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Tuesday, August 11, 2015

Pray to God that is the Richest and the most helper.

The ride was not finished (341)

 (Part three hundred and forty-one), Depok, West Java, Indonnesia, August 11, 2015, 1:40 pm).

Pray to God that is the Richest and the most helper.

After prayers sometimes we forget the prayer after prayer, perhaps as a result we feel cramped time (not much free time) as preoccupied with the affairs of the world (look for treasure).
In fact, prayer is the most glorious worship that could prevent us from calamities that often plagued the human, may not occur at this time, but in the future.
In these days of human life can not be separated from the test of life is sometimes difficult to avoid, such as our involvement in the affairs of debt, both at a friend or a bank (either credit card or other debt), debt sometimes it involves an element of riba (interest / interest).
In fact, one of the human actions that must be completed before he died (died) is the business debts).
Prophet Muhammad himself when going to pray  bodies a Companion of the Prophet ask to the audience that is there is still a debt that the deceased has not been resolved, then there is someone answered, that friend (deceased) this still leaves a debt of two dirhams, and then heard the Prophet Muhammad refused to pray  bodies the deceased were still left in debt.
Once there are the families who completed the (pay) the debt the deceased, then the Prophet then willing to pray  new bodies.
Prophet Muhammad said the importance of every servant of God to pray, either in prayer or other occasions when even the Prophet always pray and ask God to avoid poverty and debt bondage.
Prophet Muhammad the most fear of God and infallible (God kept from sin) and definitely go to heaven just always pray from the difficulties of world affairs (pray for relief from debt bondage and narrowness of sustenance (poverty).
We as ordinary people, who do thousands of immorality, either consciously or unconsciously certainly have a lot to pray to God to be forgiven all sins, avoided from debt bondage, and opened the door wide sustenance so that we avoid poverty.
In praying the key we have to be patient, Moses had just 40 years later, his prayer was granted in the fight against Pharaoh, also Prophet Ayyub tireless praying to ten years of the new illness cured, also Prophet Zachariah after elderly (graying) and his wife are elderly, new granted his request to have the child (offspring).
We pray to God, God will grant request is definitely it (prayer).


Marsyud bin Ismail bin Ibrahim Al-Rumaih

[1]. Prayer is worship according to the Word of God:
"Meaning: Berdo'alah to Me, will undoubtedly Kuperkenankan you. Indeed, those who boast of worship Me will enter Hell in a state of abject". [Ghafir: 60].

Imam Hafiz Ibn Hajar said that Shaikh Taqiyuddin Subki said: The meaning of prayer in the paragraph above is the prayer that is a request, and the next paragraph 'an' ibaadatiy shows that prayer is more special than worship, meaning that whoever would not arrogant to worship, then definitely not arrogant want to pray.

Thus the threat is addressed to people who left prayers as arrogant, and those who are committing such crimes, then he has infidels. As for those who do not pray for some reason, it is not exposed to the threat. However multiply prayer still better than leaving it because the arguments that advocate pray enough. [Fath Bari 11/98].

From Nu'man ibn Bashir that the Prophet sallallaahu 'alaihi wa sallam said:

"It means: Prayer is worship", and then he read the verse: "Verily those who boast of worship". [Ghafir: 60].

Imam Hafiz Ibn Hajar said that Imam At-Thaibi said: Should the above hadith Numan understood in the sense of language, means to pray is to show the attitude of surrender and need God, because it is not advisable worship but to surrender and submit to the Creator and feel the need to Allah. Therefore God put an end to the verse with his words: "Indeed, those who boast of worship". In this verse those who do not submit and surrender to Allah called people arrogant, so pray to have primacy in worship, and a threat to those who does not pray is untouchable. [Fath Bari 11/98].

Hadith which reads:

"It means: Prayer is the original core of worship" [Hadith doubtful!]
[Didhaifkan Al-Albani, Ta'liq 'ala Misykatul Masabiih 2/693 No. 2231]

[2]. Prayer is worship that is most noble in the sight of Allah, from Abu Hurayrah said that the Prophet sallallaahu 'alaihi wa sallam said:

"Meaning: There is nothing in the most noble of God than prayer". [Sunan At-Timidzi, chapter Benediction 12/263, Sunan Ibn Majah, chapter Benediction 2/341 No. 3874. Musnad Ahmad 2/362].

Shaykh Al-Mubarak Furi said that the meaning of the hadith is nothing qauliyah worship (speech) is more precious in the sight of Allah than prayer, because comparing something must be in accordance with the substance. So the notion that prayer is the most important badaniyah worship so that it is not contrary to the word of God.

"It means: Verily the noblest among you in the sight of Allah is the most pious among you". [Al-Hujurat: 13].

[3]. God's wrath against those who abandon prayer, based on the hadith that Abu Hurayrah said that the Prophet sallallaahu 'alaihi wa sallam said.

"Meaning: Those who do not ask of God, God will memurkainya". [Sunan At-Tirmidhi, chapter Benediction 12 / 267-268].

Imam Hafiz Ibn Hajar said that Imam At-Thaibi said: "The meaning of the above hadith is he who does not ask of God, then He would be furious and vice versa He was very pleased when asked his servant". [Fath Bari 11/98]

Imam Al-Mubarak Furi said that the person who left the prayer is arrogant and felt no need for God.

Imam At-Thaibi say that God is pleased when asked for his gift, then whoever does not pray to Allah, then it is entitled to his anger.

From the above hadith shows that the application for a servant to Allah is the greatest obligation and foremost, because away from the wrath of God is one that is becoming a necessity. [Mura'atul Mashabih 7/358]

[4]. Prayer is able to reject the acts of God, based on the hadith of Salman Al-Farisi radi 'anhu that the Prophet sallallaahu' alaihi wa sallam said.

"It means: No one can resist destiny except prayer". [Sunan At-Tirmidhi, chapter Qadar 8 / 305-306]

Shaykh Al-Mubarak Furi said that the question is, whose fate depends on prayer and prayer can be utterly rejected because destiny because destiny is not contrary to the issue of causation, may be the cause of the occurrence of something happening or not is something else, including destiny. An example of prayer in order to avoid disaster, both are acts of God. Perhaps someone destined not pray so affected and if he prays, may not be affected, so the prayer is like a shield and a calamity like an arrow. [Mura'atul Mafatih 7 / 354-355].

Shaykh Uthaymeen was asked: "We often hear people say: O Allah we are not begging our fate will be changed, but we ask the softness in fate. Is that prayer is permissible.?"

Pray like that because prayer is forbidden and illegitimate can change destiny as mentioned in the above hadith. Even people who pray like that against God and as if to say: "O Allah takdirkanlah me what you want but give softness in the destiny".

Should people who pray resolved in his prayer, such as praying: O Allah we ask your grace and we seek refuge from the torment you, and prayer semisalnya. When one prays to God to not altered his destiny, then what are the benefits while prayer can change destiny, and it could be that destiny can only be changed because of prayer. The important thing is that prayer above should not be and should be avoided as well as anyone who heard that prayer should advise him. [Liqa 'Babul Maftuh 5 / 45-46]

5]. People who are most vulnerable are those who are not able to pray based on the hadith of the Prophet that he sallallaahu 'alaihi wa sallam said.

"Meaning: People who are weak are those who left the prayer and the most curmudgeonly person is a person who Grabber against greetings". [Al-Haitsami, book Majma 'Az-Zawaid. Thabrani, Al-Ausath. Al-Mundziri, the book At-Targheeb said: sanadnya Jayyid (good) and classed as saheeh al-Albani, As-Silsilah al-Shahihah 2 / 152-153 No. 601].

Imam Manawi said that what is meant by 'an-naasi Ajazu is the weakest minds and hearts of the most blind vision, and what is meant by Min' ajzin 'an ad-dua'i is weak ask God especially in times of distress and thus it could bring the wrath of God because he left his command when praying is very light job. [Faidhul Qadir 1/556].

Expert poem said.
Do not be asked to man, memintalah
the Essence of His door was never closed.

Allah will be angry if you do not ask him,
while humans get angry if often requested.
The above poem into a rebuttal to the notion that it is better not to pray.

[6]. Allah Subhanahu wa Ta'ala commanded to pray, the one who left the prayer is against the commandments of God and whoever is executing means has fulfilled his command. Allah Subhanahu wa Ta'ala says.

"Meaning: And when My servants ask thee concerning Me, then (answer), I am near. I granted the request of the person who prays when he pleaded with me, then let them meet (any command) Ku, and let them believe in Me, so that they are always in the truth ". [Al-Baqarah: 186].

Shaykh Sa'di said that the paragraph above as an answer to the question of the companions of the Prophet sallallaahu 'alaihi wa sallam they asked: O Messenger of Allah, if Allah close so we begged in whispers or is he much so we call him by shouting? Then the verse came God. [Tafsir At-Tabari and didhaifkan by Imam Ahmad 3/481].

"And when My servants ask thee concerning Me, then (answer), I am near." Because God is the Essence of the All-Seeing, All-Knowing and All-Seeing toward something hidden, secret and determine changes in the eye and heart. God also close to his servants who ask and always able to grant the request. Then God said: "I grant the request of a person who prays when he pleaded with me".

Prayer is of two kinds, namely prayer worship and intercession. God's closeness with his servant divided into two kinds, namely; His knowledge closeness with each of his creatures and closeness with his servant to give each application, and taufik aid to them.

Anyone who prays to God with a heart that humility 'and pray in accordance with the rules of law and there are no obstructions such a prayer is accepted as eating foods that are forbidden or semisalnya, God promised to grant the request. Especially when accompanied by the things that cause terkabulnya prayer as fulfilling God's command, leaving his ban both words and deeds and believe that the prayer will be granted. Then Allah says: "Then let them meet (commandments) Ku and hedaklah they believe in Me, so that they are always in the truth".

This means that people who pray will be the truth that getting guidance to the faithful and do good deeds and avoid evil and abomination. [Tafseer al-Sa'di 1 / 224-225].

[7]. Zarkasi Imam said that the concentration in prayer and showed a low attitude, submissive, servitude and feel the need of God is the greatest worship even so it becomes legitimate requirements of worship.

God promises to reward those who pray, though not granted his prayer.

[8]. Praying is busied herself to remember God which raised the sense of exaltation in the heart of the greatness of God and wanted to go back to his stopping of sinners. Often knocking on the door has a great chance to get in, so there is a saying that those who often knock on the door, then a time will be given permission to enter so it is said: "Given the opportunity to pray better than be given something".

[9]. Many pray to avoid disasters and calamities, as the word of God which delves about Prophet Ibrahim 'alaihis Salam:

"Meaning: And I will pray to my Lord, hopefully I will not be disappointed by praying to my Lord". [Maryam: 48]

And the word of God about the Prophet Zachariah 'alaihis Salam.

"It means: He said: 'My Lord, my bones have been weak and my head was covered with gray hair, and I've never been disappointed in praying to thee, O my Lord". [(Maryam: 4) Al-Azhiyah fi Ahkamil Ad'iyah things. 38-42].

[10]. Some people pray only once or twice and once was not granted, then stop praying. Such action is clearly erroneous action even he must constantly repeat his prayer to Allah grant.

From Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam said.

"Meaning: Benediction servant will always be granted while not asking for something sinful or termination relatives, or not in a hurry. They asked: What is the rush? She replied:" He said; I prayed many times is not granted, then he felt sorry then leave the prayer. "[Sahih Muslim, Book of Dhikr wa Benediction 4/87].

According to Imam An-Nawawi in question regret was leaving prayer. [Sharh Saheeh Muslim, 17/52].

Then it should be a servant must continue to pray and not to be bored and feel was not granted his prayer. In a speech: "I prayed many times but was not granted".

Shaykh Al-Mubarak Furi said that Sheikh Al-Qari said: "The meaning of the sentence is not seeing the results of my prayers. Sometimes the slower feel his prayer is granted or discouraged from praying and both are reprehensible. Keep in mind, there is a specific time for prayer terkabulnya, as narrated that the prayer of Moses and Aaron, so Pharaoh destroyed by God's new conclusion after forty years. The despair of the mercy of Allah will not happen unless upon the infidels ". [Mura'atul Mafatih 7/348].

Imam Hafiz Ibn Hajar said that in the above hadith there are ethical pray that continue to apply and not to despair in praying for so it is part of the attitude of submission and surrender to Allah and feel the need for God, and therefore some scholars Salaf said: "We are more afraid prevented to pray rather than hindered terkabulnya prayer".

Imam Ad-Dawudi said: "It is feared that the person who says that he always prayed but was not granted the prayer really is not granted, or really not granted the suspension of the punishment of the hereafter or remission of sins".

Imam Ibn Jauzi said: "Know that the prayer of the faithful may not be rejected, may be delayed pengkabulannya better or replaced by something more serious benefits from the requested either in the world or in the hereafter. Should a servant does not leave pray to his Lord because prayer is worship namely the submission of worship and submission to God ". [Fath Bari 7/348]

From Aisha radi 'anha that he said: "When the Prophet sallallaahu' alaihi wa sallam hit the magic Jew named Lubaid bin A'sham, he said, so as if the Prophet did not do anything yet until one night the Prophet sallallaahu 'alaihi wa sallam pray then pray and continue to pray ". [Sahih Muslim, book chapters Salam Magic 7/14]

Imam An-Nawawi said that the above hadith emphasize to every servant when the disaster or calamity to multiply prayer and continue to surrender to God. [Sharh Saheeh Muslim 7/14].

Of Ali bin Abu Talib radi 'anhu said that when I started to fight when the battle of Badr me back quickly to see what the Prophet sallallaahu' alaihi wa sallam, it turns out he was prostrate and read: O Essence of the Supreme and Supreme Eternal Life, O Essence of the Supreme and Supreme Eternal Life, then I came back to fight, then I go back again to where the Prophet, I met him in a state of prostration, then I come back and fight me back to where he and I met still read the prayer so that God gives victory " . [Sunan At-Tirmidhi, chapter 13/78 Prayer. classed as saheeh Ibn Hajar in Fath Bari 11/98]

From Ubadah bin Saamit radi 'anhu that the Prophet sallallaahu' alaihi wa sallam said.

"It means: No one Muslim praying to Allah in the world with a petition except Allah will grant it or eliminate the evil thereof semisalnya, while not pray any sin or termination of relatives. There was a man of a people saying: If so I will multiply (prayer). He said: '"God answered the prayers more than you asked for." [Sunan At-Tirmidhi, chapter 13/78 Prayer. classed as saheeh by Ibn Hajar in Fath bari 11/98].

[11]. Hadith which reads.

"It means: Allah loves those who earnestly pray". [Hadith are doubtful, Al-Albani said in Lineage Dhaifah that this hadith false 2 / 96-97].

[Copied from the book Jahalatun nas fid Du'a, Indonesia edition Mistakes In Prayer, by Marsyud bin Ismail bin Ibrahim Al-Rumaih, p 37-42, published by Darul Haq, the translator Zaenal Abidin, Lc.]

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