Saturday, told us Humaid bin Mas'adah told us Sufyan bin Habib from Thaur bin Yazid from Khalid bin Ma'dan from Abdullah bin Busr from his sister that the Prophet sallallaahu 'alaihi wasallam said: "Do not fast on Saturday unless God requires fasting on that day, if on that day you do not find except a grape or a tree then chew it ". Abu 'Isa said, this is a hasan hadith. The purpose of fasting on Saturday is if he dedicates fasting on Saturday, because the Jews glorified Saturday. (Tirmidhi)
And told us Abu Kuraib and Washil bin Abdul A'la both said, told us Ibn Fudlail from Abu Malik Al Asyja'i from Abu Hazim from Abu Hurairah from Rab'i bin Hirasy from Hudzaifah both said; The Prophet sallallaahu 'alaihi wasallam said: "Allah misled those who were before us about Friday. For the Jews it fell on Saturday, and for the Christians it fell on Sunday. Then Allah appointed us on Friday. Therefore , there were three consecutive days of gathering (big days), namely Friday, Saturday and Sunday. The Last Day, they will follow us too, we are the last to the world, but we are the first to be tried before the other people . " While in the history of Washil; "Those tried between them." Having told us Abu Kuraib had told us Ibn Abu Za`idah from Sa'd bin Thariq had told me Rib'i bin Hirasy from Hudzaifah he said; The Prophet sallallaahu 'alaihi wasallam said: "We are shown by Friday, while Allah has misled the people before us from him." And he also mentions the hadith which is similar to Ibn Fudlail's hadith. (Muslim)
Having told us Abdul Malik bin Shu'aib, told us Ibn Wahb, he said; I heard Al Laits tell from Ibn Shihab that if he mentioned to him that he forbade from fasting on Saturday Ibn Shihab said; this is the hadith of Himshi. Having told us Muhammad bin Ash Shabah bin Sufyan, had told us Al Walid of Al Auza'i, he said; I still hid it until I saw it spread. What he meant was Abdullah bin Busr's hadith who spoke about fasting on Saturday. Abu Daud said; Malik said; this is a lie. (Abu Daud)
Showing posts with label Muslimah. Show all posts
Showing posts with label Muslimah. Show all posts
Tuesday, October 9, 2018
Grace
Having told us Muhammad bin 'Abdullah bin Numair told us my father told us' Abdul Malik from 'Atha from Abu Hurairah from the Prophet sallallaahu' alaihi wasallam he said: "Verily Allah has one hundred blessings. Of the hundred grace, only one that Allah sent down to jinns, humans, tame and savage animals. With that grace they loved and loved each other, and with that mercy wild beasts could love their children. As for the other ninety-nine mercy of Allah, that was suspended by Allah. Because God will only give it to His righteous servants on the Day of Judgment. " (Muslim)
Having told us Yazid bin Khalid bin Mauhib Ar Ramli had told us Al Laits from Ziyadah bin Muhammad from Muhammad ibn Ka'b Al Qurazhi from Fadlalah ibn 'Ubaid from Abu Darda he said, "I heard the Messenger of Allaah alaihi wasallam said: "Whoever of you complains about something or his brother complains about it, then he should say: RABBANALLAAHULLADZII FIS SAMAA`I TAQADDASA ISMUKA AMRUKA FIS SAMAA 'I WAL ARDLI KAMAA RAHMATUKA FIS SAMAA`I, FAJ'AL RAHMATAKA FIL ARDLI, IGHFIR LANAA HUUBANAA WA KHATHAAYAANAA, ANTA RABBUTH THAYYIBIINA, ANZIL RAHMATAN MIN RAHMATIKA WA SYIFAA`AN MIN SYIFAA`IKA 'ALAA HAADZAL WAJAI (My Lord is Allah who is in the sky, Most glorious is Your name, Your affairs are in the heavens and the earth. As Your mercy in heaven, then make your mercy on earth! Forgive our sin and guilt! You are good people, send mercy between your mercy, and healing among your your growth to this disease) 'then he will be healed.' (Abu Daud)
Having told us Abdullah bin Abdur Rahman had told us Muhammad bin Imran ibn Abu Laila had told me my father had told me Ibn Abu Laila? from David bin Ali, the son of Abdullah ibn Abbas? from his father? from his grandfather, Ibn Abbas? he said; I heard the Prophet? the sallallaahu 'alaihi wasallam one night when it was finished from his prayer said: "ALLAAHUMMA INNII AS-ALUKA RAHMATAN MIN' INDIKA TAHDII BIHAA QALBII WA TAJMA'U BIHAA AMRII, WA TALUMMU BIHAA SYA'ATSII, WA TUSHLIHU BIHAA GHAAIBII, WA TARFA'U BIHAA SYAAHIDII, WA TUZAKKII BIHAA 'AMALII, WA TULHIMUNII BIHAA RUSYDII, WA TARUDDU BIHAA ULFATII, WA TA'SHIMUNII BIHAA kulli SUUIN MIN. ALLAAHUMMA A'THINII IIMAANAN WA WA YAQIINAN Laisa BA'DAHU KUFRUN RAHMATAN ANAALU BIHAA SYARAFA KARAAMATIKA FID DUNYAA WAL AAKHIRAH , ALLAAHUMMA INNII AS-ALUKAL FAUZA FIL 'ATHAAI WA NUZULASY SYUHADAAI, WA' AISYAS SU'ADAAI, WAN NASHRA 'ALALA A'DAAI. ALLAAHUMMA INNII UNZILU BIKA HAAJATII, WA IN QASHURA RA`YII WA DHA'UFA' AMALII. IFTAQARTU ILAA RAHMATIKA FA-AS-ALUKA YAA QAADHIYAL UMUURI, WA YAA SYAAFIYASH SHUDUURI KAMAA TUJIIRU BAINAL BUHUURI AN TUJIIRANII MIN 'ADZAABIS SA'IIRI, WA MIN DA'WATITS TSUBUURI, WA MIN FITNATIL QUBUURI. ALLAAHUMMA MAA QASHURA' ANHU RA`YII WA LAM TABLUGHHU NIYYATII WA LAM TABLUGHU M AS-ALATII KHAIRIN MIN WA'ADTAHU AHADAN MIN KHALQIKA AU KHAIRIN ANIMAL MU'THIIHI AHADAN MIN 'IBAADIKA FAINNII ARGHABU ILAIKA FIIHI WA AS-ALUKAHU BLESSED RABBAL' AALAMIIN. ALLAAHUMMA DZAL HABLISY SYADIIDI WAL AMRIR RASYIIDI, AS-ALUKAL AMNA YAUMAL WA'IIDI WAL JANNATA YAUMAL KHULUUDI MA'Al MUQARRABIINASY SYUHUUDI AR RUKKA'IS SUJUUDI ALMUUFIINA BIL 'UHUUDI, INNAKA RAHIIMUN WADUUDUN, WA ANTA TAF'ALU MAUR TURIIDU. ALLAAHUMMAJ 'ALNAA HAADIINA DHAALLIINA GHAIRA GHAIRA WA LAA MUDHILLIINA SILMAN LI AULIYAAIKA WA' ADUWWAN LI A'DAAIKA NUHIBBU BIHUBBIKA MAN AHABBAKA WA NU'AADII BI 'ADAAWATIKA MAN KHAALAFAKA. ALLAAHUMMA HAADZAD DU'AAU WA 'ALAIKAL IJAABATU WA HAADZAL JUHDU WA' ALAIKAT TUKLAANU. ALLAAHUMMAJ 'Al LII NUURAN FII QALBII, WA NUURAN FII QABRII, WA NUURAN MIN BAINI YADAYYA WA NUURAN MIN KHALFII, WANUURON' AN YAMIINII WA NUURAN 'AN SYIMAALII, WA NUURAN MIN FAUQII, WA NUURAN MIN TAHTII, WA NUURAN FII SAM'II, WANUURON FII BASHORII, WANUURON FII SYA'RII, WANUURON FII BASYARII, WANUURON FII LAHMII, WANUURON FII DAMII, WA NUURAN FII 'IZHAAMII. ALLAAHUMMA A'ZHIM LII NUURAN WA A'THINII NUURAN WAJ'Al LII NUURAN, SUBHAANALLADZII TA'ATHTHAFAL 'IZZA WA QAALA BIHI, SUBHAANALLADZII LABISAL MAJDA WA TAKARRAMA BIHI, SUBHAANALLADZII LAA YANBAGHIT TASBIIHU ILLAA LAHU, SUBHAANA DZIL FADHLI WAN NI'AMI, SUBHAANA DZIL MAJDI WAL KARAMI, SUBHAANA DZIL JALAALI WAL IKRAAMI.
"(O God, I ask for mercy from Your side, with You giving me my heart's instructions, and with whom You gather my affairs, with whom You reproach my chaos, and with whom You correct what is not seen from me, and with him you lift what appears to me, with whom you purify my deeds, with whom you inspire my mind, and with whom you return my tenderness, with whom you protect me from all ugliness. O God, give me faith and beliefs that are not there is disbelief afterward, and the mercy with which I gain Your glory in the world and the hereafter. O God, I plead with you luck to get Your gift, as well as the dish of those who are martyred, the lives of those who are happy, and the victory over the enemy. O God to You I convey my intentions, even though my vision is limited, and my charity is weak. I need to Your mercy, then I plead with You O Essence Who is capable of completing all things, O One who treats my heart, as You protect between the seas I ask You to protect me from the adhab of Hell Sa'ir, as well as the call for destruction, and the slander of the grave. O God, what my vision is incapable of, and not accomplished by my intentions, and not up to my request from the kindness that You have promised to someone among Your creatures, or the kindness that You gave to someone among Your servants, then desire and plead with You with Your mercy O Lord of the worlds. O Allah Who has a strong rope (religion), and a righteous case, I plead with you for security on a day full of threats, and Heaven on an eternal day with those who are close, martyrs, who do many ruku 'and prostration, and who always fulfills the promise, verily You are Compassionate and Merciful. You can do what you want. O God, make us people who give instructions and get directions, who are not lost and misleading, surrender to your guardians and hostile to your enemies. We love with your love for people who love you and are hostile to your hostility to those who are watching over you. O God, this is the prayer that I can offer and grant the prayer, and this is my effort and to You I lean. O God give light in my heart and in my grave, light in front of me, light from behind me, light from my right, light from my left, light from above me, light from below me, light in my hearing, light in my sight, light in my hair, light in my skin , the light in my flesh, the light in my blood, and the light in my bones. O Allah, increase the light for me, give me light and make it for me light. Glory to the Essence Who gives glory and speaks with glory. Glory to the One who has greatness, and gives with greatness. Most Glorious is the Essence that is not appropriate to praise except Him, the One who has the gift and pleasure. Glory to the Essence who has greatness and mercy, Most Holy is the One Who has greatness and glory), Abu Isa said; this is hadts gharib, we don't know it like this from Ibn Abu Laila's hadith except from this side. And Shu'bah and Sufyan Ats Tsauri have promised from Salamah bin Kuhail? from Kuraib? from Ibnu Abbas? from the Prophet? the sallallaahu 'alaihi was aware of some of these hadiths and he did not mention them in length. (Tirmidhi)
Face with a smile
Face with a smile
Having told us Abdul Aziz bin Abdullah Al Uwaisi told us Malik from Ishaq bin Abdullah bin Abu Talha from Anas bin Malik he said; "I walked with the Prophet sallallaahu'alaihi wa Sallam, when he was wearing a cloth (blanket) Najran which had a thick edge, then there was a badui Arab (hamlet) who met him. He immediately pulled the Prophet strongly, Anas continued;" Until I see the surface His shoulders made an imprint due to the tip of the blanket due to the rough pull of the Arabian bedouin. The Arab Bedouin said; "O Muhammad gave me from the treasures Allah gave you", then he turned to him with a smile and told one of his friends to give something to him. "(Bukhari)
Having told us Yahya bin Bukair told us Al Laits from 'Uqail from Ibn Shihab from' Abdur Rahman bin 'Abdullah bin Ka'ab bin Malik that' Abdullah bin Ka'ab bin Malik -Abdullah bin Ka'ab was one of the the son of Ka'ab who accompanied Ka'ab when he said, 'I have heard Ka'ab bin Malik tell about his events when he was left behind from the Messenger of Allaah' alaihi wasallam in the Tabuk war. ' Ka'ab bin Malik said; 'I have never been left behind with the Messenger of Allaah' alaihi wasallam in the wars he followed except the Tabuk war, but I was also left behind in the battle of Badr. Only the Messenger of Allaah 'alaihi wasallam never denounced a Muslim who did not participate in the battle of Badr. That is because at the beginning the Prophet sallallaahu 'alaihi wasallam and the Muslims only wanted to intercept the unbelievers of Quraysh who were on their way by riding a camel until Allah brought the Muslims together with their enemies without the time agreed before. At that time I participated with the Prophet on the night of Aqabah when we promised to defend Islam. In my opinion, participating in the battle of Badr was not comparable to participating in the night of Aqabah, even though the battle of Badr was more popular with most people. Among the stories when I did not participate with the Prophet in the Tabuk war were as follows; 'My stamina has never really been fit and has a lot of wealth than when I did not participate in the Tabuk war. For God's sake, before I did not prepare two animals riding at all in various battles. But in this Tabuk war, I was able to prepare two animals to ride. It has become a tradition of him sallallaahu'alaihiwasallam, he never did a war other than he kept the purpose of his war secret, until the time of this taboo war, which he declared the purpose of the war was vulgar (blatant). Finally the Prophet sallallaahu 'alaihi wasallam went to war Tabuk when the weather was very hot. It can be said that he traveled a very far and full of risk and faced a large number of enemies. Then the Prophet sallallaahu 'alaihi wasallam explained to the Muslims what they would face with him. Therefore, he ordered the Muslims to prepare enough war provisions. At that time, the Muslims who accompanied the Messenger of Allaah alaihi were immensely numerous without being appointed by letter of duty to fight. Ka'ab said; 'There is a man who does not appear because he wants to not participate in the war. He suspects that the disobedience will not be known by the Prophet sallallaahu 'alaihi wasallam - as long as there is no revelation that comes down about him from Allah Azza Wa Jalla -. The Prophet sallallaahu 'alaihi wasallam went to war to fight the taboo when the fruit harvest was very satisfying, so I had to turn my attention away from the harvest. The Messenger of Allaah (peace and blessings of Allaah be upon him) and the Muslims who participated were preparing and I immediately went to find supplies with them. Then I went home without getting any supplies at all. I say to myself; 'Ahh, I can prepare supplies at any time. I am always in a puzzle between yes and not until people are getting ready. ' The Prophet sallallaahu 'alaihi wasallam departed with the Muslims, while I have not prepared supplies at all. Finally I left, then I went home without preparing anything. I was always in such vacillation between participating in war or not, until the Muslim forces had rushed to leave and the war had raged. Then I wanted to follow the battlefield - but it was only a wishful thinking - and finally I was destined not to take part in the battlefield. After the Prophet sallallaahu 'alaihi wasallam went to the battlefield, the taste began sadly enveloping me. When out to the surrounding community. I realize that there is nothing I can meet except those who are in hypocrisy or weak people who are given by Allah Azza Wa Jalla. Meanwhile, the Prophet sallallaahu 'alaihi wasallam did not remember myself until he arrived at Tabuk. Then, when he was sitting in the midst of friends, he suddenly asked; 'Why is Ka'ab bin Malik not participating with us? 'A friend from Bani Salimah answered; 'O Messenger of Allah, it seems like Ka'ab bin Malik is more selfish than this struggle? 'Hearing the words of the friend, Muadz bin Jabal said; 'Hi friend, how bad is that saying! By Allah, Rasulullah, I know that Ka'ab bin Malik is a good person. ' Then the Prophet sallallaahu 'alaihi wasallam was silent. When he was silent like that, suddenly he saw a man wearing an iron helmet that was difficult to recognize. Then the Prophet sallallaahu 'alaihi wasallam said:' You must be Abu Khaitsamah? 'It turned out that the person was indeed Abu Khaitsamah Al Ansari, a friend who had given one sha' date when he was reviled by the hypocrites. Ka'ab bin Malik said; 'When I heard that the Prophet sallallaahu' alaihi wasallam was preparing to return from the Tabuk war, I was filled with sadness. Then I began to design reasons for lying. I say to myself; 'What reason can save me from the anger of the Prophet? 'To deal with this, I ask help from families who can give advice. When someone says to me that the Messenger of Allaah alaihi wasallam almost arrived in the city of Medina, there was a reason to lie from my mind. Finally I realized that I could not lie a bit to the Messenger of Allaah alaihi wasallam. Therefore, I also have to say honestly to him. Soon the Messenger of Allaah alaihi wasallam arrived in the city of Medina. As usual, he went straight to the mosque - as was his tradition when he arrived from traveling to an area - to pray. After performing the sunnah prayer, the Prophet sallallaahu 'alaihi wasallam immediately mingled with friends. After that, there came a number of friends who did not have time to participate in fighting with the Muslims while giving various reasons to him by swearing. It is estimated that those who did not participate in the battle were about eighty more people. It turned out that the Messenger of Allah accepted the intensity of those who did not participate in warfare, pledged them, begged them for forgiveness, and gave up what they hid in their hearts to Allah. After a while, I came to see the Messenger of Allaah alaihi wasallam. After I greeted him, he smiled like a smile of an angry person. Then he said; 'Come here! 'Then I walked up to him until I sat right in front of him. After that the Prophet sallallaahu 'alaihi wasallam asked:' Why did you not participate in fighting with us hi Ka'ab? Have you not promised to give up your soul for Islam? ' I answer; 'O Messenger of Allah, for God's sake if I sit near someone other than you, surely I am sure that I will be released from his anger because of the reasons and arguments that I convey. But, for God's sake, I know that now I tell you a lie that is full of lies that makes you not angry, surely God is what makes you angry with me. If I say to you, the Messenger of Allah, my reason is right and honest, then you will scold me for that reason, so I will accept it with pleasure. Let God punish me with my honest words. For God's sake, there really is no aging which makes me not participate in war. For God's sake, I was powerless at that time even though I had a very loose chance to join in fighting with the Muslims. ' Hearing that sincere confession, the Messenger of Allah said: 'This person has said truthfully and truthfully. Therefore, stand until God gives you a decision. "Finally I stood up and moved from his side. Soon, there were a number of people from the Bani Salimah joining me while saying: 'O Ka'ab, for the sake of Allah, before us do not know that you have done something wrong / sin. You really did not make an excuse to the Messenger of Allah as the reason stated by other friends who did not participate in war. Verily, only the Messenger of Allah is for you who erased your sins. ' Ka'ab bin malik said After that; 'By Allah, they always revile me so I want to go back to the Messenger of Allaah' alaihi wasallam and then I lie to myself. ' Ka'ab bin Malik said; 'Are there others who have been facing the Messenger of Allaah' alaihi wasallam like myself? 'The people of Bani Salimah answered; 'Yes. There are two more people like you. The two men said to the Messenger of Allah what you have said and the Messenger of Allah answered it like an answer to you. ' Ka'ab bin Malik said; 'Then I asked; 'Who are these two people, dear friends? 'They, the Bani Salimah, answered; 'The two men are Murarah bin Rabi'ah Al Amin and Hilal bin Ummayah Al Waqifi.' Ka'ab bin Malik said; 'Then they mentioned two good friends who participated in the battle of Badr and both deserved to be good examples. After that, I passed when they mentioned the two people to me. ' Ka'ab bin Malik said; 'A few days later, the Messenger of Allaah' alaihi wasallam forbade Muslims from talking to the three of us who did not participate in the Tabuk war. Since then, the Muslims have begun to stay away from and change attitudes towards the three of us until the earth feels strange to us. Apparently, this earth is not the earth that I had inhabited before and it lasted fifty nights. ' Two of my friends who did not participate in the Tabuk war were now sadly at home while crying, while I was a strong and tough young man. I still behave naturally and carry out daily activities as usual. I stayed out of the house, went to the mosque to attend the congregational prayers with other Muslims, and walked in the market even though no one was willing to talk to me. Until one day I approached the Prophet sallallaahu 'alaihi wasallam while giving greetings to him when he was in his seat after prayer. I ask myself; 'Will the Messenger of Allaah' alaihi wasallam move his lips to answer the greeting or not? Then I prayed near the Messenger of Allah while stealing views on him. When I was ready to pray, he looked at me. And when I turned to him, he also looked away from me. ' After a long period of isolation from the association of the Muslims, I went for a walk until I arrived at the Abu Qatadah garden fence. Abu Qatadah is the son of my uncle (my cousin) and he is the one I like. Arriving there, I also greeted him. But, for God's sake, he did not answer my greetings at all. Finally I ventured to ask him; 'O Abu Qatadah, I swear to you in the name of Allah, do you not know that I really love Allah and His Messenger? 'It turned out that Abu Qatadah was silent. Then I repeated my words by swearing like the first time. But he still remained silent. Then I repeat my words and he answers; 'Verily Allah and His Messenger know more about this.' Hearing his words, my tears flowed and I returned home while walking through the garden. When I was walking in the Madinah market, there was a man from the land of Sham who sold food in the city of Medina asking; 'Who can show me where Ka'ab bin Malik is? 'Then the people showed me until the person came to me while giving me a letter from King Ghassan. Because I can read and write, then I understand the contents of the letter. Apparently the contents of the letter are as follows; 'We heard that your friend (that is, the Messenger of Allaah alaihi wasallam) has isolated you from public relations, while your own God does not waste you like that. Therefore, join us, we will surely help you. ' After reading the letter, I said; 'Actually this letter is also a disaster for me.' Then I put it in the fire and burn it to the point of disappearing. After forty days of general isolation, it turned out that God's revelations did not go down. Until one day, a messenger of the Messenger of Allaah 'alaihi wasallam came to me while delivering a message; 'O Ka'ab, indeed the Messenger of Allaah' alaihi wasallam ordered you to avoid your wife. ' I ask; 'Do I have to divorce or what? 'The envoy answered; 'You don't need to divorce. But, enough you avoid it and do not approach it. ' Then I say to my wife; 'O dinda, you should go home first to the house of your parents and stay together with them until God gives a clear decision on this matter. ' Ka'ab bin Malik said; 'Soon the wife of Hilal bin Umayyah went to the Prophet sallallaahu' alaihi wasallam while asking; 'Yes the Messenger of Allah, Hilal ibn Umayyah was old and weak and had no help. Therefore, let me take care of him. ' The Prophet sallallaahu 'alaihi wasallam replied:' No. You better not have to accompany him first and he can't be close to you for a while. ' Hilal's wife still insisted and said; 'By Allah, Rasulullah, now he doesn't have the spirit to live anymore. He always cried, since getting this problem until now. ' Ka'ab bin Malik said; 'Some people from my family said; 'You should ask the Prophet for permission first in this matter of your wife. Because the Prophet sallallaahu 'alaihi wasallam himself had given permission to Hilal bin Umayyah to care for her husband.' Ka'ab bin Malik said; 'I will not ask permission from the Prophet sallallaahu' alaihi wasallam in the matter of my wife. Because, however, I will not know how the Messenger of Allah will answer if I ask permission from him while I am young. ' Ka'ab bin Malik said; 'It turned out that it lasted for ten nights until it was complete for fifty nights for us to count since the Muslims were forbidden to speak to us. Ka'ab bin Malik said; 'Then I did the morning prayer on the fiftieth night at the back of the house. When I was sitting in the prayer, I was filled with remorse and sadness. It seems like this vast earth feels narrow to me. Suddenly, I heard someone shouting with a pierce through the horizon; 'Hi Ka'ab bin Malik, be happy! 'So I fell down and learned that I was free from my problems. Ka'ab bin Malik said; 'Then the Messenger of Allaah' alaihi wasallam announced to the Muslims after the Prayer that the Allah Subhanah (Bukhari) had told us Manshur bin Abu Muzahim; Has told us Ibrahim, Ibn Sa'ad; Likewise, it was reported from another route, and had told us Hasan Al Hulwani and 'Abad bin Humaid both said; 'Century said; Have told me; and said Hasan; Has told us Yaqq, namely Ibn Ibrahim bin Sa'ad; Have told us my Father from Salih from Ibn Shihab; Having told me 'Abdul Hamid bin' Abdur Rahman bin Zaid, Muhammad ibn Sa'ad ibn Abi Waqqash Has told him that his father Sa'ad said; "Once upon a time Umar bin Khaththab asked permission from the Prophet sallallaahu 'alaihi wasallam to visit him at that time there were several women of Quraysh who were talking to him at length and in a loud voice. After Umar asked permission to enter, the people the woman immediately stood up and hid behind the curtain (hijab). Then the Messenger of Allaah 'alaihi wasallam invited Umar to enter with a smile on his lips. Umar said; "What makes you smile ya Rasulullah!" Rasulullah sallallaahu' alaihi wasallam replied: "Hi Umar, actually I myself was surprised by the women who were with me earlier. Because, when they hear your voice, they immediately hide. "Then Umar said, Actually you are the one they are more entitled to be afraid of." Then Umar turned to the veil of the women and said; "O people who are their own enemies, do you feel reluctant to me and do not hesitate to the Messenger of Allah?" The Quraysh women answered; "Yes, because you are harder than the Messenger of Allah!" Then the Prophet sallallaahu 'alaihi wasallam also said; "For the sake of my soul that is in His hands, there really is no shock that passes you in a way, O Umar, but the devil will turn to another path to avoid your path." Has told us Harun bin Ma'ruf; Having told us about him 'Abdul' Aziz bin Muhammad; Has told me Suhail from his father from Abu Hurairah that 'Umar bin Al Khaththab came to the Messenger of Allaah' alaihi wasallam who at that time there were several women of Quraysh talking to him in a loud voice. After Umar asked permission to enter, the women immediately stood up and hid behind the curtain (hijab) - as Hadith Az Zuhri. (Muslim)
Having told us Abdul Aziz bin Abdullah Al Uwaisi told us Malik from Ishaq bin Abdullah bin Abu Talha from Anas bin Malik he said; "I walked with the Prophet sallallaahu'alaihi wa Sallam, when he was wearing a cloth (blanket) Najran which had a thick edge, then there was a badui Arab (hamlet) who met him. He immediately pulled the Prophet strongly, Anas continued;" Until I see the surface His shoulders made an imprint due to the tip of the blanket due to the rough pull of the Arabian bedouin. The Arab Bedouin said; "O Muhammad gave me from the treasures Allah gave you", then he turned to him with a smile and told one of his friends to give something to him. "(Bukhari)
Having told us Yahya bin Bukair told us Al Laits from 'Uqail from Ibn Shihab from' Abdur Rahman bin 'Abdullah bin Ka'ab bin Malik that' Abdullah bin Ka'ab bin Malik -Abdullah bin Ka'ab was one of the the son of Ka'ab who accompanied Ka'ab when he said, 'I have heard Ka'ab bin Malik tell about his events when he was left behind from the Messenger of Allaah' alaihi wasallam in the Tabuk war. ' Ka'ab bin Malik said; 'I have never been left behind with the Messenger of Allaah' alaihi wasallam in the wars he followed except the Tabuk war, but I was also left behind in the battle of Badr. Only the Messenger of Allaah 'alaihi wasallam never denounced a Muslim who did not participate in the battle of Badr. That is because at the beginning the Prophet sallallaahu 'alaihi wasallam and the Muslims only wanted to intercept the unbelievers of Quraysh who were on their way by riding a camel until Allah brought the Muslims together with their enemies without the time agreed before. At that time I participated with the Prophet on the night of Aqabah when we promised to defend Islam. In my opinion, participating in the battle of Badr was not comparable to participating in the night of Aqabah, even though the battle of Badr was more popular with most people. Among the stories when I did not participate with the Prophet in the Tabuk war were as follows; 'My stamina has never really been fit and has a lot of wealth than when I did not participate in the Tabuk war. For God's sake, before I did not prepare two animals riding at all in various battles. But in this Tabuk war, I was able to prepare two animals to ride. It has become a tradition of him sallallaahu'alaihiwasallam, he never did a war other than he kept the purpose of his war secret, until the time of this taboo war, which he declared the purpose of the war was vulgar (blatant). Finally the Prophet sallallaahu 'alaihi wasallam went to war Tabuk when the weather was very hot. It can be said that he traveled a very far and full of risk and faced a large number of enemies. Then the Prophet sallallaahu 'alaihi wasallam explained to the Muslims what they would face with him. Therefore, he ordered the Muslims to prepare enough war provisions. At that time, the Muslims who accompanied the Messenger of Allaah alaihi were immensely numerous without being appointed by letter of duty to fight. Ka'ab said; 'There is a man who does not appear because he wants to not participate in the war. He suspects that the disobedience will not be known by the Prophet sallallaahu 'alaihi wasallam - as long as there is no revelation that comes down about him from Allah Azza Wa Jalla -. The Prophet sallallaahu 'alaihi wasallam went to war to fight the taboo when the fruit harvest was very satisfying, so I had to turn my attention away from the harvest. The Messenger of Allaah (peace and blessings of Allaah be upon him) and the Muslims who participated were preparing and I immediately went to find supplies with them. Then I went home without getting any supplies at all. I say to myself; 'Ahh, I can prepare supplies at any time. I am always in a puzzle between yes and not until people are getting ready. ' The Prophet sallallaahu 'alaihi wasallam departed with the Muslims, while I have not prepared supplies at all. Finally I left, then I went home without preparing anything. I was always in such vacillation between participating in war or not, until the Muslim forces had rushed to leave and the war had raged. Then I wanted to follow the battlefield - but it was only a wishful thinking - and finally I was destined not to take part in the battlefield. After the Prophet sallallaahu 'alaihi wasallam went to the battlefield, the taste began sadly enveloping me. When out to the surrounding community. I realize that there is nothing I can meet except those who are in hypocrisy or weak people who are given by Allah Azza Wa Jalla. Meanwhile, the Prophet sallallaahu 'alaihi wasallam did not remember myself until he arrived at Tabuk. Then, when he was sitting in the midst of friends, he suddenly asked; 'Why is Ka'ab bin Malik not participating with us? 'A friend from Bani Salimah answered; 'O Messenger of Allah, it seems like Ka'ab bin Malik is more selfish than this struggle? 'Hearing the words of the friend, Muadz bin Jabal said; 'Hi friend, how bad is that saying! By Allah, Rasulullah, I know that Ka'ab bin Malik is a good person. ' Then the Prophet sallallaahu 'alaihi wasallam was silent. When he was silent like that, suddenly he saw a man wearing an iron helmet that was difficult to recognize. Then the Prophet sallallaahu 'alaihi wasallam said:' You must be Abu Khaitsamah? 'It turned out that the person was indeed Abu Khaitsamah Al Ansari, a friend who had given one sha' date when he was reviled by the hypocrites. Ka'ab bin Malik said; 'When I heard that the Prophet sallallaahu' alaihi wasallam was preparing to return from the Tabuk war, I was filled with sadness. Then I began to design reasons for lying. I say to myself; 'What reason can save me from the anger of the Prophet? 'To deal with this, I ask help from families who can give advice. When someone says to me that the Messenger of Allaah alaihi wasallam almost arrived in the city of Medina, there was a reason to lie from my mind. Finally I realized that I could not lie a bit to the Messenger of Allaah alaihi wasallam. Therefore, I also have to say honestly to him. Soon the Messenger of Allaah alaihi wasallam arrived in the city of Medina. As usual, he went straight to the mosque - as was his tradition when he arrived from traveling to an area - to pray. After performing the sunnah prayer, the Prophet sallallaahu 'alaihi wasallam immediately mingled with friends. After that, there came a number of friends who did not have time to participate in fighting with the Muslims while giving various reasons to him by swearing. It is estimated that those who did not participate in the battle were about eighty more people. It turned out that the Messenger of Allah accepted the intensity of those who did not participate in warfare, pledged them, begged them for forgiveness, and gave up what they hid in their hearts to Allah. After a while, I came to see the Messenger of Allaah alaihi wasallam. After I greeted him, he smiled like a smile of an angry person. Then he said; 'Come here! 'Then I walked up to him until I sat right in front of him. After that the Prophet sallallaahu 'alaihi wasallam asked:' Why did you not participate in fighting with us hi Ka'ab? Have you not promised to give up your soul for Islam? ' I answer; 'O Messenger of Allah, for God's sake if I sit near someone other than you, surely I am sure that I will be released from his anger because of the reasons and arguments that I convey. But, for God's sake, I know that now I tell you a lie that is full of lies that makes you not angry, surely God is what makes you angry with me. If I say to you, the Messenger of Allah, my reason is right and honest, then you will scold me for that reason, so I will accept it with pleasure. Let God punish me with my honest words. For God's sake, there really is no aging which makes me not participate in war. For God's sake, I was powerless at that time even though I had a very loose chance to join in fighting with the Muslims. ' Hearing that sincere confession, the Messenger of Allah said: 'This person has said truthfully and truthfully. Therefore, stand until God gives you a decision. "Finally I stood up and moved from his side. Soon, there were a number of people from the Bani Salimah joining me while saying: 'O Ka'ab, for the sake of Allah, before us do not know that you have done something wrong / sin. You really did not make an excuse to the Messenger of Allah as the reason stated by other friends who did not participate in war. Verily, only the Messenger of Allah is for you who erased your sins. ' Ka'ab bin malik said After that; 'By Allah, they always revile me so I want to go back to the Messenger of Allaah' alaihi wasallam and then I lie to myself. ' Ka'ab bin Malik said; 'Are there others who have been facing the Messenger of Allaah' alaihi wasallam like myself? 'The people of Bani Salimah answered; 'Yes. There are two more people like you. The two men said to the Messenger of Allah what you have said and the Messenger of Allah answered it like an answer to you. ' Ka'ab bin Malik said; 'Then I asked; 'Who are these two people, dear friends? 'They, the Bani Salimah, answered; 'The two men are Murarah bin Rabi'ah Al Amin and Hilal bin Ummayah Al Waqifi.' Ka'ab bin Malik said; 'Then they mentioned two good friends who participated in the battle of Badr and both deserved to be good examples. After that, I passed when they mentioned the two people to me. ' Ka'ab bin Malik said; 'A few days later, the Messenger of Allaah' alaihi wasallam forbade Muslims from talking to the three of us who did not participate in the Tabuk war. Since then, the Muslims have begun to stay away from and change attitudes towards the three of us until the earth feels strange to us. Apparently, this earth is not the earth that I had inhabited before and it lasted fifty nights. ' Two of my friends who did not participate in the Tabuk war were now sadly at home while crying, while I was a strong and tough young man. I still behave naturally and carry out daily activities as usual. I stayed out of the house, went to the mosque to attend the congregational prayers with other Muslims, and walked in the market even though no one was willing to talk to me. Until one day I approached the Prophet sallallaahu 'alaihi wasallam while giving greetings to him when he was in his seat after prayer. I ask myself; 'Will the Messenger of Allaah' alaihi wasallam move his lips to answer the greeting or not? Then I prayed near the Messenger of Allah while stealing views on him. When I was ready to pray, he looked at me. And when I turned to him, he also looked away from me. ' After a long period of isolation from the association of the Muslims, I went for a walk until I arrived at the Abu Qatadah garden fence. Abu Qatadah is the son of my uncle (my cousin) and he is the one I like. Arriving there, I also greeted him. But, for God's sake, he did not answer my greetings at all. Finally I ventured to ask him; 'O Abu Qatadah, I swear to you in the name of Allah, do you not know that I really love Allah and His Messenger? 'It turned out that Abu Qatadah was silent. Then I repeated my words by swearing like the first time. But he still remained silent. Then I repeat my words and he answers; 'Verily Allah and His Messenger know more about this.' Hearing his words, my tears flowed and I returned home while walking through the garden. When I was walking in the Madinah market, there was a man from the land of Sham who sold food in the city of Medina asking; 'Who can show me where Ka'ab bin Malik is? 'Then the people showed me until the person came to me while giving me a letter from King Ghassan. Because I can read and write, then I understand the contents of the letter. Apparently the contents of the letter are as follows; 'We heard that your friend (that is, the Messenger of Allaah alaihi wasallam) has isolated you from public relations, while your own God does not waste you like that. Therefore, join us, we will surely help you. ' After reading the letter, I said; 'Actually this letter is also a disaster for me.' Then I put it in the fire and burn it to the point of disappearing. After forty days of general isolation, it turned out that God's revelations did not go down. Until one day, a messenger of the Messenger of Allaah 'alaihi wasallam came to me while delivering a message; 'O Ka'ab, indeed the Messenger of Allaah' alaihi wasallam ordered you to avoid your wife. ' I ask; 'Do I have to divorce or what? 'The envoy answered; 'You don't need to divorce. But, enough you avoid it and do not approach it. ' Then I say to my wife; 'O dinda, you should go home first to the house of your parents and stay together with them until God gives a clear decision on this matter. ' Ka'ab bin Malik said; 'Soon the wife of Hilal bin Umayyah went to the Prophet sallallaahu' alaihi wasallam while asking; 'Yes the Messenger of Allah, Hilal ibn Umayyah was old and weak and had no help. Therefore, let me take care of him. ' The Prophet sallallaahu 'alaihi wasallam replied:' No. You better not have to accompany him first and he can't be close to you for a while. ' Hilal's wife still insisted and said; 'By Allah, Rasulullah, now he doesn't have the spirit to live anymore. He always cried, since getting this problem until now. ' Ka'ab bin Malik said; 'Some people from my family said; 'You should ask the Prophet for permission first in this matter of your wife. Because the Prophet sallallaahu 'alaihi wasallam himself had given permission to Hilal bin Umayyah to care for her husband.' Ka'ab bin Malik said; 'I will not ask permission from the Prophet sallallaahu' alaihi wasallam in the matter of my wife. Because, however, I will not know how the Messenger of Allah will answer if I ask permission from him while I am young. ' Ka'ab bin Malik said; 'It turned out that it lasted for ten nights until it was complete for fifty nights for us to count since the Muslims were forbidden to speak to us. Ka'ab bin Malik said; 'Then I did the morning prayer on the fiftieth night at the back of the house. When I was sitting in the prayer, I was filled with remorse and sadness. It seems like this vast earth feels narrow to me. Suddenly, I heard someone shouting with a pierce through the horizon; 'Hi Ka'ab bin Malik, be happy! 'So I fell down and learned that I was free from my problems. Ka'ab bin Malik said; 'Then the Messenger of Allaah' alaihi wasallam announced to the Muslims after the Prayer that the Allah Subhanah (Bukhari) had told us Manshur bin Abu Muzahim; Has told us Ibrahim, Ibn Sa'ad; Likewise, it was reported from another route, and had told us Hasan Al Hulwani and 'Abad bin Humaid both said; 'Century said; Have told me; and said Hasan; Has told us Yaqq, namely Ibn Ibrahim bin Sa'ad; Have told us my Father from Salih from Ibn Shihab; Having told me 'Abdul Hamid bin' Abdur Rahman bin Zaid, Muhammad ibn Sa'ad ibn Abi Waqqash Has told him that his father Sa'ad said; "Once upon a time Umar bin Khaththab asked permission from the Prophet sallallaahu 'alaihi wasallam to visit him at that time there were several women of Quraysh who were talking to him at length and in a loud voice. After Umar asked permission to enter, the people the woman immediately stood up and hid behind the curtain (hijab). Then the Messenger of Allaah 'alaihi wasallam invited Umar to enter with a smile on his lips. Umar said; "What makes you smile ya Rasulullah!" Rasulullah sallallaahu' alaihi wasallam replied: "Hi Umar, actually I myself was surprised by the women who were with me earlier. Because, when they hear your voice, they immediately hide. "Then Umar said, Actually you are the one they are more entitled to be afraid of." Then Umar turned to the veil of the women and said; "O people who are their own enemies, do you feel reluctant to me and do not hesitate to the Messenger of Allah?" The Quraysh women answered; "Yes, because you are harder than the Messenger of Allah!" Then the Prophet sallallaahu 'alaihi wasallam also said; "For the sake of my soul that is in His hands, there really is no shock that passes you in a way, O Umar, but the devil will turn to another path to avoid your path." Has told us Harun bin Ma'ruf; Having told us about him 'Abdul' Aziz bin Muhammad; Has told me Suhail from his father from Abu Hurairah that 'Umar bin Al Khaththab came to the Messenger of Allaah' alaihi wasallam who at that time there were several women of Quraysh talking to him in a loud voice. After Umar asked permission to enter, the women immediately stood up and hid behind the curtain (hijab) - as Hadith Az Zuhri. (Muslim)
Muslimah Hijrah
Having told me Muhammad bin Al 'Ala'; Having told us Abu Usamah; Having told us Buraid bin Abdullah of Abu Burdah from Abu Musa radlahuahu 'anhu he said; News of the departure of the hijrah of the Prophet sallallaahu 'alaihi wasallam to Madinah arrived at us when we were in Yemen, so we departed to meet him with my two brothers, I was the youngest. Only Abu Burdah and only Abu Ruhm. -Word Abu Burdah; it seems Abu Musa said with about ten, or fifty-three, or fifty-two of my people - we boarded a boat, then the boat sent us to King Najasyi in Ethiopia, where we met Ja'far bin Abu Talib and lived with us until we can together go to Madinah. We met the Prophet sallallaahu 'alaihi wasallam to coincide with him conquering Khaibar. Then some people who with the Prophet said to us - that is, the passengers of the boat - "We are more special than you because of hijrah", then Asma 'bint' Umais, -he was among those who came with us, passengers of the boat-met Hafshah the wife of the Prophet sallallaahu 'alaihi wasallam, coincidentally he also moved to Najasyi with a group of boats. Umar then met Hafshah who was Asthma at his side. When Umar saw Asma ', Umar asked; "Who is this?" 'I am Asma' bint Umais! 'Answer Asma'. 'Umar said; 'Did you join the muhajirin who rode a boat, or sailed the sea? ',' True 'Answer Asma'. Umar said; 'We are more special than you because you have migrated, and we are more entitled to Rasulullah than you guys! '. Hearing this expression, Asma 'bin Umais was directly emotional and said; 'No, by Allah, even your togetherness with the Messenger of Allaah' alaihi wasallam, so that he can feed the hungry and give the ignorant advice, while we are in a country or on earth that is far and arid in Ethiopia, and that is all for Allah and His Messenger, and for Allah's sake, we cannot feed the hungry, nor can we give a thirsty drink so I will report your words to the Messenger of Allaah alaihi wasallam, we are also hurt and terrorized, and I will report them to the Prophet sallallaahu 'alaihi wasallam. By Allah, I will ask him, I will not lie, will not leave the truth, and will not add to it! 'When the Prophet sallallaahu' alaihi wasallam arrived, Asma 'bint Umais conveyed her unions; 'O Prophet, Umar said so - He reported Umar's words which said he and his entourage were more special -. The Prophet asked: 'Then how do you answer? 'Asma' answered; 'I said that, "he said all the answers - the Prophet then said:' He, Umar, has no more right to me than you, he and his companions have only one hijrah, while you boat passengers have two migrations. ' Said Asma 'bint Umais;' After that I saw Abu Musa and the passengers of the boat meeting me one after another asking me this hadith. So that nothing of the worldly possessions could please them more, nor would they glorify over the words of the Messenger of Allah to them. ' Abu Burdah said, Asma 'said:' I saw Abu Musa repeatedly asking me to repeat this hadith. '
Having told us Waki 'told us Al Mas'udiy from Amru bin Murrah from Abdullah bin Al Harits Al Maktab, from Abu Kathir Az Zubaidiy of Abdullah bin' Amru, that there was a man asking the Messenger of Allaah 'alaihi wa Greetings, he said; "What is the most important migration?" he replied: "That is you abstain from what has been hated by your Rabb, and there are two hijrah; Al Hadlir Hijrah and Al Badiy Hijrah. Al Badiy Hijrah is that you are always obedient when ordered, and always ready if called upon. Al Hadlir Hijrah is hijrah the heavier the test and the reward between the two migrations. "
Having told us Waqi 'told us Al Mas'udi. Dan Yazid said; had told us Al Mas'udi of 'Amru bin Murroh of Abdullah bin Al Harith Al Muktibi of Abu Katir Az Zubaidi of Abdullah bin' Amru, he said; The Prophet sallallaahu 'alaihi wa Salam said: "Be careful of you from the nature of the hermit, actually the hermit nature has destroyed the people before you, if that nature tells them to do wrong, they also do wrong, if they tell them to break their kinship too decide, if they make a sin they commit sin, so be careful of doing wrong, because tyranny is darkness on the Day of Resurrection, and be careful of your evil nature, because Allah does not like abominations and abominable words. " He says; then a man stood up and said: "O Messenger of Allah, what is the most important Muslim?" He replied: "That is a Muslim whose Muslims are safe from the dangers of verbal and hand." Dai said: then stand the man, or another man while asking: "O Messenger of Allah, what is the most important jihad?" He replied: "That is a person whose horse is injured and his blood is drenched." My father said; and Yazid ibn Harun said in his hadith, then this or the other exclaimed and said: "O Messenger of Allah, what is the most important migration?" He replied: "You stay away from something that has been hated by your Rabb, while the hijrah itself is twofold; Hijrah Al Hadlir and Hijrah Al Badiy. Hijrah Al Badiy is obedient when ordered, and always ready if called upon. As for Hijrah Al Hadlir is more hijrah the weight of the test and the reward between the two migrations. "
Having told us Abdullah bin Barrad Al Asy'ari and Muhammad bin Al Allaa Al Hamdani both said; Having told us Abu Usamah had told me Buraid from Abu Burdah from Abu Musa he said; "When we were in Yemen, we got information about the purpose of the hijrah which was ordered by the Messenger of Allaah 'alaihi wasallam, then we also went to emigrate to the area (Habasyah). At that time we consisted of myself and two brothers my man. I am the smallest person, while my one brother is Abu Burdah and the other is Abu Ruhm. " Abu Musa said; 'They consist of several people or fifty-three people or fifty-two people from our people.' Abu Musa said; 'We sailed until carried away by our boat to Raja Najasyi in Habasyah. Then we joined Ja'far bin Abu Talib and his entourage on the side of Raja Najasyi. Ja'far said; 'Verily the Messenger of Allaah' alaihi wasallam has sent us here. Besides that, he also told us to stay here. Because of that, stay with you. ' Abu Musa said; 'Then we stayed with Ja'far until we all arrived.' Abu Musa said; 'We all met with the Messenger of Allaah' alaihi wasallam when he won the war of Khaibar. He gave us the spoils of war. He did not give any spoils of war to anyone who did not participate in the conquest of Khaibar, except for those who fought with him and those who joined our group with Ja'far and his friends. ' Abu Musa said; 'There are some people who told us who joined the migratory voyage to Habasyah; 'We outperform you on the issue of migration.' Abu Musa said; 'Asma' bint Umais, who belonged to our shipping group, had visited the house of Hafshah, the wife of the Messenger of Allaah alaihi wasallam. Asma 'had once moved to Raja Najasyi.' At one time Umar bin Khaththab entered the house of Hafshah, incidentally Asma 'was there. When Umar saw Asma 'in the house, he asked; 'Who is this, Hafshah? 'Hafshah answered; 'He is Asma' bint Umais! 'Umar asked again; 'Has he ever moved to Habasyah by sailing? 'Asma' bint Umais answered; 'Yes, I also moved to Habasyah.' Umar continued his words; 'Then we are more entitled to the Messenger of Allah than you.' Asma 'gets angry and says; 'You lie hai Umar! By Allah, you indeed accompanied the hijrah of the Messenger of Allaah alaihi wasallam.
But he feeds those who are hungry among you and gives advice to those who do not understand among you, while we emigrate to a very remote country in Habasyah which is full of challenges because of Allah and His Messenger. By Allah, I will not eat or drink before I report your words to the Messenger of Allaah alaihi wasallam. Because we feel insulted and worried. Therefore, I will raise this issue with the Messenger of Allaah alaihi wasallam. For the sake of Allah. I am not lying and not making it up. ' Abu Musa said; 'When the Prophet sallallaahu' alaihi wasallam came to the house of Hafshah, then Asma 'immediately confronted him and complained about the problem that was holding him back; 'Yes the Messenger of Allah, Umar bin Khaththab said this and so.' Hearing the complaint of Asma bint Umais, the Messenger of Allaah 'alaihi wasallam said:' Know by you Asma, Umar is not a person more entitled than you to me. Umar and his companions only received a reward for one reward. On the contrary, those of you who joined in the hijrah by riding the boat got two rewards for hijrah. ' Asma 'bint Umais said; 'After that, I saw Abu Musa and the companions who joined in moving to Habasyah by riding a boat coming in droves to ask me about this hadith. There is nothing in this world that is more pleasing and uplifting and what the Messenger of Allah said to them. ' Abu Burdah said; 'Asma' said; 'Really I saw Abu Musa and he asked me to repeat the hadith again. "
Having told us Waki 'told us Al Mas'udiy from Amru bin Murrah from Abdullah bin Al Harits Al Maktab, from Abu Kathir Az Zubaidiy of Abdullah bin' Amru, that there was a man asking the Messenger of Allaah 'alaihi wa Greetings, he said; "What is the most important migration?" he replied: "That is you abstain from what has been hated by your Rabb, and there are two hijrah; Al Hadlir Hijrah and Al Badiy Hijrah. Al Badiy Hijrah is that you are always obedient when ordered, and always ready if called upon. Al Hadlir Hijrah is hijrah the heavier the test and the reward between the two migrations. "
Having told us Waqi 'told us Al Mas'udi. Dan Yazid said; had told us Al Mas'udi of 'Amru bin Murroh of Abdullah bin Al Harith Al Muktibi of Abu Katir Az Zubaidi of Abdullah bin' Amru, he said; The Prophet sallallaahu 'alaihi wa Salam said: "Be careful of you from the nature of the hermit, actually the hermit nature has destroyed the people before you, if that nature tells them to do wrong, they also do wrong, if they tell them to break their kinship too decide, if they make a sin they commit sin, so be careful of doing wrong, because tyranny is darkness on the Day of Resurrection, and be careful of your evil nature, because Allah does not like abominations and abominable words. " He says; then a man stood up and said: "O Messenger of Allah, what is the most important Muslim?" He replied: "That is a Muslim whose Muslims are safe from the dangers of verbal and hand." Dai said: then stand the man, or another man while asking: "O Messenger of Allah, what is the most important jihad?" He replied: "That is a person whose horse is injured and his blood is drenched." My father said; and Yazid ibn Harun said in his hadith, then this or the other exclaimed and said: "O Messenger of Allah, what is the most important migration?" He replied: "You stay away from something that has been hated by your Rabb, while the hijrah itself is twofold; Hijrah Al Hadlir and Hijrah Al Badiy. Hijrah Al Badiy is obedient when ordered, and always ready if called upon. As for Hijrah Al Hadlir is more hijrah the weight of the test and the reward between the two migrations. "
Having told us Abdullah bin Barrad Al Asy'ari and Muhammad bin Al Allaa Al Hamdani both said; Having told us Abu Usamah had told me Buraid from Abu Burdah from Abu Musa he said; "When we were in Yemen, we got information about the purpose of the hijrah which was ordered by the Messenger of Allaah 'alaihi wasallam, then we also went to emigrate to the area (Habasyah). At that time we consisted of myself and two brothers my man. I am the smallest person, while my one brother is Abu Burdah and the other is Abu Ruhm. " Abu Musa said; 'They consist of several people or fifty-three people or fifty-two people from our people.' Abu Musa said; 'We sailed until carried away by our boat to Raja Najasyi in Habasyah. Then we joined Ja'far bin Abu Talib and his entourage on the side of Raja Najasyi. Ja'far said; 'Verily the Messenger of Allaah' alaihi wasallam has sent us here. Besides that, he also told us to stay here. Because of that, stay with you. ' Abu Musa said; 'Then we stayed with Ja'far until we all arrived.' Abu Musa said; 'We all met with the Messenger of Allaah' alaihi wasallam when he won the war of Khaibar. He gave us the spoils of war. He did not give any spoils of war to anyone who did not participate in the conquest of Khaibar, except for those who fought with him and those who joined our group with Ja'far and his friends. ' Abu Musa said; 'There are some people who told us who joined the migratory voyage to Habasyah; 'We outperform you on the issue of migration.' Abu Musa said; 'Asma' bint Umais, who belonged to our shipping group, had visited the house of Hafshah, the wife of the Messenger of Allaah alaihi wasallam. Asma 'had once moved to Raja Najasyi.' At one time Umar bin Khaththab entered the house of Hafshah, incidentally Asma 'was there. When Umar saw Asma 'in the house, he asked; 'Who is this, Hafshah? 'Hafshah answered; 'He is Asma' bint Umais! 'Umar asked again; 'Has he ever moved to Habasyah by sailing? 'Asma' bint Umais answered; 'Yes, I also moved to Habasyah.' Umar continued his words; 'Then we are more entitled to the Messenger of Allah than you.' Asma 'gets angry and says; 'You lie hai Umar! By Allah, you indeed accompanied the hijrah of the Messenger of Allaah alaihi wasallam.
But he feeds those who are hungry among you and gives advice to those who do not understand among you, while we emigrate to a very remote country in Habasyah which is full of challenges because of Allah and His Messenger. By Allah, I will not eat or drink before I report your words to the Messenger of Allaah alaihi wasallam. Because we feel insulted and worried. Therefore, I will raise this issue with the Messenger of Allaah alaihi wasallam. For the sake of Allah. I am not lying and not making it up. ' Abu Musa said; 'When the Prophet sallallaahu' alaihi wasallam came to the house of Hafshah, then Asma 'immediately confronted him and complained about the problem that was holding him back; 'Yes the Messenger of Allah, Umar bin Khaththab said this and so.' Hearing the complaint of Asma bint Umais, the Messenger of Allaah 'alaihi wasallam said:' Know by you Asma, Umar is not a person more entitled than you to me. Umar and his companions only received a reward for one reward. On the contrary, those of you who joined in the hijrah by riding the boat got two rewards for hijrah. ' Asma 'bint Umais said; 'After that, I saw Abu Musa and the companions who joined in moving to Habasyah by riding a boat coming in droves to ask me about this hadith. There is nothing in this world that is more pleasing and uplifting and what the Messenger of Allah said to them. ' Abu Burdah said; 'Asma' said; 'Really I saw Abu Musa and he asked me to repeat the hadith again. "
Ushul Fiqh
Fiqh and Ushul Fiqh are two inseparable sciences. Both appear together. However, Fiqh Science was first codified. If Ushul Fiqh focuses more on a general theoretical foundation, then Fiqh is more focused on the practical level. Both also have similarities, namely seeking legal provisions of syar'i. The scholars agreed that Imam Syafi'i was the founder of this discipline. Mustafa Abdul Raziq (2006: 239) dubbed Imam Syafi'i the first philosopher in the Islamic world.
Imam Syafi'i
Imam Syafi'i was born in Asqalan, a small village in Gaza in 150 H, to coincide with the year of Abu Hanifa's death. That said, Nasab Imam Syafi'i met the Messenger of Allah. Born in an orphanage, his mother was unable to pay the teacher to teach him. However, Syafi'i is still allowed to take lessons from his teacher. I was so poor, he was willing to write his memories on the bones and midrib dates. His intelligence appears at the age of 7 when he memorizes the Qur'an. His teacher at that time was Shaykh Ismail the son of Qostantin. Entering the age of 15, Syafi'i was allowed to give a fatwa by Muslim bin Khalid Zanji. He also learned a lot from the scholars in Makkah in various disciplines.
Syafi'i's journey to study in Medina was welcomed by Imam Malik. Initially, Imam Malik refused because he was too early. However, after seeing Syafi'i able to master al-Muwata 'very well, the Imam accepted it. For 16 years, Syafi'i accompanied Imam Malik until his death. The knowledge taken from Imam Malik is the initial capital for Syafi'i in istinbat to the texts. After receiving his education in Madinah, Imam Syafi'i studied science in Iraq to Muhamad bin Husain al-Saibani who was also a disciple of Abu Hanifa.
Manhaj istimbat Imam Malik in Madinah who relied on hadith rather than rationality and rationalist thought of Muhammad bin Husain al-Syaibani was the strategic place of Imam Syafi'i in combining two methods at once. This is one of the special features of Shafi'i among the four Islamic priests. The emergence of the book of al-Risalah began when Abdurahman bin Mahdi asked Imam Syafi'i to write a book that contained mansukh narratives, acceptance of the news of Ahad, and relating to the knowledge of the Qur'an. Imam Syafi'i himself never named the book al-Risalah. He more often said "Kitab", "my book", and "our book." Kitab al - Risks written by Imam Shafi'i for two times, which was first compiled in Makkah (Minutes of Qadimah) at the request of Abdurrahman al-Mahdi, one the priest of the hadith in the Hijaz, and the renewed Minutes of Eid in Egypt. Kitab al-Risalah Jadidah is the last manuscript that reaches us, the old text of his book has disappeared and it is most likely that he inserted the discussion material on the Risale Jadidah.
Ushul Fiqh Post Imam Syafi'i
After Imam Syafi'i laid the foundation of the knowledge of Ushul Fiqh, the scholars who came later tried to scour the book of the Risale. It was noted, Ibn Sirij, Abu Bakr Muhammad bin Abdullah Soirofi, Abi Walid Hasan ibn Muhamad Naisaburi, Ibn Qaththan, Imam bin Muhamad Ali Qaffal. After that, two big names emerged which according to the scholars greatly influenced the books of Ushul Fiqh in terms of authorship, namely Qadhi Baqilani al-Asy'ari and Qadhi Abdul Jabbar Mu'tazili. Al-Baqilani has a very large role in building the Mutakallimin methodology, one example is opposing Mu'tazilah in incorporating the doctrine of kalam, also his role in overcoming the two methods of Syafi'i and Hanafi which co-opt kalam as its trandmark.
The fifth century Ushul Fiqh had begun to flourish since Imam Haramain al-Juwaini took many benefits from the book of al-Baqilani entitled at-Taqrib wal Irshad. Al-Juwaini himself has three works: Al-Waraqât (directed by Jalal al-Mahali, Talkhis, and al-Burhân (directed by al-Mazrid in the book Fiqfi Idhohil Mahsul min Burhânil Ushûl).
Qadhi Abdul Jabar had the book al-Amd which was directed by his own student, Abul Husain al-Basri and gave birth to the work of al-Mu'amad. Kitab Mu'amad was also responded well by Qadhi Abu Ya'la in his book, al-ʻUdah min al-Mu'amad. Abu al-Hitab and Abu al-Wafa 'bin Aqil were students of Abi Ya'la who each wrote the book of Al-Tamhid and al-Wadhi fî Ushûl al-Fiqh. Among Ibn Aqil's students who were quite productive was Ibn al-Barhan, author of the book al-Wushul ilal Ushul who also inspired Shaykh Islam Ibn Taymiyyah to compose the book al-Musawadah.
After the Imam Juwaini era, there emerged a name like Imam Ghazali which was more or less influenced by Qadhi Baqilani, Qadhi Abdul Jabar, Abul Husain al-Basri, and Imam Juwaini in his work al-Mustasyf. Ibn Khaldun praised al-Mustasyf as the best book ever written in Ushul Fiqh beside al-Burhan by Imam Juwaini. The book Mustasyfa itself is summarized by Abu Walid bin Rusyd (595), grandson of Ibn Rushd, in his book, Dharuratu fi Ilmi Ushûl and Ibn Rashiq (632) in Lubâbul Mahsûl fil Ilmi Ushûl. In addition to these two scholars, Ibn Qudamah mentashihnya in Raudhatunnâdhir and was directed by Soffiyuddin al-Hanbalidalam Qawâ'idul Ush wal wa Maâqidul Fushûl. Syamsuddin Ba'lidan, his student, Tufi, was even more special because he was able to summarize it for 10 days in the matan Ghayatul Itqân. Matan Gayatul Itqân became the reference material for Ala’udin Kanani Asqalani in Sawadunnâdhir wa Siqâqu Raudatunnâdhir. Not to miss Ibnu Badran and Amin Syanqiti, commenting on Tufi's essay in the Nujhatu Khatir.
The Book of al-Mustasyf's work by Ghazali received great attention after generations, such as Khatib Bagdhadi in his work, Faqih wal Mutafaqih, although the contents also contain many discussions of hadith, but the Ushuliyah rules are also rare in this book. The back of Bagdadi in Faqih wal Mutafaqih is al-Risalah by Syafi'i and Tabshîrah by Syairozi which became the forerunner of the emergence of Allumâ '. In addition to Khatib Bagdadi, this generation also gave rise to names such as Sam'ani in his book, Qawâtiul. It was a match against the book Taqwimul Adilah belonging to Abu Zaid Dabusi. Syahrawardi's Attankihât also appeared in this generation.
Imam Fakhrurazi and Saifuddin al-Amidi are two big names after Ghazali, each of whom has the work of al-Mahsûl whose characteristics are istidlal and mu'aradah and almost have manhaj which are different from the previous books. Al-Mahsûl gave birth to the books of Tajuddin Armawi, al-Hâsil minal Mahsûl and at-Tahsil minal Mahsûl by Sirajuddin Armawi. Among Armawi's students who took the method of his teacher were Abdullah Muhamad bin Abad al-Asfahani, Najmuddin Qaswani, and Tibrizi. Imam Qarafi al-Maliki also has an essay from Nafâisul Ushûl, Tankihkul Fushûl fi Iinjauil Mahsûl. Saifudin al-Amidi has a well-known work in Ushul Fiqh, including al-Ihkam fi Usulil Ahkam as a study of the book Mustasyfâ, Muhammad, and Mahsûl.
After Amidi and Fakhrurazi, Ibn Hajib appeared with his book Muntahasûl wal Amal fi Ilmi Ushûl wa Jadal. Imam Baidhawi, who attacked al-Hasil and Mukshtasar, later gave birth to the book Minhajul Ushul which became the dictate at various Islamic universities in the world. Whereas the one which is the Baidhawi Minhaj book is the student of Fakhruddin Jaribridi in Siraj al-Wadaj. Imam al-Asnawi in Zawâidul Ushûl ‘ala Minhajil Ushûl who became the dictate in the Islamic sharia faculty of al-Azhar. Tajuddin Subhi addressed Ibn Hajib's book which was divided into two books, Raf'ul Hajib anibni Hajib and Ibhaj fi Syarhil Minhâj.
After al-Subhi arrived Imam Badrudin Zakarsyi with his very comprehensive book on various issues related to Ushul Fiqh, his students themselves continued their relay, namely Barmawai in his book, Nabdhah Alfiyah Ushûlil Fiqh and his book entitled Tahrir. Imam Syaukani from San'a, Yemen, gave birth to the work of Irsyadul Fuhul ila Tahqiqil Haq min Ilmi Ushûl (directed by Sadiq Hasan Khan who incidentally was his own friend in the book Ikhtisharil Irsyâdul Fukhul fi Khusûlil Ma’mul.
So little is the sketch of the history of the emergence of the science of Usul Fiqh and the primary books of the Mutakallimin school. Characteristics of writing this method prioritize analysis or theoretical formulations without looking at differences or similarities to the problem of furu'iyah and trying to avoid bigotry towards the school. It is also noted that the Mutakallimin Tariqah has an inductive study methodology for texts. Among the adherents of this method are Syafi'iyah, Mu'tazilah, and Malikiyah.
The Hanafiyah method or known as the fuqaha method raises the name Isa bin Abandalam in his work, Istbatul Qiyas, Khabarul Wakhid, Ijtihad ar-Ra'yu, Ishaq Syasi in the book of Ustadh Asyâsi, Abu Manshur al-Maturidi in his book, Min Akhdi Syara'i fil Ushûl, Abdullah Karakhi in the book of the Risale fi Ushûl. The most famous books include Ushul Karakhi by Abidillah bin Khusain al-Kharahi (340), Ush al-Jasas by Abu Bakar Ahmad bin Ali Rozi. There were also books of Ush Bazdawi and Kanzul Wushul ila Ma'rifatil Ushul by Bazdaw. Abi Zaid Abdullah bin Umar al-Dabusi had a phenomenal essay, Taqwîmul Adillah, which had been praised by Ibn Khaldun as the best apostle in Ushul Fiqh in addition to Mustasyf by Ghazali.
In the seventh century there were many writing systems using accommodative methodologies. Named accommodative reporting system, these books discuss ushuliyah rules which are supported by logical argumentation, then conduct comparative analysis studies. Among the books written by the ulamas are: Badi'unnidham al-Jami 'by Ushull Bazdawi wal Ahkâm by Mudfiruddin bin Ali Aaati, Tankhihul Ushûl by Abdullah bin Mas'ud al-Hanafi, Jam'ul Jawami' by Tajuddin bin Subkhi and Taqrir wa Tahbir by Muhamad Amirul Haj Halbi. Next generation Muhibudin bin Abdussukur arrived in the Muslim book al-Subut, and amah Allamah Abdul Ali bin Nidhamuddin in his book Fawatihurrahmah bi Syarhil Muslim ats-Tsubût.
Discourse on the reconstruction of Ushul Fiqh is an interesting theme to study. Besides being 13 centuries old, since Imam Syafi'i wrote the book ar-Risalah, Ushul Fiqh actually has undergone many fundamental changes, such as the methodology of writing and discussion of the material. The urgency of renewing this knowledge has implications for the constellation of Islamic law and because Ushul Fiqh is a science of human creation that is not sacred.
The creed of renewal of Ushul Fiqh which is believed by Muslim intellectuals is manifested in the hadith narrated by Ahmad bin Hanbal which means: "Verily Allah will send every 100 years to this people who will renew (understanding) their religion." The scholars say at least that the first era mujaddid in Islam was Umar bin Khattab, then came the second hundred years of Imam Shafi'i, who claimed the scholars occupied the position. In the 20th century came a famous mujaddid from Nejd named Muhamad bin Abdul Wahab who was famous for purification in the field of monotheism. Keep in mind that the mujadid brought by Allah SWT in one hundred years is not only represented by personal, but also can be shaped in an institution or organization.
Dr. Yusuf Qaradawi said that the knowledge that emerged from the womb of the people was very possible to be reconstructed. If knowledge such as Fiqh, Sufism and Interpretation can be updated, why is the science of Ushul Fiqh not?
The same thing was confirmed by Dr. Ali Jum'ah Muhamad in his book, Aliyat al-Ijtihâd, he said that it would be ironic for people who mastered Ushul Fiqh and Fiqh simultaneously, but he only knew the theory and system of teaching and nothing more. He also said that Ushul Fiqh must be a problem solver - this people in solving contemporary problems. Ulama who once criticized Ushul Fiqh for a review was Imam Asnawi.
The idea of renewal has been increasingly carried out by academics in this field, one of them is the Egyptian reformer, Refa'at Tahtawi. Although generally pinned on reforms that are for all branches of science, but his book entitled al-Qaulu Sadid fi Tajdid wa Taqlid is quite astonishing to many circles. Not to mention the demands for reconstruction among Cairo University lecturers in the early 20th century. The theme carried out in the reconstruction discourse is only about the systematic rewriting of Ushul Fiqh, because this will facilitate students in the study of Ushul Fiqh.
It's different from what Hasan Turabi said. According to him, Ushul Fiqh is currently not relevant to the times. According to Hasan Turabi, Ushul Fiqh classical is the answer to the problems of the people who developed at that time. This one figure is one that is very intense in voicing tajdid Ushul Fiqh. For him, Ushul Fiqh must be more accommodating to contemporary problems. The stagnation of the spirit of the Islamic ijtihad increasingly frowned the Orientalists' forehead which led to an assumptive conclusion that this science grew and developed in response to the problems of the earlier people. To instruct the science of Ushul Fiqh in order to achieve Islamic renewal there must be a supplement of Western social sciences that would actually reconstruct the epistemology of Islam in Ushul Fiqh.
The discourse was later denied by Muhamad Said Ramadhan Buthi who said Ushul Fiqh and Islamic sciences did not appear as answers to the problems that existed at the time, such as economic, political, social issues, and so on. Sciences Ushul Fiqh was born axiomatically, and was the result of the understanding of the scholars on texts. A question arises, if the contemporary problem continues to develop, does Ushul Fiqh also have to adjust? This knowledge, according to Muhammad Said Ramadhan Buth, is very difficult to reconstruct, especially if viewed in terms of its contents because the land itself is the Qur'an and Sunnah. Reconstructing this science is tantamount to doing the final results.
Among the causes of the rise of the idea of the reconstruction of Ushul Fiqh, according to Sheikh Abdul Fadhil Abdu Salam, is that this knowledge seems unproductive if faced with new problems due to several factors: first, the breaking of the series of mutaakhirin books with books written by salaf scholars, causing the spread of their books (mutaakhirin) and must begin the discussion from the beginning. Secondly, the spread of blindness and fanaticism in the problems of the Islamic Law itself. Third, the absence of real attention to this knowledge is due to the words "the closure of the door of ijtihad" and it causes intellectual sterility and feelings that are quickly satisfied by the reviewers of the science of Usul Fiqh. Fourth, the liberation of the discussion of Usul Fiqh with Fiqh, and each ushuliyyun differed in view of the Fuqaha, so that the message spread "not every ushuli is faqih" and "not every faqih is ushuli", as happened to Mutakallimin. Fifth, the science of Ushul Fiqh in fact is more mastering things that are theoretical than the practical level as in Fiqh. This actually resulted in this knowledge being barren and not producing Fiqh products, so that it became a burden for students to explore this science. Sixth, there is a lot of repetition of material in Ushul Fiqh so that we often encounter the same discussion in taking samples. Seventh, the fact that the science of Ushul Fiqh is the most difficult science among other Islamic sciences, this is recognized by experts and instructors of Ushul Fiqh. Eighth, Ushul Fiqh was too long-winded in discussing the problems of kalamiyah, as well as discussions such as language that had no connection with this knowledge, thus making it increasingly difficult for people who study Ushul Fiqh. Ninth, the weakness of attention to the qaidah ushuliyah so that often the occurrence of errors in applying qaidah ushuliyah with qaidah fiqhiyah.
Some of the examples above are a few problems that are also often complained by some contemporary scholars of the classic Ushul Fiqh. However, some of them are pessimistic that the Ushul Fiqh can be reconstructed, considering the study of the classic Ushul Fiqh is even more detailed and detailed in the aspects of death.
Alternative Solution for Tajdid
There are several alternative offers to review Ushul Fiqh, including what was written by Abdussalam Balaji and Dr. Ali Jum'ah Muhamad. First, rearrange the writing system of Ushul Fiqh with a method that is simpler and easier to understand by the general public considering that this science is one of the greatest sciences ever born by Muslims. This method was also carried out by Dr.Mustofa Syalbi to students at various Islamic universities. In addition to rearranging the writing system, the contents of the reconstruction materials need to be reviewed, such as removing expert debate and making easy-to-understand definitions. Another element that needs to be added is to include new sciences that are considered very important, such as maqashidsyariah, qawaid, furu 'and takhrij. Second, the need to incorporate other sciences in the Ushul Fiqh is a kind of science related to social society or better known as sociology. Third, the bookkeeping of Ushul Fiqh should be adjusted to contemporary accounting and discarding discussions that have nothing to do with Ushul Fiqh. Fourth, developing themes in the Ushul Fiqh, such as ijtihad and ijma 'were formed in formal institutions, the use of Ushul Fiqh methodology in the social sciences, making the maqshid sharia as a foundation in the practice, and redeveloping the legal sources used such as (adawat, manahij and mashadir) and frame it in a better format.
Dr. The victim Muhamad Ismail has several ideas about the reconstruction of Ushul Fiqh which are substantially the same as those which were discouraged by Ali Jum'ah and Abdussalam Balaji. First, tajdid means the development and expansion of the science of Ushul Fiqh, as well as inserting knowledge that supports it. If you examine the roots of the genealogy, Ushul Fiqh actually has reached that level. In addition to writing the book Ar-Risalah, Imam Syafi'i has also written the book Jima'ul Ilmi, Ikhtilaful Hadith, Ibtalul Istihsân, as an extension of the book ar-Risalah.
Second, another form of tajdid is purification, judgment, and selecting discussions that are debated among scholars. This is important considering that rarely khalaf scholars are critical of the work of their predecessors, so that they do not leave a trace. Until the emergence of Imam Syaukani (1255) in his work, Irsyadul Fuhul fi Tahqiqi Ilmi Wusûul, who tried to criticize several books then said, "Do not let anyone think that all the rules of ushuliyah are all qhat'i that should not be touched by human ijtihad. He also explained which problems were not allowed to occur and which allowed mistakes.
The history of the formation of Ushul Fiqh is the largest intellectual treasure of Muslims, considering that the efforts of the previous ulemas in istimbatat will not be separated from experience, appreciation, and hard work on their classic books. Our attitude towards turas must be in the right and fair corridor. We appreciate the works of past scholars, but are still critical of what they build, because all the words may be taken and may be abandoned except the Messenger of Allah. Knowledge and good reading of history will certainly lead to good understanding. Quoting the words of Rajib Sarjani, "the history of Islam is a hidden pearl that must be issued by this people.
Imam Syafi'i
Imam Syafi'i was born in Asqalan, a small village in Gaza in 150 H, to coincide with the year of Abu Hanifa's death. That said, Nasab Imam Syafi'i met the Messenger of Allah. Born in an orphanage, his mother was unable to pay the teacher to teach him. However, Syafi'i is still allowed to take lessons from his teacher. I was so poor, he was willing to write his memories on the bones and midrib dates. His intelligence appears at the age of 7 when he memorizes the Qur'an. His teacher at that time was Shaykh Ismail the son of Qostantin. Entering the age of 15, Syafi'i was allowed to give a fatwa by Muslim bin Khalid Zanji. He also learned a lot from the scholars in Makkah in various disciplines.
Syafi'i's journey to study in Medina was welcomed by Imam Malik. Initially, Imam Malik refused because he was too early. However, after seeing Syafi'i able to master al-Muwata 'very well, the Imam accepted it. For 16 years, Syafi'i accompanied Imam Malik until his death. The knowledge taken from Imam Malik is the initial capital for Syafi'i in istinbat to the texts. After receiving his education in Madinah, Imam Syafi'i studied science in Iraq to Muhamad bin Husain al-Saibani who was also a disciple of Abu Hanifa.
Manhaj istimbat Imam Malik in Madinah who relied on hadith rather than rationality and rationalist thought of Muhammad bin Husain al-Syaibani was the strategic place of Imam Syafi'i in combining two methods at once. This is one of the special features of Shafi'i among the four Islamic priests. The emergence of the book of al-Risalah began when Abdurahman bin Mahdi asked Imam Syafi'i to write a book that contained mansukh narratives, acceptance of the news of Ahad, and relating to the knowledge of the Qur'an. Imam Syafi'i himself never named the book al-Risalah. He more often said "Kitab", "my book", and "our book." Kitab al - Risks written by Imam Shafi'i for two times, which was first compiled in Makkah (Minutes of Qadimah) at the request of Abdurrahman al-Mahdi, one the priest of the hadith in the Hijaz, and the renewed Minutes of Eid in Egypt. Kitab al-Risalah Jadidah is the last manuscript that reaches us, the old text of his book has disappeared and it is most likely that he inserted the discussion material on the Risale Jadidah.
Ushul Fiqh Post Imam Syafi'i
After Imam Syafi'i laid the foundation of the knowledge of Ushul Fiqh, the scholars who came later tried to scour the book of the Risale. It was noted, Ibn Sirij, Abu Bakr Muhammad bin Abdullah Soirofi, Abi Walid Hasan ibn Muhamad Naisaburi, Ibn Qaththan, Imam bin Muhamad Ali Qaffal. After that, two big names emerged which according to the scholars greatly influenced the books of Ushul Fiqh in terms of authorship, namely Qadhi Baqilani al-Asy'ari and Qadhi Abdul Jabbar Mu'tazili. Al-Baqilani has a very large role in building the Mutakallimin methodology, one example is opposing Mu'tazilah in incorporating the doctrine of kalam, also his role in overcoming the two methods of Syafi'i and Hanafi which co-opt kalam as its trandmark.
The fifth century Ushul Fiqh had begun to flourish since Imam Haramain al-Juwaini took many benefits from the book of al-Baqilani entitled at-Taqrib wal Irshad. Al-Juwaini himself has three works: Al-Waraqât (directed by Jalal al-Mahali, Talkhis, and al-Burhân (directed by al-Mazrid in the book Fiqfi Idhohil Mahsul min Burhânil Ushûl).
Qadhi Abdul Jabar had the book al-Amd which was directed by his own student, Abul Husain al-Basri and gave birth to the work of al-Mu'amad. Kitab Mu'amad was also responded well by Qadhi Abu Ya'la in his book, al-ʻUdah min al-Mu'amad. Abu al-Hitab and Abu al-Wafa 'bin Aqil were students of Abi Ya'la who each wrote the book of Al-Tamhid and al-Wadhi fî Ushûl al-Fiqh. Among Ibn Aqil's students who were quite productive was Ibn al-Barhan, author of the book al-Wushul ilal Ushul who also inspired Shaykh Islam Ibn Taymiyyah to compose the book al-Musawadah.
After the Imam Juwaini era, there emerged a name like Imam Ghazali which was more or less influenced by Qadhi Baqilani, Qadhi Abdul Jabar, Abul Husain al-Basri, and Imam Juwaini in his work al-Mustasyf. Ibn Khaldun praised al-Mustasyf as the best book ever written in Ushul Fiqh beside al-Burhan by Imam Juwaini. The book Mustasyfa itself is summarized by Abu Walid bin Rusyd (595), grandson of Ibn Rushd, in his book, Dharuratu fi Ilmi Ushûl and Ibn Rashiq (632) in Lubâbul Mahsûl fil Ilmi Ushûl. In addition to these two scholars, Ibn Qudamah mentashihnya in Raudhatunnâdhir and was directed by Soffiyuddin al-Hanbalidalam Qawâ'idul Ush wal wa Maâqidul Fushûl. Syamsuddin Ba'lidan, his student, Tufi, was even more special because he was able to summarize it for 10 days in the matan Ghayatul Itqân. Matan Gayatul Itqân became the reference material for Ala’udin Kanani Asqalani in Sawadunnâdhir wa Siqâqu Raudatunnâdhir. Not to miss Ibnu Badran and Amin Syanqiti, commenting on Tufi's essay in the Nujhatu Khatir.
The Book of al-Mustasyf's work by Ghazali received great attention after generations, such as Khatib Bagdhadi in his work, Faqih wal Mutafaqih, although the contents also contain many discussions of hadith, but the Ushuliyah rules are also rare in this book. The back of Bagdadi in Faqih wal Mutafaqih is al-Risalah by Syafi'i and Tabshîrah by Syairozi which became the forerunner of the emergence of Allumâ '. In addition to Khatib Bagdadi, this generation also gave rise to names such as Sam'ani in his book, Qawâtiul. It was a match against the book Taqwimul Adilah belonging to Abu Zaid Dabusi. Syahrawardi's Attankihât also appeared in this generation.
Imam Fakhrurazi and Saifuddin al-Amidi are two big names after Ghazali, each of whom has the work of al-Mahsûl whose characteristics are istidlal and mu'aradah and almost have manhaj which are different from the previous books. Al-Mahsûl gave birth to the books of Tajuddin Armawi, al-Hâsil minal Mahsûl and at-Tahsil minal Mahsûl by Sirajuddin Armawi. Among Armawi's students who took the method of his teacher were Abdullah Muhamad bin Abad al-Asfahani, Najmuddin Qaswani, and Tibrizi. Imam Qarafi al-Maliki also has an essay from Nafâisul Ushûl, Tankihkul Fushûl fi Iinjauil Mahsûl. Saifudin al-Amidi has a well-known work in Ushul Fiqh, including al-Ihkam fi Usulil Ahkam as a study of the book Mustasyfâ, Muhammad, and Mahsûl.
After Amidi and Fakhrurazi, Ibn Hajib appeared with his book Muntahasûl wal Amal fi Ilmi Ushûl wa Jadal. Imam Baidhawi, who attacked al-Hasil and Mukshtasar, later gave birth to the book Minhajul Ushul which became the dictate at various Islamic universities in the world. Whereas the one which is the Baidhawi Minhaj book is the student of Fakhruddin Jaribridi in Siraj al-Wadaj. Imam al-Asnawi in Zawâidul Ushûl ‘ala Minhajil Ushûl who became the dictate in the Islamic sharia faculty of al-Azhar. Tajuddin Subhi addressed Ibn Hajib's book which was divided into two books, Raf'ul Hajib anibni Hajib and Ibhaj fi Syarhil Minhâj.
After al-Subhi arrived Imam Badrudin Zakarsyi with his very comprehensive book on various issues related to Ushul Fiqh, his students themselves continued their relay, namely Barmawai in his book, Nabdhah Alfiyah Ushûlil Fiqh and his book entitled Tahrir. Imam Syaukani from San'a, Yemen, gave birth to the work of Irsyadul Fuhul ila Tahqiqil Haq min Ilmi Ushûl (directed by Sadiq Hasan Khan who incidentally was his own friend in the book Ikhtisharil Irsyâdul Fukhul fi Khusûlil Ma’mul.
So little is the sketch of the history of the emergence of the science of Usul Fiqh and the primary books of the Mutakallimin school. Characteristics of writing this method prioritize analysis or theoretical formulations without looking at differences or similarities to the problem of furu'iyah and trying to avoid bigotry towards the school. It is also noted that the Mutakallimin Tariqah has an inductive study methodology for texts. Among the adherents of this method are Syafi'iyah, Mu'tazilah, and Malikiyah.
The Hanafiyah method or known as the fuqaha method raises the name Isa bin Abandalam in his work, Istbatul Qiyas, Khabarul Wakhid, Ijtihad ar-Ra'yu, Ishaq Syasi in the book of Ustadh Asyâsi, Abu Manshur al-Maturidi in his book, Min Akhdi Syara'i fil Ushûl, Abdullah Karakhi in the book of the Risale fi Ushûl. The most famous books include Ushul Karakhi by Abidillah bin Khusain al-Kharahi (340), Ush al-Jasas by Abu Bakar Ahmad bin Ali Rozi. There were also books of Ush Bazdawi and Kanzul Wushul ila Ma'rifatil Ushul by Bazdaw. Abi Zaid Abdullah bin Umar al-Dabusi had a phenomenal essay, Taqwîmul Adillah, which had been praised by Ibn Khaldun as the best apostle in Ushul Fiqh in addition to Mustasyf by Ghazali.
In the seventh century there were many writing systems using accommodative methodologies. Named accommodative reporting system, these books discuss ushuliyah rules which are supported by logical argumentation, then conduct comparative analysis studies. Among the books written by the ulamas are: Badi'unnidham al-Jami 'by Ushull Bazdawi wal Ahkâm by Mudfiruddin bin Ali Aaati, Tankhihul Ushûl by Abdullah bin Mas'ud al-Hanafi, Jam'ul Jawami' by Tajuddin bin Subkhi and Taqrir wa Tahbir by Muhamad Amirul Haj Halbi. Next generation Muhibudin bin Abdussukur arrived in the Muslim book al-Subut, and amah Allamah Abdul Ali bin Nidhamuddin in his book Fawatihurrahmah bi Syarhil Muslim ats-Tsubût.
Discourse on the reconstruction of Ushul Fiqh is an interesting theme to study. Besides being 13 centuries old, since Imam Syafi'i wrote the book ar-Risalah, Ushul Fiqh actually has undergone many fundamental changes, such as the methodology of writing and discussion of the material. The urgency of renewing this knowledge has implications for the constellation of Islamic law and because Ushul Fiqh is a science of human creation that is not sacred.
The creed of renewal of Ushul Fiqh which is believed by Muslim intellectuals is manifested in the hadith narrated by Ahmad bin Hanbal which means: "Verily Allah will send every 100 years to this people who will renew (understanding) their religion." The scholars say at least that the first era mujaddid in Islam was Umar bin Khattab, then came the second hundred years of Imam Shafi'i, who claimed the scholars occupied the position. In the 20th century came a famous mujaddid from Nejd named Muhamad bin Abdul Wahab who was famous for purification in the field of monotheism. Keep in mind that the mujadid brought by Allah SWT in one hundred years is not only represented by personal, but also can be shaped in an institution or organization.
Dr. Yusuf Qaradawi said that the knowledge that emerged from the womb of the people was very possible to be reconstructed. If knowledge such as Fiqh, Sufism and Interpretation can be updated, why is the science of Ushul Fiqh not?
The same thing was confirmed by Dr. Ali Jum'ah Muhamad in his book, Aliyat al-Ijtihâd, he said that it would be ironic for people who mastered Ushul Fiqh and Fiqh simultaneously, but he only knew the theory and system of teaching and nothing more. He also said that Ushul Fiqh must be a problem solver - this people in solving contemporary problems. Ulama who once criticized Ushul Fiqh for a review was Imam Asnawi.
The idea of renewal has been increasingly carried out by academics in this field, one of them is the Egyptian reformer, Refa'at Tahtawi. Although generally pinned on reforms that are for all branches of science, but his book entitled al-Qaulu Sadid fi Tajdid wa Taqlid is quite astonishing to many circles. Not to mention the demands for reconstruction among Cairo University lecturers in the early 20th century. The theme carried out in the reconstruction discourse is only about the systematic rewriting of Ushul Fiqh, because this will facilitate students in the study of Ushul Fiqh.
It's different from what Hasan Turabi said. According to him, Ushul Fiqh is currently not relevant to the times. According to Hasan Turabi, Ushul Fiqh classical is the answer to the problems of the people who developed at that time. This one figure is one that is very intense in voicing tajdid Ushul Fiqh. For him, Ushul Fiqh must be more accommodating to contemporary problems. The stagnation of the spirit of the Islamic ijtihad increasingly frowned the Orientalists' forehead which led to an assumptive conclusion that this science grew and developed in response to the problems of the earlier people. To instruct the science of Ushul Fiqh in order to achieve Islamic renewal there must be a supplement of Western social sciences that would actually reconstruct the epistemology of Islam in Ushul Fiqh.
The discourse was later denied by Muhamad Said Ramadhan Buthi who said Ushul Fiqh and Islamic sciences did not appear as answers to the problems that existed at the time, such as economic, political, social issues, and so on. Sciences Ushul Fiqh was born axiomatically, and was the result of the understanding of the scholars on texts. A question arises, if the contemporary problem continues to develop, does Ushul Fiqh also have to adjust? This knowledge, according to Muhammad Said Ramadhan Buth, is very difficult to reconstruct, especially if viewed in terms of its contents because the land itself is the Qur'an and Sunnah. Reconstructing this science is tantamount to doing the final results.
Among the causes of the rise of the idea of the reconstruction of Ushul Fiqh, according to Sheikh Abdul Fadhil Abdu Salam, is that this knowledge seems unproductive if faced with new problems due to several factors: first, the breaking of the series of mutaakhirin books with books written by salaf scholars, causing the spread of their books (mutaakhirin) and must begin the discussion from the beginning. Secondly, the spread of blindness and fanaticism in the problems of the Islamic Law itself. Third, the absence of real attention to this knowledge is due to the words "the closure of the door of ijtihad" and it causes intellectual sterility and feelings that are quickly satisfied by the reviewers of the science of Usul Fiqh. Fourth, the liberation of the discussion of Usul Fiqh with Fiqh, and each ushuliyyun differed in view of the Fuqaha, so that the message spread "not every ushuli is faqih" and "not every faqih is ushuli", as happened to Mutakallimin. Fifth, the science of Ushul Fiqh in fact is more mastering things that are theoretical than the practical level as in Fiqh. This actually resulted in this knowledge being barren and not producing Fiqh products, so that it became a burden for students to explore this science. Sixth, there is a lot of repetition of material in Ushul Fiqh so that we often encounter the same discussion in taking samples. Seventh, the fact that the science of Ushul Fiqh is the most difficult science among other Islamic sciences, this is recognized by experts and instructors of Ushul Fiqh. Eighth, Ushul Fiqh was too long-winded in discussing the problems of kalamiyah, as well as discussions such as language that had no connection with this knowledge, thus making it increasingly difficult for people who study Ushul Fiqh. Ninth, the weakness of attention to the qaidah ushuliyah so that often the occurrence of errors in applying qaidah ushuliyah with qaidah fiqhiyah.
Some of the examples above are a few problems that are also often complained by some contemporary scholars of the classic Ushul Fiqh. However, some of them are pessimistic that the Ushul Fiqh can be reconstructed, considering the study of the classic Ushul Fiqh is even more detailed and detailed in the aspects of death.
Alternative Solution for Tajdid
There are several alternative offers to review Ushul Fiqh, including what was written by Abdussalam Balaji and Dr. Ali Jum'ah Muhamad. First, rearrange the writing system of Ushul Fiqh with a method that is simpler and easier to understand by the general public considering that this science is one of the greatest sciences ever born by Muslims. This method was also carried out by Dr.Mustofa Syalbi to students at various Islamic universities. In addition to rearranging the writing system, the contents of the reconstruction materials need to be reviewed, such as removing expert debate and making easy-to-understand definitions. Another element that needs to be added is to include new sciences that are considered very important, such as maqashidsyariah, qawaid, furu 'and takhrij. Second, the need to incorporate other sciences in the Ushul Fiqh is a kind of science related to social society or better known as sociology. Third, the bookkeeping of Ushul Fiqh should be adjusted to contemporary accounting and discarding discussions that have nothing to do with Ushul Fiqh. Fourth, developing themes in the Ushul Fiqh, such as ijtihad and ijma 'were formed in formal institutions, the use of Ushul Fiqh methodology in the social sciences, making the maqshid sharia as a foundation in the practice, and redeveloping the legal sources used such as (adawat, manahij and mashadir) and frame it in a better format.
Dr. The victim Muhamad Ismail has several ideas about the reconstruction of Ushul Fiqh which are substantially the same as those which were discouraged by Ali Jum'ah and Abdussalam Balaji. First, tajdid means the development and expansion of the science of Ushul Fiqh, as well as inserting knowledge that supports it. If you examine the roots of the genealogy, Ushul Fiqh actually has reached that level. In addition to writing the book Ar-Risalah, Imam Syafi'i has also written the book Jima'ul Ilmi, Ikhtilaful Hadith, Ibtalul Istihsân, as an extension of the book ar-Risalah.
Second, another form of tajdid is purification, judgment, and selecting discussions that are debated among scholars. This is important considering that rarely khalaf scholars are critical of the work of their predecessors, so that they do not leave a trace. Until the emergence of Imam Syaukani (1255) in his work, Irsyadul Fuhul fi Tahqiqi Ilmi Wusûul, who tried to criticize several books then said, "Do not let anyone think that all the rules of ushuliyah are all qhat'i that should not be touched by human ijtihad. He also explained which problems were not allowed to occur and which allowed mistakes.
The history of the formation of Ushul Fiqh is the largest intellectual treasure of Muslims, considering that the efforts of the previous ulemas in istimbatat will not be separated from experience, appreciation, and hard work on their classic books. Our attitude towards turas must be in the right and fair corridor. We appreciate the works of past scholars, but are still critical of what they build, because all the words may be taken and may be abandoned except the Messenger of Allah. Knowledge and good reading of history will certainly lead to good understanding. Quoting the words of Rajib Sarjani, "the history of Islam is a hidden pearl that must be issued by this people.
Sayings If You Open the Door of Shaitan
Sayings If You Open the Door of Shaitan
Ibn Masud radhiyallahu anhu said: Truly I bit the coals of fire until cold I preferred more than I said to a matter which was decreed by Allah: If it had not happened
(Az-Zuhd, Abu Dawud p. 128)
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In the hadith: The truth is if the words open the practice of shaitan
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Among the practice of shaitan: Making the speaker at once will protest against the decision and destiny of Allah, because utterance is often said when it happens what is not liked. Making the speaker only dream of something impossible, the saying goes: . And shaitan likes someone to dream of something that is impossible so that they are neglected from the ideals that may be achieved. Restoring the past is an impossible matter Making the speaker sad, and among the goals of shaitan is to make a believer sad so that he is futur and neglected from his useful activities, or so that he is not enthusiastic in his activities.
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What a believer should say when experiencing something hated is Qoddarollahu wa maa syaa-a faala. (This is already God-given, and God does what He wants
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What passes is past, make it a lesson to improve what is before us.
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(Ustadz Firanda Andirja, hafizhohullah)
Ibn Masud radhiyallahu anhu said: Truly I bit the coals of fire until cold I preferred more than I said to a matter which was decreed by Allah: If it had not happened
(Az-Zuhd, Abu Dawud p. 128)
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In the hadith: The truth is if the words open the practice of shaitan
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Among the practice of shaitan: Making the speaker at once will protest against the decision and destiny of Allah, because utterance is often said when it happens what is not liked. Making the speaker only dream of something impossible, the saying goes: . And shaitan likes someone to dream of something that is impossible so that they are neglected from the ideals that may be achieved. Restoring the past is an impossible matter Making the speaker sad, and among the goals of shaitan is to make a believer sad so that he is futur and neglected from his useful activities, or so that he is not enthusiastic in his activities.
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What a believer should say when experiencing something hated is Qoddarollahu wa maa syaa-a faala. (This is already God-given, and God does what He wants
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What passes is past, make it a lesson to improve what is before us.
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(Ustadz Firanda Andirja, hafizhohullah)
Multi Level Marketing is Unlawful
Multi Level Marketing is Unlawful
Fatwa Al Lajnah Ad Daimah no. 22935 dated 14/3/1425 H explains about MLM which is prohibited from collecting the following problems:
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1. There are forms of usury and usury of rice-ah. Members are ordered to pay a small amount of money and then expect greater reciprocity, this means exchanging some money for excess money. This is clearly a form of usury which is forbidden based on nash and ijma. Because actually what happens is the exchange of money. And not the real intention is to become a member (like in a company) so that it has no effect in the law.
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2. In it there is a form of ghoror (high speculation or chancy) which is forbidden by Shari'ah. Because the member doesn't know whether he can attract other members or not. Tiered marketing or a pyramid system if it takes place, one day it will reach the end point. The new member does not know whether when he is part of the system, he is at the highest level so he can get a big profit or he is at the lowest level so he can lose big. The reality is, most MLM system members suffer losses, except for the few who are at the top level so they are lucky. So generally, this system brings losses and this is the essence of ghoror.
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Ghoror is a possibility of big losses or big profits. Even though the Prophet sallallaahu ‘alaihi wa sallam had banned the sale and purchase of the ghoror as mentioned by Muslims in his saheeh book.
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3. In MLM there is a form of eating other people's property in a vanity way. Because the real profit is the company (company) and members have been determined to trick others.
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4. In this muamalah there is deception and deception against humans. Because people think that by becoming a member they will get a big profit later. Whereas in fact it was not achieved. This is a form of fraud which is forbidden in Shari'ah.
Fatwa Al Lajnah Ad Daimah no. 22935 dated 14/3/1425 H explains about MLM which is prohibited from collecting the following problems:
.
1. There are forms of usury and usury of rice-ah. Members are ordered to pay a small amount of money and then expect greater reciprocity, this means exchanging some money for excess money. This is clearly a form of usury which is forbidden based on nash and ijma. Because actually what happens is the exchange of money. And not the real intention is to become a member (like in a company) so that it has no effect in the law.
.
2. In it there is a form of ghoror (high speculation or chancy) which is forbidden by Shari'ah. Because the member doesn't know whether he can attract other members or not. Tiered marketing or a pyramid system if it takes place, one day it will reach the end point. The new member does not know whether when he is part of the system, he is at the highest level so he can get a big profit or he is at the lowest level so he can lose big. The reality is, most MLM system members suffer losses, except for the few who are at the top level so they are lucky. So generally, this system brings losses and this is the essence of ghoror.
.
Ghoror is a possibility of big losses or big profits. Even though the Prophet sallallaahu ‘alaihi wa sallam had banned the sale and purchase of the ghoror as mentioned by Muslims in his saheeh book.
.
3. In MLM there is a form of eating other people's property in a vanity way. Because the real profit is the company (company) and members have been determined to trick others.
.
4. In this muamalah there is deception and deception against humans. Because people think that by becoming a member they will get a big profit later. Whereas in fact it was not achieved. This is a form of fraud which is forbidden in Shari'ah.
Best Bukhari Hadith
Best Bukhari Hadith
It has been told to us that Sadaqah bin Al Fadhl said that he had told us Ibn 'Uyainah said I heard Muhammad bin Al Munkadir that he heard Jabir say; "The body of my father who was torn to the Prophet sallallaahu 'alaihi wasallam was put in front of him. Then I went to reveal his face but my people forbade me. Then I heard a shout, which turned out to be his daughter' Amru or sister 'Amru. said: "Why are you crying?" or: "Do not cry. Really the Angels always kept sheltering it with their wings. "I asked Shadaqah:" Was there while being lifted up? "He replied: It seems like he said".
(Bukhari Hadith : 2816)
Having told us Abu Al Yemen told us that Shu'aib said, Ibn Shihab: "Every child who dies must be sacred even if the child is the result of adultery because he was born in a state of Islamic fithrah, if both people claim to be Muslim or only their father claims to be religious Islam even though the mother is not Muslim as long as the child is born giving a voice (crying) and is not sacred if when he is born the child does not have time to make a sound (crying) because it is considered miscarriage before it is perfect, based on the words of Abu Hurairah radliallahu 'anhu who said that the Prophet sallallaahu' alaihiwasallam said: "No child is born unless he is born in a state of fithrah. So then the two parents will make the child become a Jew, Christian or Magi like the cattle that give birth to cattle perfectly. Do you see any defect in him? "Then Abu Hurairah radliallahu 'anhu said, (quoting the word of Allah QS Ar-Ruum: 30 which means: (' As the nature of Allah who has created man according to that nature ').
(Bukhari Hadith : 1358)
Having told us 'Abdullah bin Yusuf had told us Malik from Ibn Shihab from Abu Bakar bin' Abdurrahman from Abu Mas'ud Al Anshariy radliallahu 'anhu that the Messenger of Allaah' alaihi wasallam forbade money from buying and selling dogs, dowry of an adulterer and wages shaman's payment.
(Bukhari Hadith : 2237)
Marriage in Islam
Marriage in Islam
Having told us Muhammad bin Yusuf told us Sufyan from Manshur bin Shafiyyah from his mother Shafiyyah bint Syaibah he said; The Messenger of Allaah (peace and blessings of Allaah be upon him) held a pledge against some of his wives, namely with two Mud Grains.
(Bukhari Hadith: 5172)
And has told us Qutaibah bin Sa'id Ats Tsaqafi has told us Ya'ubub namely Ibn Abdirrahman Al Qari from Abu Hazim from Sahl bin Sa'd. And narrated from another route, he told us Abdul Aziz bin Abi Hazim from his father from Sahl bin Sa'd As Sa'idi he said; A woman came to see the Messenger of Allaah 'alaihi wasallam while saying; "O Messenger of Allah, I have come to surrender myself to you." Then the Messenger of Allaah alaihi wasallam saw the woman from top to bottom and lowered her head. Then the woman sat down after seeing her not responding, so one of her friends stood up and said; "O Messenger of Allah, if you are not interested in him, then marry me with him." He said: "Do you have something as a dowry?" Answered the person; "No, by Allah, O Messenger of Allah." He said: "Meet your family, maybe you find something (as a dowry)." Then he went to see his family, then he returned and said; "By Allah, I don't get anything." Then the Messenger of Allaah 'alaihi wasallam said: "Try to look for you, even if only a ring of iron." Then he went again and again saying; "By Allah O Messenger of Allah, I did not get anything even though it was only a ring of iron, but this was my sarong. -S said Sahl; He did not have a sarong, except what he wore-. I will give him half (as a dowry)". Then the Messenger of Allaah 'alaihi wasallam said: "What can you do with your sarong? If you wear it, he cannot wear it, and if he wears it, you cannot wear it." Therefore, the man sat pensively, after sitting for a while, he stood up, when the Messenger of Allaah alaihi wasallam saw him going, he told him to be called to meet him. When he arrived, he said: "Do you memorize something from the Qur'an?" He answered; "I memorized this letter and this - while mentioning it - he said:" Do you know by heart? "He replied," Yes ". He said:" Bring him, I have married you to him, with the dowry teaching the Qur'an that you memorized. "This is the hadith of Ibn Abi Hazim and the hadith of Ya'qub, it is almost the same as this hadith. And has told us Khalf bin Hisham told us Hammad bin Zaid. And narrated from another route, he told me Zuhair bin Harb has told us Sufyan bin 'Uyainah. And narrated from another route, has told us Ishaq bin Ibrahim of Ad Darawardi. And narrated from another path, has told us Abu Bakar bin Abi Syaibah told us Husain bin Ali from Za`idah everything from Abu Hazim from Sahl bin Sa'd with this hadith, some of which add to some others. But in the hadith Za`idah he mentions his words; " Go to him, I have married you to him, then teach him a letter from the Qur'an. "
(Muslim Hadith : 1425)
Having told us Muhammad bin Yahya bin Faris Adz Dzuhli, and Muhammad bin Al Mutsanna and Umar bin Al Khathab, Muhammad said; had told us Abu Al Ashbagh Al Jazari Abdul Aziz bin Yahya, had told us Muhammad bin Salamah from Abu Abdurrahim Khalid bin Abu Yazid of Zaid bin Abu Unaisah, from Yazid ibn Abu Habib from Martsad bin Abdullah from 'Uqbah bin' Amir, that the Prophet sallallaahu 'alaihi wasallam said to a man: "Are you willing to marry me with Fulanah?" He said; Yes. He said to the woman: "Are you willing to marry you to Fulan?" The woman said; Yes. Then he married them both. Then the man mixes with him (associates him) in a state of not yet determining dowry and has not given anything to him. He was among those who witnessed the peace of Al Hudaibiyah, the person who attended the peace of Al Hudaibiyah, and had a stake in Khaibar. Then when death picked him up he said; indeed the Prophet sallallaahu 'alaihi wasallam married me to Fulanah and I have not set a dowry for him and have not given anything to him, and I ask your testimony that I have given him my share in Khaibar as a dowry. Then the woman took the stock and sold it one hundred thousand. Abu Daud said; and Umar bin Al Khathab added to the beginning of the hadith, and the hadith is more perfect; The Prophet sallallaahu 'alaihi wasallam said: "The best marriage is the easiest." He said; The Prophet sallallaahu 'alaihi wasallam said to the man: Then he mentioned the hadith with its meaning. Abu Daud said; This hadith is feared to be an additional hadith because the conditions are not.
(Abu Daud Hadith : 2117)
Having told us Ibn Abu Umar, told us Sufyan bin 'Uyainah from Ibn Juraij from Sulaiman bin Musa from Az Zuhri from' Urwah from Aisha that the Messenger of Allaah 'alaihi wasallam said: "Any woman who is married without permission from her guardian is her marriage cancel, the marriage is canceled, the marriage is null and if he has been intercourse then he has the right to get a dowry, because the husband has justified his genitals If there is a quarrel between them, then the ruler is the guardian of the person who has no guardian. Abu Isa said; "This is a hasan hadith. Yahya bin Sa'id Al Anshari, Yahya bin Ayyub, Sufyan Ats Tsauri and others from the huffazh, narrating from Ibn Juraij as above." Abu Isa said; "The Hadith of Abu Musa in it was a dispute. Isra`il, Syarik bin Abdullah, Abu Awanah, Zuhair bin Mu'awiyah, Qais bin Ar Rabbi 'narrated from Abu Ishaq from Abu Burdah from Abu Musa of the Prophet sallallaahu' alaihi wasallam. Asbath bin Muhammad and Zaid bin Hubab related from Yunus bin Abu Ishaq of Abu Ishaq from Abu Burdah from Abu Musa of the Prophet sallallaahu 'alaihi wasallam. Abu' Ubaidah Al Haddad narrated from Yunus bin Abu Ishaq of Abu Burdah from Abu Musa of the Prophet sallallaahu 'alaihi wasallam as above by not mentioning in it from Abu Ishaq, narrated from Yunus bin Abu Ishaq from Abu Ishaq from Abu Burdah from Abu Musa from the Prophet sallallaahu 'alaihi wasallam also. Shu'bah and Ats Tsauri narrated from Abu Ishaq from Abu Burdah from the Prophet sallallaahu 'alaihi wasallam: "There is no (illegitimate) marriage except with the guardian." Friends of Sufyan mentioned from Sufyan of Abu Ishaq from Abu Burdah from Abu Musa and their history is not valid, narrated from Abu Ishaq from Abu Burdah from Abu Musa from the Prophet sallallaahu 'alaihi wasallam: "Marriage is not valid except with guardians." I think it is more valid because they heard from Abu Ishaq at different times. Although Syu'bah and Ats Tsauri are more awake and more friendly than all those who narrated from Abu Ishaq in this hadith. In fact their narration in my opinion is more similar because Shu'bah and Ats Tsauri have heard this hadith from Abu Ishaq at a council. Other evidence that shows that, what has been told to us; Mahmud bin Ghailan said; Having told us Abu Daud said; Having told us Shu'bah said; I have heard Sufyan Ats Tsauri ask Abu Ishaq; have you heard Abu Burdah say; The Prophet sallallaahu 'alaihi wasallam said: "There is no (illegal) marriage except with a guardian." He answered; "Yes." This hadith shows that Shu'bah and Ats Tsauri heard this hadith at one time. Isra`il is a trustworthy and sturdy person in narrating the hadith of Abu Ishaq. I have heard Muhammad bin Al Mutsanna say; I have heard Abdurrahman bin Mahdi say; I did not miss the hadith of Ats Tsauri from Abu Ishaq but I surrendered and trusted Isra`il, because he came by narrating a more perfect hadith. Whereas Ayesha's hadith in this chapter, from the Prophet sallallaahu 'alaihi wasallam: "There is no (illegitimate) marriage except with the guardian." I think it's a hasan hadith. Ibn Juraij narrated this hadith from Sulayman bin Musa from Az-Zuhri from 'Urwah from Aisha from the Prophet sallallaahu' alaihi wasallam. Hajjaj bin Arthah and Ja'far bin Rabi'ah narrated from Az-Zuhri from 'Urwah of Aisha from the Prophet sallallaahu' alaihi wasallam. He also related from Hisham bin 'Urwah from his Father from Aisha from the Prophet sallallaahu' alaihi wasallam with the same sentence. Some hadith scholars discuss the hadith of Az-Zuhri from 'Urwah of Ayesha from the Prophet sallallaahu' alaihi wasallam. Ibn Juraij said; I met Az-Zuhri, asked him, so he denied it and they interpreted this hadith because of this. It is said from Yahya bin Ma'in; Isma'il bin Ibrahim from Ibn Juraij heard it was not like that, but he confirmed his books on the books of Abdul Majid ibn Abdul Aziz ibn Abu Rawwad and he did not hear from Ibn Juraij. Yahya explained the history of Isma'il bin Ibrahim from Ibn Juraij. The scholars from among the companions of the Prophet sallallaahu 'alaihi wasallam, among them Umar bin Al Khaththab, Ali ibn Abu Talib, Abdullah bin Abbas, Abu Hurairah and others practiced the hadith of the Prophet sallallaahu' alaihi wasallam: "Marriage is not valid except with guardians." Likewise narrated from some fuqaha 'from the tabi'in circles. They argue; no marriage except with the guardian. They are Sa'id bin Musayyab, Al Hasan Al Bashri, Shaikh, Ibrahim An Nakha'i, Umar bin Abdul Aziz and others. It is also the opinion of Sufyan Ats Tsauri, Al Auza'i, Abdullah bin Mubarak, Malik, Shafi'i, Ahmad and Ishaq.
(Tirmidhi Hadith : 1102)
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