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Wallpaper Gambar Kartun Muslimah Cantik Banget Terbaru Berkacamata
Knowledge is a charity leader
"Knowledge is a charity
leader and the practice is behind after knowledge." (Al Amru bil Ma'ruf
wan Nahyu 'anil Mungkar, page 15)
Alhamdulillah wa shalaatu wa
salaamu 'ala Rosulillah wa' ala alihi wa shohbihi wa man tabi'ahum bi ihsaanin
ilaa yaumid diin.
Mu'adz bin Jabal -radhiyallahu
'anhu- said,
العلم
إمام العمل والعمل تابعه
"Knowledge is a charity
leader and the practice is behind after knowledge." (Al Amru bil Ma'ruf
wan Nahyu 'anil Mungkar, page 15)
Proof That Knowledge Is More
First of Practice
The leading hadith scholar, Al
Bukhari said, "Al 'Qoblal Qouli Wal' Amali Science (Knowledge Before Say
and Do)". This word is the conclusion he took from the word of Allah
ta'ala,
فاعلم
أنه لا إله إلا
الله واستغفر لذنبك
"Then know it (know it)!
There is no god except Allah, and ask forgiveness for your sins "(Surah
Muhammad [47]: 19).
Wallpaper Gambar Kartun Muslimah Cantik Banget Terbaru Berkacamata
In this verse, God begins with
'science' and then says 'beg forgiveness'. The knowledge that is meant is the
command to be knowledgeable first, while 'beg forgiveness' is practice. This is
a sign that knowledge must be before the deed.
Sufyan bin 'Uyainah rahimahullah
follows this verse to show the importance of knowledge. This is as outlined by
Abu Nu'aim in Al Hilyah when explaining the Sufyan biography of Ar Robi 'bin
Nafi' from him, that Sufyan read this verse, saying, "Did you not hear that
Allah begins this verse by saying 'science' then Allah commands to do good?
"(Fathul Bari, Ibn Hajar, 1/108)
Al Muhallab rahimahullah says,
"A beneficial practice is practice first preceded by knowledge. The
practice in which there is no intention, wish to hope for reward, and feel
sincere, then this is not a practice (because it is not preceded by knowledge,
pen). Surely what is done is just like the practice of a mad man whose pen is
lifted from him. "(Syarh Al Bukhari libni Baththol, 1/144)
Ibnul Munir rahimahullah said,
"Al Bukhari meant that knowledge is a true condition of a word and deed. A
word and deed is not known except with the prior knowledge. Therefore,
knowledge comes first from speech and deed, because science is the
straightforward intention. The intention will be to improve the practice.
"(Fathul Bari, 1/108)
Extraordinary Priorities of
Shari'ah Science
Once we have learned the above,
let each person focus more on his knowledge of knowledge first than to
practice. Hopefully by knowing the benefits or priorities of the following
syar'i knowledge will make us more motivated in this regard.
First, God will elevate the
degree of knowledgeable person in the hereafter and in the world
In the hereafter, God will
elevate the degree of knowledgeable people to a degree of proportion to the
charity and da'wah they do. While in the world, God exalts people who are
knowledgeable from other servants according to the knowledge and practice he does.
Allah Ta'ala says,
يرفع
الله الذين آمنوا منكم
والذين أوتوا العلم درجات
"Allah will raise the
believers among you and those who have been given some degree of
knowledge." (QS Al Mujadalah: 11)
Second, a knowledgeable person is
a light that is widely used by humans for religious affairs and the world of
the world.
The argument, one of the most
well-known hadiths for us, the story of a man from the Children of Israel who
kills 99 lives. Then he wants to repent and he asks who among the most learned
inhabitants of the earth is shown to him a worshiper. Then he asked the
worshiper, whether there is repentance for him. The worshipers think that his
sins are so great that he says that there is no door of repentance for the
killer of 99 lives. Then killed the worshipers for up to 100 people who had
been killed by the men of the Children of Israel.
At last he still wanted to repent
again, then he asked who was the most knowledgeable person, then shown to a
scholar. He asked the scholar, "Is there still a door of repentance for
me"? So the scholar says that there is still a door of repentance for him
and no one hinders himself to repent. Then the cleric showed him to move to a
country whose inhabitants were shalih, because his village was the village he
lived now is a ruined village. Therefore, he went out to leave his hometown. In
the middle of the road before reaching the destination, he has been invited to
death. (Narrated by Bukhari and Muslim). This story is a very famous story.
Take a look at the difference of worshipers and scholars.
Third, Science is the Heritage of
the Prophets
Prophet (rumaysho.com)
Wallpaper Gambar Kartun Muslimah Cantik Banget Terbaru Berkacamata
Sincere meaning
From the
lughawi side (language), sincerely comes from the root of kh-l-sh which means
pure, not mixed with the other. Against khaalish in Arabic means pure milk that
does not mix with anything. Not mixed with water, not mixed with sugar, nor
mixed with others. So sincerely means purifying something. In the context of
the study of tauhid and akhlaq, of course, it means purifying servitude and
obedience only to Allah alone.
As in
terminology (isthilahi), sincerely means doing the deeds of ta'ala, solely
because of Allah, not because of the other. What is expected is only the
pleasure and reward of God. Some of the other scholars define sincerity as
"an laa tathluba" alaa 'amalika ayya syuhuud "(you do charity do
not want to be seen by someone). This is in accordance with the words of Allah
SWT in the last term QS Al-Fath: 28: "Wa kafaa billahi syahiidan"
(And enough Allah alone as a witness - on all deeds).
Why are we sincere?
There are at
least seven reasons why we should be sincere in doing every deed. The first
reason, because sincerity is God's command. Allah SWT says in QS Al-Bayyinah:
5: "And they are not commanded except to worship Allah by sincere
(purifying) obedience solely for Him in carrying out a straight religion."
Allah SWT also says in QS Al-An'am : 162-163 "Say: 'My prayer, my worship,
my life and my death are only for Allah, the Lord of the Worlds. There is no
ally for Him; And so it was commanded me and I was the first to surrender (to
Allah). "
The second
reason, sincerity is the manifestation of tauhid. Therefore the scholars call
riya 'as the hidden shirk (al-syirk al-khafiyy). Because the riya 'means means
to associate God in his intentions, to associate God in the provision of his
worship.
The third
reason, sincerity is one of the requirements of charity. As is known, the
acceptance of the charity is two: sincere and true. If one of these two
conditions is not met, a practice will not be accepted by Allah. In the QS
Al-Kahfi: 110 Allah SWT suggests two conditions: "So whoever expects the
meeting with his Lord then let him do good deeds (shalih) and does not
associate worship with his Lord with anything."
It is also
worth noting that the one who canceled our charitable reward has two. First,
reward scores of all charities, namely idolatry or idolatry. This happens if we
do not worship God (atheist), or worship a god other than Allah (kafir), or
worship another god along with Allah (idol). But when an atheist, infidels or
idolaters return to faith and faith, then the reward will be returned, the
error is removed, and even the error will be changed to the good.
Second,
certain chargebacks. This happens if we are not sincere in doing a particular
charity. There are also two situations. The first condition is not sincere in a
charity as a whole (ashlul 'charity), for example the people who pray because
of riya', then the prayer is entirely unfortunate. The second state is not
sincere in the aushaful 'charity (charities), for example someone who prayed
for Allah, but prolonged the rukuat / ruku' / prostrate because of humanity,
then the length of the rak'ah / ruku '/ prostrate is just unfortunate.
The fourth
reason, sincerity determines our charitable values. Innamal a'malu bin niyyat,
the practice only depends on its intention. Wa innama likullimri-in ma,
everyone just gets in line with his intentions. Hadith about this sincerity is
placed as a hadith number 1 of 42 hadiths of choice on religious subjects in
the Hadith of Arba'in Nawawiyah. It shows how important it is to sincerity. The
wurud of this hadith is because of a migrant man who wants to marry a muhajirin
woman named Ummu Qays, instead of migrating for obedience to Allah and His
Messenger.
The sincerity
will determine our charitable values. The person who practices after the
hereafter is not equal to those who practice the world. If one practices for
the sake of the world, then he will not get the Hereafter (reward). It's just
possible to get the world, or maybe even not get it. But if he works for the
hereafter, then he will get the Hereafter (reward), and Allah is All-Mighty and
Most Gracious and will also give him part of the world. So it gets to the world
and hereafter at once.
Similarly, the
intention is to have a very high position. As stated in the hadith of the
Prophet, if a person has the intention to do good deeds, he has been evaluated
by virtue, even though he has not performed the good deeds. If it really does
have its intention, then the reward (menaraislam.com)
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