Don’t exploit the lenience of Islam

From mankind is he who desires to exploit the lenience of Islām with an evil exploitation, so he allows himself to do the forbidden things and to leave off the obligations, and he says, ”The religion is easy.” Yes, the religion is surely easy; however, that does not mean that a person can exempt himself from its rulings and follow the desires of his soul.

Book: Sittings in the Month of Ramadān & A Gift to the People of Īmān in Lessons for the Month of Ramadān (2 Books in One)
Author: Shaykh Sālih al-Fawzān
Published by: Authentic Statements Publishing
Translators: Raha Batts and Rasheed Barbee
Page: 276

TIDAK SEMUA ORANG YANG MENGAKU MENGAJARKAN ISLAM BERARTI DIA DI ATAS KEBENARAN

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Sufyan bin Uyainah rahimahullah berkata:

سيأتي على الناس زمان يجلس في مساجدهم شياطين يُعَلِّمونهم أمر دينهم.

“Akan datang kepada manusia suatu zaman, yang saat itu di masjid-masjid mereka para setan duduk untuk mengajari mereka tentang urusan agama mereka.”

📚 Al-Bida’ wan Nahyu Anha, hlm. 265

Ini merupakan sesuatu yang amat menakutkan.

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SEMPURNANYA KEINDAHAN ISLAM

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Asy-Syaikh Muhammad bin Shalih al-Utsaimin rahimahullah berkata:

وإذا كـان إماطة الأذى عن الطريق صـــدقة، فــإن إلـقاء الأذى في الــطريق سيئـة.

“Dan jika menyingkirkan gangguan dari jalan merupakan shadaqah, maka sesungguhnya melemparkan gangguan di jalan merupakan keburukan (dosa).”

📚 Syarh Riyadhish Shalihin, jilid 3 hlm. 37

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(Bayan) Benteng Fitnah Dajjal

Amalkan 10 Ayat Awal Dan 10 Ayat Akhir Surah Al-Kahfi Sebagai Benteng Daripada Fitnah Dajjal

1) Hafaz 10 ayat awal Surah al-Kahfi.

Diriwayatkan daripada Abu Darda’ radhiallahu anhu, dia berkata bahawa Nabi sollallahu alaihi wa sallam bersabda :

مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّالِ

“Barangsiapa menghafaz sepuluh ayat daripada awal Surah al-Kahfi, nescaya akan dipelihara daripada (fitnah) dajjal.”(Riwayat Muslim, Abu Daud dan al-Nasaei dalam Sunan Kubra).

Diriwayatkan daripada al-Nawwas bin Sam‘an radhiallahu anhu, dia berkata bahawa Rasulullah sollallahualaihi wa sallam bersabda :

فَمَنْ أَدْرَكَهُ مِنْكُمْ، فَلْيَقْرَأْ عَلَيْهِ فَوَاتِحَ سُورَةِ الْكَهْفِ

“Barangsiapa di antara kamu mendapati zamannya (dajjal), maka bacakan ke atasnya pendahuluan (awal) Surah al-Kahfi.”(Riwayat Muslim, Abu Daud, al-Tirmizi dan al-Nasaei dalam Sunan Kubra).

2) Baca 10 ayat akhir Surah al-Kahfi.

Diriwayatkan daripada Abu Darda’ radhiallahu anhu, dia berkata bahawa Nabi sollallahu alaihi wa sallam bersabda :

مَنْ قَرَأَ عَشْرَ آيَاتٍ مِنْ آخِرِ الْكَهْفِ، عُصِمَ مِنْ فِتْنَةِ الدَّجَّالِ

“Barangsiapa membaca sepuluh ayat daripada akhir Surah al-Kahfi, nescaya akan dipelihara daripada fitnah dajjal.”(Riwayat Ibn Hibban dan Ahmad).

Diriwayatkan daripada Abu Sa‘id al-Khudri radhiallahu anhu, dia berkata, Nabi sollallahu alaihi wa sallam bersabda :

وَمَنْ قَرَأَ عَشْرَ آيَاتٍ مِنْ آخِرِهَا،ثُمَّ خَرَجَ الدَّجَّالُ لَمْ يُسَلِّطْ عَلَيْهِ

“Barangsiapa yang membaca sepuluh ayat daripada akhirnya (Surah al-Kahfi), kemudian dajjal keluar, nescaya ia (dajjal) tidak akan dapat menguasainya (pembaca).”(Riwayat al-Hakim, al-Tabarani dalam al-Awsat dan al-Nasaei dalam Sunan Kubra. Ia dinilai sahih oleh Imam al-Hakim atas syarat Imam Muslim dan dipersetujui oleh Imam al-Zahabi).

Imam al-Nawawi berkata :

“Dikatakan sebab yang demikian itu adalah kerana di awal surahnya terkandung perkara-perkara yang menakjubkan dan tanda-tanda kekuasaan Allah Taala. Justeru, sesiapa yang mentadabburkannya, nescaya dia tidak akan terkena fitnah dajjal. Begitu juga yang terdapat pada 10 ayat terakhir Surah al-Kahfi;

أَفَحَسِبَ الَّذِينَ كَفَرُوا أَنْ يَتَّخِذُوا عِبَادِي مِنْ دُونِي أَوْلِيَاءَ

“Maka apakah orang-orang kafir menyangka bahawa mereka (dapat) mengambil (hamba-hamba Ku menjadi penolong selain Aku)”(Surah al-Kahfi : 102).”

Mudah-mudahan kita terpelihara daripada fitnah dajjal tersebut.

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ

“Ya Allah, sesungguhnya aku berlindung kepada-Mu daripada azab kubur, daripada azab neraka Jahannam, daripada fitnah kehidupan dan setelah mati serta daripada kejahatan fitnah al-masih al-dajjal.”(Riwayat Muslim).

PERINGATAN:

a) Menurut pengiraan ulama Hijazi (Madani Awwal, Madani Akhir dan Makki), sepuluh ayat terakhir ini bermula dari ayat:

وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِلْكَافِرِينَ عَرْضًا
(Surah al-Kahfi ayat 100).

b) Menurut pengiraan ulama Syami (Dimasyqi dan Himsi) dan Iraqi (Basri dan Kufi) pula, sepuluh ayat terakhir ini bermula dari ayat:

الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاءٍ عَنْ ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا
(Surah al-Kahfi ayat 101).

Justeru, saya berpandangan bahawa adalah lebih cermat pendapat yang pertama (Hijazi) di atas diamalkan demi untuk meraikan perbezaan kiraan 10 ayat terakhir Surah al-Kahfi ini. Sekaligus, kedua-dua perbezaan ini dapat dirangkumkan.
اليسع
Wallahu a’lam.
http://tolibilmi.blogspot.my/2017/12/10-ayat-awal-dan-10-ayat-akhir-daripada.html?m=1

Jom kita amalkan…

Koleksi Q&A Ustaz Alyasak : https://t.me/Q_A_Us_Alyasak_channel

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(Bayan) Semangat Tapi Bodoh

KEINDAHAN ISLAM DICORENG OLEH ORANG-ORANG YANG SEMANGAT BERAGAMA NAMUN BODOH

Dari Asy-Syaikh Muqbil bin Hady rahimahullah berkata:

‏تأتي لطمات للدعوة من قبل المتحمسين للدين على جهل… ومن تلك اللطمات بعض الثورات والانقلابات ومشاركة أصحاب اللحي في المظاهرات.

“Munculnya tamparan-tamparan terhadap dakwah adalah dari orang-orang yang hanya bermodal semangat dalam beragama namun di atas kebodohan, diantara tamparan-tamparan tersebut adalah sebagian gerakan revolusi dan pemberontakan, serta ikutnya orang-orang yang berjenggot dalam demonstrasi.”

📚 Tuhfatul Mujib, hlm. 284


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(Reminder) Transgression of limits

There are some other matters which should also be borne in mind when dealing with people’s mistakes, such as:

Making a distinction between mistakes that transgress the limits of Islam and mistakes that only affect other people

If Islam is dearer to us than our own selves, we must defend it and protect it and get angry for its sake more than we get angry for our own sakes and defend our own selves. It is a sign of not having religious feelings if we see a man getting angry for his own sake if someone insults him, but not getting angry for the sake of Allaah’s religion if anybody insults it; at most, we may see him feebly defending it in an embarrassed manner.

The Prophet (peace and blessings of Allaah be upon him) often used to forgive those who made mistakes in their interactions with him, especially the hard-hearted Bedouin, in order to soften their hearts.

Al-Bukhaari (may Allaah have mercy on him) reported in his Saheeh that Anas ibn Maalik said:

“I was walking with the Messenger of Allaah (peace and blessings of Allaah be upon him), and he was wearing a Najraani cloak with a stiff collar. A Bedouin accosted him, grabbing his cloak in such a manner that the collar left a mark on the Prophet’s neck, and said, ‘O Muhammad! Give me some of the wealth of Allaah that you have!’ The Messenger of Allaah (peace and blessings of Allaah be upon him) turned to him and smiled, then ordered that he should be given something.” (al-Fath, 5809).

But if the mistake had to do with some issue of religion, then the Prophet (peace and blessings of Allaah be upon him) would become angry for the sake of Allaah. Examples of this will be given below.

There are some other matters which should also be borne in mind when dealing with people’s mistakes, such as:

(1) Making a distinction between major mistakes and minor mistakes, just as Islam makes a distinction between major sins (kabaa’ir) and minor sins (saghaa’ir).

(2) Making a distinction between a person who has a track record of many good deeds, which will more or less cancel out the significance of his mistake, and a sinner who transgresses against himself (by doing evil deeds). People may put up with actions on the part of the one with the good track record that they will not put up with on the part of others.

This is what happened to al-Siddeeq (Abu Bakr), as the following story illustrates: Asma’ bint Abi Bakr said:

“We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) as pilgrims, and when we reached al-‘Arj, the Messenger of Allaah (peace and blessings of Allaah be upon him) stopped to rest, and we stopped with him. ‘Aa’ishah (may Allaah be pleased with her) sat beside the Messenger of Allaah (peace and blessings of Allaah be upon him), and I sat beside my father.

The riding beast shared by Abu Bakr and the Messenger of Allaah (peace and blessings of Allaah be upon him) was with a slave belonging to Abu Bakr. Abu Bakr sat down, waiting for him to catch up, and when he caught up, the camel was not with him.

Abu Bakr said, ‘Where is the camel?’

The slave answered, ‘I lost it yesterday.’

Abu Bakr said, ‘One camel, you lost it?’ and started to hit him. The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled and said, ‘Look at what this muhrim (person in a state of ihraam for Hajj) is doing.’” Ibn Abi Rizmah said, ‘The Messenger of Allaah (peace and blessings of Allaah be upon him) did not do any more than saying, ‘Look at what this muhrim is doing,’ and smiling.” (Reported by Abu Dawood in his Sunan, Kitaab al-Manaasik, Baab al-Muhrim yu’addib ghulaamahu. Classed as hasan by al-Albaani in Saheeh Sunan Abi Dawood, no. 1602)

(3) Making a distinction between the one who makes mistakes repeatedly and the one who is making a mistake for the first time

(4) Making a distinction between the one who frequently makes mistakes and the one who rarely does so.

(5) Making a distinction between the one who makes mistakes openly and blatantly, and one who tries to cover up his mistakes

(6) Paying attention to cases where a person’s adherence to Islam may not be strong and his heart needs to be opened to the religion, so we should not be too harsh with him

(7) Taking into account a person’s situation as regards status and authority

The considerations that we have mentioned above do not contradict the fairness and justice.

Reference: Prophet’s method for correcting people’s mistake


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