God's Word
Bismillahirrahmaanirrahiim
"It means: In the name of Allah, Most Gracious, Most Merciful"
Jar majrur (bi ismi) at the beginning of paragraph relates to the hidden verb thereafter in accordance with the type of activity being undertaken. Suppose you read basmalah when they wanted to eat, then the destiny of the sentence is: "In the name of Allah I ate."
We say (in Arabic rule) that the jar majrur must have links with a hidden word after it, because both are ma'mul. Medium every ma'mul must have 'amil.
There are two functions of why we put a verb that was hidden behind.
First: Tabarruk (expect a blessing) by giving priority to asthma God Almighty.
Second: The restricted purpose, because it put the 'amil limit the meaning behind the work. As you say: "I do not eat with the name of anyone to expect a blessing to him and to ask for help from him other than the name of God Almighty."
Hidden words that we take from the verb 'charity (in terms nahwu) it was originally a verb. Nahwu expert would have recognized this problem. Hence, the noun can not be 'ami'l except when it meets certain requirements.
Then why do we say: "The verb after it is adjusted to the type of work being done", because it is more appropriate to that question. Therefore, the Prophet sallallaahu 'alaihi wa sallam said.
"It means: He who has not been slaughtered, then if he shall slaughter the slaughter by the name of Allah" [1] Or: "Let he slaughtered in the name of God" [2]
Verb, namely 'slaughter', specifically mentioned there.
Lafzhul Jalalah (God).
Is the name for God Rabbul Alamin, but God must not be named with him. The name 'Allah' is the origin, while the names of God in others is the tabi '(a branch of it).
Ar-Rahmaan
Namely that has immense affection. Therefore, it is mentioned in wazan fa'laan, indicating keluasannya.
Ar-Raheem
Namely that bestows affection to the servants who wished. Therefore, it is mentioned in wazan fa'iil, which shows the implementation of the outpouring of love has been saying it. Here are two appointment of affection, which is the nature of God's love, as contained in the name of 'Ar-Rahmaan' and love is an act of God, which is devoted affection to the people who cared, as contained in the name ' Ar-Raheem '. Thus, Ar-Rahmaan and Ar-Rahiiim are two Asma 'Allah showing Essence, affectionate nature and influence, namely the wisdom that is a consequence of this nature.
Love that God set for himself is essentially based on the argument of revelation and reason. The argument of revelation, as set out in the Qur'an and the Sunnah of the determination of the nature of the Ar-Rahmah (mercy) of Allah, and that a great deal. As for the argument of common sense, all the blessings we receive and we avoid the calamity that is one proof of God's outpouring of affection for us.
Some people deny the nature of God's love is essential. They define compassion here to the granting of favors or the will to give pleasure or will of a favor. According to their sense of God has the properties of impossible love. They said: "The reason, affectionate nature indicate a propensity, weakness, submission, and tenderness. And all of that is not worthy of God. "
Refutation of them from two sides.
First: Compassion is not always accompanied by obedience, a sense of pity and weakness. We see strong kings, they have affection without it all.
Second: Even if those things is the consequence affectionate nature, it only applies to properties owned affectionate creature. The affectionate nature which is owned Al-Khaliq Subhanahu wa Ta'ala is consistent with kemahaagungan, wisdom and power. Nature which will not be consequential negative and completely flawless.
Then we say to them: Surely common sense has shown the existence of an intrinsic nature of love for Allah Subhanahu wa Ta'ala. The view that we often see in living things, in the form of affection between them, clearly show the love of God. Due to the nature of love is perfect. And Allah is more entitled to having the perfect properties. Then, too often we see God's love in particular, such as rain, the end of famine and other things that show love Allaah.
Funny thing is, people who deny the nature of the ultimate love of God by reason of unacceptable or impossible by common sense, it established the will of god (wills) are essential to mind a more subtle argument than reasonable argument in determining the nature of love for God. They said: "Privileges are given to some creatures that distinguishes it from others by reason indicates the nature of will of god". No doubt it was true. However, it is more vague than the signs of God's love. Because it can only be known by the smart people. As for the signs of God's love can be known by all people, not even the layman. If you ask a layman about the rain that fell last night: "Thanks to whom the rain last night?" He must say: "thanks to the gift of God and his mercy"
PROBLEM
Is basmalah including verse in surah Al-Fatihah or not?
In this problem the scholars disagree. Some argue that basmalah including verse in surah Al-Fatihah, must be read jahr (hardened recitation) in prayer and believes prayer is invalid without reading basmalah, because still included in the letter of Al-Fatihah.
Other scholars say, basmalah not included in the letter of Al-Fatihah. But the verse that stands alone in the Qur'an.
This is the correct opinion. This opinion is based on the texts and a series of verses in this letter.
The basis in the texts, have been narrated in a hadith from Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam said: Allaah says.
"It means: I divide the prayer (ie surah Al-Fatihah) into two parts, half for me and half for my servant. When he read: "Praise be to Allah." And God said: "My servant has praised Me." When he read: "The Most Gracious, Most Merciful". And God said: "My servant has praised Me." When he read: "Lord of the Day of Judgement." And God said: "My servant has glorified Me." When he read: "Only thou we worship and Thee we ask only for help". And God said: "It's for my half and half for my servant." When he read: "Our Tunjukilah unto a straight path." And God said: "This is for my servant, will I turn down what he asks" [3]
This kind of assertion that basmalah not included in the letter of Al-Fatihah. In the book of Ash-Saheeh narrated from Anas ibn Malik Radhiyalahu 'anhu, who said: "I've prayed nights bermakmum behind the Prophet sallallaahu' alaihi wa sallam, Abu Bakr, Omar and Uthman radi 'anhum. They all open with a prayer read: "Praise be Rabbil 'Aalamin" and not read;' Bismillaahirrahmaanirrahiim "in early reading and in the end. [4]
That they did not harden his recitation. Distinguishing between basmalah with hamdalah in terms of whether or not hardened and show that basmalah not included in the letter of Al-Fatihah.
[Copied from the book of Tafseer Juz 'Amma, Indonesian edition Tafseer Juz' Amma, author of Shaykh Muhammad ibn Saalih al-Uthaymeen, translator Abu Ihsan Al-Atsari, publisher of At-Tibyan - Solo]
________
Foot Note
[1]. Hadith narrated by al-Bukhari, Al-Idain in the book, chapters: Speech of Imam and congregation when the sermon 'ied, no. (985). Also narrated by Muslim in Al-Adhahi book, chapter: Left Udhiyah no. (1), (1960)
[2]. Hadith narrated by al-Bukhari in the Book of adh-Dzabaih wa Ash-Shaid, chapter: The word of the Prophet, "Slaughter with asthma mention of God." no. (5500). Also narrated by Muslim in Al-Adhahi book, chapter: Udhhiyah time, no. (2). (1960)
[3]. Hadith narrated by Muslim in the Book of Prayer, chapter: The obligation to read Al-Fatihah in every raka'at no. (38) (395)
[4]. Hadith narrated by Muslim in the Book of Prayer, chapter: The Argument of people who think reading basmalah not hardened, no. (52) (399).
Bismillahirrahmaanirrahiim
"It means: In the name of Allah, Most Gracious, Most Merciful"
Jar majrur (bi ismi) at the beginning of paragraph relates to the hidden verb thereafter in accordance with the type of activity being undertaken. Suppose you read basmalah when they wanted to eat, then the destiny of the sentence is: "In the name of Allah I ate."
We say (in Arabic rule) that the jar majrur must have links with a hidden word after it, because both are ma'mul. Medium every ma'mul must have 'amil.
There are two functions of why we put a verb that was hidden behind.
First: Tabarruk (expect a blessing) by giving priority to asthma God Almighty.
Second: The restricted purpose, because it put the 'amil limit the meaning behind the work. As you say: "I do not eat with the name of anyone to expect a blessing to him and to ask for help from him other than the name of God Almighty."
Hidden words that we take from the verb 'charity (in terms nahwu) it was originally a verb. Nahwu expert would have recognized this problem. Hence, the noun can not be 'ami'l except when it meets certain requirements.
Then why do we say: "The verb after it is adjusted to the type of work being done", because it is more appropriate to that question. Therefore, the Prophet sallallaahu 'alaihi wa sallam said.
"It means: He who has not been slaughtered, then if he shall slaughter the slaughter by the name of Allah" [1] Or: "Let he slaughtered in the name of God" [2]
Verb, namely 'slaughter', specifically mentioned there.
Lafzhul Jalalah (God).
Is the name for God Rabbul Alamin, but God must not be named with him. The name 'Allah' is the origin, while the names of God in others is the tabi '(a branch of it).
Ar-Rahmaan
Namely that has immense affection. Therefore, it is mentioned in wazan fa'laan, indicating keluasannya.
Ar-Raheem
Namely that bestows affection to the servants who wished. Therefore, it is mentioned in wazan fa'iil, which shows the implementation of the outpouring of love has been saying it. Here are two appointment of affection, which is the nature of God's love, as contained in the name of 'Ar-Rahmaan' and love is an act of God, which is devoted affection to the people who cared, as contained in the name ' Ar-Raheem '. Thus, Ar-Rahmaan and Ar-Rahiiim are two Asma 'Allah showing Essence, affectionate nature and influence, namely the wisdom that is a consequence of this nature.
Love that God set for himself is essentially based on the argument of revelation and reason. The argument of revelation, as set out in the Qur'an and the Sunnah of the determination of the nature of the Ar-Rahmah (mercy) of Allah, and that a great deal. As for the argument of common sense, all the blessings we receive and we avoid the calamity that is one proof of God's outpouring of affection for us.
Some people deny the nature of God's love is essential. They define compassion here to the granting of favors or the will to give pleasure or will of a favor. According to their sense of God has the properties of impossible love. They said: "The reason, affectionate nature indicate a propensity, weakness, submission, and tenderness. And all of that is not worthy of God. "
Refutation of them from two sides.
First: Compassion is not always accompanied by obedience, a sense of pity and weakness. We see strong kings, they have affection without it all.
Second: Even if those things is the consequence affectionate nature, it only applies to properties owned affectionate creature. The affectionate nature which is owned Al-Khaliq Subhanahu wa Ta'ala is consistent with kemahaagungan, wisdom and power. Nature which will not be consequential negative and completely flawless.
Then we say to them: Surely common sense has shown the existence of an intrinsic nature of love for Allah Subhanahu wa Ta'ala. The view that we often see in living things, in the form of affection between them, clearly show the love of God. Due to the nature of love is perfect. And Allah is more entitled to having the perfect properties. Then, too often we see God's love in particular, such as rain, the end of famine and other things that show love Allaah.
Funny thing is, people who deny the nature of the ultimate love of God by reason of unacceptable or impossible by common sense, it established the will of god (wills) are essential to mind a more subtle argument than reasonable argument in determining the nature of love for God. They said: "Privileges are given to some creatures that distinguishes it from others by reason indicates the nature of will of god". No doubt it was true. However, it is more vague than the signs of God's love. Because it can only be known by the smart people. As for the signs of God's love can be known by all people, not even the layman. If you ask a layman about the rain that fell last night: "Thanks to whom the rain last night?" He must say: "thanks to the gift of God and his mercy"
PROBLEM
Is basmalah including verse in surah Al-Fatihah or not?
In this problem the scholars disagree. Some argue that basmalah including verse in surah Al-Fatihah, must be read jahr (hardened recitation) in prayer and believes prayer is invalid without reading basmalah, because still included in the letter of Al-Fatihah.
Other scholars say, basmalah not included in the letter of Al-Fatihah. But the verse that stands alone in the Qur'an.
This is the correct opinion. This opinion is based on the texts and a series of verses in this letter.
The basis in the texts, have been narrated in a hadith from Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam said: Allaah says.
"It means: I divide the prayer (ie surah Al-Fatihah) into two parts, half for me and half for my servant. When he read: "Praise be to Allah." And God said: "My servant has praised Me." When he read: "The Most Gracious, Most Merciful". And God said: "My servant has praised Me." When he read: "Lord of the Day of Judgement." And God said: "My servant has glorified Me." When he read: "Only thou we worship and Thee we ask only for help". And God said: "It's for my half and half for my servant." When he read: "Our Tunjukilah unto a straight path." And God said: "This is for my servant, will I turn down what he asks" [3]
This kind of assertion that basmalah not included in the letter of Al-Fatihah. In the book of Ash-Saheeh narrated from Anas ibn Malik Radhiyalahu 'anhu, who said: "I've prayed nights bermakmum behind the Prophet sallallaahu' alaihi wa sallam, Abu Bakr, Omar and Uthman radi 'anhum. They all open with a prayer read: "Praise be Rabbil 'Aalamin" and not read;' Bismillaahirrahmaanirrahiim "in early reading and in the end. [4]
That they did not harden his recitation. Distinguishing between basmalah with hamdalah in terms of whether or not hardened and show that basmalah not included in the letter of Al-Fatihah.
[Copied from the book of Tafseer Juz 'Amma, Indonesian edition Tafseer Juz' Amma, author of Shaykh Muhammad ibn Saalih al-Uthaymeen, translator Abu Ihsan Al-Atsari, publisher of At-Tibyan - Solo]
________
Foot Note
[1]. Hadith narrated by al-Bukhari, Al-Idain in the book, chapters: Speech of Imam and congregation when the sermon 'ied, no. (985). Also narrated by Muslim in Al-Adhahi book, chapter: Left Udhiyah no. (1), (1960)
[2]. Hadith narrated by al-Bukhari in the Book of adh-Dzabaih wa Ash-Shaid, chapter: The word of the Prophet, "Slaughter with asthma mention of God." no. (5500). Also narrated by Muslim in Al-Adhahi book, chapter: Udhhiyah time, no. (2). (1960)
[3]. Hadith narrated by Muslim in the Book of Prayer, chapter: The obligation to read Al-Fatihah in every raka'at no. (38) (395)
[4]. Hadith narrated by Muslim in the Book of Prayer, chapter: The Argument of people who think reading basmalah not hardened, no. (52) (399).
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