Increase the value of a Muslim worship, after the month of Ramadan

Increase the value of a Muslim worship, after the month of Ramadan

By
Shaykh DR. Ibrahim bin 'Amir Al Ruhaili


Holy month of Ramadan has passed. Multiplication of the reward, ease of Allah in Ramadan go along with the departure of our guests, the month of Ramadan. Nuance special Ramadan was over. But Muslims must race to reach FIXED grace and guidance of God through worship and prayer improvement in him, in the other months. However, sometimes a Muslim is faced with the many deeds that he wanted to do it all. But sometimes the opportunity, the time and does not allow for complete physical every pious deeds he wanted. Especially for those who are married, have a wife (or husband) and kids.

In such circumstances, it is necessary that a Muslim to know some kaedah in pious deeds to make it easier for him to choose and practice better qualified, more loved by Allah l and invite a greater reward than the other deeds.
Urgency of this aspect:

Against the Salaf generation 1.Perhatian This Issue.
This topic is the focus of extra attention from the Salaf generation. Their desire to explore this very large problem. The companions set an example by asking many questions to the Prophet sallallaahu 'alaihi wasallam. Tabi'in generation of Islamic scholars and leaders also give consideration to. Its concrete, reflected in the writing of the book and standardization kaedah in this material.

2. Economical In Charity
A Muslim who understands this chapter, will reach a huge favor in the short term and minimal capital, which is done by someone else with a long time and great effort. It is important to note, especially in these days is so much busyness and obstacles to be able to worship with much frequency.

3. What Do Some deviations firqah In This aspect.
Most firqah deviate from the Sunnah because of their fondness for heresy than the sunnah of the Prophet. Sunnah practice takes precedence over the obligation. More dangerous when heretical practice is preferred over the teachings of Islam.

4. Dangers Of Most Experts snare Worship Shaytan.
Most experts worship fooled by Shaytan whispers to practice under the practice of quality.

Here are some of the factors that could affect the quality improvement the practice of worship:

INCREASE AND IMPROVE THE INTENTION sincerity
Ikhlas in practice a fundamental milestone in every pious deeds. In addition, also increase mutaba'ah element (follow) the Prophet sallallaahu 'alaihi wa sallam in worship. Two of these are requirements practice one's acceptance. The evidence, Allah says:

فمن كان يرجوا لقآء ربه فليعمل عملا صالحا ولايشرك بعبادة ربه أحدا

"Anyone expecting an encounter with his Lord, he should do the pious deeds, and let him not ascribe any one to worship his Lord". [1]

Ibn Kathir said: '(ie people) expect a reward, and the reward from Him, [فليعمل عملا صالحا / she should be doing pious deeds] which coincides with the practice of Shari'a instructions, [ولايشرك بعبادة ربه أحدا / and let him not ascribe any one in worship of his Lord] is devoted to the practice of getting a face Allah alone, no partner to Him. These two things are the two conditions received deeds. That must be pure for God, more suitable to rule the Prophet sallallaahu 'alaihi wa sallam'. [2]

Allah Subhanahu wa Ta'ala says.

والله يضاعف لمن يشآء

"And God multiplies (reward) for whom He wills" [3].

Ibn Kathir explains: "Based on sincerity in deeds". [4]

As Shaykh Sa'di said: "It depends on the power of sincere faith and perfection contained in berinfak people" [5]

Prophet sallallaahu 'alaihi wa sallam said:

إذا أحسن أحدكم إسلامه فكل حسنة يعملها تكتب له بعشر أمثالها إلى سبع مائة ضعف وكل سيئة يعملها تكتب له بمثلها

"If any one of you has beautified Islam, then every good that diamalkannya will be recorded for him with ten times to seven hundred fold. And every evil that he will be doing him a semisalnya ugliness". [6]

Ibn Rajab said about the above hadith: "The multiplicity of goodness with tenfold inevitable. While additional more than it depends on the goodness of one's Islamic values, and the sincerity of his intentions, as well as the urgency and primacy of practice" [7].

As a complement to the set level rise that accompanied the power of sincere practice, there are some texts that proclaim the primacy of deeds done in secret than deeds performed in front of audiences. Subhanhu Allah wa Ta'ala says:

إن تبدوا الصدقات فنعما هي وإن تخفوها وتؤتوها الفقرآء فهو خير لكم

"If you show charity then that's fine. And if you hide and give alms to the poor, undoubtedly better ..." [8].

Ibn Kathir said: "In this verse contained hidden clues that show it better than the dole. Further because of the stain riya`. Except when the show while issuing no element of charity beneficiaries are definitely "[9].

Ibn al-Qayyim explains the secret of why the charity is done with hidden better by saying: "As for giving it to poor people, if done in a hidden way contains several benefits, to cover his true identity (alms giver), and do not embarrass the recipient before the much, not put himself as the person being demeaned his honor, and so people do not see that his sufla, also commented that people themselves (the receiver) is of no value at all so they are reluctant to interact and to exchange with him. This is benefits in addition to doing good to him by giving alms, in addition to the safeguards aspects sincere.

This is true in the worship that are tathawu '(sunnah).

Of Bustham bin Huraith, he said: 'It is never touched Ayyub (fear of God), so the tears come out. But he wanted to hide it. So he held his nose, acting as by people who are experiencing influenza. If he was worried, her eyes getting heavy water, then he turned to go "[10]

IMPROVE ATTENTION TO THE ASPECTS MUTABA'AH Prophet sallallaahu 'alaihi wa sallam IN WORSHIP.
The purpose of the charity is mutaba'ah "run the commands of the Prophet in a practice and implement them in accordance with the rules of law which must be done by the Prophet sallallaahu 'alaihi wa sallam'.

While the Shaykh al-Islam explain it:

أن يفعل مثل ما فعل على الوجه الذي فعل

"It should be done exactly to that of the Prophet in accordance with the rules of procedure" [11].

So mutaba'ah to the Prophet must satisfy two elements:
a. Conformity with the Prophet in the implementation, with the exact system he cata
b. Suitability in intent, aimed to worship
In this point, the intention is to increase the value of the practice of explanation born as a result of mutaba'ah.

Mutaba'ah discussion topic is very broad. Essentially, trying to do the whole law rules or follow the direction of the Prophet sallallaahu 'alaihi wa sallam common. Perealisasiannya road, through the perfection of religious understanding, the full power of determination in charity-with the help of Allah Subhanahu wa Ta'ala - there are some principles in mutaba'ah are summarized in the following points:

Mutaba'ah to the Prophet in the whole congregation, not just busy with only one type of worship with abandon worship. But 'name is always listed' in every service. In other words, trying to get closer to God with all branches of the faith qalbiyyah, amaliyyah and qauliyyah

Mentioned in the hadith the virtue of the people who draw closer to God by various amaliah, they will be called out from the door of heaven. After the Prophet sallallaahu 'alaihi wa sallam telling people who called from the door in accordance with the worship which he elaborated, Abu Bakr radi' anhu said:

فهل يدعى أحد من تلك الأبواب كلها

"Is there someone who called from all over the door?"

The Prophet sallallaahu 'alaihi wa sallam replied:

نعم وأرجو أن تكون منهم

"Yes, and I hope you include those, O Abu Bakr" [12].

Mutaba'ah to the Prophet in the continuity aspect of the practice.
Mutaba'ah to the Prophet by doing good deeds without aggravating elements themselves (takalluf).

Therefore, he forbade shaumud Dahri (fasting a full year) or leave the marriage, food, sleeping on the pretext of focusing to worship God. The Prophet sallallaahu 'alaihi wa sallam said:

إن الدين يسر ولن يشاد الدين أحد إلا غلبه

"Verily this religion is easy. Nobody is being harsh with him, but will be defeated .." [13]

Mutaba'ah to the Prophet by doing balance (balancing) the existing rights, not set aside any of the rights to the fulfillment of other rights. But give rights to its owners. The Prophet sallallaahu 'alaihi wa sallam said:

فإن لجسدك عليك حقا وإن لعينك عليك حقا وإن لزوجك عليك حقا وإن لزورك عليك حقا

"So, the fact remains there is a right upon you, your eyes no rights over you and for your wife is right upon you and for your guests no rights over you" [14]

Polar & GIVE EXTRA ATTENTION TO THE MANDATORY practice
Practice that must be more mainstream than the practice of the Sunnah. Similarly, attention is more obligatory worship loved by Allaah than the Sunnah of worship.

Abu Hurairah narrated, he said: The Messenger Sh said:

إن الله قال من عادى لي وليا فقد آذنته بالحرب وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه

"Verily, Allah says: 'Whoever is hostile to my guardian, and I have been waging war with him. And there is not a my servants who bring him to me, with something more than the deeds that I loved him I was enjoined ...' [15]

Ibn Hajar said: "It can be concluded from the above hadith, that carry a mandatory practice act most loved by Allah" [16].

Abu Bakr told Umar intestate by saying:

وأنه لا يقبل نافلة حتى تؤدى الفريضة

"Verily Allah will not accept prayer sunnah unless the practice of worship that must have been fulfilled" [17].

Ibn Taymiyyah also asserts: "Therefore shall bertaqarrub to God with deeds-deeds are required before running the practice of the Sunnah. Bringing yourself to God by the practice of the Sunnah counted as if the practice of compulsory worship is done" [18].

Al Hafiz Ibn Hajar quoting from some scholars of the ancient times, they were set:

من شغله الفرض عن النفل فهو معذور و من شغله النفل عن الفرض فهو مغرور

"Whoever shall be so preoccupied with the matter forgotten sunnah case, then he is forgiven. Whoever preoccupied with the case so that the case shall Abandoned Sunnah, then he is the one who deceived" [19]

DONE WITH ONE SHOLEH continuous practice
Other factors that can increase a person's value is al mudawamah amaliah (continuity in charity). A little practice, but it is more important than continuous dotted deeds, not done continuously, despite a lot.

Imam Muslim rahimahullah narrated the hadith of 'Aisha radi' anha, he said: the Prophet sallallaahu 'alaihi wa sallam said:

أحب الأعمال إلى الله تعالى أدومها وإن قل

"Practice was most loved by Allah is the most continuously done, although a little" [20].

Similarly, it is a habit of the Prophet. Amaliah he diimah daily (continuous), which is done continuously, not break it. And he advocated for his people, warning of deeds-deeds that are not strong incriminating borne by someone. Because it is very prone to left so it does not last long.

In another hadith, he sallallaahu 'alaihi wa sallam said:

يا أيها الناس عليكم من الأعمال ما تطيقون

"O people, do good deeds that you can afford" [21]

Al-Qadi 'Iyadh word of his to explain: Work that you can practice to do it with continuous [22]. While Imam An Nawawi rahimahullah concluded from the above hadith: It contains suggestions for continuous in worship, and practice a little (but) continuous better than many but abandoned the practice [23].

The scholars have maximized the power of thought to uncover the secret of why the practice can be a little more mainstream but continuous and noble than others amalam. Among those details:

Al-Qurtubi said: "Why, the practice is mild, can be done with a sustainable and viable liver, so that more rewards because of the recurrence of such deeds are accompanied by concentration of mind. Contrast to the practice of weight, usually accompanied by impaired concentration and cause a person to leave "[24].

Meanwhile, Imam An Nawawi give reason: "it is a lasting practice was little better than a lot of practice but broke up in the street, because of the continuous in a little practice, bararti obedience to God is also ongoing, as well as dhikr, muraqabah, intentions, and attitudes keikhjlasan exposes himself to God to take hold. slight but continuous so that will produce the results many times over than the practice much but abandoned ".

As for Ibn al-Jawzi to be heard, that the person who left the practice after she had done like a man who turned away from him so worthy of reproach. And the second reason, people are always giving, meaning it constantly servitude to Allah. And people are often knocked at one time each day is not the same as the person who waited a day and then he left the door '

SCIENTIFIC CAPACITY INCREASE YOUR
Among the aspects that can improve a person's quality amaliah is, glory and position with Allah.

Prophet said:

لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه

"Do not curse the friend. Suppose one of you berinfak golden mountain of Uhud, still would not equal the reward for their donation of the mud-and half".

Al Baidhawi explained this hadith by saying: The meaning of this hadith, one of you will not be able to reach the mountain of Uhud donation in the form of gold, virtue and merit achieved by one of them (friends) with the donation of the mud or half. Because of this difference, the conditions that accompany those nobler in the form of a higher power of sincerity and honesty of their intentions.

With this, it became clear the primacy of the Companions and the deeds that they do than practice their addition.

Some scholars have alluded to several causes preferential treatment in this Siwak. although through existing texts, increasing the value of the position depends amaliah those who labor, but there beberara secret behind it, which has been alluded to by some scholars.

Among them: The virtue which they achieved it departed from their inner condition that beat everyone else. As Ibn Mas'ud said: You guys it's much more fast than the companions of Muhammad, but they are still better than you. They asked: What is? '. Ibn Mas'ud said:

كانوا أزهد منكم في الدنيا وأرغب في الأخرة

"They (the Companions) more ascetic to the world and the Hereafter is more hope than you".

Second, because they are more attuned to religion, and it automatically affects the quality of their services so that executed better way.

This meaning is contained in the statement of Abu Darda ': And the mustard seed and the cautious kindness confident, bigger, more mainstream and heavier weighing scales such as the mountains than religious people who cheated'.

Polar deeds deeds THAN SOCIAL BENEFITS LIMITED TO PERSONAL ONLY
From the point of usefulness to others, pious deeds terkualifikasikan into two:

A. The practice of only limited usefulness to the perpetrator alone, can not be enjoyed by others. For example, the whole worship became a vehicle of a servant to draw closer to God without any relation to the creature.

B. Practice that benefits can be enjoyed by others, so that religious and secular beneficiaries are met.

In practice sorting trouble pious, the scholars have determined that the pious deeds are more important than social practice whose benefits are limited to the culprit himself. Why, the realization of beneficiaries as well as the positive impact that can be felt by others. They are the basis for setting all the arguments that demonstrate the height values ​​that are social pious charity, the suggestion to do so and praise for the perpetrators.

Among them:

من دعا إلى هدى كان له من الأجر مثل أجور من تبعه
لا ينقص ذلك من أجورهم شيئا

"Whoever calls to guidance, surely he get the reward for reward those who follow him, without diminishing their reward in the slightest .." [Al-hadith] [25]

Hadith above, clearly illustrates the magnitude of the primacy distribute and teach science to others. And texts that match the meaning of the above hadith very much.

Likewise, there is the argument that contains praise for the people who often do good for others, they are creatures of choice in the sight of Allah. The Prophet said:

خير الأصحاب عند الله خيرهم لصاحبه وخير الجيران عند الله خيرهم لجاره

"The best friend in the sight of Allah, is the most beneficial to his friend. And best of neighbors is the best neighbor to neighbor" [26].

From Ibn Abbas, the Prophet said:

خيركم خيركم لأهله وأنا خيركم لأهلي

"The best of you is the best for his family. And I was the best person for the family" [27].

The Prophet once asked the companions of the good ones and the bad ones are up to three times. But they were silent. Then he explained:

خيركم من يرجى خيره ويؤمن شره وشركم من لا يرجى خيره ولا يؤمن شره

"The best of you are those who expect goodness and badness felt safe. And as bad as the bad guys are the people who never expected his good and does not feel safe ugliness".

The above hadeeth indicates that human choices in the sight of Allah are those who are best in the human eye. And among the most important of them in the sight of Allah, is the most useful man for others.

This rule has been applied by the Salaf generation. They prioritize deeds that benefit others rather than pious deeds of a personal nature.

Majjaad said: 'I once accompanied Ibn' Umar trip to help him but it was he who serve me ". Some of them, among the Salaf, even stipulating current will travel along with other friends so she just serving them on the way. Among them, 'Amir bin Abdi Qais,' Amr ibn Utbah bin Farqad, the people who are known by their perseverance in worship.

Although serving others that eat energy and time, but it turns out they are more mengutamakannya. Qashirah worship if they think it is necessarily more Afdhal they will not concern themselves with the social practice. In fact they are the ones who are very enthusiastic faqih and do good. That is, the social practice it is more precious and valuable they think Allah Subhanahu wa Ta'ala.

Ibn Rajab set: "Do good to your friends traveling is better than worship qashirah (which benefits only direguk in person), especially if someone has their own desire to service his friends" [28]. (Red).

Excerpts from the book Al Ittiba'I Fi Tajridu Bayani Asbabi Tafadhuli Shaykh Al A'mali work DR. Ibrahim bin 'Amir Al Ruhaili, Maktabah Ulum Wal Hikam Madinah Munawwarah, ed. I TH. 1424 H.

[Copied from the Sunnah Edition magazine 09/Tahun IX/1426H/2005M. Published Lajnah Foundation Istiqomah Surakarta, Jl. Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-761016]

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