Sacrifice for religious seekers
And as we know together that form out there that are created in the form of a beautiful, and some were created in bad shape, and there is created in the form between the two. And the inner form (likewise) there is good and bad, and there's nothing between them, and this inner shape is said to have morals.
If this is the case, then called the moral is: "the image of the inner, where man recognized as the inner picture of it". And as it was a moral behaviour (gift of God), the real good morals can also be obtained by attempting to have the good, meaning that (any) God created human beings in a State behave well, and people sometimes have good morals by way of trying and force (as well as defeating the soul to adopting good)-because the Prophet said to (friend named) Al Asaj bin Qais his earnest: "in you, there are two opposite characters that are beloved of God, namely, patient and calm, (then) Al Asaj bin Qais said: O Messenger of Allaah, whether two temperaments that I raise (strive for adopting wait and calm) or God has created both for me? He said: "God verses in a State adopting wait and calm".
If this is the case, then called the moral is: "the image of the inner, where man recognized as the inner picture of it". And as it was a moral behaviour (gift of God), the real good morals can also be obtained by attempting to have the good, meaning that (any) God created human beings in a State behave well, and people sometimes have good morals by way of trying and force (as well as defeating the soul to adopting good)-because the Prophet said to (friend named) Al Asaj bin Qais his earnest: "in you, there are two opposite characters that are beloved of God, namely, patient and calm, (then) Al Asaj bin Qais said: O Messenger of Allaah, whether two temperaments that I raise (strive for adopting wait and calm) or God has created both for me? He said: "God verses in a State adopting wait and calm".
Then this is the proposition that the noble morals that occurred through the mentality of (the bringing of the original), and can also occur from an attempt to have the honor. However, that was born from a noble moral character, certainly better than noble morals that occurred from the results of the attempt to have the honor. Because if morals were born from the mentality, he will be a character and dispositions for humans that did not require effort to familiarize and train it. However, it is the gift of God, He gives it to whom he wills. And whosoever are not created in a State of good character, he can get it off the road trying to have both of it, by way of familiarizing and force (as well as defeating the soul to adopting good) as we will call them, God willing.
And a lot of good character that the prejudiced man is simply performed in she should deal with the creature, without she should deal with God. But it is my understanding that narrow (in understanding the meaning of good character), as well as have indeed done in the she should deal with the sentient, also performed in she should deal with the Al Khalid (the creator).Then the discussion about adopting good is she should deal with God and she should deal with these cases.
Then what is meant by good character the in she should deal with God?
Adopting good she should deal with God in accumulated in three things:
Receive news from God (the Holy Qur'an) and justify it.
Accept the laws of God by way of practice.
Accept the destiny of God patiently and pleasure.
Then in three it revolves around something that pertains to morals good with God.
First: Receive news from God (the Holy Qur'an) and justify it
Where (it is) there is no doubt in man or indecision in confirming the news of God (Qur'an), because the news of God derived from the science of God most true essence of the word. As the word of God:
"And who is the person that is more true than his words of God" (An Nisa: 87)
And must justify the news of God with an attitude of trust it, defending it, Jihad, where doubts and doubts against the Quran and the Hadith does not enter it. And if someone revealed morals like this, then it is possible for him to refuse any subhat (confusion) brought by people who are against Al Hadith, both those opposed to it from among the Muslims who held the Act heresy (things that there is no example of God and his Messenger) or those non-Muslims who threw subhat in the hearts of the Muslims. And we give you an example about it:
In Sahih Bukhari Hadith of Abu Hurairah, that the Prophet said:
"If flies drop in drink wrong credential from you guys, then let him immerse flies it into a drink, then after that he should throw it flies, because actually in one of its wings there is a disease, and the other on the wings there is a remedy" (Bukhari 5782)
This is the news of the Prophet r in occult matters, and the Prophet was not uttered from the eve of his, but he say is the revelation of God. (This is) because the Prophet is a man, while man does not know the things which are unseen, even God says to the Prophet r:
Say: "I do not say to you, that the treasures of God is upon me, and not (also) I know the unseen and not (also) I say unto you that I am an Angel. I don't follow except what is revealed to me.(Al An'aam: 50)
This news (the Hadith about flies), compulsory for us to receive it with good morals. And adopting good against this hadeeth is to accept it and determined that the Hadith that the Prophet was ordered by haq and correct, although opposed people who oppose him. And we know with as sure as-confident, that the true Hadith blame to his shaheeh of the Prophet r is (opinion) vanity, this is because God says:
"There is no truth to that, but after the error" (Jonah: 32)
Another example:
From the events of the day of resurrection, the Prophet proclaims that the Sun is close to the man on the day of resurrection, the size of one mile. Be it a mile "al makhalah" (measure distance) or mile trek. This distance (i.e. between the Sun and the people) around the corner, but human beings are not burned by the heat of the Sun, but if the current (World) around the corner surely world on fire. Then each time someone says: "How the Sun is near the heads of humans on the day of resurrection range of this size and then humans are not burning? then how did the good morals against this Hadith? Adopting good against this hadeeth is to accept it and justify it, and should not in our hearts the narrowness, turmoil and indecision. And let us know that the Hadith of the Prophet preached about this is not possible we haq and portrays the circumstances in the afterlife based on circumstances in the world, due to the presence of a big difference. Then if it was so, then a believer would accept the Hadith such as it gracefully and calm, and understanding it will be broad, says (good character) against News (in the Qur'an and Hadith).
TWO: RECEIVE GOD'S LAWS TO FORM practice
Indeed, good morals in dealing with God in matters related to His laws is (a way) to accept, adopt and make it happen, and do not exclude any of God's laws. If a person disobeys a law of God, then it is (such) depraved in God.
We will give analogue about fasting. There is no doubt that fasting is the (practice) the weight of a human, because the fasting person (should) leave the things that are desired, such as food, drinks, and intimate '. (Dan) This is a very serious matter. But a believer, it would be good moral to God, to accept the burden of the Shari'a, and the glory of this, and this is the favor of God, he will accept it gracefully and tranquility, soul wide, and you will find it fast on the day hot day while he is pleased, relieved, because it is morally good to his Creator, but people are depraved in God will "discover" worship like this with grief, hatred. And if he does not fear a bad thing tidal consequently he will be fasting.
And such other areas is a prayer:
There can be no doubt that fasting is a religious hard for some people, and pray that the weight of religious hypocrites, as the Prophet:
"Prayer is the most severe for the hypocrites are the 'Isha' and Fajr prayer" (Bukhari & Muslim)
but prayer for believers is "qurratu Aini" (entertainer liver) and soothe the soul.
"And ask for help (to God) with the patient and (do) prayer. And most surely it is a hard thing except for those who session now`, (that) those who believe, that they will meet their Lord, and that they will return to him. " (Al-Baqarah: 45-46)
Prayer for believers is not heavy, it's even lighter and easier prayer (for those who believe). Therefore, the Prophet said:
"Turned my solace in prayer"
So good moral to God in the matter of prayer, that you pray gracefully, calmly, and your eyes get solace if you are working and waiting if the prayer time has passed, so if you have to perform morning prayer, you longing to prayer midday, and if you have prayer midday thee in longing for the 'Asr prayer, and if you have prayed Asr thee in longing to pray Maghreb, and if you have maghreb prayer you the desire to' Isha ', and if you have finished working Isha thee in longing for the dawn prayer. Thus, your heart always be remembered with prayers. Things like, there is no doubt as to the good character of God.
And we provide a third example in Islamic issues:
In Islamic issues, Allah has forbidden interest for us to ban clear in the Qur'an
"God permitted trade and forbidden usury" (Al-Baqarah: 275)
and Allah said about usury:
"People who have an admonition from his Creator, and then quit (from taking usury), he shall have what has already passed, Allah (to judge) and his affair (henceforth) is with Allah. Those who repeat (the offense), such are the dwellers of the fire, to dwell therein "(Al-Baqarah: 275)
Allah threatens people who do lap after coming back to him and find out his legal advice with the threats will enter into eternal hell, (we seek refuge with Allah from him).
Believers will accept this gracefully law, the blessing and give up (bow). As for those who do not believe, it will not accept it and her heart cramped with this law. It will try to establish a variety of tactics and ways, because we know that the laptop contained the definitive his advantage and there are lots of business unknown (profit and loss), but the fact that laptops are the income of a person and persecution of others. Therefore Allah said:
"And if you repent (from taking usury), then you staple your treasure; you do not persecute and not (also) be persecuted" (Al-Baqarah: 279)
The THIRD DISCUSSION ITEMS TO GOD IS good moral:
Pleased and looking forward to the decree, the decree of Allah, and we all know that the decree, the decree of Allah for which He sent down upon His creatures, some appropriate and some do not.
What sick human being favored? (not at all). Like a healthy human being.
Is poverty preferably humans? No, people like to be rich.
What fools men loved? no man like a cunning (the pious).
But decree of Allah, with His wisdom vary, some are like humans and it is relieved by the decree in accordance with his character, and some do not. But how good moral to God for His decree, the decree?
Good moral to God with respect to the decree, the decree he is the attitude you content with what Allah appreciation you, and you should feel relaxed in the decree it, and you should know that it is not God ordained for you, but with wisdom and purpose are commendable and should praise and thanksgiving. And on this basis, good morals to God with respect to the decree, the decree of His good pleasure, surrender and feel calm. Therefore Allah praises those who are patient people - people who, when afflicted with a calamity they will say: "Indeed we belong to Allah, and indeed to Him we return"
And Allah says: "And give glad tidings to those who patiently persevere" (Al-Baqarah: 155)
Discussion and we summarize the above that the moral good, as happened to the creature also happened to Al Creator (God), and is morally good God is to accept the Qur'an to justify it, and "discover" laws by accepting and practicing , and received the decree, the decree of His patience, and pleased, this is what good morals against God.
As for the moral good of creatures, some scholars describe and mention of Hasan Al Basri that good morals are: preventing disorder, mobilize philanthropy, and look cheerful.
Three things:
prevent interference
philanthropist
Beaming
FIRST: Preventing harassment
What does "Prevent disturbance?"
Its meaning is that a person prevent (him) to interfere with other people, be it a disorder associated with the property, life, or honor. Whoever does not refrain from disturbing others, then it is not of good character, and it is morally bad.Prophet r had told him in the presence of a large number of people r (r discharge when his Farewell Pilgrimage:
"Surely, your blood and your wealth and your honor sacred to you as the prohibition of this day of yours, in this month of yours, in the land that you are" (Hadith narrated by Bukhari and Muslim)
If someone does injustice to men with treason, or do injustice to hit, and crime, or do injustice to man, in his honor, or reproach, or backbiting (wag things worse), then it is not of good moral to humans , because it does not hold (herself) from harassing people. And the greater sin and injustice was done to the act of a person who has the most right to you. Do evil to both parents, for example, larger (sin) rather than to do evil for anyone else, and do evil to a relative larger (sin) rather than to do evil to those who are far away, and do evil to the neighbor greater sin than to do evil to other neighbors, hence the Prophet said: "by God, by God, by God, not faith, asked the Prophet: who O Messenger of Allah? he said: people are neighbors do not feel safe from crime".
In Muslim history:
"It will not go to heaven, someone whose neighbor does not feel safe from interference"
SECOND: donate generosity
The meaning of "Benefactor"
that you donate generosity. And that means that philanthropy is not as understood by most people, that you donate property (this means only), but is generous is to donate life, position and wealth.
If we see someone meet human needs, help them, help direct them to someone they can not afford (to him except by its intermediary) to succeed (see) her, or to spread knowledge among men, donated his property to the people, then we nature of his as people good character, because he donates charity, therefore the Prophet said:
"Fear Allah wherever you are, follow evil with good deeds, surely the good deeds that will wipe out the evil deeds, and associate with people with good morals" (Hadith narrated by Ahmad, Tirmidhi and Darimi)
And the meaning of it is if you are persecuted or accompanying with bad deeds then you forgive. And Allah has praised those who forgive human error, God says about the heavenly host:
"(They are) those who spend (freely), whether in time or in adversity, and those who restrain anger and forgive (error) people. God loves those who do good." (Ali Imran: 134)
And God said:
"And you forgive it is nearer to piety." (Al-Baqarah: 237)
And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful. (An-Nur: 22)
And God said:
"Whoever forgive and doing good, his reward is (liabilities) of God." (Ash-Shura: 40)
Someone associated with other human beings, must be experiencing a problem, then should his attitude in the face of this disorder is should pardon and forgive. And let him know with absolutely convinced that forgiving attitude and roomy chest and hopes to get a good response in the Hereafter (can lead) hostility between him and his brother to love and brotherhood. Allah said:
"And good and evil are not equal. Repel (evil) with what is better, then suddenly people between you and him is enmity seems to have become a very loyal friend." (Al Fushilat: 34)
Is that better? be bad or good? (Necessarily) be nice and pay attention, O men who understand Arabic, how come the results obtained with "idza Al fujaiyyah" indicating a direct incidence in the results obtained:
"Then suddenly people between you and him is enmity seems to have become a very loyal friend." (Al Fushilat: 34)
But does everyone get to practice it?
No,:
"The properties that are either not granted it except those who are patient, and none is granted it except those who have had great luck" (Al Fushilat: 35)
And here is the problem:
What we understand from this description forgive those who do evil in absolute terms (an act of) admirable and ordered?However, you should know that it will forgive commendable, if forgiveness was more commendable. So if forgiveness is commendable, the attitude is more important. Therefore Allah said:
"Whoever mema`afkan and doing good, his reward is (liabilities) of Allah" (Surat ash-Shura: 40)
He made the forgiving attitude coupled with (say) do good (in the paragraph above). Is forgiveness possible without the accompaniment of doing good?
The answer: Yes, maybe, sometimes someone brave and do injustice to you, and it is a known evil and mischief by humans. If you forgive him, he will continue in his evil deeds and do damage. So what is more important attitude in this condition? we forgive or we respond to crime? more importantly, respond to crimes. Because of this attitude is the attitude good.
Shaykh al-Islam Ibn Taymiyah said: "Fix it mandatory, and forgive it advisable".
So if the forgiving attitude it missed doing good attitude, then it means that we put the instigation of obligation, and this does not exist in law. Ibn Taymiyyah and right (may Allah have mercy on him)
And on this occasion I would like to remind you of an issue made by many human beings with the purpose of doing good. Namely an event happens to someone and then another person died because of it. Then a family were killed and demanded a ransom (in lieu of the death penalty) against the perpetrator, then his actions are commendable and it is considered a good moral attitude? or whether there are details in this issue? Yeah right, that there are more details.
We must observe and think about the perpetrators of this incident, whether he belongs to a person familiar with the nonsense attitude (do not care)? or was he of those who say: "I do not care bumped into someone, because his money (ransom) there is a drawer". We seek refuge with Allah from this. Or is it one among those affected by the crimes together with his careful and conscious but God has made something with size? The answer is: if these people of the second form is more important then forgive, but before forgiveness (even in the form of a second) we shall see whether or not the deceased left a debt? if left unpaid debt then we are not likely to forgive him.
And if we forgive, the forgiveness we have not considered.And the problem is probably most people neglect it, why do we say that prior to the mandatory forgive us see whether the deceased had debts or not? Why do we say so?
Because the heirs receive the hostages from? of the dead are overwritten incident, and it is not granted unless the ransom paid after debt corpse. Therefore, when God says about his legacy, saying:
"(The distribution in all cases is) any bequest that he has made" (An-Nisa: 11)
This problem is not known by most people, so we said, "in case of occurrence of a person, then before forgive the perpetrators, we will see the players act first, whether it includes people who are careless or not? And we see the situation sacrifice, whether it has a debt or not?
Bottom line: the moral good that is to forgive people, and this includes donating attitude of generosity, because generosity donated it can be a way to forgive, or sentencing, or drop the law.
THIRD: beaming
Namely a cheerful face, and the opposite face is frowned cheerful, so the Prophet said:
"Do not underestimate any good even if you see your brother with a beaming face" (hadith narrated by Muslim)
Cheerful face will incorporate a sense of fun to the people you meet and the people who are dealing with you, bring a sense of compassion and love, bring spaciousness in your heart, even bringing you feel relieved and people who met - will surely try you get! -. But if you frown, then others will run away from you, they will feel resentment to sit with you and talk to you. But you may be afflicted with a dangerous disease that is named with the pressure (inner). Because cheerful face is a drug that prevents disease, namely disease pressure (inner). Therefore, doctors advise people who are afflicted with this disease to stay away from things that provoke anger. Because it will add to the misery, the cheerful faces will destroy this disease, because people will feel relieved and lovable creatures.
These are the three basic, which in this case is about three good moral attitude in dealing with creatures.
And from the things which should be known in good morals is getting along well. That is the way a person gets along with his friend, his best friend, next of kin, with good company, does not make much hardship and grief, but to bring happiness in accordance with the limits of Allah. And this limitation should be limitations based on the laws of Allah, because the people there are those who are not happy unless an act of disobedience to Allah, (we seek refuge in Allah from that), therefore we do not agree. However incorporate a sense of fun to the people who relate to you from family members, friends, relatives preposterous include good morals, therefore, the Prophet said:
"The best of you is the best to his family, and I (the) family is the best among you". (Hadith narrated by Ahmad, Ibn Majah, and Baihaqi)
And unfortunately a lot of people good morals to others, but they are not good morals to their families, this is the wrong attitude and turn right, how can you do good to those far and do bad to close relatives? a close relative who is most worthy of human contact and mix well. Therefore ask a man to the Prophet:
"O Messenger of Allah, who is the most deserving person I do good to him? He replied: Your mother, then he asked: then who the Messenger of Allah? He replied: Your mother, then the man asked: then who the Messenger of Allah? He replied: dad" , In answer to the third or fourth question. (Narrated by Bukhari and Muslim)
Bottom line: that along well with family, friends, kin, all of them including good morals. And we should be in this place (the sheikh compulsory deliver lectures) revealing the presence of youth in which we accustom them to good morals, so that this place became a place of education and teaching, because science without tarbiyah (educate) sometimes harm (caused by bad) greater than the benefits However, along with tarbiyah, science will get the intended results. Therefore Allah said:
Not for any human that Allah should give him the Book and the wisdom and prophethood, then he should say to people: "Be ye my worshipers rather than Allah." (He would say) "Be ye my people Rabbani, because you always teach you the Book and that you have studied. (Ali Imran: 79)
It is the interest of science, where people will be Rabbaniyyin educators means the servants of God in the laws of Allah.
And this base (where he talks), we expect to make it a place of its founder to compete in a major moral, which is patriotic good. And good morals can happen because it is habit or because of working for good moral (as last explanation). And good moral because it has become the habit is more perfect than to cultivate good moral for good morals. And we have put forward arguments on this point are the words of the Prophet:
"That God has created for you"
And good morals that resulted from working for good morals, sometimes things are missed, because moral good by trying to be in need of training, attitude suffer and endure, and given (to patient) when a case of people who make angry.Therefore, a man came to the Messenger of Allah said:
"O Allah, give me the will, the Prophet said: do not be angry"
And the Prophet said: "It is not the strong man wrestler, but called the strong man is the one who controls himself when angry" (Hadith narrated by Bukhari and Muslim)
What does "as-sor'ah?"?
"As-sor'ah?"? "Wrestler is a man who beat his opponent.
The strong man is not a wrestler, but called the strong man is the one who controls himself when angry, one who wrestles with his soul and power, that's when angry strong man.
And mastery of the soul of man is regarded as of morals, good manners. If you do not proceed with anger angry, (but) seek refuge with Allah from Satan the outcast. If you're angry (standing) then sat down, and when you get angry in a sitting position then lay down, and if anger increases, then ablation lost to anger.
The meaning of what was saying: that good moral character and it happens also to have a certain kind of effort. And good moral character is generated from more mainstream;because it has become a temperament in humans, and it will be easy in all conditions (for good morals). However, good morals that resulted from efforts sometimes overlooked in some cases.
So we say that the moral good can be gained by working on it, it means that a person familiarize himself. Then how can moral good? Can human moral good with the following things:
First:
See in the Qur'an and the hadith of the Prophet, (namely) the arguments which showed admirable character of this great.And a believer if you see the texts that praise on probation or deeds then he will try to practice it.
second:
Sit with people the good and righteous who believed in their scientific or their mandate, the Prophet said:
"Analogue seatmate good and bad is like a perfume seller and a blacksmith, a perfume seller will not hurt you, can you buy it or you get the smell. The blacksmith will burn your body or clothes, or you will get a bad odor" , (Hadith narrated by Bukhari)
It is obligatory for you, O man, to make friends with people who have known good moral character and get away from the ugly and despicable act, until you take from a friend that "madrasah" him to help you get good morals.
Third:
One should pay attention to what is caused by bad manners, bad manners because it is hated and shunned, as well as the ugly nature.
So if someone knows that it leads to a depraved this case, then he should keep away.
We ask Allaah to make us among those who adhere to the Book of Allah and the Sunnah of His Beams either dhahir and spiritually, and we mewafatkan in such circumstances this and protect us in the world hereafter. And (protect) our hearts of slippage after He has guided us and grant us mercy, for He is the Giver.
Category: Teachings/Belief
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