20 TIPS IMPROVING Traffic BLOG

Increase blog traffic study that takes guts, for this may be a lot of questions: "how to increase blog traffic?". I will answer the question. On this article I will spell out 20 tips meninkatkan traffic to your blog:
1. Write more articles. If you want traffic, you have to write a good article, interesting, & quality. So keep writing interesting articles.
2. Design blog semenarik so that visitors may be berlama-old in your blog. Example of a site for menyediakanlayout blog: http://freetemplate.widarto.net, http://eblogtemplates.com/blogger, and others
3. Use your own domain name to look more professional
4. Tebar blog comments on other people. There is no written law, if there are people on your blog and also haruh engomentari bloganda.
5. Start the "Tagging" image in your blog. When you insert an image in your blog, you must be member identity.
6. Response immediately comment mail & others. People will like your blog that the owners of interactive & meresponsegera comments and e-mail messages
7. Use MyBlog. Sign up to follow all Myblog & MyBloglog at least 15 hours per komunitar
8. Watch and learn the statistic you.
9. Link to other post
10. Submit your blog to blog search engine.

Hopefully your blog increase the trafik ...
Thank you ..

Liability Berjilbab (QS Tafsir al-Ahzab [33]: 59)

Expressed Said bin Mansur, Saad, Abd bin Humaid, Ibn Mundzir, and Ibn Abi Hatim that from Abi Malik: Previously wives of the Prophet. out of the house for the lavatory waste. At that time, the hypocrites and the hurt them. When they be reproved, they said, "We are only the servants sahaya only." Then Go down this paragraph that contains the command to be closed so that they dress different from the slave sahaya.1

Tafsir Ayat
Allah SWT. said: Yes ayyuhâ an-Nabiyy qul li azwâjika wa wa banâtika Nisa 'al-Mu'mînîn (O Prophet, katakanah to your wives, children, women, and wives of the believers). Khithâb (appeal) this verse is addressed to the Prophet.

Allah SWT. The Prophet ordered him. to submit a stipulation for the Muslimah. Charged to the provisions of the women believe it is: yudnîna 'alayhinna min jalâbîbihinna (jilbabnya let them stretch out to the whole body of them).

Jalâbîb word is plural of the word jilbab. There are a few of the scholars are given the word about the jilbab. Ibn Abbas interpret as ar-Rida '(a coat) that cover the body from top to bawah.2 describes the Al-Qasimi, ar-Rida' as-is like sirdâb (tunnel) .3 As for the al-Qurthubi, Ibn al-'Arabi , and an-Nasafi jilbab is clothing that cover the entire tubuh.4 There is also a mengartikannya as milhafah (baju kurung is loose and not thin) and all the cover, such as clothing and other lainnya.5 Some understand it as mulâ'ah (clothes brackets), which cover wanita6 or al-qamîsh (clothes gamis) .7

Although different, according to al-Baqai, all meaning is not that salah.8 The jilbab is a loose-fitting clothing each cover ordinary clothing worn in daily life can be understood from the Hadith Umm 'Athiyah ra.:

Messenger of Allah. ordered us to go out on the Day of Adha and Fitri, both girls who enter legally responsible, the women who are bleeding, and female-female seclusion. Women who are still leaving the period of prayer, but they can see the good and the Muslim propaganda. I said, "O Messenger of Allah, one of us who do not have a jilbab?" Messenger of Allah. said, "Let saudarinya lend jilbabnya him." (HR Muslim).

Saying this, in addition, shows the obligation of women to wear jilbab when trying out the home, also give the jilbab; that the jilbab is not something that day-to-day be in a normal house. For, if there is a woman who does not have a jilbab, it is not possible that women do not have the usual clothing worn in the house. Of course he has clothes, but clothes that do not terkategori as a jilbab.

Yudnîna word is a form of mudhâri 'from the word adnâ. Adnâ word comes from the word that means the fund down, low, or close. Thus, the word yudnîna can mean yurkhîna (to extend below) .9 Although this form of sentence khabar (news), it contains the meaning of the command; can also answer to the command as sebelumnya.10

In connection with the description yudnîna 'alayhinna, there are differences in opinion between the mufassir. According to the mufassir, idnâ 'al-jilbab (crane jilbab) is a jilbab to cover the head and face so that it does not appear except from only one eye. In between is the Ibn think so Abbas, Ibn Sirrin, Abidah as-Salmani, 11 and as-Sudi.12 Similarly with al-Jazairi, an-Nasafi, and al-Baidhawi.13

Some other states, jilbab is tied above the forehead and nose on ditutupkan. Even though his eyes visible, jilbab that covers most of the chest and face. Such opinions Ibn Abbas and others in the history Qatadah.14Adapun according to al-Hasan, jilbab is to cover half wajahnya.15

There is also a thought, not including the face covered with a jilbab. According Ikrimah, jilbab is close the neck and extend down to cover her body, while the 16 on top of it covered with khimâr (veil) 17 which is also required (QS an-Nur [24]: 31).

This strengthened the Hadith Jabir ra. Jabir ra. narrative: He had attended the Id prayer with Allah's Messenger. After the prayer over, he passes in front of the women. He also provides advice and remind them. There he said, "Bersedakahlah as most of you is the wood fire." Then a woman sitting in the middle of the women's women's second-colored dusky (saf'â al-khaddayn) asked, "Why oh Prophet?" He said, "Because a lot of you complain and refuse to the husband." (HR Muslim and Ahmad).

Description Jabir ra. that the two women cheek to ask the Messenger of Allah. the two-colored dusky shows that women face is not closed. If this be related to the Hadith Hadith Umm Athiyah that require women wear the jilbab when trying Id prayer, meaning that the jilbab compulsory subject that should not close the face. For, if a woman is not a jilbab or usage is not true, the Messenger of Allah. akan reprimand the woman and the prayer melarangnya Id. In addition to this Hadith, there are many who narrated the history of the women who face a life in general.

This interpretation is also in line with the word Allah. QS in an-Nur (24) verse 31: Wa la yubdîna zînatahunna illâ ma minha zhahara (and they do not show except the usual look of it). According to Ibn Abbas, which is visible is the face and two hands. This is the opinion of the distinguished jumhur ulama.18Pendapat also raised the same Ibn Umar, Atha ', Ikrimah, Said bin Jubair, Abu-asy Sya'tsa', ADH-Dhuhak, Ibrahim an-Nakhai, 19 and al-Auza'i .20 Similarly, the Ath-Thabari, al-Jashash, and Ibn al-'Arabi .21

Although there are differences in opinion about the face and the hands, the mufassir agree that the jilbab is to be charged to cover the entire body, including the foot. This is based on the Hadith of the Prophet saw.:

"Who are the lofty tow shirt because, God will not see it on the Day of Resurrection." Umm Salamah said, "Then how about the tip-end of the clothes we?" He said, "send down a single span." Umm Salamah said again, "If so, tersingkap their feet." Then Allah's Messenger. He said again, "send down a cubit and not more than that." (HR at-Tirmidzi).

Based on this Hadith, the jilbab outstretched from top to bottom should be able to cover two-foot woman. In this case, the women need not fear jilbabnya become unclean if the affected land unclean. For, if that happens, the land that will be passed next mensucikannya. Ahmad, Abu David, at-Tirmidzi, and Ibn Majah narrate from Umm al-Walad Abdurrahman bin Auf; he was asking to Umm Salamah ra. pakainnya edge of a long run and is used in a dirty place. Umm Salamah said that the Messenger of Allah. once said: Yuthahhiruhu ma ba'dahu (It is purified by what thereafter).

Then Allah SWT. said: Dzâlika adnâ an yu'rafna Fala yu'dzayn (That is so much easier for them so they are not disturbed). Purpose dzâlika word jilbab is the provision for women, while adnâ means aqrab (closer) .22 The more easily it is not known in the case siapanya, but what the status. With the jilbab, a free woman more easily identified and divided with budak.23 Because women known as free, they are not disturbed and disakiti.

Please note, this is not a 'illat (because disyariatkannya legal) obligation for the jilbab berimplikasi the change in the law illat if its not there. That is just wisdom (the results obtained from the application of the law). That is, berjilbab obligation, whether believers can make a woman more famous or not, is not changed.

This paragraph is closed with the expression of a very calm heart: Wa kana Ghafûra Rahima God (Allah is Oft-forgiving, Most Merciful). Therefore, there is no reason for people not to repent to Him if you do terlanjur sin and does not obey his rules.

Bring Goodness

This clause clearly provides that provisions of the clothing must be women Muslimah. Clothing jilbab is a cover the entire body. For the women, they should not be discriminatory as often diteriakkan by pengajur feminism. In fact, there are indeed different between the female body and the body of men. Thus, if reasonable conditions terhadapnya any different. Justice must not always the same. If this is the fact that different solutions terhadapnya also not be the same.

The use of jilbab in public life would bring good for all parties. Body with a closed jilbab, the presence of women will not clear up birahi opposite type. The sexual instinct does not appear and demand fulfillment if no stimulus is merangsangnya. Thus, the obligation berjilbab has close one slit that can deliver people to fall in intimacy; a very unsavory acts forbidden by Islam.

The facts indicate, in the countries of Western life was filled with pornography and pornoaksi, the intimacy and pemerkosaannya sadistic. In the U.S. in 1995, for example, the national statistics show, 1.3 women raped every minute. That means that every jamnya raped 78 women, or 1872 per day, or 683,280 each year! 24 reality proves the truth is this verse: Dzâlika adnâ an yu'rafna Fala yu'dzayn (That is so much easier for them so that they are not known be disturbed).

For women, jilbab can also lifting the degree of glory. Genitalia with a closed meeting, the assessment terhadapnya more focused on virginity, kecerdasannya, and profesionalismenya and ketakwaannya. This is different if women appear 'open' and the sensual. Rating terhadapnya more specifically on the physical. Looks like it will only make the woman seen as a heap of meat that pander only.

Hence, closing this paragraph must be a very important note in the duty jilbab. Wa kânaLlâh Ghafûra Rahima (Allah is Oft-forgiving, Most Merciful). This signaling, berjilbab obligation is one of love of Allah SWT. to His servants. Who does not want to be him?

Wallâh A'lam bi-shawâb ash.
> tukar

Friendship "NOT PROHIBIT "

friendship will if we avoid? will hate us? Shut up us? -Disallow prohibit us?

it may prohibit us but for the important and useful ..
I often used to prohibit "friend" me .. but I think .. that he forbade me with things that are not clear .. and not important and useful .. I always selfish .. want to be selfish .. but now with the events that I experienced my friends try to understand me now.

but according to me .. friends can not avoid us, hate, shut up, have a talk from behind and do the things that is not important ..
why?
because it is the sense of where "he" and I always together. in love and grief, sad and happy, always helping in the problem that occurred between us, mutual help and mutual help, mutual understanding and mutual concern ..

but why? in the world .. does not have friends who are really sincere and function become friends .. always be friends only if there is obstruction or problems .. where down you, there is a sense in which hate, etc. ..
if friends do not really have friends will not think the word hate?
do not correct him always supporting us and encourage us if we are down?

where we are actually friends indeed?
whether there is or no?
According to my friends, but certainly we found sometime or glue in the world or come in later life. We do not know the power of God, God!
Therefore we must love all beings created by the gods and we should be grateful people on the smooth grace of a give by God!
What about your friends, do they mean? How about you ?

Hardening of the islam heart

Transcript of a lecture
Darul Arqam, Singapore, 26th November 1998

The Prophet Muhammad Sallallahu ‘Alayhi wa sallam informed us in a very famous tradition, commonly quoted with reference to halal and haram, about the importance of the heart. He said :

“There is in the body a clump of flesh – if it becomes good, the whole body becomes good and if it becomes bad, the whole body becomes bad. And indeed it is the heart.”

[The hadith in full:- Bukhary, Volume 1, Book 2, Number 49: Narrated An-Nu'man bin Bashir: I heard Allah's Apostle saying, 'Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.]

He said that after explaining that the halal is clear and that the haram is clear and that between them are obscure areas, not known to most people. However, what protects a person from the haram and ensures that he remains in the halal is knowledge; but beyond knowledge, it is the state of the heart. If the heart is good, then it makes use of the knowledge and it avoids what is prohibited. If the heart is bad, then the knowledge is of no benefit to it and it will indulge in what is prohibited.

The Prophet Sallallahu ‘Alayhi Wa sallam, on the last pilgrimage, informed his Companions and the nations of Muslims to come, that there is no favour or no special place of the Arab over the non-Arab; nor is there any favour or special position of White over Black, but that favour in the sight of Allah, is with those who fear Him, those who have taqwah. After bearing witness to that, he said that “Taqwah is in the heart.”

In these statements and other similar statements, we find stress being placed on the heart – that the heart is the part of the body, which Allah has favoured over all other parts. It is the place of imaan. Had there been in the body another part that were nearer to Allah, taqwah would have been placed there because imaan is the most valuable thing that a human being can have. There is nothing more valuable. It is the determination ultimately of those who have belief in Allah – those who have accepted the message and who have chosen Paradise over Hell. It is the distinction of those who have belief and those who have disbelief.

The value of imaan is more than all of the things of this world. This is why the Prophet Muhammad Sallallahu ‘Alayhi wa sallam said that for ALLAH to guide by your hands a single person to Islam is worth more than anything in this world. For you to help someone to find imaan is worth more than any of the things in this world.

The heart is the place by which the correctness of deeds is judged. The Prophet Muhammad Sallallahu ‘Alayhi wa sallam said : “Deeds are judged according to the intention.” The place of the intention is not on the lips. It is in the heart.

[The hadith in full:- Bukhary, Volume 1, Book 2, Number 51: Narrated 'Umar bin Al-Khattab: Allah's Apostle said, "The reward of deeds depends upon the intention and every person will get the reward according to what he has intended. So whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Apostle. And whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for."]

Our deeds – what we do externally – are judged ultimately by the states of our hearts. These are good deeds. Evil deeds are evil, but these good deeds are in reference to those that we perceive to be a part and parcel of righteousness. Allah will inspect the hearts to determine whether they are truly acts of righteousness.

The Prophet Muhammad Sallallahu ‘Alayhi wa sallam had informed us that the first 3 people who would be cast into the Hell Fire are people who were involved in what everybody considers great acts of righteousness. They are the scholar who taught knowledge; the wealthy person who gave from his wealth in charity and the martyr who gave his life fighting in the path of God.

The Prophet Muhammad Sallallahu ‘Alayhi Wa sallam, in an authentic narration, said that they would be among the first groups of people thrown into because the scholar, when he taught the knowledge that Allah gave him, did not do so for the sake of Allah. He taught so that people would praise him, saying what a great scholar he is and how knowledgeable he is. Allah will say to him: “You received your praise, what you sought in that world. But there will be nothing for you in the next.” So he will be drawn off on his face and thrown into Hell.

Similarly the rich individual – the philanthropist, who was generous with his wealth. He gave and people praised his generosity, but Allah will say, “You did it for the praise and you were praised. There was no sincerity there; it was not for the sake of Allah. You did it for as long as people appreciated it, but when people did not pay you mind, you were not generous anymore. Your generosity was conditional; it was not really for the sake of Allah.” So that individual will be drawn off on his face and thrown into Hell.

And the martyr – the one whom we all assumed had died fii-sabilillah. We would think that his place in Paradise is guaranteed. But Allah will say: “You fought so people would say, ‘How brave this one is! How strong and courageous he was!’” People said it; they praised him, but he did not do it for the sake of Allah, so he will be drawn off on his face and thrown into Hell.

This is all telling us that ultimately, even the highest of deeds can be of no avail if the hearts are sick; if the hearts are corrupt. So the place of the heart should, in our minds, occupy great attention. We have to spend much of our time observing, being aware of the state of our heart. When the Prophet Muhammad Sallallahu ‘Alayhi wa sallam described Abu Bakr As-Siddiq, explaining to the people his status over the rest of them, he said, “He does not surpass you by performing more prayers and fasts – there are among you those who pray and fast more – but by something which deeply has embedded itself in his heart… Imaan in his heart.” That was where his superiority laid.

So there is no other faculty in the human body and existence that a believer should more concerned about. We have to make sure that this faculty is functioning as Allah wishes it to function. We should be greatly concerned about it. The Prophet Sallallahu ‘Alayhi wa sallam used to make dua often, beginning: “I seek refuge in you, O Allah, from knowledge that does not benefit and from a heart which does not fear”.

The Prophet Muhammad Sallallahu ‘Alayhi wa sallam had a very soft heart. He treated people gently. His wives said that they could not recall an incident where he hit them or scolded them harshly. He was known for his gentleness. And Allah confirmed that this quality is an essential quality.

Allah said in the Quran, Surah Ali-Imran (3:159), “Due to Allah’s mercy, you are gentle with them. Had you been severe and harsh hearted, they would have fled from around you.”

This was the quality of the Prophets and this is the characteristic that all those who seek to guide others to Allah must have. As it was essential for the Prophets, it is essential for us. It is essential for those who seek knowledge; it is essential for all people. It is essential for parents, with regard to their children.

Softness of the heart is something that we cannot spend too much time on.

With regards to children, Al-Aqra Ibn Habis was visited by the Prophet Muhammad Sallallahu ‘Alayhi Wa sallam. The Prophet Sallallahu ‘Alayhi wa sallam lifted one of his children and placed the child on his lap. He kissed the child out of the kindness and softness of his heart towards the child. Al-Aqra said, “I have 10 other children and I have not kissed a single one of them.” This was a point of pride, manhood – that one is not soft, that one is tough. The Prophet Sallallahu ‘Alayhi wa sallam said to him, “Can I help it if Allah has removed mercy from your heart?” He went on to say, “And whoever is not merciful will not receive mercy.”

So it is essential that parents show mercy to their children. And if we look at a home where a father is kind and merciful with his children, we find a home that is full of happiness and joy.

Mercy is something that we cannot live without.

The reality for those seeking knowledge – as it is compulsory for us to seek knowledge of the Deen – is that if there is not, along with that knowledge, a soft heart, then we cannot taste the beauty of that knowledge. As Hassan Al-Basri had said, “If a man seeks knowledge, it will appear in his face, hands and tongue and in his humility to Allah.”

The opposite is true – that nothing corrupts knowledge and da’wa more than the harshness of the heart. Where hearts have become hardened, the knowledge is of no benefit to the individual, nor can that individual benefit others with it. Softness of the heart is the characteristic of true Muslims. If it becomes absent, then a person’s life is filled with distress and discomfort. This is the promise of Allah. Those who lack hearts that are soft will lead woeful lives. As Allah said in Surah Az-Zumar (39:22), “Woe to those whose hearts are hardened against the remembrance of Allah.”

They are in obvious misguidance. Woe to those whose hearts hear the Quran and they do not become fearful and humbled as a result of it. Woe to those whose eyes are reminded of the Words of Allah, but they do not weep in fear of Him. Woe to those who are reminded of the Warnings of Allah and they do not humble themselves to His Words.

It is a curse to have a hardened heart and it is a blessing to have a soft heart. Those with hardened hearts suffer in this life, even though they may have all of the trappings of this life. What seems to be an enjoyable life is empty – it is filled with loneliness. They cannot find peace of mind and of heart because their hearts are hardened to Allah … to belief in Allah, to submission to Allah.

That is why Allah said, “Whoever turns away from my remembrance will have a wretched life.”

[Quran, Surah Ta-Ha 20:124 : "... Whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgement."] It is only with the remembrance of Allah that hearts find rest. [Quran, Surah Al-Ra'd 13:28 : "Those who believe, and whose hearts find satisfaction in the remembrance of Allah: for without doubt in the remembrance of Allah do hearts find satisfaction."]

What is most beneficial in this life is a soft heart. We should strive to achieve it because everything else would be meaningless and useless if we do not have softened hearts. How do we achieve this?

It is not a secret. It is not something known only to a few, handed down in special sessions and gatherings. As the Prophet Sallallahu ‘Alayhi wa sallam said, “I have left you on a clear white plain, whose day is like its night. Anyone who deviates from it is destroyed.” The way of the Prophet Sallallahu ‘Alayhi wa sallam clarifies for us how to achieve a soft heart.

Methods of Cure : Dua’ or Supplication

The first method is dua or supplication. Nothing softens the heart more than asking Allah to soften it and make it merciful. This is the promise of the Prophet Sallallahu ‘Alayhi wa sallam when he said, “Call on Allah being certain that your prayer will be answered, but know at the same time that Allah will not answer the prayer of a heart which is negligent.”

Dua will soften the heart and Allah is the One who will soften the heart. Our dua to Him will be answered, but we have to believe it. If we just raise our hands and ask, “O Allah, soften my heart!” and not really ask from the heart, it is just something we said — and we could have said ANYTHING else! If we call on Allah SINCERELY, He will soften the heart. “Call on Me and I will answer you.”

[Quran, Surah Al-Baqarah 2:186 : "When my servants ask thee concerning Me, I am indeed close to them: I respond to the prayer of every suppliant when he calleth on Me; let them also, with a will, listen to My call and believe in Me: that they may walk in the right way"]

If we consider the many examples that we have from the lives of the Prophet Sallallahu ‘Alayhi wa sallam and his companions, they would show us that it is Allah who can change the hearts.

Let us consider ‘Umar ibn Al-Khattab. His attitude towards the Prophet Sallallahu ‘Alayhi wa sallam and Islam was so harsh that he set out one day to kill the Prophet Sallallahu ‘Alayhi Wa sallam. He was fed up with the efforts of Prophet Sallallahu ‘Alayhi wa sallam to spread Islam that he felt he had to take it in his hands to finish this. He strapped on his sword and set out. On his way, he met another companion who told him to check on his own sister before seeing the Prophet Sallallahu ‘Alayhi Wa sallam. He was surprised and went to his sister’s house, virtually tearing down the door. He slapped her and her husband until blood came from her face. He then stopped and looked at what he had caused.

On his way in, he had heard something from the Quran and it had touched him, but his anger did not allow it a chance to settle in his heart. But when he struck his sister and saw the blood, it stopped him for a minute. What he had heard before touched his heart. He asked what was being read before and some of the Quran was read for him. And he changed.

That was enough to turn him upside down. This was ‘Umar! On another occasion, the other companions saw him laughing and then crying; one after the other. They asked what had caused that to happen to him. He said. “I remember that in the days of Jahiliyya, I used to have this idol made of dates. One day, I became so hungry that I ate a piece of it. And then, I cried when I remembered digging a hole and burying my daughter. Whilst I was putting her in, she reached up and brushed dirt from my beard.” And he had buried her alive. That was the practice — those who felt it was a dishonour to have a daughter, killed them. That was how hard his heart was — how hard his heart had become, to bury his daughter alive.

But his heart changed. Changed so much that ‘Umar, when he used to lead the prayers, would be so choked up with tears that people from way back in the third row could hear him crying. This was Umar, a man who was so harsh, so powerful… a courageous individual… but with the acceptance of Islam, his heart was turned around.

So we should do as the Prophet Sallallahu ‘Alayhi wa sallam advised us — to go to Allah and call on him to give us softened hearts and we should seek refuge as the Prophet Sallallahu ‘Alayhi wa sallam had from the heart without fear. And in the same dua, he also sought refuge from the eyes that do not become full with tears; eyes which never cry.

Methods of Cure : Remember Death

The second way is that we remember the Hereafter, to remember our death. The one thing that we are one hundred per cent certain of — even if we have some doubt as to whether there is really a God; even if we wrongly wonder if what we are practising is really the truth when there are so many other people doing so many other things — is that we are going to die.

But our lives are such that we become so occupied with the things of this life that we forget that we are going to die. As Allah said, the gathering of wealth has deluded them to the realities of life and they only come awake when they end up in their graves. [At-Takathur 102: "The mutual rivalry for piling up (the good things of this world) diverts you (from the more serious things), until ye visit the graves. But nay, ye soon shall know the reality..."] This is a fearful statement, that we should live lives unconscious of our deaths and thereby be lost in trivialities, things that are really ultimately not going to benefit us in the next life.

Consequently, Prophet Muhammad Sallallahu ‘Alayhi wa sallam had said, “I used to forbid you from visiting the graves in the early part of Islam. But now I command you to visit them because they serve to remind you of the next life.”

["I [once] had forbidden you from visiting graves, [and I now enjoin] you to do so, so that the visit may serve as a beneficial reminder.” (related by Muslim and others)]

[ Al-Haakim’s version : "... for [such visits] soften the heart, bring tears to the eyes, and serve as a reminder of the Hereafter, [but be careful] not to speak forbidden expressions [i.e. while visiting].” (Sahih al-Jaami’ 4584)]

To go to the graveyard, reflecting on the state of those in the grave (not necessarily of your relatives alone). As the Prophet Sallallahu ‘Alayhi wa sallam said, “The grave is either a garden from the gardens of Paradise or a hole from the holes of Hell Fire.” There are people in the graves who are calling out for help but there is no one to help. When Munkar and Nakir come and ask them, “Who is your Lord?”, “What is your religion?”, “Who was the Prophet that was sent to you?”, they will be unable to answer!

[Volume 2, Book 23, Number 422: Narrated Anas: The Prophet said, "When a human being is laid in his grave and his companions return and he even hears their foot steps, two angels come to him and make him sit and ask him: What did you use to say about this man, Muhammad? He will say: I testify that he is Allah's slave and His Apostle. Then it will be said to him, 'Look at your place in the Hell-Fire. Allah has given you a place in Paradise instead of it.'" The Prophet added, "The dead person will see both his places. But a non-believer or a hypocrite will say to the angels, 'I do not know, but I used to say what the people used to say! It will be said to him, 'Neither did you know nor did you take the guidance (by reciting the Quran).' Then he will be hit with an iron hammer between his two ears, and he will cry and that cry will be heard by whatever approaches him except human beings and jinns."]

This is not something we can memorise in preparation for the questions, because it is not a matter of not knowing, but that we will be incapable of answering as part of the degradation of that life. We know that the answer is the key for the next life, but we cannot use the key. We don’t have access to it because it never entered our hearts in this life. If it did not enter our hearts in this life that Allah is our Lord and that Muhammad is our Prophet and that Islam is our religion, then that knowledge will not benefit us in the next life.

So we are encouraged to visit the graves. Allah describes those, in the Quran, who when they reflect on the Hereafter, are affected. It affects them in the nights. “They slept little in the night and in the hours before dawn, they were found seeking Allah’s forgiveness.” They wake up in the night with the remembrance of the life to come — the trials of the grave and the Judgement to come. These lead them to get up from their beds at a time when sleep is so sweet.

Brothers and sisters, let us reflect on that life to come. Let us reflect on the process after death; the process in dying itself — how the souls are taken from the bodies of believers, as the Prophet Sallallahu ‘Alayhi wa sallam said, “like water dropping from the spout of a bucket; but for the disbelievers, “like silk being drawn over thorns”, tearing away. That soul that fears Allah is taken in the next life up into the Heavens and the angels of the Heavens will praise it. It will return to that body and a Garden from Paradise will be opened up to it and it will lie in that state till Resurrection. But for those whose hearts have hardened towards the remembrance of Allah, the soul will be barred entrance into the Heavens. It will be thrown back into the body. Their evil deeds will come before them as a horrible creature and they will suffer torments. A window from Hell will be open and the heat will be over them until Resurrection.

And what happens on the Resurrection, when we stand before Allah and answer for each and every deed that we have done, when nothing escapes Allah, when the things that we have in this life will be of no benefit to us. The only thing that will benefit us is to stand before Allah with a healthy heart.

Methods of Cure : The Quran

The third way by which we can soften our hearts is the Quran itself. Allah states in the Quran, Al-Hadid, 57:16, “Has not the time come for those who believe for their hearts to fear Allah when they hear the Quran (dhikrullah here is in reference to the Quran) and what truth there is in it, so that they not be like those who received the Scripture before, but in the passage of time, their hearts became hard. And most of them are corrupt.”

If we reflect on the Quran, it has the power to soften our hearts. Allah said, about the jinn who heard the Quran, “Indeed we heard an amazing Quran; it guides us to Allah and we believe in it and we will set not partners besides Allah.” [See Quran, Surah al-Ahqaf 46:29-32]

Allah goes on to describe the righteous, “And if they (this is amongst the Christians) hear what was revealed to the Messenger, you will see their eyes welling up with tears because of what they know of the truth of what has been brought.” This was the case of the ruler of Ethiopia. When Muslims sought refuge there and they recited a portion of the Quran, they saw his eyes fill with tears.

This is how we should be. When we hear the Quran, we should reflect on the meanings. The Quran should not become for us a replacement for pop songs that we used to hear before. People buy recordings of their favourite reciters for the beauty of their voice… The listening of the Quran has become more of a musical thing. We are entertained by that music, so much so that when the reciter is reading, we hear people in the background going, “Allah! Allah! Allah!” People making statements in the background as though it were a pop show! This is not the Quran… Allah tells us, “Will they not reflect on the meanings?”

The Quran is a Book of Guidance and it is in the reflection on the meaning of the Quran that we benefit, for it is very important for us to re-assess how we are dealing with the Quran. We should be reading it regularly, not only leaving it until Ramadan. We reflect on it… not reading it in Ramadan so we can finish the whole Book and say we finished the Quran in Ramadan. It really does not matter if we don’t finish the Quran in Ramadan. For most of the Prophet’s Sallallahu ‘Alayhi wa sallam life, he did not finish the whole Quran in Ramadan. Most of the companions did not finish the reading of the Quran in Ramadan. Today, for us, Ramadan is not complete unless we read the whole Quran in Ramadan. We hire reciters to recite the Quran at 99 miles an hour so much so that even Arabic-speaking people cannot figure out where in the Quran the reciter is!

This has become the precedence — finishing the Quran in Ramadan and if you can finish it twice, even better! But this is not what the Quran is for. The Quran is for reflection, so that when we hear it, as Allah says of the believers who hear the Quran recited, goose bumps come over their skins. It touches them and causes their heart to tremble.

[Quran Az-Zumar 39:23 : Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, yet repeating (its teaching in various aspects): the skins of those who fear their Lord tremble threat; then their skins and hearts do soften to the remembrance of Allah.]

If when we listen to the Quran, we don’t find this reaction of tears coming to our eyes, then we should make ourselves cry. Force ourselves to cry because we need to respond to the Quran in this way. If we don’t, we are lost! This is the Word of Allah, the only preserved Word of all the revelations that were given from Prophet Adam (AS) till now. This is the word of God preserved.

We should read the Quran believing this is Allah speaking to us, because that is what it is. It is Allah talking to us directly. Every time he tells us something about the Jews, we should not (merely) take it as a piece of information, that the Jews are this and that the Jews are that. No! Whenever Allah tells us something about the Jews, we should see in it as a warning to ourselves — that we don’t become like them. When Allah said, “… ghairil maghdoobi ‘alayhim wa la-ddaalleen…” in Surah Al-Fatiha, the Prophet Sallallahu ‘Alayhi wa sallam explained that al-maghdoob ‘alayhim are the Jews and that ad-daalleen are the Christians. Those with whom Allah is angry are the Jews and those who have gone astray are the Christians. Allah is angry with the Jews because they KNOW the truth and they don’t act on it. “Call people to righteousness and you forget yourselves.” They changed the Book. The Christians are without knowledge; they are lost. They think that God is a man!

This is a warning to us. Every time we recite these verses, Allah is warning us not to be like them — we have the truth, we have the Scripture, but we are not acting according to them. If we do not seek knowledge, if we do not find out what it is Allah wants from us, then we are lost. Every time we read the “… ghairil maghdoobi ‘alayhim wa la-ddaalleen…”, it should touch us. We should reflect on it and it should touch us.

There are so many verses throughout the Quran which remind us of the Hereafter, that remind us of the signs of the Day of Judgement. It is enough for us to open any part of the Quran to read about them. In virtually every chapter of the Quran Allah addresses the next life. It is linked to our second point of visiting the graves and remembering the Hereafter. The Quran speaks about the life to come and to reflect on it.

Methods of Cure : Good Deeds

The fourth way for us to soften our hearts is by way of good deeds. Righteous deeds done sincerely for Allah will soften our hearts. In the initial stages, maybe we can’t see how it softens our hearts, but we have to stick with it and believe. As the Prophet Sallallahu ‘Alayhi wa sallam told us, that the slave of Allah does not come closer to Him except by doing the deeds that He has made compulsory for him. The compulsory deeds — the 5 daily prayers, the fast, etc. While praying, sometimes we wonder, “Where is the benefit? Where is the change?” The point is that if we keep working at it, there will be benefit. We may not see it immediately. It is something that becomes cumulative, like a person growing. They can hardly wait till they are going to be big and they put a mark on the wall, wondering when they are going to get up there. They cannot perceive themselves growing because it is something accumulating within them.

Similarly, righteous deeds… and the first of the righteous deeds are the one that Allah commands. It is a mistake to go to the things that He did not command us to do and to put all our focus on these areas and leave the primary things that He commanded us to do. If we have not established 5 times daily prayers on time, then it does not matter whatever else we do. It is useless. This is the foundation — if we cannot do what Allah has commanded us to do, has demanded of us, then how can we please Him in anything else? Then, for us, pleasing God is according to ourselves — what is pleasing to us will please God. This is not pleasing God. We have to remember that the Prophet Sallallahu ‘Alayhi wa sallam told us, “The Hell Fire is veiled by the things that are pleasing to us and Paradise is veiled by the things that we do not like.”

“Things that we do not like” are not necessarily those things that are evil, but those that our own nafs does not like because they require work and effort. We like the easy way. So we would like not to pray and if someone were to tell us that it is not necessary to pray, we would say “Alhamdulillah!” This is our nature — we would be happy with that. However, we should be sad because we can only pray in this life and in the next, we have no chance to pray anymore. This is where prayer will benefit us, because in the next life, we will want to pray. We will beg Allah. Allah describes those who come before him for judgement: when they see their deeds and they know that they have put themselves in Hell. What will they do? Will they argue with Allah and ask why He has put them in Hell? No, they will ask Allah for another chance to go back and do what Allah has told them to do and more. But Allah will know that they are lying for they would do the same if sent back. For if Allah were to send us back, He will not send us back with the knowledge that we have then. He would send us back just as we were before.

[Quran Surah Al-A’raf (7:53) : "Do they just wait for the final fulfilment of the event? On the day the event is finally fulfilled, those who disregarded it before will say: "The messengerss of our Lord did indeed bring true (tidings). Have we no intercessors now to intercede on our behalf? Or could we be sent back? then should we behave differently from our behaviour in the past." In fact they will have lost their souls, and the things they invented will leave them in the lurch."]

Prayer is for OUR benefit. When we pray, we are not benefiting Allah. If every human being on this earth prayed, it would not increase or benefit Allah in any way, just as if nobody prayed, it would not decrease or affect Allah in any way. Prayer is for OURSELVES. That is why the Prophet used to say, “Bilal, give us ease by giving the call to prayer.” Prayer was considered a time of pleasure but for us it is a burden. The sooner we finish, the better so we can get on with our lives. That is a mistake… Our hearts have become hard.

Allah describes the Jews: after all the signs that were given to them, with the passage of time, their hearts became hard. Our hearts have become hard. We have accepted Islam, we are awakened to Islam and we start to practise Islam, but time has passed and our hearts have become hardened.

[Quran, Surah Al-Hadid 57:16 : "Has not the time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed to them, and that they should not become like those to whom was given The Book aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors."]

Prayer is not something that is pleasurable to us, but we have to keep striving and recognise that this is natural. Imaan increases and decreases. The heart hardens and we fight against it and it softens… it is a continual struggle until we die. We just pray that we die with hearts that are soft and fearful. We have to keep struggling and it is in that struggle that ultimately we do taste imaan; that we do taste what the salaah was prescribed for; what the remembrance of Allah should mean in our lives. The Prophet Sallallahu ‘Alayhi wa sallam describes those who receive the shade of Allah’s throne on the day when there is no shade: the one who remembers Allah and cries. His heart is soft.

[Bukhary, Volume 8, Book 76, Number 486: Narrated Abu Huraira: The Prophet said Allah will give shade to seven (types of people) under His Shade (on the Day of Resurrection). (one of them will be) a person who remembers Allah and his eyes are then flooded with tears.]

[Bukhary, Volume 1, Book 11, Number 629: Narrated Abu Huraira: The Prophet said, "Allah will give shade, to seven, on the Day when there will be no shade but His. (These seven persons are) a just ruler, a youth who has been brought up in the worship of Allah (i.e. worships Allah sincerely from childhood), a man whose heart is attached to the mosques (i.e. to pray the compulsory prayers in the mosque in congregation), two persons who love each other only for Allah's sake and they meet and part in Allah's cause only, a man who refuses the call of a charming woman of noble birth for illicit intercourse with her and says: I am afraid of Allah, a man who gives charitable gifts so secretly that his left hand does not know what his right hand has given (i.e. nobody knows how much he has given in charity), and a person who remembers Allah in seclusion and his eyes are then flooded with tears."]

So we should not shy away from good deeds for they will help to soften our hearts. The Prophet Sallallahu ‘Alayhi wa sallam had said that greeting our brothers or sisters with a smiling face is sadaqa. Nothing should be too small for us: no good deed is so trivial that we scorn at it. We should strive to do every good deed.

But we should begin with the things Allah has made compulsory. We should establish the salaah as Allah prescribed it; we have to establish our zakah as it is supposed to be given; we have to fast as it is supposed to be done and the hajj and umrah if we are able. These fundamentals have to be established for the sake of Allah; they provide the foundation for the softening of the heart. As we continue to do these acts and voluntary versions of these acts, we come closer and closer to Allah, until Allah says He becomes the eyes with which we see, where we see only the things that Allah wants us to see. We avoid the things that Allah does not want us to see; we turn away from them; we don’t enjoy them. We only touch the things Allah wants us to touch; we only take what Allah wants us to take; we only go to places that Allah wants us to go… If we turn to Allah and we call on Him He will answer our prayer. This is the promise of the Prophet Sallallahu ‘Alayhi Wa sallam.

So my brothers and sisters, I ask you and myself to remember our hearts; to reflect on the state of our hearts. Whenever we have a moment, question: what state are we in? to work on our hearts until we have succeeded in softening them, by the mercy and the grace of Allah. We begin that process by turning to Allah. In our next prayer tonight, let us turn back to Allah and beg him sincerely to soften our hearts and when we do so, if we are sincere, our hearts will begin to soften. It is the promise of Rasulullah Sallallahu ‘Alayhi Wa sallam. We should read the Quran and do as much as we can of righteous deeds. We should reflect on the next life by visiting the graves and by reading the verses addressing them; by reading the statements of the Prophet Sallallahu ‘Alayhi wa sallam about the next life. We should do these things and strive to soften our hearts. As I said before, if after doing them we cannot find softness in our hearts, then we need to make ourselves cry. We need to force ourselves to cry because until we can let go and let loose those feeling within ourselves, then the hearts cannot become soft.

So I pray and I ask Allah to give us all soft hearts, hearts that are filled with mercy for the creating of Allah, our children, our parents, our brothers and sisters in Islam… even towards those people who are not Muslims. I ask Allah to put in our hearts softness towards them in the sense that it would guide us to carry the message to them as we should. I ask Allah to give us success to turn back to the Quran, to read it regularly, seeking understanding and guidance from it and I ask Allah to give us soft hearts.

As-Salaam wa-alaykum!

coppied from: http://navedz.wordpress.com/2009/06/12/hardening-of-the-heart/

Gynecomastia Causes – What Causes Man Boobs

Gynecomastia is the enlargement of the mammary glands in males. It is also described more commonly with the term man boobs. Some may use this term condescendingly, but it is an actual condition that need not go untreated. The first step in treating any condition is to have complete knowledge of that particular condition. So, what are some gynecomastia causes? Or, in other words, what causes man boobs?

Gynecomastia can occur at any stage in a male's life. There are times when an adolescent will have man boobs throughout puberty and basically "grow out" of them as he gets older. This is usually attributed to a high body fat percentage that goes away with age. However, there are gynecomastia causes that go deeper, especially when a male continues to have man boobs past his twenties. While some gynecomastia causes are idiopathic (having no clear cause) there some ways you can tell what causes man boobs.

What Causes Man Boobs – 3 Gynecomastia Causes

1. High Body Fat Percentage

This may seem like one of the obvious gynecomastia causes, but it is not something that should be overlooked. If being overweight is what causes man boobs in your situation, it is going to be much easier for you to lose your man boobs. For the sake of your health, it will be to your benefit to exercise regardless, so finding out what causes man boobs may be a healthy motivation for you.

2. A Hormone Imbalance

This is where many make the mistake of just think a working out more will reduce their gynecomastia. Having a hormone imbalance is the most prominent gynecomastia causes. When you are a teenager, your hormones are all out of whack, which is normal. When you hit your twenties, you start to peek and you should have a good balance of testosterone. What causes man boobs is the lowering of this testosterone as you get older.

3. Medications

There are cases where medication can become gynecomastia causes. These are usually prescribed medications that increase breast tissue in males. Steroid use, which should be avoided unless a medical condition requires its use, can contribute to what causes man boobs. While gynecomastia should subside after treatment, there are some cases where you are stuck dealing with the condition afterwards.

Like referenced above some gynecomastia causes go unknown. There are other more complex problems that can increase ones chances of gynecomastia. It is known that obesity increases estrogen levels so that with increased body fat, man boobs may result. What causes man boobs to continue on past puberty may be a hormone balance or high body fat or a combination of both.

After learning what causes man boobs, these gynecomastia causes should help you determine if you actually have a condition or if you need to just do regular exercise to lose weight. If you are unsure, you should see your doctor for health reasons. Gynecomastia causes stress and is difficult to deal with in regards to self-confidence. It is a condition that you should seek treatment for if you are, in fact, suffering from it.

Now that you know some Gynecomastia Causes it's time to start getting rid of your man boobs. There is a safe and healthy way to rid man boobs from your life and avoid humiliation and build the confidence you deserve.

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Good Friends Or Bad Friends?

"Friend" is a person who shares good or bad things with his companion. There are two kinds of friends: (1) a false or bad friend and (2) a true or good friend.



Four Bad Friends and Their Characteristics

(Footnote: Singala Sutta, Maha-Vagga, Digha-Nikaya)

There are these four types who can be seen as false or bad friends pretending to be true or good friends: 1. one who takes anything, 2. one who is a great talker or only pays lip-service by making empty promises, 3. one who flatters or only says pleasant things, and 4. one who is a fellow-spendthrift or debauched companion.

1. The first bad friend, who takes anything, has four characteristics: (1) taking everything from you, (2) Wanting a lot for very little (or wanting much in return for giving only a little), (3) doing service only when he gets into trouble, and (4) seeking only his own advantage.

2. The second bad friend, who is a great talker, has also four characteristics: (1) talking of favours in the past, (2) talking of favours in the future, (3) trying to please you with empty promises or mouthing empty promises of goodwill, and (4) pleading inability owing to some disaster when something needs to be done in the present.

3. The third bad friend, who flatters, has also four characteristics: (1) agreeing to the bad actions of you, (2) also, agreeing to the good actions of you, (3) praising you in your presence, (4) disparaging you behind your back.

4. The fourth bad friend, who is a fellow-spendthrift or who debauches, also has four characteristiocs: (1) being a companion when indulging in strong drink, (2) being a companion when haunting the streets at unfitting times, (3) being a companion when frequenting shows and entertainments, and (4) being a companion when indulging in gambling.



Four Good Friends and Their Characteristics

(Footnote: Singala Sutta, Maha-Vagga, Digha-Nikaya)

There are these four types can be seen to be good or true friends. They are orderly: 1. one who is helpful, 2. one who is the same in happy and unhappy times, 3. one who points out what is good for you, and 4. one who is sympathetic.

1. The first good friend, who is helpful, has four characteristics: (1) looking for you when you are drunk, (2) looking for your possessions when you are drunk, (3) being a refuge for you are in trouble, and (4) leting you have twice what you ask for when some business is to be done.

2. The second good friend, who is the same in happy and unhappy times, has four characteristics: (1) telling you his secrets, (2) keeping your secrets, (3) not forsaking you when you are in trouble, and (4) sacrificing even his life for you.

3. The third good friend, who points out what is good for you, has four characteristics: (1) keeping you from wrongdoing, [it means "restraining you from doing the ten unwholesome courses of action: killing, stealing, sexual misconduct, telling lies, slandering, harsh speech, frivolous talk, covetousness, ill will, and wrong view"], (2) supporting you in doing good, [it means "encouraging you to do the ten courses of wholesome Kamma(= no-killing, no-stealing, no-sexual misconcduct, no-teling lies, no-slandering, no-harsh speech, no-frivolous talk or reasonable talk, no-covetousness, no-ill will, and right view), to give offerings, to take five precepts, and to practice meditation"], (3) informing you of what you do not know, and (4) pointing out the path to heaven.

4. The fourth good friend, who is sympathetic, has four characteristics: (1) not rejoicing at your misfortune, (2) rejoicing at your good fortune, (3) stopping others who speak against you, and (4) commending others who speak in praise of you.

In Dutiya-Mitta Sutta (Footnote: Sattaka-Nipata, Anguttara-Nikaya), The Buddha said, "You should cultivate and follow a friend who is endowed with seven characteristics: (1) genial, (2) venerable or respetable, (3) praise-worthy, (4) clever in speech, (5) obedient or willing to do what others bid, (6) profound in speech, and (7) not encouraging others to do evil."

About good friends in Upaddha Sutta (Footnote: Maha-Vagga Samyutta, Samyutta-Nikaya), Venerable Ananda said to the Buddha, "Venerable Sir, good friend-ship, good companionship, and good comradeship is half of the holy life.

The Buddha said to Venerable Ananda, "Not so, Ananda! Not so, Ananda! good friendship, good companionship, and good comradeship is the entire holy life. When a Bhikkhu or a monk has a good friend, a good companion, or a good comrade, it is to be expected that he will develop and cultivate the Noble Eightfold Path."

Therefore, may you choose the good friends, associate with them, practice a suitable meditation under their instructions, and quickly attain Path (Magga), Fruition (Phala), and Nibbana.

(This article is based on the following: Singala Sutta, Pathikavagga, Digha-Nikaya, Dutiya-Mitta Sutta, Sattaka-Nipata, Anguttara-Nikaya, Upaddha Sutta, Mahavagga-Samyutta, Samyutta-Nikaya, Singala Sutta, The Long Discourses of the Buddha, Half the Holy Life, The Great Book, The Connected Discourses of the Buddha, and The Same (Friends), The Book of the Seven, GRADUAL SAYINGS IV.)

head office sect Hanafi - Imam Abu Hanifah (80-150 H / F 699-767)

Abu Hanifah An Nukman b. Tsabit b. Zufi'at At Tamimi is head ofifice Hanafi sect. He was born in Kufah, the government b Khalid Abd Al Malik. Since from childhood, he has again and memorize Al-Quran. For more deep knowledge about the science of al-Quran, he was with Imam Abu act A'sim being a ulamak famous at that time. He also learned from the science of fiqh friends of the Prophet saw, such as from Anas b. Malik, 'Abdullah b. Aufa, Abu Tufail b. Amir and many more. From friends, he is also studying the Hadith sciences. He is very diligent in studying the science of fiqh from a renowned scholars at that time being Humad b. Abu Sulaiman is not less than 18 years. 10 years after the death of their teachers (130 H), he also go to Mecca. There he act with one of the students' Abdullah b.person Abbas r.a. Imam Abu Hanifah is renowned as one that is in the knowledge, expertise zuhud, tawaduk and very firm hold religious teachings. He was not interested rasmi kingdom to the department with the office he had refused the judge offered by Caliph Al-Mansur. By because disapproval, he be up to the end his body. He died at the age of 70 years and RIP diperkuburan Khizra. In the year 450 H / M was established in 1066 a religious school, called Jami 'Abu Hanifah. Among his book-length Musu'un such as Al, Al Makha'rij and fiqh Akhbar.



Pengasas Maliki sect - Imam Malik B. Annas (93-179 H / F 172-258)

Imam Malik b Annas is head ofifice Maliki sect. He was born in Medina and comes from the nomadic tribe Yamaniah. Since he was little more memorize Al-Quran and his mother always gave him the encouragement that serious in the sciences. He began to learn from a famous theologian who was named Ribiah and deep knowledge of Hadith Ibn Syihab beside learn the science of fiqh friends. Because the persistence and ingenuity mind, he is leading in the field of science Hadith and fiqh. He is also very careful in giving fatwa. He will be consulting first with all of the scholars before something issue fatwa. Imam Malik has a memory which is very strong. Once he heard the 31 Hadith of Ibn Syihab and write without repeating the request if no one line is forgetten. He said: Science is the light, it is easily accessible by the careful and devoted piety. He also advise that dissociate doubt he said. The best work is clear that, if one of his not sure then working sure what more the your thingking. Between the book-length famous that he is being Muwatha Al Hadith and a book of fiqh. Imam Malik died in the business 86 years.



Pengasas sect Syafie - Imam Muhammad B. ASH Syafie Idris Al Quraisyi (150-240 H / F 717-820)

His full name is Muhammad b. ASH Syafie Idris al-Quraisyi head ofifice sect Syafie. He was born in Ghazzah in 150 years his death coincided H Imam Abu Hanifah. Although he was born in the circumstances of orphans in the pile and in a poor family, it does not make him feel low self what more lazy. He was so serious in studying the science of Hadith Hadith ulamak in Mecca that is when it. In the business that is still small, he has more Al-Quran to memory. At age 20 years, he has been with the act in the science of Imam Malik Hadith and fiqh in Medina. So he went to Iraq and act like the friends Imam Abu Hanifah. Died after Imam Malik (179 H), he set out to Yemen to teach science in there. After the Caliph Harun Al-Rashid also invite him to come to Baghdad. In the year 198H, he went to Egypt and of teaching in the Mosque Amr b. As. Book of the essay he is famous such as Al-Um, Amali Kubra, and treatise Book Figh. As in fiqh Imam Syafie identified as the person who first writing in the field. Finally, he died there.



Pengasas sect Hambali - Ahmad B. Hambal (164-241 H / F 780-855)

His full name is Abu Abdullah Ahmad b. Muhammad b. Hambal b. Bilal Al Syaibani. He was born in Baghdad and grew up in fatherless by his mother. His father died during his still a baby. Since he was small and generally indicate the nature of the noble. So many interest to they, and very diligent in demanding science. He started studying with the Al-Quran to memory, Arabic, Hadith, History, and the Companions of the Prophet and the tabi'in. To to be deep knowledge, he went to Basra and act with Imam As Syafie. He also went to the science of Egypt and Yemen. Among his teachers was Joseph Al-Hassan, Ibn Human and Ibn Abbas. She has to learn and narrate the Hadith, but do not pick it up, unless that is clearly sahih. Book of the famous essay, he is `Musuad Ahmad Hambali '. He began teaching when 40 years of age. During the Al Muktasim (Abbasiah Caliph) he has been imprisoned because really sure about with fahamam that says that Al-Quran is thing. He was released at the time of Caliph Al-Mutawakkil. Imam Ahmad died in Baghdad in the age of 77 years.



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