sent something to me?'

The debtor replied, 'I have told you I could not get a boat other than the one I have come by.'

The lender said, 'Allah has delivered on your behalf the money you sent in the piece of wood. So, you may keep your one thousand Dinars and depart guided on the right path.' "

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ ذَكَرَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ سَأَلَ بَعْضَ بَنِي إِسْرَائِيلَ أَنْ يُسْلِفَهُ أَلْفَ دِينَارٍ فَقَالَ ائْتِنِي بِالشُّهَدَاءِ أُشْهِدُهُمْ فَقَالَ كَفَى بِاللَّهِ شَهِيدًا قَالَ فَأْتِنِي بِالْكَفِيلِ قَالَ كَفَى بِاللَّهِ كَفِيلًا قَالَ صَدَقْتَ فَدَفَعَهَا إِلَيْهِ إِلَى أَجَلٍ مُسَمًّى فَخَرَجَ فِي الْبَحْرِ فَقَضَى حَاجَتَهُ ثُمَّ الْتَمَسَ مَرْكَبًا يَرْكَبُهَا يَقْدَمُ عَلَيْهِ لِلْأَجَلِ الَّذِي أَجَّلَهُ فَلَمْ يَجِدْ مَرْكَبًا فَأَخَذَ خَشَبَةً فَنَقَرَهَا فَأَدْخَلَ فِيهَا أَلْفَ دِينَارٍ وَصَحِيفَةً مِنْهُ إِلَى صَاحِبِهِ ثُمَّ زَجَّجَ مَوْضِعَهَا ثُمَّ أَتَى بِهَا إِلَى الْبَحْرِ فَقَالَ اللَّهُمَّ إِنَّكَ تَعْلَمُ أَنِّي كُنْتُ تَسَلَّفْتُ فُلَانًا أَلْفَ دِينَارٍ فَسَأَلَنِي كَفِيلَا فَقُلْتُ كَفَى بِاللَّهِ كَفِيلًا فَرَضِيَ بِكَ وَسَأَلَنِي شَهِيدًا فَقُلْتُ كَفَى بِاللَّهِ شَهِيدًا فَرَضِيَ بِكَ وَأَنِّي جَهَدْتُ أَنْ أَجِدَ مَرْكَبًا أَبْعَثُ إِلَيْهِ الَّذِي لَهُ فَلَمْ أَقْدِرْ وَإِنِّي أَسْتَوْدِعُكَهَا فَرَمَى بِهَا فِي الْبَحْرِ حَتَّى وَلَجَتْ فِيهِ ثُمَّ انْصَرَفَ وَهُوَ فِي ذَلِكَ يَلْتَمِسُ مَرْكَبًا يَخْرُجُ إِلَى بَلَدِهِ فَخَرَجَ الرَّجُلُ الَّذِي كَانَ أَسْلَفَهُ يَنْظُرُ لَعَلَّ مَرْكَبًا قَدْ جَاءَ بِمَالِهِ فَإِذَا بِالْخَشَبَةِ الَّتِي فِيهَا الْمَالُ فَأَخَذَهَا لِأَهْلِهِ حَطَبًا فَلَمَّا نَشَرَهَا وَجَدَ الْمَالَ وَالصَّحِيفَةَ ثُمَّ قَدِمَ الَّذِي كَانَ أَسْلَفَهُ فَأَتَى بِالْأَلْفِ دِينَارٍ فَقَالَ وَاللَّهِ مَا زِلْتُ جَاهِدًا فِي طَلَبِ مَرْكَبٍ لِآتِيَكَ بِمَالِكَ فَمَا وَجَدْتُ مَرْكَبًا قَبْلَ الَّذِي أَتَيْتُ فِيهِ قَالَ هَلْ كُنْتَ بَعَثْتَ إِلَيَّ بِشَيْءٍ قَالَ أُخْبِرُكَ أَنِّي لَمْ أَجِدْ مَرْكَبًا قَبْلَ الَّذِي جِئْتُ فِيهِ قَالَ فَإِنَّ اللَّهَ قَدْ أَدَّى عَنْكَ الَّذِي بَعَثْتَ فِي الْخَشَبَةِ فَانْصَرِفْ بِالْأَلْفِ الدِّينَارِ رَاشِدًا

HR Bukhari dalam Kitabul Kafalah, bab kafalah dan hutang, 4/469, no.2291.

If only we could be as trustworthy of those people...

A Letter to My Son

2009-05-04T19:58:00.001+08:00

Assalamu’alaykum

All praise is due to Allah The All Mighty Who has made it easy for me to worship Him. May His peace and blessing be upon The Prophet Muhammad shallallahu alaihi wasallam, his family and his companions. Amien.

My dear son,

This letter comes from your mother who falls on misery... After a long thought I try to draw a pen, though I am filled with doubt and shame. Every time I write, it is blocked by tears, and each time a teardrop falls, the heart is in pain...

My dear son!

All the time you have passed, I’ve seen you grown up to be a man, a clever and wise man. Thus I thought it is appropriate for you to read this letter, though at the end you may twist and tear it apart, as you have twisted and torn my heart.

My dear son... 25 years have passed, and those years were the happy years of my life. Once a doctor came and passed me the joyful news of my pregnancy and all mother knew what it meant. Overwhelmed with joy and happiness within, as that was the beginning of changes, physicially and emotionally....

Since the happy news I had carried you for 9 months. Slept, stand, ate and breathed in difficulties. But all those could not detract me from loving and caring for you, rather, it grew through the passage of time.

I had carried you, my son, on a very weak condition, and at the same time I was very delighted whenever I felt or saw the kick of your feet or the turn of your body in my belly. I was satisfied when I weightet my self, for day after my belly was getting heavier, which meant that you were safe and sound in my womb.

The long suffering on me, until it reached that time, the dawn of one night, when I could not sleep and close my eyes even for a second. I felt an overwhelmed pain, undescribable fear.

The pain kept going on that I could no longer cry. As much as that I saw death dancing in my eyes, then the time came when you were out to the world. You were born... My cry mixed with yours, the tears of happiness. Gone all the weary and sorrow, gone all the pain and suffering, Instead, the more was the pain, the more my love for you grew stronger. I took you before taking a drink, I hugged and kissed you before a drop of water running through my throat.

My dear son... years have passed your age, I have carried you in my heart and bathed you with my two hands with love. I gave you the core of my life. Did not sleep for you sleep, being tired for your happiness.

My wish every day, was to see your smile. My happiness every time was the talk when you asked for something, that I do something for you... That was my happiness!

Then time has passed. Day by day, month by month, and years passed by. Through that time I was devoted as a maid who was never absent, as your servant who was never stop serving, and as your worker who was never tired and always prayed for goodness and success for you...

I have been caring for you day by day until you grew up. Your body was well built, your muscles firmed, light mustaches and beards adorned your face, added more to your suitable bearing. Upon that time I started to cast glances around, looking for your match.

The nearer your wedding day, the nearer time for you to go, and that time my heart was starting to feel sad, teardrops fell, did not know what was felt within. Joy was combining with sorrow, cry was mixing with laugh. Happy that you had found your match and sad for you are the consolation of my heart, will be separated from me.

Time has passed as if I’ve dragged it along heavily. Presumably after the marriage I could no longer recognize you, your smile which has been the comfort of my pain and sorrow, has now been gone as if the sun covered by a dark night. Your laugh which I find as an entertainment of my heart has now been drowned like a stone which has been thrown into a silent pool, along with the fallen leaves. Indeed I do not know you any more, for you have forgotten me, forgotten my rights.

The days I have passed seems so slow, only to see your face. I count each second just to hear you voice. But the waiting seems too long. I always stand on the doorway just to see and wait for your arrival. Each time I haer the the door sound I think that you are the one who come. Everytime the telephone rings I think that you are the one who call. Every sound of a car passes by, I think you are the one who come.

But all these are nothing. All my waiting are in vain and my hope are scattered. What is there is hopeless. What is left is sorrow of all the weary which I have felt all these time. I cry over my self and for destiny which has determined by Him.

My son... Your mother do not ask for many, do not demand you outrageously. What your mother asks, that you make your mother as a close friend in your life. Make this humble mother of yours as a servant at your home, so I could see your face, remember those happy days of your childhood.

And I entreat you, O my son! Not to set an enmity with me, not to turn away when I look at your face!!

My demand that you make the home of your mother as one of those places for you to stop by, so you could drop in even only for a second. Do not make it as a garbage place which you never visit, or if you are forced to do so, you will visit it while closing your nose and then go by.

My son, I have become humpback. Tremble are my hands, for my body has been taken away by age, and eaten by disease... Stand must be supported, even sit should be supported. But despite all, my love for you stays the same...

My love is still like the sea which never dry. Like the wind which is never stop blows.

If you are being honored even for a day only by someone, you will reply his goodness the same. But for your mother... What is your reply, O my son?

Where is your good reply? Is it not that good should be repaid with good? But why O my son! The milk I gave is repaid with poison. Is it not that Allah The Most High said: “Is there any reward for good other than good?” (QS Ar-Rahman : 60). Has your heart turned that hard and have you gone that far? After days have passed and times have changed?

O my son, everytime I hear your happiness, that you are happy with your life, it increases my happiness. Why it is not so, when you are the harvest of my two hands, you are the outcome of my weariness. You are the profit of all of my effort. What in earth the sins have I done that you have made me your enemy?! Have I done mistakes in one of those times when I was with you, or have I ever wrongly served you?

If it is not so, is it so hard to make me your slave and the humblest maid among all of your servants? All of them have received their wage. What is the wage suited for me, O my dear son!

Can you give me little protection under your greatness? Can you give little of your compassion to ease the suffering of this old woman? Whereas Allah The Most High loves people who do good.

O my son! To look at your face is what I want, and nothing more.

O my son! My heart hurts, teardrops fall, whereas you are safe and sound. People often say that you are sociable, benignant and kind.

My son... is your heart not touched by the weak old woman, is your soul not moved by seeing this decrepit woman, she is destroyed by yearning, covered with sadness and dressed with sorrow? It is for nothing, only that you have made her tears fall.... Only that you have replied her with scar on her heart... Only that you capable to stab her with a knife of rebellion right onto her heart... only that you have succeed in breaking the ties of kindship?!

My dear son, indeed it is your mother the gateway for you to Paradise. So walk along the bridge to attain it, pass through its path with a sweet smile, forgiveness, and a good reply. May I meet you there with the mercy of Allah The Most High, as mention in a hadith: “Parents are the door of the center of Paradise. If you wish, you may abandon or guard it!!” (Related by Ahmad).

O son, I really know you, know your behaviour and characteristics. Since you grew up, you have been greedy for reward and Paradise. You have always been talking about the excellence of congregational prayer at the first row. You have always wanted to give charity.

But my dear son! One of ahaadith you may have forgotten! An excellence you have ignored, is the saying of the Prophet shallallahu alaihi wasallam.

It is narrated on the authority of 'Abdullah ibn Mas'ud that he said. “I asked the Prophet 'Which deed is loved most by Allah?" He replied, 'To offer prayers at their early (very first) stated times.' " 'Abdullah asked, "Then what?" The Prophet said, "To be good and dutiful to one's parents," 'Abdullah asked, "Then what?" The Prophet said, To participate in Jihad for Allah's Cause." 'Abdullah added, "The Prophet narrated to me these three things, and if I had asked more, he would have told me more." (Related by al-Bukhari and Muslim)

O my son! This is me, your reward, without working very hard to free a slave or striving to give charity. Have you ever heard a story of a father who left his family and children and traveled far from his country to look for a gold mine?! After 30 years travelling, he came back empty handed and failed. He failed in his effort. When he reached his house, no longer he saw his old rotten hut, rather what he saw was a big gold mine company. Tiredly he has been looking for gold in other country, but alas, people built a gold mine next to his hut.

That is example of your goodness. You have striven hard looking for reward, you have done much deed, but you forgot that next to you there is a huge reward. Next to you there is someone who could blocked or accelerate your deed. Is it not my pleasure is Allah’s pleasure, and my anger is His anger?

My Son, what I am worried and feared is that you are the one is ment by The Prophet shallallahu alaihi wasallam ini his saying: “Let him be a loser, let him be a loser, let him be a loser” It was said: ‘O Allah's Messenger, ‘who is he?’ He said. “He who finds his parents in old age, either one or both of them, and does not enter Paradise.” (Related by Muslim).

My son... I would not raise my grievance to the sky, nor would I raise this sorrow to Allah, had this grievance ascended over the clouds, through the doors of the sky, would have befallen you a calamity and misery which has no cure and no doctor could heal. But I will not do so, son! How could I, when you are the love of my heart... How could this mother of yours raises her hands to the sky for you are my comfort in sadness. How would I dare seeing you suffering from an answered pray when you are the happiness for me.

Wake up son!

Your hair begins to grey.Time will be go by and you too will grow old, and al jaza’ min jinsil ‘amal’... “You will harvest for what you have planted...” I do not want you to write this kind of letter to your children in future, you would have written it with tears as I write to you with my tears.

My dear son! Fear Allah on your mother, hold her feet. Indeed the Paradise lies on her feet. Wipe away her tears, soothe away her sadness, strengthen her brittle bone and straighten up her weakened body. My son... After reading this, it depends on you! Will you awake and come back or will you tear it apart.

Wassalam,

Your mother

Source: Kutitip Surat ini Untukmu

Autho: Ustadh Armen Halim Naro, may Allah have mercy on him

Technorati Tags: advice,be dutiful to mother

What Prevent You from Prayer in Congregation?

2009-01-10T18:59:00.005+08:00

Title : What Prevent You from Prayer in Congregation?
Source : Apa yang Menghalangimu Shalat Berjama’ah?
Author : Abu Muslih Ari Wahyudi
Published by : A Learning Page

“If you were to abandon the practice of your Prophet, you would go astray.”

Know, O brothers, may Allah increase my faith and yours – there is no Moslem man who leave congregational praying intentionally except the weak people and hypocrites. Abdullah Ibn Mas’ud, may Allah be please with him, narrated: “He who likes to meet Allah tomorrow as Muslim, he should persevere in observing these prayers, when a call is announced for them, for Allah has laid down for your Prophet the paths of right guidance, and these (prayers) are among the paths of right guidance. If you were to pray in your houses as this man who stays away (from the mosque) prays in his house, you would abandon the practice of your Prophet, and if you were to abandon the practice of your Prophet, you would go astray. No man purifies himself, doing it well, then makes for one of those mosques without Allah recording a blessing for him for every step he takes raising him a degree for it, and effacing a sin from him for it. I have seen the time when no one stayed away from it, except a hypocrite, who was well known for his hypocrisy, whereas a man would be brought swaying (due to weakness) between two men till he was set up in a row.” (Reported by Muslim [564])

Why the hypocrites would not like to perform prayer in congregation? Syaikh Ibnu Uthaimin, may Allah have mercy on him, explained, that it is because they do not wish for reward nor do they believe in reckoning of the deeds. Thus, they abandon it. For this reason the Messenger of Allah, may peace be upon him, said: “The most burdensome prayers for the hypocrites are the evening (Isya) prayer and dawn (fajar) prayer.” (Reported by al-Bukhari [657] and Muslim [651] from Abu Hurairah, may Allah please with him, by the wording of Muslim). It is because when congregational for evening and dawn prayers is performed, those who did not attend the prayer were not visible, for in the time of the Prophet, may peace be upon him, there was no electricity nor lamp (as in our time), so it was possible for a person not to observe the congregational prayer while others did not aware of it. Besides, the evening prayer and dawn prayer is performed in times of rest and sleep, thus it is most burdensome to the hypocrites, so the do not attend it. If they only knew the virtue of them both (evening prayer and dawn prayer in congregational), they would have come even if they had to crawl. (Explanation of Riyadh Ash-Shalihin, Daar Al-Bahirah, 3/254).

Al-Hafidz Ibn Hajar said: “Evening prayer and dawn prayer (in congregation) are the most burdensome for them – the hypocrites – compare to other prayers (although in general they are lazy to perform other prayers as well) because the strong driven to leave both prayers. Because the time for evening prayer is convenient to rest while the dawn prayer is a pleasent time to sleep.” (Fath al-Bari, Dar Al-Hadits, 2/166).

Prayer Congregation is Far More Excellent

O My beloved brothers for Allah, prayer in congregation is an act of worship which is more excellent, far more prominent than individual prayer. Ibnu Umar – may Allah please with him – narrated that the Prophet – peace be upon him – said: “Prayer in a congregation is twenty-seven degrees more excellent than prayer by a single person.” (Reported by al-Bukhari [645] and Muslim [650], the wording is by Muslim).

Al-Bukhari – may Allah have mercy on him – narrated, al-Aswad ibn Yazid an-Nakha’i – one of tabi’in, if he left behind a congregational prayer then he would go to other mosque (to find prayer in congregation). While Anas ibn Malik – may Allah please with him – if he reached the mosque while prayer in congregation has finished, so he would call for adhan and iqamah and performed prayer in congregation. (Reported on Shahih al-Bukhari, Maktabah Al-Iman, pg. 143). Al-Hafizh Ibn Hajar said: “What appears to me, by bringing the narration of al-Aswad and Anas, al-Bukhari wanted to indicate that the virtue which are mention in ahaadits in this chapter are only for those who pray in congregation in mosque, not for those who pray in congregation in their houses.” (Fath al-Bari, Dar Al-Hadits, 2/154).

Syaikh Ibn Uthaimin – may Allah have mercy on him – said: “The scholars said that prayer in congregation (in mosques) is from the most excellent act of worship and the most excellent obedience. (Syarh Riyadh Ash-Shalihin, Dar Al-Bahirah, 3/249)

An-Nawawi – may Allah have mercy on him – said: “Our companions – scholars of Syafi’i’s school of thoughts – argued that these ahaadits were to show that (prayer in) congregation is not a legitimate condition of prayer, this matter is opposed with (the view of) Abu Dawud [Azh-Zhahiri]…” (Syarh Muslim, published by Dar Ibn Al-Haitsam, 3/456). The same view – that congregation is not a condition of the validity of prayer – is said by Syaikh Abdullah al-Bassam (see Taisir al-‘Allam, published by Dar Al-’Aqidah, 1/108).

Syaikh Ibn Uthaimin – may Allah have mercy on him – said, some scholar view that prayer (i.e. the five time prayers) in congregation is legitimate condition of prayer. They deem that if a person – who is ordered to pray in congregation, i.e. men – do not observe the prayers in congregation, then they prayers would be meaningless and would not be accepted. This opinion is held by Syaikhul Islam Ibn Taimiyah – may Allah have mercy on him – and an opinion which is narrated by Imam Ahmad (see Syarh Riyadh ash-Shalihin, published by Dar al-Bashirah, 3/249). However, this view is a weak opinion. Because the Prophet – may peace be upon him – said, “Prayer in a congregation is twenty-seven degrees more excellent than prayer by a single person.” As for this virtue (i.e. prayer in congregation) shows that what considered less excellent still have virtue in it. And the consequence of having less virtue that the deed (i.e. a single person prayer) is still valid. Because the un-legitimate deed would have no virtue at all, rather it would be a sinful act to do. So this hadith is a very clear proof which indicates that the rule of a single person prayer is valid. That is said by Syaikh Ibn Uthaimin – may Allah have mercy on him – (Syarh Shlat al-Jama’ah, published by Dar al-Kutub al-Imliyah, pg. 24(.

Even blind people are ordered to pray in congregation.

My brothers, obligatory prayer in congregation – for men – is from the command of the Messenger of Allah – may peace be upon him – not only for normal people, like us, rather for blid people as well. Abu Hurairah – may Allah please with him –reported: “There came to the Apostle of Allah (may peace be upon him) a blind man and said: “ O Messenger of Allah, I have no one to guide me to the mosque.” He, therefore, asked. Allah's Messenger (may peace be upon him) permission to observer prayer in his house. He – may peace be upon him - granted him permission. Then when the man turned away he called him and said: “Do you hear the call to prayer?” He said: “Yes.” He – may peace be upon him said: “Respond to it!”” (Reported by Muslim [653]).

An-Nawawi – may Allah have mercy on him – commented to the above narration: “In this hadith there is an indicated proof for (scholars) who view that prayer in congregation is obligatory (for men)....” (Syarh Muslim, Published by Dar Ibn Haitham, 3/459). An-Nawawi himself held the opinion that prayer in congregation is a collective obligation, and there were some scholars who said that it is supererogatory. (See Syarh Msulim, published by Published by Dar Ibn Haitham, 3/456). Among the scholars who viewed that prayer in congregation is excellent supererogatory (sunnah mu’akkad) was al-Qadhiy Abu Syuja’ –may Allah have mercy on him – the author of Al-Ghayah wa at-Taqrib fiy Fiqhi Syafi;i, however the verifier of the book – Majid al-Hamawi - said that this is consider in-appropriate, he said that the most favored opinion is that prayer in congregation is collective obligation (Fardhu kifaayah). He based (his argument) on the hadith of the Prophet – may peace be upon him – “If there are three man in a village or in the desert among whom prayer is not offered (in congregation), the devil has got the mastery over them. So observe (prayer) in congregation, for the wolf eats only the straggling animal.” (Reported by Abu Dawud, an-Nasa’i and al-Hakim and he – al-Hakim – said it is aunthentic. See Al-Ghayah wa at-Taqrib published by Dar Ibn Haitham, pg. 801). As for Imam Syafi’i – may Allah have mercy on him – so what is written on his indicates that he viewed that prayer in congregation is collective obligation. This opinion was also supported by previous scholars form his school of thought, and was popular among scholar of Hanafiyah and Malikiyah (See Fath al-Bari, published by Dar al-hadith, 2/148)

When explaining the above hadith, Syaikh Ibn Uthaimin – may Allah have mercy on him – said: “This – the command of the Prophet to the blind man to attend prayer in congregation – shows the obligation of prayer in congregation for blind people, and that blindness is not a reason not to attend prayer in congregation. This hadith also indicates that prayer in congregation is obligatory to be observed in the mosque, not a mere in congregation – even if it is not in the mosque...” (Syarh Riyadh ash-Shalihin, published by Dar al-Bashirah 3/250). Prayer in congregation is obligatory to be performed in the mosque.. If it is performed not in the mosque, so it does not weep away the sin – rather they are sinned (i.e. for not performing prayer in congregation in the mosque –translator) – although their prayer is still valid, according to the strongest opinion. That is Syaikh Ibn Uthaimin’s comment on other place (see Syarh Shalat al-Jama’ah, published by Dar al-Kutub al-Ilmiyah, pg. 26). Therefore the Syaikh – may Allah have mercy on him – said that it is not permissible for a person or a group of people to perform prayer in congregation in a house while a mosque is near to their houses. As for the mosque is far and they could not hear the call for prayer – adhan – (what is meant here is adhan without microphone, according to the Syaikh in Syarh Riyadh ash-Shalihin, 3/252), then it is permissible to perform prayer in congregation at home, so long as their places is far from the mosque and difficult for them to attend the prayer in congregation. (See Fatawa Arkan al-Islam, Published by Dar Ath-Thurayya pg. 367-368).

The Prophet – may peace be upon him – threaten to burn their houses...

My brothers - may Allah arouse your awareness to be obedient to Him – prayer in congregation is not a matter to be taken lightly. Abu Hurairah – may Allah please with him – reported that the Messenger of Allah – may peace be upon him – said: “"By Him in Whose Hand my soul is I was about to order for collecting fire-wood (fuel) and then order Someone to pronounce the Adhan for the prayer and then order someone to lead the prayer then I would go from behind and burn the houses of men who did not present themselves for the (compulsory congregational) prayer.” (Reported by al-Bukhari [644] and Muslim [651]).

Imam Bukhari – may Allah have mercy on him – entered the above hadith in the title: ‘Chapter The Compulsory Congregational Prayer’. And he quoted the saying of al-Hasan, “If his mother were to prohibit him from evening prayer in congregation due to her concern over his son, then the son should not comply to his mother.” (See Shahih Bukhari, published by Maktabah al-Iman, pg. 142).

An-Nawawi – may Allah have mercy on him – said: “This hadith is one of proofs that is used to stated that prayer in congregation is compulsory (fardhu ‘ain). This was the view of Atha’, al-Auza’i, Ahmad, Abu Tsaur, Ibn Mudzir, Ibn Khuzaimah, and Dawud (Azh-Zhahiri)...” (Syarh Muslim, published by Dar Ibn al-Haitham, 3/458). Ibn Hajar – may Allah have mercy on him – added, among the scholars who held the view of the rulling on prayer in congregation is compulsory is Ibn Hibban (see Fath-al-Bari, published by Dar al-hadith, 2/148).

Syaikh Ibn Uthaimin – may Allah have mercy on him – said: “This (hadith) shows that prayer in congregation is compulsory, for the Prophet – may peace be upon him – would not have such intention – burning their houses – if not for (them) have abandoned an obligation...” (Syarh Riyadh ash-Shalihin, published by Dar al-Bashirah, 3/252).

Syaikh Ibn Uthaimin – may Allah have mercy on him – concluded, “The correct view shows that it is compulsory – prayer in congregation - because indeed the Moslem ummah is one. And the unity (of this ummah) would not be achieved except they gather around in the act of worship. Meanwhile, (one of) the most excellent worship, the most principle, and the most emphasized is prayer. Therefore it is a must for this ummah to congregate in performing this prayer. The Syaikh added, “However the condition is, it is obligation for every grown up Moslem man with sense (akil baligh) to observer the compulsory prayer in congregation, whether he is on a travelling or not.” (Fatawa Arkan al-Islam, published by Dar ats-Tsurayya, pg. 366 and 367).

May Allah return the virtue and the unity of Moslem ummah on the way of the Messenger of Allah – peace be upon him. All the praise is for Allah, Lord of the universe.

Say Farewell to Music

2007-11-26T13:42:00.001+08:00

Many of us who really fond of music think that days would be dull without it. I did. Started my morning with music, usually bossanova samba, and ended my night with soft music of Richard Clayderman or the voice of Nat King Cole, till the tape recorder end itself. Singing was part of me that times in shower rarely spent without a song. Every time I saw guitar I felt the urge to play and sing out loud, and I did. Where ever I went, if someone played my favorite song, I would have stopped and listened for a while before continued.

I had been long tied by music, that once I thought I could not live without it. Never imagine that one day I would left it behind completely. My computer was filled with music that I think even more than my study material. My internet connection was mainly used to download hundreds of my favorite music.

Than came a day when I heard the report from the Prophet صلا الله عليه وسلم for the first time. It was in Islamic Room of Yahoo Messenger. There was a hot discussion about Music is Forbidden in Islam. I was interested, and joined in the battle, off course, being very fond of music, on the side of those who refuse the hadits. We came up with some silly arguments that I would have laugh on it now. “How could I live without music, how could someone been thrown to the hellfire just because listening to music?” “Off course you can!” Someone replied. “Don’t you know the hadits of the Prophet الله عليه وسلم?” and he started pasting the hadits in the room several times:

لَيَكُوْ نَنَّا مِنْ اُمَّتِىْ اَقْوَامٌ مِنْ يَسْتَحِلُّوْنَالْحِرَّوَ الْحَرِيْرَ وَالْخَمْرَ وَالْمَعَازْفَ

"From among my followers there will be some people who will consider illegal sexual intercourse, the wearing of silk, the drinking of alcoholic drinks and the use of musical instruments, as lawful.” [1]

“Didn’t I have the same thought before? I was a guitarist, playing from one pub to another, then I came to know Islam, and now I give up my guitar.” He continued something like that, and that if I remember correctly (for it happened 4 years back) he is a Muallaf[2]. I left the room with a great annoyance. How could something as beautiful and entertaining as music, the source of inspiration for thousands of people is considered unlawful?

And I began searching other arguments to back up my feels for music. I found that there were scholars who said that the hadits is weak for some reason, one of which Ibn Hazm, may Allah have mercy on him and followed by other scholars years after him, like Dr. Muh. Al-Gazali in his critical analysis of some of hadits an-nabawiyyah. But then on the other hand, finding proof and evidence explained by Ibnu Qayyim, may Allah have mercy on him, in his two books Ighatsatul lahfan min Masya’iris Syaithan and Khilatul Ghitaa al Hukmee Samaa’el Ghinaa (translated version) based on the hadits, the saying of the Prophet companions, and previous scholars makes the argument against the other one (of Ibn Hazm) stronger. Asy-Syaikh Albani, may Allah have mercy on him, the scholar of hadits in thin century, confirmed that the hadits is authentic, along with a strong argument[3]

After all the truth unfolded, how could I keep resisting?

Allah سبحنه وتعال ordered :

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانْتَهُوا

“…And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain (from it) , and fear Allah. Verily, Allah is Severe in punishment.” (Al-Hasyr : 7)

And the Messenger صلى الله عليه وسلم warned us from music, leveled it with illegal sexual intercourse and alcoholic drinks as stated in the above hadits, how would I dare keep resisting?

Allah stated:

وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا

“And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him, and follows other than the believers way. We shall keep him in the path he has chosen, and burn him in Hell - what an evil destination.” (An-Nisaa : 115)

For sure no one with a good notion on his head would ever dare opposing the Messengerصلى الله عليه وسلم and choosing the hellfire instead.

And Allah said:

فَلا وَرَبِّكَ لا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

“But no, by your Lord, they can have no Faith, until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them) with full submission.” (An-Nisa : 65)

And over this dispute of music, Allah’s Apostle صلى الله عليه وسلم has stated that it is unlawful. So think, do we still consider our self as a believer (Mu’min) when we choose not to obey the Messengerصلى الله عليه وسلم?

Reaching at this stage, I think you and I will reach the same conclusion: “Lets say farewell to music.”

It is not easy, I know. Rather it is very difficult for those who addicted to it. But fear Allah, if we meant to achieve His blessing. Make priority; is it the entertainment for a short while in this perish world is more important than the entertainment in the hereafter? Our obedience is an indicator of the faith we have, and again in the Qur’an Allah has stated “…they can have no faith, until they make you judge in all disputes between them…”

Consider this well, and start thinking to remove all your collections.

I did the same these past two years, and with a strong intention, it was not so difficult after all. Here are some tips which I have also published in other blog:

Put a strong intention on your mind to leave music completely as the implementation of love and obedience to Allah سبحنه وتعال and His Apostle صلى الله عليه وسلم
Start replacing your music collection from your computer with qur’an recitation or lectures from people of knowledge who follows the way of shalafus-shaleh.
Stop downloading music from the internet and download lectures from people of knowledge which you could find many on the internet.
Change the ringtone of your handy from your favorite music to the classic ringtone and also remove all your musik collection with qur’an recitation. Choose the one you like most for example Syaikh Mishari Rashid al-Efasi, Syaikh Al Ghamidi, Syaikh As-Sudais, Syaikh Al-Kundury or others.
There will be times when you feel to you want to grab the old habit again. Especially when you feel lonely, restless, confused, Try to alter your attention, take wudhu’ and read the Qur’an, because this Book of Allah is the pain killer for all heart diseases, the best that could entertain the heart.
Sometimes, unconsciously we sing to our self from lyrics we have known for years. Keep a deep breath and start asking yourself. How many verses of the Qur’an you had memorize, or how many hadits have you put on your mind? Maybe the answer afterwards will make you feel a shame with yourself.
Start transferring your room as a small library with books that is good to increase the quality of your faith, and continuously removing your music collection.

We ask Allah for forgiveness, and with Allah lies (all) the success.

_______________

[1] Shahih Bukhari Volume 7, Book 69, Number 494v Narrated Abu 'Amir or Abu Malik Al-Ash'ari

[2] A new converted to Islam

[3] Silsilah al-Hadits Ash-Shahihah vol. 1 number 91. (An article about it could be found in this blog, please check in Al-Qur’an dan Hadits category – in bahasa only)

[4] This verse and the rest is translated by DR. M. Taqiud-Din & DR. M. Khan