Tuesday 23 August 2011
Sunday 21 August 2011
Syoknya Puasa : "Tips berpuasa untuk anak-anak" (bersama Wardina)
Syoknya Puasa : "Tips berpuasa untuk anak-anak" (bersama Wardina)
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Syoknya Puasa : "Tips berpuasa untuk anak-anak" (bersama Wardina)
Syoknya Puasa : "Tips berpuasa untuk anak-anak" (bersama Wardina)
Monday 1 August 2011
If someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not
If someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance''
If someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance''
The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allah's permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success. Indeed, the happy person is he whom Allah guides to ask of Him. This is especially the case if a person urgently needs Allah's help day or night. Allah said,
(O you who believe! Believe in Allah, and His Messenger (Muhammad ), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)) (4:16).
Therefore, in this Ayah Allah commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith. Also, Allah commanded His believing servants to proclaim,
(Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.) (3:8). Hence,
(Guide us to the straight way) means, "Make us firm on the path of guidance and do not allow us to deviate from it.''
(7. The way of those upon whom You have bestowed Your grace, not (that) of those who earned Your anger, nor of those who went astray).
We mentioned the Hadith in which the servant proclaims,
(Guide us to the straight way) and Allah says, "This is for My servant, and My servant shall acquire what he asks for.'' Allah's statement.
(The way of those upon whom You have bestowed Your grace) defines the path. `Those upon whom Allah has bestowed His grace' are those mentioned in Surat An-Nisa' (chapter 4), when Allah said,
(And whoever obeys Allah and the Messenger (Muhammad ), then they will be in the company of those on whom Allah has bestowed His grace, the Prophets, the Siddiqin (the truly faithful), the martyrs, and the righteous. And how excellent these companions are! Such is the bounty from Allah, and Allah is sufficient to know) (4:69-70).
Allah's statement,
(Not (the way) of those who earned Your anger, nor of those who went astray) meaning guide us to the straight path, the path of those upon whom you have bestowed Your grace, that is, the people of guidance, sincerity and obedience to Allah and His Messengers. They are the people who adhere to Allah's commandments and refrain from committing what He has prohibited. But, help us to avoid the path of those whom Allah is angry with, whose intentions are corrupt, who know the truth, yet deviate from it. Also, help us avoid the path of those who were led astray, who lost the true knowledge and, as a result, are wandering in misguidance, unable to find the correct path. Allah asserted that the two paths He described here are both misguided when He repeated the negation `not'. These two paths are the paths of the Christians and Jews, a fact that the believer should beware of so that he avoids them. The path of the believers is knowledge of the truth and abiding by it. In comparison, the Jews abandoned practicing the religion, while the Christians lost the true knowledge. This is why `anger' descended upon the Jews, while being described as `led astray' is more appropriate of the Christians. Those who know, but avoid implementing the truth, deserve the anger, unlike those who are ignorant. The Christians want to seek the true knowledge, but are unable to find it because they did not seek it from its proper resources.
This is why they were led astray. We should also mention that both the Christians and the Jews have earned the anger and are led astray, but the anger is one of the attributes more particular of the Jews. Allah said about the Jews,
(Those (Jews) who incurred the curse of Allah and His wrath) (5:60).
The attribute that the Christians deserve most is that of being led astray, just as Allah said about them,
(Who went astray before and who misled many, and strayed (themselves) from the right path) (5:77).
There are several Hadiths and reports from the Salaf on this subject. Imam Ahmad recorded that `Adi bin Hatim said, "The horsemen of the Messenger of Allah seized my paternal aunt and some other people. When they brought them to the Messenger of Allah , they were made to stand in line before him. My aunt said, `O Messenger of Allah! The supporter is far away, the offspring have stopped coming and I am an old woman, unable to serve. Grant me your favor, may Allah grant you His favor.' He said, `Who is your supporter' She said, `Adi bin Hatim.' He said, `The one who ran away from Allah and His Messenger' She said, `So, the Prophet freed me.' When the Prophet came back, there was a man next to him, I think that he was `Ali, who said to her, `Ask him for a means of transportation.' She asked the Prophet , and he ordered that she be given an animal.
'' `Adi then said, "Later on, she came to me and said, `He (Muhammad ) has done a favor that your father (who was a generous man) would never have done. So and-so person came to him and he granted him his favor, and so-and-so came to him and he granted him his favor.' So I went to the Prophet and found that some women and children were gathering with him, so close that I knew that he was not a king like Kisra (King of Persia) or Caesar. He said, `O `Adi! What made you run away, so that La ilaha illallah is not proclaimed Is there a deity worthy of worship except Allah What made you run away, so that Allahu Akbar (Allah is the Greater) is not proclaimed Is there anything Greater than Allah' I proclaimed my Islam and I saw his face radiate with pleasure and he said:
(Those who have earned the anger are the Jews and those who are led astray are the Christians.)''
This Hadith was also collected by At-Tirmidhi who said that it is Hasan Gharib.
Also, when Zayd bin `Amr bin Nufayl went with some of his friends - before Islam - to Ash-Sham seeking the true religion, the Jews said to him, "You will not become a Jew unless you carry a share of the anger of Allah that we have earned.'' He said, "I am seeking to escape Allah's anger.'' Also, the Christians said to him, "If you become one of us you will carry a share in Allah's discontent.'' He said, "I cannot bear it.'' So he remained in his pure nature and avoided worshipping the idols and the polytheistic practices. He became neither a Jew, nor Christian. As for his companions, they became Christians because they found it more pure than Judaism. Waraqah bin Nawfal was among these people until Allah guided him by the hand of His Prophet, when he was sent as Prophet, and Waraqah believed in the revelation that was sent to the Prophet may Allah be pleased with him.
If someone asks, "Why does the believer ask Allah for guidance during every prayer and at other times, while he is already properly guided Has he not already acquired guidance''
The answer to these questions is that if it were not a fact that the believer needs to keep asking for guidance day and night, Allah would not have directed him to invoke Him to acquire the guidance. The servant needs Allah the Exalted every hour of his life to help him remain firm on the path of guidance and to make him even more firm and persistent on it. The servant does not have the power to benefit or harm himself, except by Allah's permission. Therefore, Allah directed the servant to invoke Him constantly, so that He provides him with His aid and with firmness and success. Indeed, the happy person is he whom Allah guides to ask of Him. This is especially the case if a person urgently needs Allah's help day or night. Allah said,
(O you who believe! Believe in Allah, and His Messenger (Muhammad ), and the Book (the Qur'an) which He has sent down to His Messenger, and the Scripture which He sent down to those before (him)) (4:16).
Therefore, in this Ayah Allah commanded the believers to believe, and this command is not redundant since what is sought here is firmness and continuity of performing the deeds that help one remain on the path of faith. Also, Allah commanded His believing servants to proclaim,
(Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower.) (3:8). Hence,
(Guide us to the straight way) means, "Make us firm on the path of guidance and do not allow us to deviate from it.''
(7. The way of those upon whom You have bestowed Your grace, not (that) of those who earned Your anger, nor of those who went astray).
We mentioned the Hadith in which the servant proclaims,
(Guide us to the straight way) and Allah says, "This is for My servant, and My servant shall acquire what he asks for.'' Allah's statement.
(The way of those upon whom You have bestowed Your grace) defines the path. `Those upon whom Allah has bestowed His grace' are those mentioned in Surat An-Nisa' (chapter 4), when Allah said,
(And whoever obeys Allah and the Messenger (Muhammad ), then they will be in the company of those on whom Allah has bestowed His grace, the Prophets, the Siddiqin (the truly faithful), the martyrs, and the righteous. And how excellent these companions are! Such is the bounty from Allah, and Allah is sufficient to know) (4:69-70).
Allah's statement,
(Not (the way) of those who earned Your anger, nor of those who went astray) meaning guide us to the straight path, the path of those upon whom you have bestowed Your grace, that is, the people of guidance, sincerity and obedience to Allah and His Messengers. They are the people who adhere to Allah's commandments and refrain from committing what He has prohibited. But, help us to avoid the path of those whom Allah is angry with, whose intentions are corrupt, who know the truth, yet deviate from it. Also, help us avoid the path of those who were led astray, who lost the true knowledge and, as a result, are wandering in misguidance, unable to find the correct path. Allah asserted that the two paths He described here are both misguided when He repeated the negation `not'. These two paths are the paths of the Christians and Jews, a fact that the believer should beware of so that he avoids them. The path of the believers is knowledge of the truth and abiding by it. In comparison, the Jews abandoned practicing the religion, while the Christians lost the true knowledge. This is why `anger' descended upon the Jews, while being described as `led astray' is more appropriate of the Christians. Those who know, but avoid implementing the truth, deserve the anger, unlike those who are ignorant. The Christians want to seek the true knowledge, but are unable to find it because they did not seek it from its proper resources.
This is why they were led astray. We should also mention that both the Christians and the Jews have earned the anger and are led astray, but the anger is one of the attributes more particular of the Jews. Allah said about the Jews,
(Those (Jews) who incurred the curse of Allah and His wrath) (5:60).
The attribute that the Christians deserve most is that of being led astray, just as Allah said about them,
(Who went astray before and who misled many, and strayed (themselves) from the right path) (5:77).
There are several Hadiths and reports from the Salaf on this subject. Imam Ahmad recorded that `Adi bin Hatim said, "The horsemen of the Messenger of Allah seized my paternal aunt and some other people. When they brought them to the Messenger of Allah , they were made to stand in line before him. My aunt said, `O Messenger of Allah! The supporter is far away, the offspring have stopped coming and I am an old woman, unable to serve. Grant me your favor, may Allah grant you His favor.' He said, `Who is your supporter' She said, `Adi bin Hatim.' He said, `The one who ran away from Allah and His Messenger' She said, `So, the Prophet freed me.' When the Prophet came back, there was a man next to him, I think that he was `Ali, who said to her, `Ask him for a means of transportation.' She asked the Prophet , and he ordered that she be given an animal.
'' `Adi then said, "Later on, she came to me and said, `He (Muhammad ) has done a favor that your father (who was a generous man) would never have done. So and-so person came to him and he granted him his favor, and so-and-so came to him and he granted him his favor.' So I went to the Prophet and found that some women and children were gathering with him, so close that I knew that he was not a king like Kisra (King of Persia) or Caesar. He said, `O `Adi! What made you run away, so that La ilaha illallah is not proclaimed Is there a deity worthy of worship except Allah What made you run away, so that Allahu Akbar (Allah is the Greater) is not proclaimed Is there anything Greater than Allah' I proclaimed my Islam and I saw his face radiate with pleasure and he said:
(Those who have earned the anger are the Jews and those who are led astray are the Christians.)''
This Hadith was also collected by At-Tirmidhi who said that it is Hasan Gharib.
Also, when Zayd bin `Amr bin Nufayl went with some of his friends - before Islam - to Ash-Sham seeking the true religion, the Jews said to him, "You will not become a Jew unless you carry a share of the anger of Allah that we have earned.'' He said, "I am seeking to escape Allah's anger.'' Also, the Christians said to him, "If you become one of us you will carry a share in Allah's discontent.'' He said, "I cannot bear it.'' So he remained in his pure nature and avoided worshipping the idols and the polytheistic practices. He became neither a Jew, nor Christian. As for his companions, they became Christians because they found it more pure than Judaism. Waraqah bin Nawfal was among these people until Allah guided him by the hand of His Prophet, when he was sent as Prophet, and Waraqah believed in the revelation that was sent to the Prophet may Allah be pleased with him.
meaning al fatihah ayat 7
When he says,
(Guide us to the straight path. The way of those on whom You have
granted Your grace, not (the way) of those who earned Your anger,
nor of those who went astray), Allah says, `This is for My servant,
and My servant shall acquire what he asked for.').''
These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.''
In the Name of God, the Merciful, the Compassionate Praise belongs to God, the Lord of all Being, the All-merciful, the All-compassionate, the Master of the Day of Doom. Thee only we serve; to Thee alone we pray for succour. Guide us in the straight path (Ihdina al-sirata al-mustaqeema), the path of those whom Thou hast blessed (Sirata allatheena anaamta), not of those against whom Thou art wrathful, nor of those who are astray. S. 1:1-7
What many non-Muslims may not realize is that Islamic tradition has understood verse 7 to be referring to the Jews as those with whom Allah is angry and to the Christians as the people that have gone astray. This view is reflected in the following English version of the Quran:
The Way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians). S. 1:7 Hilali-Khan
Lest a Muslim object and claim that this is nothing more than a sectarian or isolated interpretation note what the following Islamic sources state:
Narrated Adi bin Hatim: I asked Allah’s Messenger about the Statement of Allah: "Gharil maghdubi ‘alaihim [not (the way) of those who earned Your Anger]," he replied: "They are the Jews". And 2: "Walad dallin (nor of those who went astray)," he replied: "The Christians, and they are the ones who went astray". [This Hadith is quoted by At-Tirmidhi and Abu Dawud]. (Dr. Muhammad Taqi-ud-Din al-Hilali and Dr. Muhammad Muhsin Khan, Interpretation of the Meanings of the Noble Qur’an in the English Language with Comments from Tafsir At-Tabari, Tafsir Al-Qurtubi and Tafsir Ibn Kathir and Ahadith from Sahih Al-Bukhari, Sahih Muslim and other Ahadith books [Darussalam Publishers & Distributors, Riyadh, Lahore, Houston, New York], Part 1: From Surah 1 to 5, p. 30; underline emphasis ours)
And:
the path of those whom You have favoured, with guidance (from alladhina together with its relative clause is substituted by [ghayri l-maghdubi 'alayhim]) not [the path] of those against whom there is wrath, namely, the Jews, and nor of those who are astray, namely, the Christians. The subtle meaning implied by this substitution is that the guided ones are neither the Jews nor the Christians. But God knows best what is right, and to Him is the Return and the [final] Resort. May God bless our lord Muhammad (s), his family and companions and grant them everlasting peace. Sufficient is God for us; an excellent Guardian is He. There is no power and no strength save in God, the High, the Tremendous. (Tafsir al-Jalalayn; source; underline emphasis ours)
Again:
(The path of those whom Thou hast favoured), the Religion of those whom You have blessed with the Religion and who are the followers of Moses, before the blessings of Allah deserted them, in that He shaded them with a white cloud and sent down on them honey and quails when they were in the wilderness. It is also said that (the path of those whom Thou hast favoured) refers to the prophets. (Not of those who earn Thine anger), not the religion of the Jews who earned Your anger, whom You forsook and whose hearts You did not protect until they became complaisant. (Nor of those who go astray), nor the religion of the Christians who erred from Islam. Amen: thus shall be its custodians; it is also said that Amen means let it be so. It is also said that it means: O our Lord! Do with us as we have requested You. And Allah knows best'. (Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs; source; underline emphasis ours)
Allah replies to Surah Al-Fatihah ... SubahanAllah
Allah replies to Surah Al-Fatihah ... SubahanAllah
SabahanAllah Did you know when you recite Surah Al-Fathiha Allah always replys ....
Muslim recorded that Abu Hurayrah Razi Allah Taala Anhu said that the Prophet said, (Whoever performs any prayer in which he did not read Umm Al-Qur'an, then his prayer is incomplete.) He said it thrice.
Abu Hurayrah Razi Allah Taala Anhu was asked, "When we stand behind the Imam''
He said, "Read it to yourself, for I heard the Messenger of Allah say, (Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.' If he says,
(All praise and thanks be to Allah, the Lord of existence.)
Allah says, `My servant has praised Me.' When the servant says,
(The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.' When he says,
(The Owner of the Day of Recompense.) Allah says, `My servant has
glorified Me,' or `My servant has related all matters to Me.' When he
says, (You (alone) we worship, and You (alone) we ask for help.)
Allah says, `This is between Me and My servant, and My servant
shall acquire what he sought.' When he says,
(Guide us to the straight path. The way of those on whom You have
granted Your grace, not (the way) of those who earned Your anger,
nor of those who went astray), Allah says, `This is for My servant,
and My servant shall acquire what he asked for.').''
These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.''
===
SabahanAllah Did you know when you recite Surah Al-Fathiha Allah always replys ....
Muslim recorded that Abu Hurayrah Razi Allah Taala Anhu said that the Prophet said, (Whoever performs any prayer in which he did not read Umm Al-Qur'an, then his prayer is incomplete.) He said it thrice.
Abu Hurayrah Razi Allah Taala Anhu was asked, "When we stand behind the Imam''
He said, "Read it to yourself, for I heard the Messenger of Allah say, (Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.' If he says,
(All praise and thanks be to Allah, the Lord of existence.)
Allah says, `My servant has praised Me.' When the servant says,
(The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.' When he says,
(The Owner of the Day of Recompense.) Allah says, `My servant has
glorified Me,' or `My servant has related all matters to Me.' When he
says, (You (alone) we worship, and You (alone) we ask for help.)
Allah says, `This is between Me and My servant, and My servant
shall acquire what he sought.' When he says,
(Guide us to the straight path. The way of those on whom You have
granted Your grace, not (the way) of those who earned Your anger,
nor of those who went astray), Allah says, `This is for My servant,
and My servant shall acquire what he asked for.').''
These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.''
===
SabahanAllah Did you know when you recite Surah Al-Fathiha Allah always replys ....
Muslim recorded that Abu Hurayrah Razi Allah Taala Anhu said that the Prophet said, (Whoever performs any prayer in which he did not read Umm Al-Qur'an, then his prayer is incomplete.) He said it thrice.
Abu Hurayrah Razi Allah Taala Anhu was asked, "When we stand behind the Imam''
He said, "Read it to yourself, for I heard the Messenger of Allah say, (Allah, the Exalted, said, `I have divided the prayer (Al-Fatihah) into two halves between Myself and My servant, and My servant shall have what he asks for.' If he says,
(All praise and thanks be to Allah, the Lord of existence.)
Allah says, `My servant has praised Me.' When the servant says,
(The Most Gracious, the Most Merciful.)
Allah says, `My servant has glorified Me.' When he says,
(The Owner of the Day of Recompense.) Allah says, `My servant has
glorified Me,' or `My servant has related all matters to Me.' When he
says, (You (alone) we worship, and You (alone) we ask for help.)
Allah says, `This is between Me and My servant, and My servant
shall acquire what he sought.' When he says,
(Guide us to the straight path. The way of those on whom You have
granted Your grace, not (the way) of those who earned Your anger,
nor of those who went astray), Allah says, `This is for My servant,
and My servant shall acquire what he asked for.').''
These are the words of An-Nasa'i, while both Muslim and An-Nasa'i collected the following wording, "A half of it is for Me and a half for My servant, and My servant shall acquire what he asked for.''
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