PURPOSE OF HUSNUZHAN TO GOD AND THE CONDITIONS OF THE MOST DEMANDS FOR IT
First:
Being good at Allah Ta'ala is a noble heart worship. Not many people really understand. We will explain according to the belief of Ahlu Sunnah Wal Jamaah and in accordance with the understanding of the Salaf, both speech and deeds.
Indeed, prejudice to Allah Ta'ala is to believe what is worthy of Allah, both from his name, nature and deeds. So also believe in what is contained in the great influence. Like the belief that Allah Ta'ala loves His servants who have the right to be loved, forgive them when they repent and return, and accept from them their obedience and worship. And believe that Allah Ta'ala has various kinds of great hikamh which are destined and determined.
Who would have thought that husnuzhan to Allah does not need to be balanced by doing wrong and wrong, and not understanding this worship in the right way. It is not useful to prejudice either by leaving obligations or by doing immorality. Those who are prejudiced like that, then they are including being deceived, have despicable hopes and fanciful wishes and feel safe from the punishment of God. Everything is dangerous and destroying.
Ibn Qayyim rahimahullah said: "It is clear the difference between husnuzhan and ghurur (self-meditating). Prejudice both encourages the birth of charity, encourages, helps and guides it to do so. This is the right attitude. But if you invite unemployment and wallow in immorality, then it is ghurur (self-meditating). Being well-wished is hope (king), whosoever hopes brings to the will and leaves disobedience, then that is the right hope. And whoever has a charitable reluctance is seen as an attitude of hope, and his attitude of hope means being reluctant to do charity or disparaging, then that includes being plunged. ‘(Al-Balas Al-Kafi, p. 24)
Shaykh Sh Al-Fauzan hafizahullah said: "Good prejudice to God should be accompanied by abandoning immorality. If not, then that includes the attitude of feeling safe from God's punishment. So, good prejudice to God must be accompanied by doing because there comes a good and because it leaves evil, that is a commendable hope. Whereas prejudice is good to God by abandoning obligations and doing what is forbidden, then it is a despicable hope. This includes the feeling of being safe from the plots of Allah. "(Al-Muntaqa Min Fatawa Sheikh Al-Fauzan, 2/269)
Second:
Supposedly, a Muslim is always prejudiced towards Allah Ta'ala. There are two places that a Muslim should reproduce khusnuzhan to Allah.
First: When fulfilling obedience (to Allah).
From Abu Hurairah radhiallahu anhu he said, the Prophet sallallaahu alaihi wa sallam said,
يقول الله تعالى: أنا عند ظن عبدي بي وأنا معه إذا ذكرني فإن ذكرني في نفسه ذكرته في نفسي وإن ذكرني في ملأ ذكرته في ملأ خير منهم وإن تقرب إلى بشبر تقربت إليه ذراعا وإن تقرب إلى ذراعا تقربت إليه باعا وإن أتاني يمشي أتيته هرولة (رواه البخاري ، رقم 7405 ومسلم ، رقم 2675)
"Allah Ta'ala said, 'I depend on the servant's presumption to Me. I am with him if he remembers Me. If he remembers me of him, then I remember myself. If he remembers me in a crowd, then I will remember him in a crowd that is better than them. If he approaches an inch, then I will approach him a cubit. If he draws near to me one cubit, then I will approach him as soon as possible. If he comes to me by walking, then I will come to him by running. "(HR Bukhari, no. 7405 and Muslim, no. 2675)
Being good at Allah Ta'ala is a noble heart worship. Not many people really understand. We will explain according to the belief of Ahlu Sunnah Wal Jamaah and in accordance with the understanding of the Salaf, both speech and deeds.
Indeed, prejudice to Allah Ta'ala is to believe what is worthy of Allah, both from his name, nature and deeds. So also believe in what is contained in the great influence. Like the belief that Allah Ta'ala loves His servants who have the right to be loved, forgive them when they repent and return, and accept from them their obedience and worship. And believe that Allah Ta'ala has various kinds of great hikamh which are destined and determined.
Who would have thought that husnuzhan to Allah does not need to be balanced by doing wrong and wrong, and not understanding this worship in the right way. It is not useful to prejudice either by leaving obligations or by doing immorality. Those who are prejudiced like that, then they are including being deceived, have despicable hopes and fanciful wishes and feel safe from the punishment of God. Everything is dangerous and destroying.
Ibn Qayyim rahimahullah said: "It is clear the difference between husnuzhan and ghurur (self-meditating). Prejudice both encourages the birth of charity, encourages, helps and guides it to do so. This is the right attitude. But if you invite unemployment and wallow in immorality, then it is ghurur (self-meditating). Being well-wished is hope (king), whosoever hopes brings to the will and leaves disobedience, then that is the right hope. And whoever has a charitable reluctance is seen as an attitude of hope, and his attitude of hope means being reluctant to do charity or disparaging, then that includes being plunged. ‘(Al-Balas Al-Kafi, p. 24)
Shaykh Sh Al-Fauzan hafizahullah said: "Good prejudice to God should be accompanied by abandoning immorality. If not, then that includes the attitude of feeling safe from God's punishment. So, good prejudice to God must be accompanied by doing because there comes a good and because it leaves evil, that is a commendable hope. Whereas prejudice is good to God by abandoning obligations and doing what is forbidden, then it is a despicable hope. This includes the feeling of being safe from the plots of Allah. "(Al-Muntaqa Min Fatawa Sheikh Al-Fauzan, 2/269)
Second:
Supposedly, a Muslim is always prejudiced towards Allah Ta'ala. There are two places that a Muslim should reproduce khusnuzhan to Allah.
First: When fulfilling obedience (to Allah).
From Abu Hurairah radhiallahu anhu he said, the Prophet sallallaahu alaihi wa sallam said,
يقول الله تعالى: أنا عند ظن عبدي بي وأنا معه إذا ذكرني فإن ذكرني في نفسه ذكرته في نفسي وإن ذكرني في ملأ ذكرته في ملأ خير منهم وإن تقرب إلى بشبر تقربت إليه ذراعا وإن تقرب إلى ذراعا تقربت إليه باعا وإن أتاني يمشي أتيته هرولة (رواه البخاري ، رقم 7405 ومسلم ، رقم 2675)
"Allah Ta'ala said, 'I depend on the servant's presumption to Me. I am with him if he remembers Me. If he remembers me of him, then I remember myself. If he remembers me in a crowd, then I will remember him in a crowd that is better than them. If he approaches an inch, then I will approach him a cubit. If he draws near to me one cubit, then I will approach him as soon as possible. If he comes to me by walking, then I will come to him by running. "(HR Bukhari, no. 7405 and Muslim, no. 2675)
Can be considered in this hadith, a very clear relationship between Husnuzhan and charity. That is accompanied by inviting him to remember Him Azza Wa Jalla and draw close to Him with obedience. Who is prejudiced by his God Ta'ala should encourage him to do charity in charity.
Hasan Al-Bashri rahimahullah said:
"Surely a believer when he is kind to God, he will correct his charity. While bad people, he prejudiced his God, so he did evil deeds. "(Narrated by Ahmad, p. 402).
Ibn Qayim rahimahullah said:
"Whoever truly cares, will know that khusnuzhan to God is to improve the charity itself. Because what makes a servant's charity good is because he estimates that his God will reward and reward his deeds and accept it. So what makes him charity is good prejudice. Every time it's good in its prejudices, the better the time for the charity. "
In general, good prejudice will lead someone to cause a cause of salvation. Whereas if doing an accident, it means that he has no good prejudice. "(Al-Jawabu Al-Kafi, pp. 13-15)
Abul Abbas Al-Qurtubi rahimahullah said:
"Another opinion says, the meaning is: Thinking that it will be granted when praying, thinking it will be accepted when repenting, thinking that it is forgiven when asking for forgiveness, assuming acceptance of its charity when fulfilling the requirements, and clinging to the honesty of His promises and the prominence of His Majesty.
I say that, because it is strengthened by the words of the Prophet sallallahu’alaihi wa sallam; ‘Pray to God when you are sure that you will be granted (prayer).’ (HR Tirmizi with saheeh sanad)
Likewise, for those who repent, the person who begs forgiveness and the perpetrator of a charity who is serious in carrying out all that, should believe that God will accept his charity and forgive his sin. Because Allah Ta'ala has promised to accept true repentance and pious charity. Whereas if he does good deeds with these deeds but believes or thinks that Allah Ta'la does not accept it and it is not useful, then it includes despairing the grace and grace of Allah. That is among the great sins. Whoever dies in such conditions, he will get what he thinks (believe). On the contrary, thinking that he will be forgiven and get mercy while he continues to commit immorality, then that includes ignorance. It can plunge it into understanding murji'ah (someone will not disbelieve with his actions). "Al-Mufhim Syarh Muslim, 7 / 5,6)
Second: When experiencing disaster and near death.
From jabir radhiallahu anhu he said, I heard the Prophet sallallahu’alaihi wa sallam three days before he died said:
لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ بِاللَّهِ الظَّنَّ (رواه مسلم ، رقم 2877)
"Do not let one of you die unless he is prejudiced to God." (Narrated by Muslim, 2877)
In the book Al-Mausu'ah Al-Fiqhiyyah, 10/220 said, "A believer is required to be prejudiced towards Allah Ta'ala, and is more emphasized in presenting good to Allah when overwritten and when he will die.
Al-Khatab said, "It is recommended that those who will die prejudiced well to Allah Ta'ala. Have good prejudice to God even though it is highly recommended when they want to die and are sick, but it is appropriate for someone to be prejudiced to God."
Please look at the Muslim Syarh book, written by Nawawi, 17/10.
From this explanation, it is clear that prejudice to Allah Ta'ala should not be accompanied by abandoning obligations and not by doing immorality. Whoever believes that, he does not place the proper name, nature and behavior of God to be understood correctly. He fell on a fatal mistake. While the believers who know their Lord, they do the best they can and preach well to their Lord that He will accept it. Being good at death, that He will forgive and give mercy to him even though they are lacking in doing good. So he hopes to realize this to him Ta'ala as God promised.
Wallahu'alam.
Hasan Al-Bashri rahimahullah said:
"Surely a believer when he is kind to God, he will correct his charity. While bad people, he prejudiced his God, so he did evil deeds. "(Narrated by Ahmad, p. 402).
Ibn Qayim rahimahullah said:
"Whoever truly cares, will know that khusnuzhan to God is to improve the charity itself. Because what makes a servant's charity good is because he estimates that his God will reward and reward his deeds and accept it. So what makes him charity is good prejudice. Every time it's good in its prejudices, the better the time for the charity. "
In general, good prejudice will lead someone to cause a cause of salvation. Whereas if doing an accident, it means that he has no good prejudice. "(Al-Jawabu Al-Kafi, pp. 13-15)
Abul Abbas Al-Qurtubi rahimahullah said:
"Another opinion says, the meaning is: Thinking that it will be granted when praying, thinking it will be accepted when repenting, thinking that it is forgiven when asking for forgiveness, assuming acceptance of its charity when fulfilling the requirements, and clinging to the honesty of His promises and the prominence of His Majesty.
I say that, because it is strengthened by the words of the Prophet sallallahu’alaihi wa sallam; ‘Pray to God when you are sure that you will be granted (prayer).’ (HR Tirmizi with saheeh sanad)
Likewise, for those who repent, the person who begs forgiveness and the perpetrator of a charity who is serious in carrying out all that, should believe that God will accept his charity and forgive his sin. Because Allah Ta'ala has promised to accept true repentance and pious charity. Whereas if he does good deeds with these deeds but believes or thinks that Allah Ta'la does not accept it and it is not useful, then it includes despairing the grace and grace of Allah. That is among the great sins. Whoever dies in such conditions, he will get what he thinks (believe). On the contrary, thinking that he will be forgiven and get mercy while he continues to commit immorality, then that includes ignorance. It can plunge it into understanding murji'ah (someone will not disbelieve with his actions). "Al-Mufhim Syarh Muslim, 7 / 5,6)
Second: When experiencing disaster and near death.
From jabir radhiallahu anhu he said, I heard the Prophet sallallahu’alaihi wa sallam three days before he died said:
لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ بِاللَّهِ الظَّنَّ (رواه مسلم ، رقم 2877)
"Do not let one of you die unless he is prejudiced to God." (Narrated by Muslim, 2877)
In the book Al-Mausu'ah Al-Fiqhiyyah, 10/220 said, "A believer is required to be prejudiced towards Allah Ta'ala, and is more emphasized in presenting good to Allah when overwritten and when he will die.
Al-Khatab said, "It is recommended that those who will die prejudiced well to Allah Ta'ala. Have good prejudice to God even though it is highly recommended when they want to die and are sick, but it is appropriate for someone to be prejudiced to God."
Please look at the Muslim Syarh book, written by Nawawi, 17/10.
From this explanation, it is clear that prejudice to Allah Ta'ala should not be accompanied by abandoning obligations and not by doing immorality. Whoever believes that, he does not place the proper name, nature and behavior of God to be understood correctly. He fell on a fatal mistake. While the believers who know their Lord, they do the best they can and preach well to their Lord that He will accept it. Being good at death, that He will forgive and give mercy to him even though they are lacking in doing good. So he hopes to realize this to him Ta'ala as God promised.
Wallahu'alam.
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