In a modest house, a ust asking difficult questions to me and dozens of friends sepengajian. "If the dog out of the rectum diamonds, what would you do?" We are on average still sitting in elementary school was silent. The ust then give you the option. "It's a diamond or ignore it?
We are still speechless. Think hard to guess what answers to expect the teacher. Before we finally finished draw their conclusions, ust precede, "Diamonds are diamonds. The wise man will take the diamond and clean the dirt. "
This story is not a hadith. Only, discourse just remembered when I read a chapter in a book entitled doubtful-doubtful Regarding Jihad and Leaving Due [jihad] by Abu Muhammad Jibriel.
I'm not going to talk about a common theme at the author in the book, which is about jihad. Rather valid search case-weak hadith narrated slightly touched upon in a chapter of this book. And that is not my understanding of the logic of the science of jurisprudence that, which will be revealed here.
In the book revealed that a hadith that has been popular among Muslims apparently weak credibility alias da'eef. The hadith in question reads as follows:
"We all just got back from jihad ashgar (small) towards jihad akbar." Muhammad The Companions asked: "Was it a grand jihad, O Allah's Apostle?"
Majesty replied: "Jihad against the passions."
According to Abu Jibriel, there are many defects in self credibility of the narrators of this hadith, hence a weak hadith. At length, Abu Jibriel shows, there are at least seven testimony confirm that the above hadith is weak. Then at the end of the discussion, Abu Muhammad Jibriel draw the following conclusion.
"Because it's a great jihad not jihad against the passions, but to fight the unbelievers who fight Muslims. God only knows. "
Outside the context of Islamic jurisprudence, the above conclusion is not valid. Because the reliability of the narrators search does not touch the principle idea contained in the hadith. Search hadith narrators only alludes to the way our ears.
Examining the authenticity of a hadith, by tracing the confidence level transmitters (transmitter of hadith) is certainly noble. In Islam, Hadith occupy high legal hierarchy. The words of Allah's Apostle was second only to the Qur'an legal reference. Definitely in the running of Islamic law, which distinguish genuine and fake hadith is very important. To determine the validity of the hadith that the credibility of narrators traced.
But, because of the reliability of narrators traced only, not necessarily the content of the da'eef hadeeth become false or misleading.
In this book, large vs. small jihad hadith in the context of the virtue of jihad. Authors implicitly assume that many Muslims are reluctant to refer to jihad hadith. In fact, it could lead author of the understanding of the more intelligently without the need to address valid or da'eef.
I personally agree with the hadith is considered weak hadith. Lust is a big wall that keeps personal egoism remains in the arms as well as blocking the brain to think about the primacy of affairs hereafter.
Reluctance to jihad is very likely stems from lust to live forever, to avoid problems, run away from responsibility, and other mundane reasons. Man's love for the world is likely to obstruct or at least deflate the spirit of physical jihad to the battlefield.
Instead, lust can also hinder clear thinking in the jihad fighters. Excesses caused by jihad driven by the passions no less horrific than Muslims laziness for physical jihad.
More than that, no need to throw weak hadiths credibility. Since the diamond is a diamond. Truth is truth. Where did he come from.
Any weak credibility of the messenger is truth. Because, after all it is the conveyor of truth man, the essence of humanity never made a mistake, no matter how small.
The thing to remember is that the hadiths were only reduced to law. Once known weak hadith, his position is no longer a reference to Islamic law. That is, if the reader agrees with the author search