By Mufti Ebrahim Desai, Darul Ifta, Madrasah In'aamiyyah, Camperdown, South Africa

Oral sex between a husband and wife is considered as Makruh Tahrimi by the jurists, since there is strong possibility that by ejaculation, Mazi (semen) comes out and enters the mouth of the partner. There is consensus amongst the Fuqahaa that Mazi is Najis (impure).

ORAL SEX

Man has been created as a bearer of high and noble attributes. In him he mirros the attributes of divinity (Sifaat-e-Ilaahiyya) such as life, knowledge, power, will, sight, hearing, speech, love, etc. In the authoritative Tafseer of the aforementioned Aayat, it is said that Insaan (man) has been adorned with the Noor of Aql (the light of intelligence). This celestial faculty of intelligence creates in Insaan the capacity for the manifestation of the lofty and divine attributes of Allah Taãla. By virtue of the Noor of Aql man becomes incandescent by being a mirror for these lofty attributes and manifestation (Tajalliyaat-e-Zilliyah and Sifaat-e-Zaatiyyah). As a direct consequence of this lofty pedestal which Insaan occupies in the Divine Scheme, the mantle of Khilaafah (vicegerency) has been conferred on him. Stating this fact, the Qurãn declares: 'Verily I shall be creating on earth a Khaleefah.'

In the Tafseer of the Aayat mentioned at the beginning, it is also said that in relation to all the species of life, man has been endowned with the most beautiful form. All other animals have been created in a lowly form with their heads downwards. Their faces constantly pointing downwards to the earth indicate their low rank in relation to man. In contrast, man has been created upright and he eats his food by means of raising it with his hands unlike the lowly beasts with faces downwards.

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Thus, the true and honest judges, based on the above hadith, only one-third, while the remaining two-thirds of the judges who are corrupt and deceitful. This Hadith, according to experts of hadith, al-Munawi, a reprimand and warning to the judges so that they maintain the honesty and integrity. This Hadith, al-Munawi continued, speaking at the levels of reality (bi hasb al-existent) and not based on the ideals informal (la bi al-hukm hasb). In the Koran, the rulers and all law enforcement officials, including judges, pegged to have a dual nature, that is fair and trustworthy. Without these two properties, the tough law enforcement officers do not get caught up in crime and mafia law practice. "Allah commands you convey trust to those who deserve, and (told you) if the judge between people that you assign to the fair." (Sura al-Nisa '[4]: 58).

This verse, according to the world's great scholars, Yusuf al-Qaradawi, a very important and specifically addressed to the authorities. Fair in this verse means to understand the truth (God's Laws) and set the case on the basis of truth with an honest, fair and indiscriminate accordance with the principle equal before the law. While meaningful mandate, among others, responsible, uphold the oath of office, professional, and uphold the glory of the judges and the judiciary.

According to Umar Ibn Abdul Aziz, the Deputy who was known to be fair, the integrity of law enforcement is largely determined by the competence of intellectual, moral, and spiritual in their 5 things. If any one of the five competencies are not met it, according to Abdul Aziz, the law enforcement would not survive the disgrace or disrepute.

The five competencies were, respectively expressed as follows. First, fahiman, namely good understanding about the law. Second, Haliman, has a conscience and courteous nature. Third, `afifan, keep away from sins and evil. Fourth, shaliban, assertiveness principle. Fifth, Aliman saulan `` an al-`ilm, has extensive knowledge and insight as well as much discussion. Only through law enforcement with morality and integrity, law and justice can be enforced in this country. Others do not. Wallahu a`lam.

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I wish I thought of her daughter is still alive. He will be with them. And grandchildren will get a lot of them. So that made him laugh at the ignorance is when he used to make idols. Sometimes he made from wheat and sweets. But when he was hit by hunger or famine. So he was forced to take the parts of graven images are then memakannya.Mendengar that Prophet Muhammad was also laughing. From this story we can take a very valuable lesson. The period of ignorance is also known by the darkness or ignorance.

Where reason and conscience does not function properly. Call it the two things that mebuat Umar bin Khatab cry and laugh when remember it.

In the ignorance of women do not have price at all. Even having a daughter is a big disgrace. Since it is considered useless, can not fight and could not pass on the triumph and glory. Even women were considered something that can be inherited. Is like a good or a mere inanimate object.

Burying girls alive is inhumane. It therefore could be called typical person is ignorant does not have a conscience. Common sense also should reject this. But what happened is the opposite.

The second event, where Umar ibn Khatab ate his god that he has made his own. If common sense working properly then the mind will reject the god that can be made and eaten. Or the god that can be created and destroyed.

Once Umar ibn Khatab embraced Islam and became a friend of the Prophet Muhammad. He realized it would be folly. He regretted it when he foolishly bury his daughter alive. So he cried when remembering the event. And Umar bin Khatab laugh at his stupidity. How is possible, once he makes his god worship and eat it.

Praise be to Allah SWT, Essence of the Almighty, Most Great. With His Shari'a is carried through the hands of the prophet Muhammad SAW, has issued human beings from ignorance and the primitive's. And teaches us to use conscience as it should. It also teaches us to be a humane human. And Allaah knows best-bish shawab.

The writer is the Indonesian students currently studying in Cairo, Egypt.

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By Ma'ruf Muttaqien

Nothing wrong, if then lust is often likened to sea water, which when drunk but does not eliminate hunger will only increase the thirst. So, people will not indulge desires satisfied. While the world is like a like a mirage. Allah SWT has hinted about the mirage that human beings often dazzling in surah Ali-Imran verse 14. "Cite this as a beautiful (view) the human love of what is desirable, namely: women, children, treasure that many of the types of gold, silver, horses, cattle, and rice fields. That's the joy of living in the world and on the side of God is the excellent return (Paradise). " Caliph Ali ibn Abi Talib once angry with his brother Aqil who asked him to take the cash money to pay off state debts. "I actually really want to help, but not with the money the state treasury," Ali said firmly. Aqil, of course, disappointed and kept pushing.

Until finally Ali was angry. "Because you kept pushing and did not want to listen to my opinion. I suggest something that can pay off your debt. Look at the boxes of money in that market, while market quiet, take!" Aqil was surprised, then asked, "Why have you sent me to steal money traders who worked hard all day?" Ali ibn Abi Talib and then replied, "Then, how can you urged me to steal money from the people of this country?"

Like a wagon wheel, this life will always revolve. Slice by slice along the pleasure, sorrow and lara. Sense of security, affection, and attention from other people come and go as each passing day. That is the secret of life is woven by God to his servants in the world.

Lust for luxury world is just going to make a wagon wheel reluctant to circle back, and not patterned knitted shattered lives. For that, just wait and pray right Time will make a wagon wheel back spin, and reveal the secret of life beauty.

Patience is the mother of all dreams and desires. While praying on time is to master the formula for the soul, the passions and desires, thoughts and oppose corruption. Patience and prayer time is a way to get closer to the owner of all the beauty and true pleasure.

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The above verse was used as a basis by some Muslim economists in allocating property. Where the daily consumption (total consumption) of a Muslim is the sum of consumption to worship with consumption for mundane or can be formulated as follows: Ct = Ci + Cw.

It can be concluded that for every property owned by a Muslim there are rights of others (mustahik) as an economy of solidarity to help those who berkesusahan for people who can berkesusahan solemn worship to God, without having to pawn akidahnya on the part of missionaries . "And whatever good you spend, Allah will replace it and He is giving sustenance as well as possible." (Surah as-Saba ': 39). Caliph Umar bin Abdul Aziz once said: "Prayers mengantarkanmu half way, fasting mengantarkanmu to the door of al-Malik (The Supreme King), and alms put you into his presence." Ibn Mas'ud said: "Syahdan, there is a man men who worship God for seventy years, then he is committing adultery, then Allaah will remove all his deeds. After that, he ran into a poor, and give alms to him bread, then Allaah will forgive his sins and glorify back reward of worship seven year.

Ubaid bin 'Umar also said: "On the Day of Judgement people will be collected in a state of hunger that they had never experienced before, thirsty that they had never experienced before, so whoever feeds (person) by Allah, Allah will mengenyangkannya, any person to drink (person) by Allah, Allah will meminuminya, and whoever gives clothing (person) by Allah, Allah will membusanainya. "

Thus the primacy of charity. Not fitting for us to be miserly and stingy to fellow humans, let alone to help our brothers who are experiencing economic slump. With charity, we share our happiness with others and finds that God will also glorify people who always sincere in charity.

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Besides doubtful, those whose hearts are sick will also be reflected his desire to things smelling lust or desire for sex (na'udzubillah).

Heart disease is the pain that afflicts the heart, such as pain when you master the enemy. Surely it can bring such a feeling of heat or heartbreaking. Allah Almighty says, "It means: Fight them, Allah will destroy them with the (mediation), your hands and God will humiliate them and help you against them, and comforting those who believe. And eliminate hot hearts of the believers. and Allah accepted his repentance those who wished. Allah is Knower, Wise. (Surat At-Tauba: 14-15). Based on the paragraph above, heal hearts for those who believe, is characterized by loss of heat in their hearts. In law qishas also be said about the loss of a sense of resentment from the families of those killed. So, healing the heart is also marked by the loss of a sense of hatred, anger, sadness and so forth. Including all doubts and ignorance. All this considered a disease that attacks the soul.

In fact every form of immoral behavior is poison to the soul and the cause of the emergence of various heart diseases. While the toxins cause the heart disease of whom there are four kinds, namely:

1. Fudhulul Kalam (exaggeration in speaking).

Basically, the law speaks in the view of Islam is permissible (be). However, the record still within the limits of the provisions of sharia. If out of those limits, the law is no longer permissible, but illegitimate.

Prophet Muhammad Saw said:

"Whoever believes in Allah and the Last Day let him say good or better still". (Narrated by Bukhari and Muslim).

In another hadith the Prophet Muhammad Saw said:

"Whoever guarantees me what is in between the beard and what lies between her thighs then I guarantee him Paradise". (Narrated by Bukhari).

Based on the above hadith, Islam strongly recommends it to all Muslims to distance themselves from all the words are not good and not helpful. Especially if the words they contain elements of slander and backbiting (na'udzubillah) that destroy faith in the heart.

2. Fudhulun Nadhor (superfluous in view).

In Islam there is an order to hold the eye, especially views which could arouse lust. Here a Muslim must be able to keep its eyes, so as not to fall in the valley of disobedience.

Allah Almighty says,

"It means: Say to those men who believe:" Let them hold the consideration to, and maintain his cock, which will be more sacred to them, Allah knows what they do ". Say to the believing woman: "Let them gaze, and his cock, and do they Appears jewelry, except that (usually) visible from it. And let them wrap cloth kedadanya crippled, and do Appears adornment except to their husbands, or fathers , or their husband's fathers, or their sons or their husbands sons, or brothers and their brothers, or sons of their brothers, or sons of their sisters, or women of Islam, or slaves in their possession, or the servants of men who have no desire (for women) or children who do not understand about women's genitalia. and let them not strike kakinyua for jewelry in mind they hide. and ye bertaubatlah to God, O ye who believe that you are lucky. "(Surat An-Nuur: 30-31).

3. Fudhulut Tha'am (superfluous in feeding).

Eating and drinking is a necessity for every living nature, so that Islam does not prohibit about it. But if eating and drinking to excess, causing various physical ailments such as abdominal pain, obesity and so on, then it is not allowed in Islam. Because of the tendency of eating and drinking to excess will cause the heart to sleep and lazy in worship.

4. Fudhulun Mukhalathah (exaggerated in the mix / interact with others).

Interacting with others is a necessity for human nature as social beings, so that Islam does not forbid it. But the governing Islamic boundaries and adab-adabnya, such should not be doing seclusion (bersepian with the opposite sex without a mahram), do not wag (backbiting), do not overdo the laughter and jokes, do not neglect the duties of worship and so forth.

(Most of the content quoted from the bulletin 'Risalah Jum'at', edition of 19/XX).

Link: http://islamic-core.blogspot.com/

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Obey the Prophet of Allah, even against a stubborn kind of people they (Jews), and he never made concessions in upholding justice. She became a role model of all time with the words, "My Lord commanded to run (enforce) justice." (Surat Al-A'raf: 29) A number of incidents proves justice of the Prophet. He lived in a place where people of different religions, languages, races, and ethnic coexistence. It is very difficult for them to live together in peace and harmony and supervise those who are trying to spread disunity. One group can become aggressive and even attack the other group through words or deeds. However, justice is the source of the Prophet peace and security for other communities, just as applicable to Muslims.

During the time of Prophet Muhammad SAW, the Christians, Jews and pagans of all treated equally. Messenger of holding on to verse, "There is no compulsion to (enter), religion (Islam)," (Surat al-Baqara: 256), and explaining the true religion for all people, but frees them to make a choice themselves.

The attitude of the noble Prophet of Islam in total harmony with the morality of the Qur'an, should be a role model in treating the adherents of different religions. Justice of the Prophet provide an understanding to people of different races. In the sermon, his sermon, he often states that the advantage lies not in race but in godliness. As Allah states in the Qur'an, "... Verily the most honored of you in the sight of God is the most pious among you ..." (Surat al-Hujuraat: 13)

Two hadith, he emphasized the principle of justice: "You are children of Adam, and Adam came from dust. It should stop people boast of their ancestors" (Abu Dawud).

"Lo-nasabmu nasab be because you are not allowed to berate the person; you are all descendants of Adam ... No one is more than others, but because religion and takwanya ..." (Reported by Ahmad)

In Farewell Khutbah '(farewell sermon) Prophet emphasized several principles, "O mankind! Verily your Lord is one. Remember! There is no advantage over the Arabs above others Arabs, nor is there excess for people other than Arabs for Arabs, not too there is an excess of red-skinned people over black people, and not all black people on the red skin, but because of piety. For behold, the most honorable among you is the most pious to God. " (Bayhaqi)

The agreement made with the Najran Christians in southern Arabian Peninsula is another exemplary example of the Prophet justice. One of the clauses in the agreement reads, "Life Najran and its surrounding community, their religion, their land, property, livestock, and people who attend them or not, their messengers and their places of worship are under the protection of Allah and guardianship His Prophet (Muhammad). "

Medina Charter, signed by Muslim immigrants from Mecca, the indigenous people of Medina, and the Jews of Medina is another example of the importance of justice of Allah. As a result the constitution, which established justice between communities with different beliefs and ensure the protection of their interests, and end the hostilities that occurred over the years. One of the most remarkable feature of this agreement is dikokohkannya religious freedom.

Medina Charter One article states, "The Jews of Bani 'Awf are one nation with the Muslims. The Jews have their religion and Muslims have them."

Article 16 of the agreement reads, "The Jews who follow us certainly entitled to our support and equality the same rights as any of us. It will not be harmed or his enemies will not be helped."

The Prophet Companions to stick to the Charter of Medina that, even after his death. And they even apply to people Berbers, Buddhists, Brahmins, and people of other faiths.

One of the main reasons why the golden age of Islam is one of the shadow period of peace and security is a fair attitude of the Prophet, and it is a reflection of Qur'anic morality.

Therefore, the only solution to stop the fighting and conflicts around the world is to adopt the morality of the Qur'an. As the Holy Prophet, he was never away from the path of justice, and he never discriminate people based on religion, language, or race.

* Harun Yahya was born in Ankara in 1956. He studied fine arts at Istanbul's Mimar Sinan University and philosophy at Istanbul University. Since the 1980s, he has published many books about politics, monotheism, and scientific science.

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Abdurrahman eventually provide a mat through Omar's wife, Umm Abdillah. Seeing a new prayer rug, Omar called his wife and asked who gave this prayer rug. "Abdurrahman ibn Awf," replied his wife. "Give this to Abdurrahman prayer rug. I was quite satisfied with my own prayer rug." That character Umar bin Khattab. Not only fair and wise, he is known by nature zuhudnya, simple life. Not only for the size of a head of state, even for ordinary people though. One day, Umar to travel to visit a province which is under his control. Governor Umar entertaining dinner with special entertainment, as usual banquet for heads of state. Once seated at the table of dishes, Umar then asked the governor, "Is this dish is a common food enjoyed by all your people?"

Nervously, the governor replied, "Certainly not, O Amir al Mukmini. This is a special dish to honor the king." Umar then got up and speak out loud, "By Allah, I want to be the last to enjoy it. After all people can enjoy dishes like this, then I'll eat it." That's the nature of Umar bin Khattab, a head of state who ascetic.

On another occasion, after prayer Dhuhr, Umar asked for a piece of beautiful Persian rug to take home to his house. Of course, this makes the friends wonder. That day, Umar ibn Khattab divide the spoils of war brought by troops Sa'ad bin Abi Waqqash who successfully conquered Madain City, the capital of the Persian empire.

Kisra oversized clothes complete with crown given by Omar to a Bedouin who then wear it with joy. One by one the precious goods were distributed by Omar to his friends and the community more time. What remains is only a beautiful piece of tapestry. Omar then asked for it. "What do you think, if this rug I take home to my house?" Mingled happily surprised, the companions hurriedly agreed. "Certainly, O Commander of the Faithful, we agree once you take it home."

When it came time Asr, Umar bring back the rug. This time, the carpet was cut into small sections, and Omar share with some friends. With a smile, 'Umar said, "I almost seduced by this beautiful tapestry." By Jove, that Omar, the head of state.

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1. The beauty of a smile. Yes, the smile is the kind of superior beauty. This is also the universal language of mankind. Smiling means to feel all the excitement, joy, and compassion toward humans. Like a painting, a smile is a beautiful picture. Prophet Muhammad was known to have a face that always smiled. Jarir ra said, "The Messenger has never refused to see since I embraced Islam. Every time he sees me, he would see me with a smile." (Bukhari). The Prophet not only maintain a beautiful smile on her face, but also encourage others to smile. "The smile on your brother is charity." (Reported by At-Tirmidhi). "Do not belittle any good deed, even if it was just meeting with your brother with a cheerful face." (Muslim).

2. The beauty of appearance. Prophet was always wearing the best clothes that he had. Before you meet with the envoys, he will wear clothing appropriate to the status and tradition of each delegation. Rasulullah also like perfume. From Ayesha, "I'm obtaining splashed scent (perfume), the best to the Prophet." (Muslim).

The Prophet forbade any person who eats onions or garlic into the mosque. He supports the beauty in general as one of the beloved of Allah SWT. In a hadith, he said, "Allah beautiful and loves beauty."

3. The beauty of a soft attitude. The Prophet is reported to have said, "Gentleness can not be found on anything but it adds to its beauty, and not deprived of anything except that it made defective" (Muslim). So, the softness is a jewelry and beauty, while violence is a bad thing. Prophet's noble conduct all affairs with tenderness, and he urged the implementation of gentleness in all affairs, both state and private.

The following examples demonstrate the softness of his character is remarkable:

a) The Prophet will speed up the prayer in the prayer when he heard the baby crying, with consideration of the anxiety of the mother towards her child.

b) Once the Prophet never stop the movement of troops because of concern about a bird who are grieving because their children were arrested by some soldiers. The army was again moved forward after the soldiers return the child to its mother bird.

c) He avoided a direct warning to his people. Messenger prefer to reprimand the smooth words like, "What about people who feel too proud to do my own thing to do?"

d) The Messenger of spoiling her children and joking with them. Anas said, "The Prophet was always hanging out with us (the kids), sometimes he said to my sister, 'O father Umair, what do these little birds?" (Bukhari).

e) The Prophet Muhammad allowed his house be used as a playground. Aisha said, "I used to play dolls in the house of the Prophet, and my girlfriends are also used to play with me. Every time the Prophet came (to my place), they hide, but the Prophet always call them to join and play with me." (Bukhari).

f) The Prophet once said, "Do not none of you who say,''my soul be evil, 'but should say,' my soul to be cruel." (Bukhari-Muslim).

According to Ibn Hajar, citing Al-Khattabi, evil and cruel almost identical in meaning, but the Prophet did not like the word evil nature and choose a safer cruel expression. Indeed, this is his habit to replace the unpleasant term with more subtle. This hadith implies that the vocabulary that is not fun to be avoided. The point is to avoid phrases like "my soul be evil" is an act of kindness toward yourself.

g) The Prophet had great respect for his wives and treat them gently. For example, he usually offers his knee to step on his wife (Safiyyah) whenever Safiyyah want to ride camels.

h) The Prophet of Islam often berkhutbah about the "softness" of God to man. In a hadith, he said, "When God has completed His creation, He wrote on his Throne, 'My Mercy control my fury." (Bukhari-Muslim).

Still want to be a grumpy person, hater, pendongkol and vindictive? Never, ah! Prophet certainly did not like his people accepted that. Hopefully we can imitate the behavior of the Prophet, even though only a small portion.

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Prophet Muhammad had predicted the state's people after the death of his later. There will be a huge dispute on the people of the Prophet Muhammad. Because he also told his companions intestate as a handle in the future. This will also apply to us, and all the people of the Prophet Muhammad. There are two wills Prophet Muhammad described by friends as thrilling and shed tears. First, piety to God and submit to the leader. Devotion to God Almighty is the key provision, the main provision for Muslims. Anyone who follows the rules of God. Away from His prohibitions, and carry out His commandments. He would certainly have saved the world hereafter. Obedient to the leader to minimize discord. In the event of rebellion to the leader. Or vote of no confidence to the leaders. So the bloodshed can not be inevitable. History has recorded many such things.

It is also guaranteed by God, His Word, "O ye who believe, obey Allah and obey His Messenger, and ulil amri among you. Then if you are different opinions about something, refer it to Allah (Qur'an) and Prophet (Sunnah), if you truly believe in Allah and the Last Day. That is more mainstream (for you) and the better the outcome. " (An Nissa [4]: ​​59).

Second, firmly adhere to the sunna and the sunna Prophet Khulafah Rasyidin. As menggitnya with graham teeth. Here is how the Prophet Muhammad warned us he tuk uphold traditions. If we look at the verses which hinted to obey Allah SWT is always adjacent to obey His Messenger.

View (Ali Imran [2]: 32), (An Nisa [4]: ​​13, 14, 59, 80), (Al Anfaal [8]: 24, 46), (Al Maidah [5]: 92)

This shows how important it is to uphold the sunna Prophet Muhammad and menghidupakannnya. So is the sunna Khulafah Rasyidin. Four friends who we know as the first four caliphs. Known for his religious splendor and proficiency in the lead. Namely Abu Bakr As Shidiq, Umar ibn Khattab, Uthman ibn Affan, Ali ibn Abi Talib.

According to Imam Nawawi that is Khulafah Rasyidin are the four caliphs, namely: Abu Bakr, Umar, Uthman and Ali. Imam Ibn Daqil 'Eid also explained that they are the four caliphs were based on consensus. Ibn Taymiyyah in Minhaju As Sunnah An Nabawiyah, explaining that the Prophet Muhammad has told us about their leadership, "Caliphate after me lasted for thirty years. Abu Bakr held the government for 2 years, 10 years old Umar, Uthman and Ali 12 years 6 years ". And Allaah knows best-bish shawab.

*) The writer is the Indonesian students currently studying in Cairo, Egypt.

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Treatment is to realize that time is the most valuable capital. If not used effectively then it will hurt yourself. further realize that every word that comes out of the mouth will be held accountable. utterance that comes out can be a stairway to heaven or to hell trap nets. In applicative we try to train yourself always quiet of the things that are not needed. 2. Fudhulul-Kalam (Overuse of speech) These actions are categorized as moral turpitude. He includes a discussion of useless, or speak something useful but exceed the needs of the taste. Like something enough to say with one word, but delivered with a two-word, the second word is "fudhul" (excess). Word of God: "There is no good in most of the promptings of them except the promptings of the person

Telling alms, do ma'ruf, or peace among men "QS.4: 114.

Rasulullah SAW said: "Fortunately, people who can hold excess interlocutor, and menginfakkan excess property" HR. Al Baghawiy.

At Taymiy Ibrahim said: A believer when he was about to speak, he thinks first, if the benefit she said, and if not then do not say. While people fajir (disobedience) actually just his verbal flow "

Yazid ibn Abi Hubaib said: "Among the pious slander is when he would rather talk than listen. If someone else is enough to talk, then listening is salvation, and polished speech there, enhancements and reductions.

3.Al Khaudhu fil false (To be involved in the talks that vanity)

Discussion of vanity is a talk ma'siyat, such as telling about the woman, celebrity associations, etc., which are not spelled out in number. Talk like this is haram act, which would make the perpetrators perish. Rasulullah SAW said:

"Surely there is someone who speaks with a speech that God murkai, he did not expect the result, then God note that the wrath of Allah until the Day of Resurrection" Ibn Majah.

"One of the most sins on the Day of Resurrection is the person most involved in the talks vanity" Reported by Ibn Abiddunya.

Allah told the Fire. When asked why, they replied: "... and are we talking about the vanity along with people who talk about" QS. 74:45

Against those who deride the Holy Qur'an, Allah warns the believers: "... so do not you sit down with them, so they entered the conversation to another. (But if you do so) would you like with them. "QS. 4:140

4.Al Jidal (arguing and debate

The debate is despicable is the attempt dropped the others by attacking and criticizing the conversation, consider it stupid and inaccurate. Usually people who were attacked did not feel like it, and the attacker wants to show the faults of others to make it look extra herself.

This is usually caused by taraffu '(a sense of pride) because of the strengths and knowledge, by attacking the shortcomings of others.

Rasulullah SAW said: "There will be a people astray after they get the guidance of Allah, unless they do the debate" HR. At Tirmidziy

Imam Malik ibn Anas said: "The debate will harden the hearts and bequeath resentment"

5.Al Khusumah (quarrel)

If those who argue against the opinion of others to drop the opponent and lifted strengths. So al khusumah is the attitude to win in the talk (insisted) to acquire rights or property of others, who are not entitled. This attitude may be a reaction to other people, can also be done from the beginning to talk.

A'ishah said, Rasulullah SAW said: "Verily, the most hated man of God is a person of hostile and contentious" HR. Al Bukhariy

6.Taqa 'ur fil-kalam (suppress speech)

Taqa'ur fil-kalam means menfasih-fasihkan speech with self mamaksakan bersyaja 'and pressing the sound, or the use of foreign words. Rasulullah SAW said:

"Actually I hate most people and most distant from me on the Day of Resurrection, are the ones who ruqyah poor among you, that is a lot of people talking, pressing the sound, and menfasih-fasihkan said." HR. Ahmad

Not included in this case is the expression of the preachers in giving advice, as long as not excessive or the use of foreign words that make the listener does not understand it. Because the main purpose of the sermon is to inspire the heart, and stimulates the listener to realize. This is where it takes the forms of words that touch.

7.Berkata vile, filthy and trash

Say vile, filthy is something that is considered obscene disclosure / taboo with vulgar expressions, such as matters relating to sexual dengn, etc.. This includes a disgraceful act that banned religion. The Prophet said:

"Stay away from evil deeds. For Allah does not like something vile and heinous act "in another narration:" Heaven is unlawful for any person who despicable ". HR. Ibn Hibbaan

"The believer is not a person who likes to blaspheme, curse, saying vile and dirty" HR. At Tirmidziy.

There was a A'rabiy (inland) asks testament to the Prophet: The Prophet replied: "Bertaqwalah to God, if there are people who denounced the shortcomings, then do not you reply to denounce shortcomings. Then there are sins and reward him have you. And do not chide anyone. A'rabiy said earlier: "Since then I never again berate people." HR. Ahmad.

"Included in the big sin is to berate the parents themselves" The Companions asked: "How can anyone berate parents themselves? The Prophet replied: "He's a parent berate other people, then that person turns berate their parents." HR. Ahmad.

Vile and nasty words are caused by the dirty condition of the soul, that harm others, or because the habit themselves from association with the wicked (sinful) or other ungodly.

8. La'nat

The cause of the emergence of a curse on a fellow human being usually is one of the following three properties, namely: Kufr, heresy and impious. And the level of the curse is as follows:

a. Curse by using common properties, such as: may Allah curse the infidels, heretics and expert wicked.

b. Curse with a more specialized nature, such as: may God curse inflicted upon the Jews, Christians and Zoroastrians, etc..

c. Curse to certain people, such as: the so and so la'natullah. This is very dangerous except to certain people who have God-given curse like Pharaoh, Abu Lahab, and so on. And people other than that God has determined it still has another chance

The curse is directed towards animals, inanimate objects, or certain people who did not specify the curse of Allah, then it is a disgraceful act of thirst shunned. Word of the Prophet:

"The faithful are not the ones who like to condemn the" HR At Tirmidziy

"Do not condemn each other with the curse of God, His wrath and blasted" HR. At Tirmidziy.

"Those who condemn each other will not get the intercessor and a witness on the Day of Resurrection" HR. Muslim

9. Ghina '(chants) and Syi'r (poetry)

Poem is the phrase that if good content then the good value, and if it is also bad bad value. Only tajarrud (focusing) to just write poetry is moral turpitude. Rasulullah SAW said:

"In fact meet the cavity with pus, it's better than to fill it with poetry" Narrated by Muslim. Said Eve directs this hadith in poetry-laden bad.

Poetry in general is not prohibited if in it there is not a bad phrase. The proof is the Messenger of Allah had ordered Hassan bin Thabit to recite poetry poem against infidels.

10. Al Mazah (Sendau joke)

In general mazah is a disgraceful act that banned religion, except a small portion is allowed. Because the joke is often times there are lies, or duping friends. Joke that is allowed is a good joke, do not lie / lie, do not hurt others, not excessive and does not become a habit. As a joke with the wife of the Prophet and his companions.

Habit will bring someone joked at the deeds that are less useful. Besides, this habit will reduce the authority.

Umar bin Khatthab said: "He who a lot of joking, then he will be underestimated / despised."

Said ibn al-Ash says to his son: "O my son, do not joke with the noble, then he will revenge you, do also joked with the subordinate will be against you"

11. As Sukhriyyah (Mockery) and Istihza '(ridicule)

Sukhriyyah means belittle others by reminding disgrace / drawbacks to be laughed at, either by oral stories or demonstration in front of him. If you do not in the presence of the person concerned is called backbiting (gossip).

The act is forbidden in religion. God's Word:

"O ye who believe, do not you make fun of other people (because) may be mocked those who are better than those who mock and women also do not make fun of other women (because) maybe women who mocked it better than making fun of "QS. 49:11

Muadz ibn Jabal ra. said: The Prophet Muhammad SAW said: "He who denounced the sins of his brother who has repented, and he shall not die before you do" HR. At Tirmidziy

12. Spreading the secret

Spreading the secret is prohibited. Because he will disappoint others, friends and people underestimate the rights that are recognized. Rasulullah SAW said:

"Those are the worst place in the Day of Judgement, is a man who has intercourse with his wife, then he tell me his secret." HR. Muslim

13. False promises

The mouth is often faster promised, later corrected heart and decided not to fulfill that promise. This attitude becomes a sign of hypocrisy someone.

Word of God: "O believers stick to the promise ..." Surah 5:1

Praising Allah to the Prophet Ismail as: "Truly he is a true promise .." Qur'an 19:54

Rasulullah SAW said: "There are three things that if there is at someone then he is the hypocrites, although fasting, prayer, and confessed Muslim. If you speak a lie, if the promises broken, and if credible khiyanat "Muttafaq alaih from Abu Hurairah

14. Lie in talk and swear

Lying in this case is the worst sins and defects of the most foul. Rasulullah SAW said:

"Verily, lying would drag people to cheat. And fraud will drag people to hell. And indeed someone who is lying will continue to lie until he is recorded with Allah as a liar "Muttafaq alaih.

"There are three groups that God will not rebuke and looked at the Day of Judgement, namely: people who rehash of administration, people who sell wares with perjury, and people who elongate fabric sheath" Narrated by Muslim.

"Alas people to laugh at people speak lies, damned him, hurt him" Abu Dawud and At Tirmidziy

15. Backbiting (gossip)

Backbiting is a disgraceful act that banned religion. Prophet once asked his companions about the meaning of backbiting. Answer the Companions: "Only Allah and His Messenger, who knows." Word of the Prophet: "backbiting is to tell something from your brother, that if he heard it he does not like it." The Companions asked: "If you are told it is there? The Prophet replied: "If there's backbiting, if not then you have been making it up" Muslim.

The Qur'an calls this act as eating your own flesh (Qur'an 49:12)

Backbiting can occur with a variety of ways, not just words, can also writing, demonstrations. etc..

The things that led to backbiting is the following things:

1. Vent frustration / anger

2. Fun friend or participation talk / story

3. Felt it would be criticized or dcela others, so that people who considered going to denounce it fell first.

4. Rid yourself of a certain attachment

5. The desire for style and pride, with others denounce

6. Envy / jealous with other people

7. Kidding and joking, just killing time

8. Insult and belittle others

Backbiting therapy as treatment of disease other character that is with science and charity.

In general science to realize that backbiting was faced with the wrath of God. Then look for what made him do it. Because in general the disease will be easily cured with meotong cause.

Telling the shortcomings of others can be justified if there are reasons for this:

1. Others complain of injustice to qadhi

2. Ask for help to change munkar

3. Request a fatwa, as did the wife of Abu Sufyan, the Prophet.

4. Muslims warned over bad person

5. People who identified with bad nicknames, such as al a'raj (lame), and so on.

6. The man who told her shame, do it openly (mujahir)

Important things to do someone who has done backbiting are:

1. Regret what it ghibahnya

2. Repent, will not repeat

3. Apologize / lawful from people who talked about.

16. Namimah (adu sheep)

17. Two-tongued words

18. Laud

19. Less accurate in speech (phonetic similarity)

20. Involve yourself silly on some knowledge and questions that complicate

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Then, what are the remorse-remorse that will be experienced by a group of human beings?, The answer is as follows:

First Regret: Regret At death's door Sakarat can be interpreted as a drunk or lost sense of everything. The Prophet told him, "remember to multiply the world who decide delicacy, which is death." Certainly true death's door, he will approach every human being. Many causes of death, but only one is certain that death's door. At this event, the culprit because bertautanlah second calf will die enormity of death's door. At death's door came, terekamlah all traces of human activity, namely good and bad deeds. When that appears good record, the offender will not feel afraid, even welcome happy, because it will get the reward. But on the contrary, when a recording emerged of ugliness, confronted him with a terrible misery. He also will regret it and say "Return to me, so I can do good and pious charity". But unfortunately, this regret not useful, azal not be postponed and moved forward. For this reason, the end of everything.

Second Regret: Regret Currently Viewing Comrade Tortured in Hell Close

As a social makhlus, every human being not out of friendship with others. In fact, character and personality of a person depends on the friend / neighborhood where he was. Therefore, it is advisable to be careful when making friends. Religious people will follow the religion of his close friend.

Both the friendship of the world's poor will be recorded clearly in the Hereafter. Friendship based on obedience and kataqwaaan, will provide assistance / help each other. In contrast, friendships are forged on the basis of iniquity, will make it adversarial. Each other will accuse the other as the cause of the entry into hell. Groups of people will be sorry to say, "Forgive us our sins O Lord!". In QS: Azzuhruf 67, Allah says "Friends close on that day some become enemies of one another except for those who fear Allah"

Third Regret: Regret As Shown Charity Book Notes

Each of us, accompanied by two angels in charge of recording all our charity, when and where we are. This entry will be recorded in a personal notebook that will be distributed in the Hereafter. Those who receive a note with a bad track record, would feel shocked, wide-eyed and regret. They say, What the hell is this? Why are all listed? How come I never committed this sin? Though I can not remember anymore. They forget that all the deeds of the world's smallest recorded by Allah SWT that is reflected in a personal note. They were sorry, and wants back into the world to do pious deeds. And again, this remorse was too late and useless.

How to Avoid Regret It?

The events above are the picture of the future has been informed to every human being who lives in the world. The lesson, how to we do not experience regret it. The solution, as long bertaubatlah still given the opportunity to live in the world and return to the teachings of Islam. People who live in a habit, it will be turned off in the habit, and was raised in the custom of that. If we get used to the values ​​of Islam, then we will shut down and resurrected in a state of Islam.

So too in search of friends and the environment, find one that can take to the streets so they can escape Allah in the Hereafter. Next multiply the pious charity for personal records received good results and exciting future.

Source: www.nasehatislam.com

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So long ago, Umar visited the Said bin Amir. It has become his custom, if a visit to a province, held an open dialogue between communities, the governor, and himself. The dialogue aims to determine direct people's aspirations and their grievances against the governor of service. There are three public complaints against the governor. Any complaint submitted, Umar asked Said to answer. First, Said was always in the office after the sun is high. Second, Said was not willing to accept anyone coming toward him at night. Third, do not receive visitors one day in every month. Actually, shame Said forthright, but to eliminate misunderstanding, he was willing to explain it openly. First, the family did not have maids. Every morning, she made bread for his family so that after a new high sun can work to serve the public. Second, during the day he took the time to serve the public, but nighttime is particularly to Allah SWT. Third, one day a month he was not out serving the community since the day he must wash his clothes. Hearing the explanation Said, Omar said: "Alhamdulillah, judgment not wrong for you."

Thus the attitude of ascetic life of the governor who is actually also not far from his superiors own lifestyle, namely Commander of the Faithful, Umar ibn Khattab. We hope that we can read the story in the book Al-an-li'Arabiyah Nasyi'in may be a reflection of us all.

Source:www.republika.co.id

Link    :www.islamic-core.blogspot.com

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Bersedekah adalah berbuatan mulia dan tidak patut dinodai dengan bentuk pemberian yang kurang layak. Allah sendiri pun tidak akan menerima jika sedekah itu adalah barang yang buruk atau barang yang kita pun tidak mau menggunakannya, atau jika makanan, kita pun tidak mau memakannya. karena sesungguhnya Allah adalah elok dan menerima yang elok-elok. Ketika seseorang bersedekah dengan barang yang buruk karena takut akan habis hartanya, maka sesungguhnya setan telah merasuk dalam niatnya. karena rasa takut akan kemiskinan hanyalah datang dari setan. takut akan kekurangan, itulah bisikan setan kepada manusia. dan setan adalah musuh nyata bagi kita.

Seorang muslim sejati bermental berbagi, bersedekah dengan barang-barang terbaik yang dimiliki. karena demikianlah, jiwa muslim adalah jiwa yang kaya, mental kaya raya yang sama sekali tidak terpengaruh dengan bisikan dan rasa takut dari setan yang terkutuk. Allah berfirman :

Artinya : "Hai orang-orang yang beriman, nafkahkanlah (di jalan allah) sebagian dari hasil usahamu yang baik-baik dan sebagian dari apa yang Kami keluarkan dari bumi untuk kamu. Dan janganlah kamu memilih yang buruk-buruk lalu kamu menafkahkan daripadanya, padahal kamu sendiri tidak mau mengambilnya melainkan dengan memincingkan mata terhadapnya. Dan ketahuilah, bahwa Allah Maha Kaya lagi Maha Terpuji. Syaitan menjanjikan (menakut-nakuti) kamu dengan kemiskinan dan menyuruh kamu berbuat kejahatan (kikir); sedang Allah menjadikan untukmu ampunan daripada-Nya dan karunia. Dan Allah Maha Luas (karunia-Nya) lagi Maha Mengatahui. Allah menganugerahkan al hikmah (kefahaman yang dalam tentang Al Quran dan As Sunnah) kepada siapa yang dikehendaki-Nya. Dan barangsiapa yang dianugerahi hikmah, ia benar-benar telah dianugerahi karunia yang banyak. Dan hanya orang-orang yang berakallah yang dapat mengambil pelajaran (dari firman Allah)." (QS Al-Baqoroh : 267-269)

Sumber: www.artikelislami.com

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Satu hal yang pasti, di antara ranah kebahagiaan dan ke-izzah-an Islam bisa kembali kita jejaki ketika hidup dengan jalinan ukhuwah yang mampu menepikan riak kebencian dan perselisihan. Dan ranah ini bisa didapat setelah berupaya saling mengenal. "Jiwa-jiwa manusia ibarat pasukan. Bila saling mengenal menjadi rukun dan bila tidak saling mengenal timbul perselisihan." (HR Muslim). Namun, satu peristiwa perkenalan belum cukup. Butuh interaksi secara alamiah. Setelah itu, waktu dan kualitas pertemuanlah yang menentukan. Apakah perkenalan berlanjut pada persaudaraan. Atau sebaliknya. Dan keinginan kuat untuk bersaudara mesti diutamakan dari sekadar kenal. Terlebih persaudaraan karena iman dan takwa (baca QS al-Hujurat [49] ayat 13).

Proses mengenal adalah sebuah tahapan, bukan sesuatu yang akhir. Karena kehidupan adalah arus besar yang terus bergerak, berubah, dan berganti. Termasuk pada sikap dan karakter. Boleh jadi, seseorang bisa terheran-heran dengan perubahan teman lama yang pernah ia kenal. Karena ada yang beda dengan fisik, sikap, karakter, bahkan keyakinan.

Perubahan-perubahan itulah yang mengharuskan seorang mukmin senantiasa menghidupkan nasihat. Mukmin yang baik tidak cukup hanya mampu memberi nasihat. Tapi, juga siap menerima nasihat. Dari nasihat inilah, hal-hal buruk yang baru muncul dari seorang teman bisa terluruskan (baca QS al-'Ashr [103] : 1-3).

Berburuk sangka memang tidak dibenarkan. Tapi, ketika faktanya demikian dan bahkan sudah juga dinasihati, kewaspadaan mungkin jadi pilihan. Karena tidak tertutup kemungkinan, keburukan bisa menular. Paling tidak, agar tidak kecipratan bau busuk temannya.

Rasulullah SAW bersabda, "Kawan pendamping yang saleh ibarat penjual minyak wangi. Bila dia tidak memberimu minyak wangi, kamu akan mencium keharumannya. Sedangkan kawan pendamping yang buruk ibarat tukang pandai besi. Bila kamu tidak terjilat apinya, kamu akan terkena asapnya." (HR Bukhari).

Waspada tidak berarti memutus pertemanan. Apalagi menyebar hawa permusuhan dan kebencian. Karena boleh jadi, sifat buruk bisa berubah baik. Sebagaimana, baik menjadi buruk. Kontribusi sebagai seorang teman mesti terus mengalir. Paling tidak, dalam bentuk doa.

Ada beberapa buah berukhuwah yang bisa kita nikmati. Pertama, ta'aruf; saling mengenal. Kedua, tahaabub, saling cinta. Ketiga, tafaahum, saling memahami. Keempat, tanaashuh, saling menasehti. Kelima, takaarum, saling menghormati. Keenam, ta'awun, saling menolong. Ketujuh, tahaadu, saling memberi hadiah. Kedelapan, tadaa'u, saling mendoakan. Kesembilan, tahafudz, saling menjaga nama dan kehormatan saudara dan tidak saling menjatuhkan. Kesepuluh, tazaawur, saling mengunjungi; dan kesebelas, tasholuh, saling mendamaikan. (baca QS 9: 71, 183: 3, 90: 17, 5: 2, 49: 10, 49: 13).

Sumber:www.republika.co.id

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Sebelum masuk Islam, ia dipanggil dengan sebutan Abdul Ka’bah. Ada cerita menarik tentang nama ini. Ummul Khair, ibunda Abu Bakar sebelumnya beberapa kali melahirkan anak laki-laki. Namun setiap kali melahirkan anak laki-laki, setiap kali pula mereka meninggal. Sampai kemudian ia bernazar akan memberikan anak laki-lakinya yang hidup untuk mengabdi pad Ka’bah. Dan lahirlah Abu Bakar. Setelah Abu Bakar lahir dan besar ia diberi nama lain; Atiq. Nama ini diambil dari nama lain Ka’bah, Baitul Atiq yang berarti rumah purba. Setelah masuk Islam, Rasulullah memanggilnya dengan sebutan Abdullah. Nama Abu Bakar sendiri konon berasal dari predikat pelopor dalam Islam. Bakar berarti dini atau awal. Suatu hari Abu Bakar ingin berangkat berdagang ke wilayah Thaif bersama rekan bisnisnya, Hakim bin Hizam—keponakan Khadijah. Tiba-tiba sesorang datang menemuinya. Orang itu berkata kepada Hakim, “Bibimu Khadijah mengaku suaminya menjadi nabi sebagaimana Musa. Ia sungguh telah mengabaikan tuhan-tuhan.”

Selanjutnya Abu Bakar berpikir. Ia orang yang paling mengerti tentang Muhammad Saw. Sebelum sesuatu terjadi, ia harus menemui beliau untuk memastikan berita tersebut. Setelah itu barulah ia akan menentukan sikap.

Abu Bakar mendatangi Rasulullah Saw. Ia berusaha mengingat kembali semua kisah tentang sahabatnya itu. Ia yakin, sahabatnya tidaklah seperti orang-orang Quraisy kebanyakan. Sahabatnya bukanlah orang yang mengagungkan berhala-berhala yang disembah oleh orang-orang Quraisy. Di masa mudanya tidak ada sifat kekanak-kanakan seperti halnya pemuda-pemuda Quraisy dan ia mempunyai kebiasaan yang sangat berbeda dengan kaumnya. Setiap tahun, ia menyendiri di Gua Hira selama sebulan penuh.

Semua gambaran dan bayangan itu bergelayut dalam ingatan Abu Bakar. Ia mempercepat langkah untuk segera mengetahui kebenaran dari mulut sahabatnya langsung. Lalu muncul dalam ingatan Abu Bakar tentang keberkahan yang dialami kaum Bani Sa’ad saat Halimah As-Sa’diyah mengambil beliau dalam susuannya menuju kampungnya. Abu Bakar juga mengingat ulang pembicaraan Bukhaira, seorang pendeta yang mengingatkan paman beliau Abu Thalib dari tipu daya Yahudi apabila mereka mengetahui tentang anak kecil yang dibawanya.

Akhirnya Abu Bakar sampai juga di rumah Muhammad Saw. Ia masuk menemui sahabatnya dan langsung bertanya, “Apa yang sebenarnya terjadi dengan berita yang telah aku dengar tentangmu? Apakah engkau mengira kaummu mengakui kebenaran yang engkau katakan?”

“Wahai Abu Bakar, maukah engkau kuceritakan sesuatu, apabila engkau rela aku akan terima, namun jika tidak suka maka aku akan menyimpannya,” jawab Muhammad.

Abu Bakar menjawab, “Ini telingaku, silakan katakan.”

Nabi Saw membacakan beberapa ayat Al-Qur’an kepada Abu Bakar. Beliau juga menceritakan kepadanya tentang wahyu yang turun dan peristiwa di Gua Hira yang beliau alami. Jiwa Abu Bakar telah siap memercayainya, karena kemudahan yang Allah berikan kepadanya dengan pertemanan dan ketulusan pengenalan.

Tanpa ragu, belum sampai Rasulullah Saw menyelesaikan ceritanya, Abu Bakar berbisik lirih, “Aku bersaksi bahwa engkau orang yang jujur. Apa yang engkau serukan adalah kebenaran. Sesungguhnya ini adalah kalam Allah.”

Setelah itu, ia menemui Hakim bin Hizam dan berkata, “Wahai Abu Khalid, kembalikanlah uangku, aku telah menemukan bersama Muhammad bin Abdullah sesuatu yang lebih menguntungkan daripada perniagaan bersamamu.” Abu Bakar mengambil hartanya dan berlalu.

Rasulullah bukan tanpa alasan memilih Abu Bakar menjadi orang kedua setelah dirinya. Suatu hari Rasulullah pernah mengabarkan tentang keutamaan sahabat sekaligus mertua beliau ini. “Tak seorang pun yang pernah kuajak masuk Islam yang tidak tersendat-sendat dengan begitu ragu dan berhati-hati kecuali Abu Bakar. Ia tidak menunggu-nunggu atau ragu-ragu ketika kusampaikan hal ini,” sabda Rasulullah Saw.

Hal ini pula yang menyebabkan ia dilantik dengan gelar Ash-Shiddiq di belakang namanya. Abu Bakar memang selalu membenarkan Rasulullah tanpa sedikit pun keraguan. Pada peristiwa Isra’ Mikraj, Abu Bakar adalah orang pertama yang percaya saat Rasulullah menyampaikan hal itu. Tanpa setitik pun ada kebimbangan di benaknya.

Abu Bakar memulai misi mulia dalam menyerukan agama Allah, sehingga berkat tangannya, Allah memberikan hidayah-Nya kepada generasi pertama Islam (As-Sabiqunal Awwalun), di mana dengan kesabaran dan kesungguhan mereka membangun Islam.

Ia mulai menyebarkan Islam kepada orang-orang di kaumnya yang ia percayai, orang yang berteman dan duduk bersamanya. Sehingga banyak sekali yang masuk Islam karenanya seperti Zubair bin Awwam, Utsman bin Affan, Thalhah bin Ubaidillah, Sa’ad bin Abi Waqqash dan Abdurrahman bin Auf. Mereka ini berangkat menemui Rasulullah ditemani Abu Bakar. Lalu beliau menawarkan Islam kepada mereka, membacakan Al-Qur'an, menjelaskan kebenaran Islam, hingga mereka beriman.

Betapa mulianya Abu Bakar Ash-Shiddiq yang telah mengislamkan lima dari sepuluh sahabat Nabi yang dijamin masuk surga. Umar berkata, “Abu Bakar adalah junjungan kami dan telah memerdekakan junjungan kami, yakni Bilal.”

Ibnu Umar berkata, “Dahulu kami melakukan pemilihan kepada orang-orang pada zaman Nabi Saw masih hidup siapakah yang terbaik, maka kami memilih Abu Bakar dan kemudian Umar bin Khatab dan kemudian Utsman bin Affan.” (HR Bukhari)

Abu Bakar hanya sebentar memegang kendali pemerintahan Islam setelah Rasulullah. Hari itu ia berniat untuk mandi. Udara amat dingin mencekam. Suhu tubuhnya tiba-tiba memanas. Karena merasa janjinya dengan Allah sudah dekat, Abu Bakar ingin menetapkan pengganti setelahnya.

Ia meminta Abdurrahman bin Auf untuk datang. Ketika ditanyakan tentang pribadi Umar bin Khatab, Abdurrahman menjawab, “Ya, Umar lebih tepat, tetapi ia terlalu keras.”

“Ia keras karena melihatku lunak. Kalau urusan ini sudah berada di tangannya, ia akan lunak,” kata Abu Bakar.

Setelah itu, Abu Bakar memanggil beberapa sahabat lainnya, baik dari kaum Anshar maupun Muhajirin. Semua setuju untuk mengangkat Umar sebagai pengganti Abu Bakar. Setelah semuanya bubar, Abu Bakar meminta Utsman bin Affan untuk menulis apa yang didiktekannya. Abu Bakar berkata, “Tuliskan Bismillahirrahmanirrahim. Inilah janji yang diminta Abu Bakar kepada umat Islam...” tiba-tiba Abu Bakar pingsan.

Namun Utsman meneruskan tulisannya: “Sesungguhnya aku mengangkat Umar bin Khatab sebagai penggantiku atas kalian dan aku tidak mengabaikan kebaikan untuk kalian...”

Abu Bakar sadar kembali, lalu meminta Ustman membacakan apa yang dia tulis. Mendengar apa yang dibaca Utsman, Abu Bakar bertakbir. “Engkau menghawatirkan tadi aku akan meninggal sehingga engkau khawatir umat akan berselisih (kalau tidak ada nama yang tertulis)?” tanya Abu Bakar.

Utsman mengiyakan. Panas Abu Bakar kian meningkat. Pada Senin 22 Jumadil Akhir 13 Hijriyah Abu Bakar wafat. Pada detik-detik terakhir hidupnya, Abu Bakar sempat menuliskan menuliskan sebuah wasiat yang diabadikan sejarah.

Demikian isinya: “Bismillahirrahmanirrahim. Inilah pesan Abu Bakar bin Abu Quhafah pada akhir hayatnya dengan keluarnya dari dunia ini, untuk memasuki akhirat dan tinggal di sana. Di tempat ini orang kafir akan percaya, orang durjana akan yakin, dan orang yang berdusta akan membenarkan. Aku menunjuk penggantiku yang akan memimpin kalian adalah Umar bin Khatab.

Patuhi dan taati dia. Aku tidak mengabaikan segala yang baik sebagai kewajibanku kepada Allah, kepada Rasulullah, kepada agama, kepada diriku, dan kepada kamu sekalian. Kalau dia berlaku adil, itulah harapanku, dan itu pula yang kuketahui tentang dia. Tetapi kalau dia berubah, maka setiap orang akan memetik hasil dari perbuatannya sendiri. Yang kuhendaki ialah setiap yang terbaik dan aku tidak mengetahui segala yang gaib. Dan orang yang zalim akan mengetahui perubahan yang mereka alami.”

Semoga Allah menempatkannya pada sisi yang terbaik. Amin.

Sumber:www.republika.co.id

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However, the nature Malakut still lower than the universe on it, like Jabarut and Al-A'yan al-Tsabitah, which will be discussed in upcoming articles. Start Mitsal until natural realms could not be arrested upon the basic sensory or physical man had entered the region since the supernatural. Man with his physical senses can only observe the physical nature of the Absolute Shahadah, such as natural minerals, natural vegetation, animal nature, and some of her own. The Qur'an suggests there are three elements of human events, namely the element of the body or bodies (the bodies), the element of soul (nafs), and elements of the spirit (ruh). In the Qur'an, the life and spirit are different. Life-owned plants and animals, but the element of spirit is not owned by them, even by all other God's creatures. The element of spirit is what makes the angels and all other creatures bow down to man (Adam).

Spirit which is the third element is a potential human being is very powerful natural for him to access the top though. The third element is called as a special creation (khalqan akhar) in the Qur'an.

"Verily We created man from a quintessence (derived) from the ground. Then, we have made it an extract semen (stored) in a sturdy (womb). Then, semen was we made a blood clot, then the blood clot Us make the bones and the bones that we wrap it with meat. Then, We gave him a creature (form) else. So Glory to Allah, the Creator of the Most Good ". (Surat al-Mu'min [23]: 12-14).

Ansya'nahu said khalqan akhar in the verses above, according to commentators, the intention is spiritual element after element of the body and soul (nafs). This is consistent with the history of Ibn Abbas, who interprets the word ansya'nahu with ja'ala Insha 'al-ruh FIH, or the creation of Adam's spirit into themselves. The third element is then called a spiritual element, or lahut or malakut, which makes humans different from other biological beings.

The third element is the last process and simultaneously improve human substance as defined in the few verses, as in Surah al-Hijr: 28-29. After the creation of this third element is completed, the other creatures including the angels and jinn prostrate to Adam and the universe were subjugated (taskhir) for him. The third element of this reason, support of human capacity as the caliph of God on earth (Surah al-An'am [6]: 165) on the side as a slave (Surah al-Zariyat [51]: 56).

Despite having the third element, people will still be the only creature existentialist because only these creatures which can go up and down in rank on the side of God. Even the best of human creation (ahsan taqwim / QS al-Tin [95]: 4), it is impossible not to fall into the lowest degree (asfala safilin / Surat at-Tin [95]: 5), even lower than animals ( Surah al-A'raf [7]: 179).

The existence of human perfection can be achieved when he was equally capable of synergizing the potential for a variety of intelligence he had. As people often refer to the intelligence elements of the body (IQ), nafsani intelligence (EQ) and spiritual intelligence (SQ). Not all aspects of human beings can be understood scientifically and measured by the strength of the human senses. Because it is the human element has a layered element.

From mineral layers of coarse body up to spirit (element Lahut / Malakut) that are installed Allah SWT as confirmed again in the Qur'an, "And when have I perfected it happened and I breathed my spirit to him, Be subject you to prostrate to him. Then, the angels prostrated themselves all of them ". (QS Shad [38]: 72-73).

The natural inhabitants Malakut consists of the jinn and angels, including Satan. Nature can not be accessed with sensory or physical forces of man. Nature is only accessible to humans if they are able to use the potential and malakut lahut owned. Interactive relationship between the inhabitants of nature is possible, given the various realms that are both creations of Allah SWT.

Major human beings have the ability for it because the magnitude of the third element earlier. If we refer to the opinion of Sheikh Qadir Jilani Abduk spirit that divides into four levels, the easier we understand that possibility. According to Sheikh Abdul Qadir Jilani in his book Sirr al-Asrar, the spirit that has four levels.

Depth is the spirit that interact with the natural jasadi Mulk; spirits who interact with the natural spiritual malakut; sulthani spirits who interact with nature Jabarut; and the spirit of al-Quds that interact with nature Lahut. However, it should be reminded here that we as ministers should not be fooled by the shadow of the beauty of nature on human-nature.

Do not let us off guard so as if our quest is no longer targeted at the pleasure of Allah alone, but was fooled by the elements of sanctity. The higher the level of one's search, the higher the pengecohnya element, as mentioned in the hadith qudsi above. Do it all with solely because of Allah SWT.

Source:www.republika.co.id

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