Top Priority: Morals To God (Allah)
From An Nawas bin Sam'an radi anhu, the Prophet sallallaahu 'alaihi wa sallam, he said:
البر حسن الخلق
"Virtue is moral virtue" [1]
This hadith has some content as follows:
This hadeeth indicates the urgency of morality in this religion, because the Prophet sallallaahu 'alaihi wa sallam reported that all there is virtue in moral grandeur. Thus, a good person is a noble ruqyah.
Imam Ibn Rajab al-Hanbali rahimahullah explain the meaning of the word al-birr (righteousness) contained in the above hadith. He said,
من معنى البر أن يراد به فعل جميع الطاعات الظاهرة والباطنة كقوله تعالى ولكن البر من آمن بالله واليوم الآخر والملائكة والكتاب والنبيين وآتى المال على حبه ذوي القربى واليتامى والمساكين وابن السبيل والسائلين وفي الرقاب وأقام الصلاة وآتى الزكاة والموفون بعهدهم إذا عاهدوا والصابرين في البأساء والضراء وحين البأس أولئك الذين صدقوا وأولئك هم المتقون
[Among the meanings of al birr is worked through all the obedience, both physically and spiritually. (Meaning like this) contained in the word of Allah ta'ala,
ليس البر أن تولوا وجوهكم قبل المشرق والمغرب ولكن البر من آمن بالله واليوم الآخر والملائكة والكتاب والنبيين وآتى المال على حبه ذوي القربى واليتامى والمساكين وابن السبيل والسائلين وفي الرقاب وأقام الصلاة وآتى الزكاة والموفون بعهدهم إذا عاهدوا والصابرين في البأساء والضراء وحين البأس أولئك الذين صدقوا وأولئك هم المتقون (177)
"It is not expose your face to the east and west is a virtue, but the real virtue is faith in God, days later, the angels, the books, the Prophets and gives his beloved property to relatives, orphans, poor people, the traveler (who need help) and those who ask, and (liberating) slave, founded the prayer, and practice regular charity, and those who kept his promise when he promises, and people who patient in the narrowness, and suffering in the war. MerekaiItulah people right (faith), and they are the ones who fear Allah. " (Al Baqarah: 177).] [2]
From Ibn Rajab and text explanation of surah Al Baqarah verse, we can understand clearly that the so-called virtue (al-birr) also includes the true faith of God, do His commandments (and certainly left his ban), and do good against fellow creatures of God.
We can also express, - based on the hadith An Nawwas radhiallahu 'anhu above-, that a believer in God with true faith, to do His commandments, away from His prohibitions, and do good for others who have a certain character is a noble, because Prophet sallallaahu 'alaihi wa sallam defines al birr with moral virtue, and in paragraph 177 above surah Al Baqarah Allah describes various forms of al birr.
In other words, a noble who have a certain character is a good that can have a certain character of Allah Ta'ala and his neighbor. Rahimahullah Imam Ibn al-Qayyim said:
حسن الخلق قسمان أحدهما مع الله عز وجل, وهو أن يعلم أن كل ما يكون منك يوجب عذرا, وكل ما يأتي من الله يوجب شكرا, فلا تزال شاكرا له معتذرا إليه سائرا إليه بين مطالعة وشهود عيب نفسك وأعمالك.
والقسم الثاني: حسن الخلق مع الناس. وجماعة أمران: بذل المعروف قولا وفعلا, وكف الأذى قولا وفعلا
[Moral virtue is to be divided in two. First, the good character of God, which believes that all the deeds that you do have to (contain deficiencies / imperfections) so requires udzur (from Him) and everything that comes from Him must be grateful. Thus, you will always be grateful to him and apologized to him and walk him while you pay attention and recognize the shortage yourself and your practice. Second, the morality of good for others. key contained in the two cases, namely to do good and do not interfere with each other in the form of words and deeds]. [3]
There is a growing perception in the community that the meaning of moral virtue (akhlakul karimah) is limited to good social interaction with others. It is not appropriate, because the narrow meaning of akhlakul karimah, please refer back to the explanation above.
In fact, sometimes there are rumors saying that sometimes spoken of a Muslim, which in our opinion quite fatal, like saying, "The so and so that non-Muslims, it's better than so and so a Muslim" or a greeting such. The speech was ejected when he saw at the brother's lack of morality of fellow Muslims, then he compares it with his brother an infidel who have good social interaction with each other.
These words were enough to be fatal because a Muslim who bertauhid to God, no matter how bad ruqyah, no matter how big the sin that done, it is still better than a heathen, who do shirk in Allah Ta'ala. This is because the sin of shirk, tops the list of sins.
A person who has a good social interaction for others, but he does not worship God or not menauhidkannya in all forms of worship that he did, then he is still categorized as a bad berahlak.
Why is that? That's because he does not realize the foundation of moral virtue, namely that both have a certain character to the Creator who has shed many blessings on him and all creatures. And form good morals to God is by His menauhidkan in all worship, because monotheism is the right of God to all His servants as stated in the hadeeth Mu'adh bin Jabal radhiallahu 'anhu. [4]
This was also confirmed in the hadith 'A'ishah radhiallahu' anhu. He asked the Apostle of Allah sallallaahu 'alaihi wa sallam, [O Allah's Apostle! Ibn Jud'an, formerly in the days of ignorance, is a friendship that continues to connect the rope and feed the poor, whether it is all beneficial for him in the Hereafter? The Prophet sallallaahu 'alaihi wa sallam replied:
لا ينفعه إنه لم يقل يوما رب اغفر لى خطيئتى يوم الدين
"It does not benefit him because he was never anything to say," O my Lord, forgive me my sins on the Day of Judgement day. "] [5]
Ibn Jud'an is a person who has good morals to our fellow human beings, even so, the nobleness ruqyah to man is not able to save him because he did not uphold the foundation of morals, that is good morals to God with faith and bertauhid to Him.
It was mentioned earlier that the form of good morals to God is by His menauhidkan. On this basis we can state that an associate of God in the life of worship (do shirk) is a depraved, even though he was known as a good for others.
Similarly, we can state with more clearly that a person who is known for his kindness to fellow human beings, if he does shirk, such as wearing amulets [6], came to the shaman [7], sacrifices to other than Allah [8], attended the burial place of the guardian to ask them [9], then he is a man of evil.
So, from the explanation above, we can understand the words of Shaykh al-Islam Ibn Tamiyah rahimahullah follows,
الذنوب مع صحة التوحيد خير من فساد التوحيد مع عدم هذه الذنوب
["Many sins (self-contained in one), but still accompanied by a true monotheism was still better than the corrupt monotheist, although not accompanied by a variety of sins."] [10]
Do not understand that he put aside or treated lightly by saying such a sinful act. However, he explained that the restoration of monotheism with kesyirikan away is the first priority must be considered by us prior to stay away from various forms of other sins that its level is under the sin of shirk.
Another impact of the narrowing of the meaning of morality, as stated above is the assumption that moral good to mankind is more important than unity. As a result, the average content of the preacher is preaching to dwell on the effort to call people to do good in one another and subordinating preaches monotheism, if not to say that they never deliver material to the mad'u monotheism.
This is not another because they do not know the definition of morality mentioned by the scholars as proposed by Imam Ibn al-Qayyim and Ibn Rajab rahimahumallah above. So, when they read the prophetic narrations such as, "Virtue is moral virtue"; "No practice is more severe when placed on top mizan than good morals."; "What's the best gift given to the servants?, Prophet answered. "Good Morals.", They believe that the hadiths shows that both have a certain character to others higher in rank than Allah Ta'ala menauhidkan absolutely.
At the end of this article, we are again reminded that good character to God, that's what should be the focus of attention in our self improvement, and which became the main focus is how we try to fix our unity in God. If we have a good interaction with him, with his menauhidkan, doing all the commandments and abstaining from His prohibitions, Allah Ta'ala will allow us to interact a good (read: have a certain character is good) with each other. That's what we understand from the words of the Prophet sallallaahu 'alaihi wa sallam,
من التمس رضى الله بسخط الناس رضي الله عنه وأرضى الناس عنه ومن التمس رضا الناس بسخط الله سخط الله عليه وأسخط عليه الناس
["Those who seek pleasure of Allah even by inviting the wrath of man, Allah will be pleased to him and would make people too pleased with him. And those who look for human pleasure to invite the wrath of Allah, Allah will anger him and will make people take her wrath." ] [11]
Waffaqaniyallahu wa iyyakum.
Adapted from al Mau'izhatul Hasanah Akhlaqil Hasanah fil Shaykh Abdul-Malik's work Ramadhani
Bibliography
[1] HR. Muslims: 2553.
[2] Jami'ul 'Ulum wal Hikam pp. 252-253. Ash Syamilah.
[3] Tahdzibus Sunan as indicated in a footnote 'Aunul Ma'bud 13/91.
[4] HR. Bukhari: 5912; Muslim: 30.
[5] HR. Muslims: 214.
[6] The Prophet sallallaahu 'alaihi wa sallam said, "Those who wear amulets, indeed he has committed shirk." (Narrated by Ahmad: 17 458).
[7] The Prophet sallallaahu 'alaihi wa sallam said, "Whoever came to the shaman and then justify his words, or mengauli his wife who is menstruating, anal fuck his wife, then indeed he was innocent of the teachings revealed to Muhammad sallallaahu' alaihi wa sallam." ( HR. Abu Dawud: 3408; Tirmidhi: 135; and besides them).
[8] The Prophet sallallaahu 'alaihi wa sallam said, "Allah has cursed the person who slaughtered (read: give offerings) to other than Allah." (Narrated by Muslim: 1978).
[9], Allah Ta'ala will say about the sayings of the polytheists, which means, "And they worship other than Allah that which can not bring kemudharatan to them and not (also) benefit, and they said:" They are intercessor 'at the Us at the sight of Allah. "(Yunus: 18).
[10] Al Istiqamah 1 / 466; Ash Syamilah.
[11] HR. Ibn Hibbaan: 276.
البر حسن الخلق
"Virtue is moral virtue" [1]
This hadith has some content as follows:
This hadeeth indicates the urgency of morality in this religion, because the Prophet sallallaahu 'alaihi wa sallam reported that all there is virtue in moral grandeur. Thus, a good person is a noble ruqyah.
Imam Ibn Rajab al-Hanbali rahimahullah explain the meaning of the word al-birr (righteousness) contained in the above hadith. He said,
من معنى البر أن يراد به فعل جميع الطاعات الظاهرة والباطنة كقوله تعالى ولكن البر من آمن بالله واليوم الآخر والملائكة والكتاب والنبيين وآتى المال على حبه ذوي القربى واليتامى والمساكين وابن السبيل والسائلين وفي الرقاب وأقام الصلاة وآتى الزكاة والموفون بعهدهم إذا عاهدوا والصابرين في البأساء والضراء وحين البأس أولئك الذين صدقوا وأولئك هم المتقون
[Among the meanings of al birr is worked through all the obedience, both physically and spiritually. (Meaning like this) contained in the word of Allah ta'ala,
ليس البر أن تولوا وجوهكم قبل المشرق والمغرب ولكن البر من آمن بالله واليوم الآخر والملائكة والكتاب والنبيين وآتى المال على حبه ذوي القربى واليتامى والمساكين وابن السبيل والسائلين وفي الرقاب وأقام الصلاة وآتى الزكاة والموفون بعهدهم إذا عاهدوا والصابرين في البأساء والضراء وحين البأس أولئك الذين صدقوا وأولئك هم المتقون (177)
"It is not expose your face to the east and west is a virtue, but the real virtue is faith in God, days later, the angels, the books, the Prophets and gives his beloved property to relatives, orphans, poor people, the traveler (who need help) and those who ask, and (liberating) slave, founded the prayer, and practice regular charity, and those who kept his promise when he promises, and people who patient in the narrowness, and suffering in the war. MerekaiItulah people right (faith), and they are the ones who fear Allah. " (Al Baqarah: 177).] [2]
From Ibn Rajab and text explanation of surah Al Baqarah verse, we can understand clearly that the so-called virtue (al-birr) also includes the true faith of God, do His commandments (and certainly left his ban), and do good against fellow creatures of God.
We can also express, - based on the hadith An Nawwas radhiallahu 'anhu above-, that a believer in God with true faith, to do His commandments, away from His prohibitions, and do good for others who have a certain character is a noble, because Prophet sallallaahu 'alaihi wa sallam defines al birr with moral virtue, and in paragraph 177 above surah Al Baqarah Allah describes various forms of al birr.
In other words, a noble who have a certain character is a good that can have a certain character of Allah Ta'ala and his neighbor. Rahimahullah Imam Ibn al-Qayyim said:
حسن الخلق قسمان أحدهما مع الله عز وجل, وهو أن يعلم أن كل ما يكون منك يوجب عذرا, وكل ما يأتي من الله يوجب شكرا, فلا تزال شاكرا له معتذرا إليه سائرا إليه بين مطالعة وشهود عيب نفسك وأعمالك.
والقسم الثاني: حسن الخلق مع الناس. وجماعة أمران: بذل المعروف قولا وفعلا, وكف الأذى قولا وفعلا
[Moral virtue is to be divided in two. First, the good character of God, which believes that all the deeds that you do have to (contain deficiencies / imperfections) so requires udzur (from Him) and everything that comes from Him must be grateful. Thus, you will always be grateful to him and apologized to him and walk him while you pay attention and recognize the shortage yourself and your practice. Second, the morality of good for others. key contained in the two cases, namely to do good and do not interfere with each other in the form of words and deeds]. [3]
There is a growing perception in the community that the meaning of moral virtue (akhlakul karimah) is limited to good social interaction with others. It is not appropriate, because the narrow meaning of akhlakul karimah, please refer back to the explanation above.
In fact, sometimes there are rumors saying that sometimes spoken of a Muslim, which in our opinion quite fatal, like saying, "The so and so that non-Muslims, it's better than so and so a Muslim" or a greeting such. The speech was ejected when he saw at the brother's lack of morality of fellow Muslims, then he compares it with his brother an infidel who have good social interaction with each other.
These words were enough to be fatal because a Muslim who bertauhid to God, no matter how bad ruqyah, no matter how big the sin that done, it is still better than a heathen, who do shirk in Allah Ta'ala. This is because the sin of shirk, tops the list of sins.
A person who has a good social interaction for others, but he does not worship God or not menauhidkannya in all forms of worship that he did, then he is still categorized as a bad berahlak.
Why is that? That's because he does not realize the foundation of moral virtue, namely that both have a certain character to the Creator who has shed many blessings on him and all creatures. And form good morals to God is by His menauhidkan in all worship, because monotheism is the right of God to all His servants as stated in the hadeeth Mu'adh bin Jabal radhiallahu 'anhu. [4]
This was also confirmed in the hadith 'A'ishah radhiallahu' anhu. He asked the Apostle of Allah sallallaahu 'alaihi wa sallam, [O Allah's Apostle! Ibn Jud'an, formerly in the days of ignorance, is a friendship that continues to connect the rope and feed the poor, whether it is all beneficial for him in the Hereafter? The Prophet sallallaahu 'alaihi wa sallam replied:
لا ينفعه إنه لم يقل يوما رب اغفر لى خطيئتى يوم الدين
"It does not benefit him because he was never anything to say," O my Lord, forgive me my sins on the Day of Judgement day. "] [5]
Ibn Jud'an is a person who has good morals to our fellow human beings, even so, the nobleness ruqyah to man is not able to save him because he did not uphold the foundation of morals, that is good morals to God with faith and bertauhid to Him.
It was mentioned earlier that the form of good morals to God is by His menauhidkan. On this basis we can state that an associate of God in the life of worship (do shirk) is a depraved, even though he was known as a good for others.
Similarly, we can state with more clearly that a person who is known for his kindness to fellow human beings, if he does shirk, such as wearing amulets [6], came to the shaman [7], sacrifices to other than Allah [8], attended the burial place of the guardian to ask them [9], then he is a man of evil.
So, from the explanation above, we can understand the words of Shaykh al-Islam Ibn Tamiyah rahimahullah follows,
الذنوب مع صحة التوحيد خير من فساد التوحيد مع عدم هذه الذنوب
["Many sins (self-contained in one), but still accompanied by a true monotheism was still better than the corrupt monotheist, although not accompanied by a variety of sins."] [10]
Do not understand that he put aside or treated lightly by saying such a sinful act. However, he explained that the restoration of monotheism with kesyirikan away is the first priority must be considered by us prior to stay away from various forms of other sins that its level is under the sin of shirk.
Another impact of the narrowing of the meaning of morality, as stated above is the assumption that moral good to mankind is more important than unity. As a result, the average content of the preacher is preaching to dwell on the effort to call people to do good in one another and subordinating preaches monotheism, if not to say that they never deliver material to the mad'u monotheism.
This is not another because they do not know the definition of morality mentioned by the scholars as proposed by Imam Ibn al-Qayyim and Ibn Rajab rahimahumallah above. So, when they read the prophetic narrations such as, "Virtue is moral virtue"; "No practice is more severe when placed on top mizan than good morals."; "What's the best gift given to the servants?, Prophet answered. "Good Morals.", They believe that the hadiths shows that both have a certain character to others higher in rank than Allah Ta'ala menauhidkan absolutely.
At the end of this article, we are again reminded that good character to God, that's what should be the focus of attention in our self improvement, and which became the main focus is how we try to fix our unity in God. If we have a good interaction with him, with his menauhidkan, doing all the commandments and abstaining from His prohibitions, Allah Ta'ala will allow us to interact a good (read: have a certain character is good) with each other. That's what we understand from the words of the Prophet sallallaahu 'alaihi wa sallam,
من التمس رضى الله بسخط الناس رضي الله عنه وأرضى الناس عنه ومن التمس رضا الناس بسخط الله سخط الله عليه وأسخط عليه الناس
["Those who seek pleasure of Allah even by inviting the wrath of man, Allah will be pleased to him and would make people too pleased with him. And those who look for human pleasure to invite the wrath of Allah, Allah will anger him and will make people take her wrath." ] [11]
Waffaqaniyallahu wa iyyakum.
Adapted from al Mau'izhatul Hasanah Akhlaqil Hasanah fil Shaykh Abdul-Malik's work Ramadhani
Bibliography
[1] HR. Muslims: 2553.
[2] Jami'ul 'Ulum wal Hikam pp. 252-253. Ash Syamilah.
[3] Tahdzibus Sunan as indicated in a footnote 'Aunul Ma'bud 13/91.
[4] HR. Bukhari: 5912; Muslim: 30.
[5] HR. Muslims: 214.
[6] The Prophet sallallaahu 'alaihi wa sallam said, "Those who wear amulets, indeed he has committed shirk." (Narrated by Ahmad: 17 458).
[7] The Prophet sallallaahu 'alaihi wa sallam said, "Whoever came to the shaman and then justify his words, or mengauli his wife who is menstruating, anal fuck his wife, then indeed he was innocent of the teachings revealed to Muhammad sallallaahu' alaihi wa sallam." ( HR. Abu Dawud: 3408; Tirmidhi: 135; and besides them).
[8] The Prophet sallallaahu 'alaihi wa sallam said, "Allah has cursed the person who slaughtered (read: give offerings) to other than Allah." (Narrated by Muslim: 1978).
[9], Allah Ta'ala will say about the sayings of the polytheists, which means, "And they worship other than Allah that which can not bring kemudharatan to them and not (also) benefit, and they said:" They are intercessor 'at the Us at the sight of Allah. "(Yunus: 18).
[10] Al Istiqamah 1 / 466; Ash Syamilah.
[11] HR. Ibn Hibbaan: 276.
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