Don't Think About Not Knowing Islam Is Free From Demands

TIMES OF ISLAM, TANJUNG ENIM - The police officer or the police officer if you are Muslim, you must study Islam seriously. Likewise, anyone and whatever position and job they are Muslim is obligatory to study religion, namely Islam seriously. Because in the end, one of the questions for every human being is about his knowledge (about Islam) which has been used for what.

If someone does not understand Islam, and does not understand it because of ignorance, does not want to learn, does not use his age and body spirit to study Islam seriously, then there must be a reason, why not study Islam.

So people who don't know about Islam must be held accountable for their ignorance. If the reason is indeed hindered (from the possibility of being able to understand Islam), for example because of deafness and so on that he cannot understand Islam, then God willing, forgiveness. But if you are fit and healthy, even if you are healthy and smart, your mind is normal or sane, but you don't understand about Islam, even though you have the opportunity to learn, it is hard to get old for your lack of understanding about Islam.

Because in Islam, the law requires the study of religion is mandatory for every Muslim (fardhu in ain) so that everyone is left to leave it. As the word of the Prophet sallallaahu ‘alaihi wa sallam,

طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ

"Demanding that knowledge is mandatory for every Muslim". (HR. Ibn Majah. Judged saheeh by Shaykh Albani in Shahih wa Dha'if Sunan Ibn Majah no. 224)

In this hadith, the Prophet sallallaahu ‘alaihi wa sallam explicitly stated that the study of the law is obligatory on every Muslim, not for some Muslims. Then, what "science" is meant in this hadith? It is important to note that when Allah Ta'ala or His Messenger Muhammad sallallaahu 'alaihi wa sallam mentioned the word "science" only in the Qur'an or the Sunnah, then the knowledge in question is syar'i science (religious knowledge), including the word "science" contained in the hadith above.

For example, related to the word of Allah Ta'ala,

وَقُلْ رَبِّ زِدْنِي عِلْمًا

"And say," O my Rabb, add to me knowledge ". (Surah Thaaha [20]: 114)

then Ibn Hajar Al-Asqalani rahimahullah said,

(وقوله عز وجل: رب زدني علما) واضح الدلالة في فضل العلم; لأن الله تعالى لم يأمر نبيه صلى الله عليه وسلم بطلب الازدياد من شيء إلا من العلم, والمراد بالعلم العلم الشرعي الذي يفيد معرفة ما يجب على المكلف من أمر عباداته ومعاملاته, والعلم بِاَللَّهِ وَصِفَاته ، وَمَا يَجِب لَهُ مِنْ الْقِيَام بِأَمْرِهِ ، وَتَنْزِيهه عَنْ النَّقَائِض

"The Word of God Ta'ala (which means), 'O my Rabb, add to me the knowledge' contains a firm argument about the primacy of science. Because Allah Ta'ala does not command His Prophet sallallaahu ‘alaihi wa sallam to ask for anything except (additional) knowledge. What is meant by (word) science here is the science of syar'i. That is science that will make a Muslim know his obligations in the form of problems of worship and muamalah, as well as knowledge of Allah and His attributes, whatever rights he must fulfill in worshiping Him, and purifying Him from various shortcomings. " (Fathul Baari, 1/92)

From the explanation of Ibn Hajar rahimahullah above, it is clear to bring when only mentioned the word "science", then what is meant is the science of syar'i. Therefore, it is a mistake of some people who carry out arguments about the obligations and virtues of studying from the Qur'an and the Sunnah, but what they mean is to motivate learning in worldly science. Even so, it does not mean we deny the benefits of learning worldly knowledge. Because the law studies worldly knowledge depends on its purpose. When used in kindness, then good. And when used in ugliness, it is bad. (See Kitaabul ‘Ilmi, p. 14) as quoted by Muhammad Saifudin Hakim in his article entitled Every Muslim Must Study Religion, (Muslim.or.id).

Hopefully this will be a warning to us all.

Only about not knowing about Islam must be justified. especially when it doesn't or (especially) with the fact that Islam is precisely to obstruct Islam, slander Islam, fade Islam, discredit Islam and so on; then the responsibility is certainly even harder. While the benefits of cornering Islam and so on (if there are benefits in the world, for example), of course there is no longer and no use in the future. Until it is totally unable to redeem in taking responsibility for its hostility towards Islam.

Even worse when it comes to being counted as hypocrites, it is very wretched. Among the clear signs, Allah has affirmed:

... إنما الدنيا لأربعة نفر: عبد رزقه الله مالا وعلما فهو يتقي فيه ربه ويصل فيه رحمه ويعلم لله فيه حقا فهذا بأفضل المنازل, وعبد رزقه الله علما ولم يرزقه مالا فهو صادق النية يقول: لو أن لي مالا لعملت

بعمل فلان فهو بنيته فأجرهما سواء, وعبد رزقه الله مالا ولم يرزقه علما فهو يخبط في ماله بغير علم لا يتقي فيه ربه ولا يصل فيه رحمه ولا يعلم لله فيه حقا فهذا بأخبث المنازل وعبد لم يرزقه الله مالا ولا علما فهو يقول: لو أن لي مَالًا لَعَمِلْتُ فِيْهِ بِعَمَلِ فُلاَنٍ فَهُوَ بِنِيَّتِهِ فَوِزْرُهُـمَا سَوَاءٌ.

"... Indeed the world is given to four people:

(1) a servant whom Allah gave knowledge and wealth, then he devoted to Allah in his wealth, with which he connected hospitality, and knew God's right in it. The person is the best position (by Allah).

(2) A servant whom God gave knowledge but was not given wealth, with honest intentions he said, ainya If I had property, I would have done what the Fulan did. 'He with that intention, then the reward of both is the same.

(3) A servant whom God gave wealth but was not given knowledge. Then he cannot regulate his property, does not believe in Allah in his wealth, does not connect with him, and does not know God's right in it. The position of the person is the worst (by Allah).

And (4) a servant that God does not give wealth is also not knowledge, he said, ainya If I had wealth, I would have done what the Fulan did. 'He intends like that and both are the same in getting sin. "

[Sahih Hadith: Narrated by Imam Ahmad (IV / 230-231), at-Tirmidhi (no. 2325), Ibn Majah (no. 4228), al-Baihaqi (IV / 189), al-Baghawi in Syarhus Sunnah (XIV / 289), and ath-Thabrani in Mu'jamul Kabir (XXII / 345-346, no. 868-870), from Shahabat Abu Kabsyah al-Anmari radhiyallaahu 'anhu. See Shahiih Sunan at-Tirmidzi (II / 270, no. 1894)]
(Demanding Road Science Towards Heaven "A Guide to Demanding Science", Author Yazid bin Abdul Qadir Jawas, Publisher of At-Taqwa Library)

People who have knowledge (Islam) when wealthy and devoted, then able to know and implement the rights of God and human rights, then replied by Allah Ta'ala with the best position on His side.
People have knowledge (Islam) but do not have assets, but still devoted and know and carry out the rights of God and human rights as best they can, and intend if they have property, they will do like people who have knowledge (Allah's religion) and are wealthy and devoted ; then the reward and position are the same as those who have knowledge (Islam) and treasure again devoted to carrying out the rights of God and human rights.
Conversely, people who are not knowledgeable (Islam) but are wealthy, then do not know how to regulate their property (in Islam), are not devoted, do not know the rights of God and human rights, and (automatically) do not carry out what is right -hak, then the worst position (by Allah).
Likewise, people who are not knowledgeable (Islam) are also not wealthy, he said, ‘If I had property, I would have done what the Fulan did '(who has assets but not knowledgeable, unfaithful). He intends like that and both are the same in getting sin.
How fortunate the knowledgeable person is (Islam) and to carry out his knowledge sincerely for Allah Ta'ala, to his noble position on the side of Allah Ta'ala.

Conversely, how miserable is the person who is not knowledgeable (the religion of Islam) until far from servitude to Allah correctly, the result is very bad position in the future. Na'udzubillahi min dzalik (we take refuge in Allah from such things)
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