IT IS ARRANGED BY AFANDI, AGUS Z, HASYIM, AND EDO MUDATSIR
1. The meaning of optional
The optional acording to language it mean “the way and the good an bad costum”. (M.T Hasbi Ash Shiddiqy). Related to the optional meaning from language: The Messanger SAW says: “Who arranges the good optianal things (way) so the optional merit for him and the other person’s merit, who do it until doomsday. And who arranges the bad optional, so the sin for him. Cause the bad optional things and the sin for who do it untill domsday (H.R Al-Bukhori and Muslim).
While, the optional to terminologhy, by Muhaditsin it mean all about Muhammad SAW. Well, from the word ect. Education and characteristic altought his evidance. According to fadlurrahman the optional is practice of actulaization that bring up to date.
According to Ajjal Al-Khatib, if the optional word applied to inside of syara’ law problems then purpose of optional word here is all things that ordered prohibitedand suggested by Rasulullah SAW. Well from the word or the action. Thus, when in argumentation by reperance to canon law mentioned the book and the optional, so it meaned is Al-qur’an and Hadits.
The meaning of optional observed to terminologhy direction schoolar cicrcles, there are difference. There is schoolar which as interprets as Hadits and there is schoolar which differentates between it infact there is giving qualifications surely. That different how for according to terminologhy of hadits, the scholar of hadits scientist formulates the meaning of optional as follows:
“All about prophet SAW, well there is word, act, evidane, character, moral, or away of his life, well before up to be Messenger like when he meditates in Hiro’ cave or after it”.
According to definitation above the optional word according to a part of scholar sanme as hadits word, the scholar that defines the optional above. They look at prophet’s self. As good specimen or example (qudwah) that most perfect. He does not as low resources. There for, they receive and tell him in a whole manner. All news that received about prophet self without differentiate is that contain be related to fullfillment of canon law or not.
The scholar of ushul fiqh give definition of optional is all about Messanger SAW, well from his word, action or his evidence it had something to do with the law. The prophet says:
“As a matter of fact I let for you two important things, you should not be lost as long as you hold it. There are Allah’s book and the optional of Allah’s Messanger (HR. Bukhori).
The different of it, it caused the scholar of hadits look at prophet SAW as perfect man. That worsened as an example for moeslim ummah. How Allah said in Al qur’an surat Al Ahzab verse 21 : actually.
2. How about the optional of rosul ?
Optional of good work, mentioned good work that related by basic rights. If someone tell heppiness doing the optional, actually he likes fulfill his rights. If someone doesn’t like do it actually he doesn’t like giving for him self. So that Allah has giving chance to his servant for doing it or not submited.
Rasulullah said :
“Who revive my optional he loves, he loves me and who love me, he will stay with me in paradise.”
How a lucky who love Allah SWT and being loved, eysight, something he does all of them is Allah’s activity. Why can be like that ? because it same mutual loving. If Allah and servent joined, there is not hindrance between Allah and his servant. Someone considers trifling optional of good work it mean he wasted his basic rights, but that up to him. Because leaving the optional is not get the sin. But Allah also will give less reward to him.
3. The function of optional of good work.
In the beyond moment, the ritual prayers and actions performed five times daily calculated by Allah SWT. When the first servent is investigated. Allah SWT asks to angel “how his praying? ”. “his praying is perfect.” Angel’s answer. And when the second servant is investigated. Allah also asks to angel “how his praying?” “actually he does praying but there is hole” Allah ask again. “is there the optional of good work , that he does? ” if there is no the optional of good work he does, the permanent hole. But, he often does the optional of good work, take the reward than patch to ritual prayers and actions performed five times daily that he doesn’t it for clossing lack of praying.
The next good work is weished by Allah is tith. If there is someone that doesn’tithe. Allah will investigate about it. If he doesn’tithe. So the optional of good work can for closing the his hole. The function of optional is as complete to obligatory, if the obligatory is perfect so, the optional of good work will be relplace the big reward.
Rasulullah SAW bargain the reward to the people whom want to do the optional of good work , as Rasulullah said :
“Who wanna do the optional praying dawn two raka’at that is better than the word and his all contents.”
That is method of Rasulullah SAW motives the member of areligious community for doing the optional of goods work.
4. Ordering to sublime the optional
“Who obey Propeth’s ordering it’s mean he obeys Allah’s Ordering too. ”
It’s mean the human who obey Rasulullah SAW in ordering and prohibition this activity he obeys Allah SWT . because Rasulullah does not obey or prohibit only with ordering from Allah AWT.
“O you who belive! Obey Allah and obey The Messenger and do not let your actions be done in vain useless”
So this is the essential points which we must keep in mind roncerning our whorship, namely :
a. We must ackowledge that worship of allah is the purpose of our existence.
B. We must have absolute sincerity in fulfilling that purpose
C. We must abserve correctioness of our whorship by conducting it in the sunnah of the messenger
D. Worshipping god by combining love, fear and hope
E. Mainting ihsan a keen awareness exceilent conciousness of god
so, brothers and sister let’s be mindful of the purpose of our existence a ware that our worship and good deeds could be frustated if they are attain the degree of ihsan.
The True Worship
What is true worship ? is it formal prayer in the mosque or in the home? Is it reciting a du’a or supplication? Is it fasting, paying zakat and doing the rituals of Hajj and Umrah? True worship is all these things, and more………….
Islam has widened the scope of worship to include rituals and every virtuous action which is sincerely performed in compliance with the commandements of Allah, in order to seek his pleasure. However, this concept is sometimes used as a pretext to support the erroneous view that the obligatory rituals of worship can be dispensed with, or that they are not very important. For example, one may say that the code of dress for muslim women, as specified in the Qoran and Sunnah, is not obligatory or important as long a women dresses decently.
The truth is quite contrary to this. The specific obligatory rituals are the chief means for strengthening our attachments with Allah.
It is absolutely wrong to imegine the true faith does not consist of specific rituals, and that the basis of tru faith is merely purity of heart, goodness of intention and soundness of conduct.
This represents misrepresentation of islamic teaching. The intention to do good alone does not mark off the true men of faith from the rest.
Relegion, after all, has an external aspect in the same way as it has an internal aspect.
This attitude of deliberate disregard of ritual obligations is destructive of the very foundations of relegion. For, if that viewpoint to be adobted, every one, even those who are in fact opposed to religion could claim to be the best of all worshipers.
The real purpose of Islam in declaring that ibadah embraces the total life of man is to make faith play a practical and effective role in reforming human life, in developing in man an attitude of dignified patience and strength in the face of hardships and difficulties and in creaing in him the urge to strive for good over evil.
Islam is opposed to those defeatist and isolationist philosophies wich are based on wordl-renunciation from the resources of life, on withdrawal from the life of action and struggle, on sheer stagnation and decadence.
These things have nothing to do with Islam. Rather, they are the symbols of defeatism and escape from the challenges that we find through out life.
For life requires strength, material resources and active habits. The role of Islam in the struggle of life is a positive one.
Submission and Love
It is obvious now that when we talk about worship we talk about total, willing obedience and submission to Allah. Because this obedience and submission is a voluntary act, a free choice we have made with a sound mind, it must have been motivated by love for Allah. We could not have begun to worship Allah without first loving him above anything anyone else. Thus, there is no worship withouth obedience and submission, and there is no worship without love.
True worship is made of two element.
1. Compliance with the total commandements of Allah, the positive and the negative.
2. That such compliance and obedience must emanate and come from a loving heart for Allah.
Such love for Allah should be based on the awareness and recognition of his grace, bounty, kindness, mercy, beauty, and perfection. He who kows Allah loves him. This why the prophet was the most loving person for Allah because he was the most knowledgeable of him.
Love and submission to Allah are the essence of worship in Islam which is established by a commitment of faith, a contract whice we recited the kalima and bore witness that there is no God but Allah and that Muhammad is his Messenger.
Requirements and Conditions
In order to able to perform it as it is prescribed; we must know the requirements and conditions of true worship.
1. Sincerity. One of these required conditions that a Muslim should be aware of while performing any worship is sincerity. Almighty allah said:
“So whoever hopes for the meeting with His Lord let him work deeds of right teousness and associate none as a partner in the worship of His Lord” [18:110]
2. Correctness and conformity. Another vital condition of worship is that it is correct so that it may be acceptable to God. Our Woeship of God should be as He and His Messenger, have commanded us.
The Messenger, has said: “Whoever does an action which we have not commanded will have it rejected” and he, also said: “Whoever does an action in a way different from ours will have rejected”.
3. Ihsan. Another characteristic of our worship is being aware of the presence of Allah, that His knoewledge is with us and he sees and hears us. This point is called Ihsan perfection or doing one’s utmost. Almight God says:
“The One who sees you when you stand up for the prayer and when you move amongst those who prostrate themselves” [26:218]
“Ihsan is that you worship Allah as if you see Him and while you see Him not yet truly He sees you”.
5. The Reward of person holding on to optional of Rosul
Cause of importance expand the optional of Rosul, at once for expending his optional, so Allah will give the big reward for them, who hold on to optional of Rosul.
In the hadits, Rosul says:
“The really Islam is beginning with foreign and will be came back with foreign also. In the same manner as beginning so, be full of spirit for foreign. Rasulullah SAW is asked: “ Who are they O Rasul ?” Rasulullah SAW answers: “ The are doing improvement when people is down”.
And Allah has guaranted the guidance for the people who follows Prophet SAW in his divine of royal:
“ And if you obey, certainly you will get the guidence”.
The guidence to cover a straight way, a good with talking or doing where there is no a way to get Allah’s guidance except with obeying Rasulullah SAW it so happens if without that, cause there is no impossible.
6. The Secret Behind Wearing Siwak
Siwak / cleaning teeth, is a wood that come from the trees “Arok” (the trees that grow in the Middle East wilaya), often encountered by the jama’ah Hajj / Umrah in Makkah City of Madinah Al-Munawwarah Nor. Too bad the Jama Haji / Umrah do not buy and make as souvenirs Hajj / Umrah to families, colleagues and neighbors so they can run the Sunnah to wear considering the primacy Siwak Siwak very large. Muammad Prophet SAW, always wore when he was take ablution, Prayer, reading the Qur’an and the good things including going to bed and wake up from sleep. Even seconds seconds death of the Prophet Muhammad, he find and use the Siwak.
Prophet Muhammad SAW, highly recommended for his community to always wear at least minimal Siwak every wish ablution ‘and prayers. Let us refer to some hadiths, as follows: The purpose of hadith,
“I wish not to burden my ummah, then will I order (compulsory) using Siwak every wish ablution.” In another narration, …. Every wish Prayer. (Bukhari).
In the Hadith Others, Purpose Hadith:
“Prayer two raka’at use miswak is better than 70 raka’at without Siwak”.
“The virtue Prayer using Siwak, will get 70 times more (reward Prayer) without Siwak”.
siwak should be using the soft stems of trees Arok, olive, urjun or the like which do not harm or injure the mouth.
siwak is included from the sunnah of the Apostles, as the hadeeth narrated by Abu Ayyub ra: mean Hadith:
“There are four things that belong from the Sunnah of the Apostle: Wearing perfume, married, siwak and shame” (Ahmad and Tirmidhi).
Wearing Legal Siwak
Using Siwak is Sunnah muakkad highly recommended by the king of the Prophet Muhammad SAW, because he never left wearing Siwak, especially when about ablutions’, Prayer, reading the Qur’an and wake up from sleep. In a hadith narrated, there was a man who asked ‘A’ishah, about something that is done by the Prophet Muhammad SAW when he had entered the house? Aisha replied “He started with siwak (Bukhari and Muslim).
Other History, Purpose Hadith:
1. “The Prophet Muhammad, if you wake in the night He Saw oral wash and scrub him with siwak”. (Bukhari).
Remember ..! once you exalt God with siwak begins, then the calculated 70x tasbih. Prayer by beginning with siwak, will be counted 70x prayer. Two cycles Tahajjud Prayer begins with siwak, then counted 140 raka’at Tahajjud. Subhanallah ..
Especially for those who are fasting, disunnahkan using Siwak from dawn until the time zawal / dhuhur zawal till now after sundown then the ruling makruh (opinion of Imam Shafi).
Avail-avail Using Siwak:
1) Clarify eye.
2) Facilitate process death’s door.
3) Being or grow distant enemy.
4) Multiplication the reward.
5) Leisurely aging.
6) Giving a scent bad breath.
7) 10.Making disappear mucus and yellowish teeth.
8) Affirming gums.
9) Mitigate the throat.
10) Cause of pleasure of Allah Ta’ala.
11) Making white teeth.
12) Being queath wealth and ease.
13) Making dissappear disease dizziness and muscle tension head.
14) Affirming eating and digestion.
15) Make cleane liver. and foremost is, remind the reading Creed when death’s door.
How about siwak
How siwak no difference among the scholars’. in a Hadith that the Prophet Muhammad siwak with wood Arok, and start from the middle, then towards the right and left, so be repeated. 3 X. Before and after siwak, Siwak wood (wood Arok or the like) should be washed. Siwak should be stored standing position, do not be stored above ground. If the Siwak was dry, should be soaked with water first. Siwak is different with a toothbrush, miswak is the wood commonly used to brush his teeth until the end of the period.
The length of the most ideal Siwak is an inch shorter and most typically no less than 4 fingers except the thumb (12 Cm another opinion) Great Siwak ideal timber is no larger than your thumb and not smaller than your little finger, not too hard and not too soft.
Siwak According Medical
From the research shows that wood miswak (Salvadora persica) contain chemicals that are useful to suppress microbial activity and inhibit its growth. The study of the inhibition of wood miswak (Salvadora persica) on growth of Streptococcus mutans a pathogen of the mouth, can demonstrate the ability of miswak wood as an alternative antibacterial substances that were supposed to be developed as an oral cleaner commodity devices (oral cleaning tools) are hygienic and effective in preventing periodontal disease. Studies of Staphylococcus aureus is a pathogen of the respiratory tract, skin and wounds may also indicate that the miswak wood is not only effective as oral antibacterial component, but also effective as an antibacterial which has a broader spectrum. (This study was developed by the students of Biology, State ITS).
Let us refer to, If you go to the Mosque for Prayer congregation at this time, maybe you see a few of the siwak together before offering prayers. So when you siwak before Prayer at this age, you have to revive the sunnah of the Prophet Muhammad. As for the reward is like a reward of martyrdom (Shaheed 100 people dead.) At least you’ll get a reward like the people who follow you in siwak, without reducing the reward that person.
7. The importance of prayer and fasting
“Why you have performed the act of worship, remember Allah, standing, sitting and reclining. And when you are in safety, observe proper worship. Worship (prayer) at fixed hours has been enjoined on the believers.”
Ayah no 102 of the same surah deals with prayer when muslims are in battle condition is not necessarily actually fighting at the time because a muslim can pray even when riding. This was followed by ayah 103 stating that prayers at fixed hours (times) has been enjoined on the believers.
From these two ayah, we can see the great importance of performing salat at the appropriate times.
In this connection, let us look at the meaning of two ayah of surah Al Al ma’un that read:
“Ah, Woe unto worshipers. Who are heedless of their prayers.”
According to the Tafsir of Ibnu Kathsir (may Allah have mercy on his soul).
Ata’a bin Dinar said: “Alhamdulillah who said (heed less of) and did not say (not mindful in)” as the former means they are heedless of their prayers and the letter means they are unaware or not mindful in their prayers because they might have other things on their minds during the the performance of their prayers. If one makes a mistake because of forgetfulness or momentarily losing concentration, then sujud syahwi (prostration of forgetfulness) after completing the prayers has benn established by the sunnah of the prophet (peace be upon him) to remidy that. The former applies in cases of delibaretly delaying prayers till the latest available time for it or not performing it properly in accordance with the sunnah or not praying with humility and awe. The Messanger of Allah SWT (peace be upon him) said describing such a person performing salat as-ashar late and referring to these two ayah:
“That is the prayer of a hypocrite who sits watches the sun. when it is about to set he should stand and hurriedly pray for raka’at? As little remembering Allah in them”.
Suchh prayer is pure pretence especially if we know that very late Asr is a (time of Karaha). When prayer is disliked.
In surah An Nissa 142 we read:
“The hypocrites seek to deceive Allah, but it is Allah who deceives them, and when they stand up to prayer they stand without earnestness, to be seen of men but little do they hold Allah in rememberance.”
The Meassanger of Allah, peace and blessing be upon him, said:
“The fisrt thing that a person will be quesunod about on the day of judgment is his shalat. If it was good, all his deeds will be good. If it was bad (meaning either not performed at all or not performed properly) all his deeds will be bad.”
How about shiyam (fasting) now that Ramadhan is fast approaching? In surah Al Baqarah, 183 we read:
“Read who believe, fasting is prescribed for those before you tha you may attain taqwa (piety)”.
But now days, some people do not fast or if they fast, do not pray or if they fast and pray during Ramadhan, do not fast at other times such as during sha’ban or shawal or pray during the rest of the year. As shiyam and As shalat are obligatory acts of worship that must be performed and performed properly at the appropriate times. Voluntary (additional) Shiyam and shalat are also enjoined and will by the Gace of Allah, be rewarded.
Should the obligatory shalat has not been performed properly or fully, then on the day of judgment, any voluntary shalat will be taken into consideration by Allah, praised be he, to render one’s shalat complete and perfect.
As for As shiyam, there is a hadeeth reported by At Turmidzi and others and although it has been classfied as (a weak hadeeth), one should take note of it.
“Wherever does not observe fasting on a day of Ramadhan without an acceptiable excuse, no other fasting shall compensate for that day even if one fasted for a whole year.”
Fasting is abstention and elevation
May Allah support you! Know that fasting (Shiyam) is both abstention and elevation. One says “the day has reached its full height (sama)” when it has reached its highest point. (The poet) Imru’l-Qays said:
When the day reached its height (sama) and its heat was intense,
The day reached its fullest extent. It is because the fast has a higher degree than all other acts of worship that it is called “fast” (Shiyam). Allah elevated it by denying that it is like any other act of worship as we will discuss. He denied its ownership to His servants although they worship Him by it and ascribed the fast to Himself. Part of its affirmation is that He rewards the one who is described by it by His hand even though He connected it to Himself when He stated that it is not like anything else.
Fasting in reality is non-action, not action
(In reality, fasting is non-action, not action. The negation of likeness is a negative attribute. Therefore the relationship between it and Allah is strengthened. Allah Almighty says about Himself, “There is nothing like Him.” (42:11) He denied that there is anything like Him and so there is nothing like Him by logical proofs and by the Shari’a. An-Nasa’i related that Abu Umama said, “I came to the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘Give me something that I can take from you.’ He said, ‘You must fast. There is nothing like it. He denied that it was like any of the acts of worship which are prescribed for the servants of Allah.
Anyone who recognises that it is a negative attribute – since it consists of abandoning things which break it – knows absolutely that there is nothing like it since it has no source which is described by understood existence. This is why Allah said, “The fast is Mine.” In reality, it is neither worship or action. It is permissible to apply the name ‘action’ to it, as the application of the expression ‘existent”can be applied to Allah. We understand that it is allowed although the ascription of existence to He whose existence is the same as His Essence is not like the ascription of existence to us. “There is nothing like Him.” (42:11)
Every action of the son of Adam is His except fasting. It belongs to Allah.
Quotation of a Divine Prophetic hadith:
Muslim transmitted in the Sahih that Abu Hurayra reported from the Messenger of Allah that Allah said,
“Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it. Fasting is a protection. When one of you has a day of fasting, he should then speak neither obscenely nor too loudly; and if someone seeks to curse him or fight with him, let him say, ‘I am fasting.’ By Him in whose hand is the soul of Muhammad, the smell of the mouth of the one who fasts is more delectable to Allah than the scent of musk. The one who fasts has two joys in which to delight: when he breaks his fast, he rejoices; and when he meets his Lord, he rejoices in his fast.” (Muslim: 13:163)
The delight of the faster lies in his attachment to the degree of the negation of likeness
Know that since the Prophet denied that there is anything like the fast, as is established in the hadith of an-Nasa’i, and “Allah has nothing like Him,” the faster meets his Lord described as “having nothing like him”. He sees Him by it, and He is the Seer-Seen. This is why the Prophet said, “he rejoices in his fast” and not “He rejoices in meeting his Lord.” Joy does not rejoice in itself; he is made to rejoice by it. Whoever has Allah as his sight when he sees and contemplates Him, only sees himself by seeing Him.
The faster rejoices at having the rank of negation of likeness. He rejoices in breaking the fast in this world since that gives the animal self its due since intrinsically seeks food. When the gnostic sees that his animal self needs food and sees that it exists by the nourishment which he gives it, then he fulfils its due which Allah has made obligatory for him and put in the position of being described as a right. He gives by the hand of Allah as He sees Allah in the encounter by the eye of Allah. This is why he rejoices at breaking the fast as he rejoices in his fast when he meets his Lord.
Fasting is a samadiyya attribute and the Real repays it
Clarification of what this tradition contains:
The slave is described as having a fast and being entitled to the name ‘faster’ by this attribute. After affirming his fast, then Allah strips it from him and ascribes it to Himself. He said, “Fasting is Mine,” meaning the attribute of timeless self-reliance (samadiyya). It is disconnection from food. “It is only Mine, even if I have described you with it. I described you with a certain limited qualification of disconnection, not by the disconnection (tanzih) which My majesty deserves. I said, ‘I repay him for it.'” Allah repays the fast of the faster when it is transferred to his Lord and he meets Him with an attribute unlike any other: which is the fast, since “the One who has nothing like Him” is only seen by the one who has nothing like him. This is like the text from Abu Talib al-Makki, one of the masters of the people of tasting. “Whoever finds in his journey, that is his repayment.” It is what is obliged by this I in this state.
The difference between negation of likeness from Allah and from fasting
Then He said, “Fasting is a protection,” and it is a safeguard as He said, “Fear Allah,” (2:194) take Him as a safeguard and also be a safeguard for Him.Ó He put the fast in His position in acting as a safeguard. “There is nothing like Him,” and fasting has no like among the acts of worship. One does not say that there is nothing like the fast. The thing is a matter of permanence or existence. Fasting is non-action. It is a non-existent intelligible and negative attribute. It has no like. It is not that there is nothing like it. This is the difference between the attribute of Allah in the negation of likeness and the way that the fast is described by it.
The faster being forbidden obscenity, shouting and strife
Then the Lawgiver placed prohibitions on the faster. The prohibition is non-action and a negative attribute. He said, “he should then speak neither obscenely nor shout.” He did not command him to an action, but forbade that he be described by certain actions. Fasting is non-action, so the relationship between fasting and what he forbade the faster is valid. Then he commanded that he say to the one who curses him or fights with him, “I am fasting,” I am leaving this action which you are doing, fighter or curser, to me. By the command of his Lord, he disconnects himself from this action. He reports that he is not acting, he does not have the attribute of cursing or fighting for the one who curses and fights him.
The smell of the mouth of the faster with Allah
Then he swore, “By the One who holds the soul of MUhammad in His hand, the changed breath of the faster…” This is the changed smell of the mouth of the faster which only exists by respiration. He respires these good words by which he is commanded. These words are: “I am fasting.” These words and every breath of the faster is “more delectable on the Day of Rising,” the day when people are resurrected for the Lord of the worlds, “with Allah.” He used the name which joins all of their names and he used the name which has no like since only Allah is named by this name. It is in harmony with fasting which has no like.
He said, “more delectable than the scent of musk.” The scent of musk is an existential matter which is perceived by smell. The person who has a balanced constitution enjoys it. The scent of changed breath is considered more fragrant with Allah than that, because the ascription of the perception of scents to Allah does not resemble the perception of scents to the smeller. We find it unpleasant, while with Him this breath is more sublime than the scent of musk. It is a described ruh which has no like as He described it. This scent is not like that scent. The scent of the faster comes from respiration. The scent of musk does not come from the respiration of musk.