SHILAH AR-RAHIM [Reunion and Keeping the Brotherhood]

Meaning of Language

(Shilah ar-rahim is formed from the word shilah and ar-rahim) The word shilah is derived from washala-yashilu-wasl (an) wa shilat (an), meaning is the relationship.As ar-womb or ar-rahm, plural arhâm, womb or relative, originally from ar-rahmah (affection), it is used to refer to the womb or relatives because people love each other, because of the relationship of the womb or kinship.In the Qur'an, the word al-arhâm is contained in seven verses , all meaningful womb or relative.

Thus, the language of shilah ar-rahim (friendship) means is a kinship relationship.

Understanding Syar'i

Many syariat texts contain words or those related to shilah ar-rahim. Its meaning corresponds to the meaning of its language, that is kinship. The Shari'a commands us to always connect and maintain relatives (shilah ar-rahim). On the contrary, the Shari'a forbids the decision on friendship. Abu Ayub al-Ansari said, "Once a man asked the Prophet (s)," O Messenger of Allah, inform me the deeds that will enter me into heaven. "Then the Messenger of Allah. replied:
«تعبد الله لا تشرك به شيئا وتقيم الصلاة وتؤتي الزكاة وتصل الرحم»

You worship Allah and do not associate it with anything, establish prayers, perform zakat, and connect hospitality. (Narrated by al-Bukhari).

These hadiths, though using news editors, mean the command. The notification that the act will lead the culprit into heaven, is a qarînah jâzim (a firm indication). Therefore, connecting and keeping the shilaturahmi law obligatory, and decide it is haram. Rasul saw. once said:

«لا يدخل الجنة قاطع رحم»

It will not enter the heaven of the one who breaks the kinship (ar-rahim). (Narrated al-Bukhari and Muslim).

Although using news editors, the meaning is a prohibition; the phrase 'not entering heaven' is also qarînah jâzim, which shows that breaking the kinship (shilah ar-rahim) is unlawful.

Therefore, Qadhi Iyadh concludes, "There is no difference of opinion that shilah ar-rahim in its entirety is obligatory and decides it is a great disobedience.

In order to comply with the provisions of the law, we must know the limits on whom the relatives whose relationship must be woven, and what activities should be done to establish the relationship?

By analyzing the meaning of ar-rahim or al-arham contained in the texts, and the opinions of the scholars about it, can be determined the boundaries of these relatives. The words ar-rahim and al-arhâm contained in the nash-texts that are general, include every person including arhâm (kin). When explaining the meaning of al-arhâm in the first verse of the letter an-Nisa ', Imam al-Qurthubi said, "Ar-womb is a term for all relatives and there is no difference between mahram and besides mahram."

Ibn Hajar al-'Ashqalani and al-Mubarakfuri say, "Ar-Raheem includes every relative, they are the one between him and the other has a relationship of nasab, either inherited or not, either mahram or besides mahram."
Asy-Syaukani says, "The Shilah ar-womb includes all kinship-related relatives that fulfill the meaning of the ar-womb (kin)."
Allah SWT. commands us to do good to the relatives (Surat an-Nisa'4: 36); giving to kin (QS an-Nahl 16: 90); give the right to kin (QS ar-Rum 30: 38); although in that case some of them are preferred over others (QS al-Anfal 8: 75 and al-Ahzab 33: 6). Rasul saw. once said:
«يد المعطي العليا وابدأ بمن تعول امك وأباك واختك واخاك ثم ادناك ادناك»
The hand that gives it above (above all) and start from your dependent (the family) -mother, your mother, your father, your sister, your brother, the person closer to you, the person closer to you (HR al- Hakim, al-Baihaqi, and Ibn Hibban).
All that is part of the activity of friendship. From such a picture, the scholars are interested in understanding the relationship. According to Al-Manawi, the relationship is to include relatives in kindness. Imam an-Nawawi defines hospitality as doing good to the kin according to the condition of the connected and the connected; can be with treasure, sometimes with help, sometimes by visiting, saying hello, and so forth.
Abu Thayyib defines hospitality as an expression of good deeds to relatives, people who have nasab and marital relationships; compassionate and gentle to them, organize and maintain their condition, even if they are far or do bad. Breaking relationships is against everything.
Ibn Abi Hamzah said, "Hospitality can be done with treasure, helping to fulfill the need, eliminating the awesomeness, radiant face, and prayer."
The overall understanding is to convey the kindness that might be conveyed and to eliminate the evil that may be omitted, in accordance with the ability. "About who is the one who connects the relationship, the Prophet. once said:
«ليس الواصل بالمكافىء ولكن الواصل الذي إذا قطعت رحمه وصلها»
"The person who connects the relationship is not the person who replied to the relationship. However, the person who connects the relationship is the one who when his kinship is terminated, he connects it. (Narrated by al-Bukhari).
Connecting hospitality is if the relatives (shilah ar-rahim) are cut off, then reconnected. The person who does it has connected the relationship. As if a relative contacts him, then he contacts them, it is a retaliation; including mutual activities to maintain the relationship, not connecting hospitality.

CONCLUSION

     From the above explanation, then the relationship is the relationship of relatives; in the form of a loving relationship, help-help, do good, convey the right and goodness, and reject the ugliness of the relatives of heirs and ûlu al-arhâm.
     Relationships with other than them can not be called hospitality, because unfulfilled kinship (ar-rahim). The bond with fellow Muslims besides them is the bond of brotherhood because of the faith of ukhuwah (silah al-ukhuwah), not the relationship. Wallâh a'lam bi ash-shawâb.
      The word is already Indonesian. The correct wording (translatter) for "shilaturrahim" is friendship, in accordance with the meaning of language and etymology that we will discuss in this paper. The misrepresentation of the wording, and often we find in the print media for "uterine shilatur" is by "Hospitality" because it is not in accordance with the meaning of etymology and terminology.
      Etymologically, silaturahim is a combined expression between the mudhaf (which is based), namely 'Shilah' and mudhaf ilaihi (the place of mudhaf rendering), ie 'Rahim'. Shilah is the mashdar of washala, meaning to combine something with something in connection with it, the opposite of hijran (leaving). While the ar-rahimu fractions of the word rahima.

While in terminology, Imam Nawawi gives limits, "Shilatur the womb means doing good to the relatives in accordance with the conditions that connect or are connected. Sometimes with property, service, visits, greetings, and so on. "
Ibn Manzhur explains the connection between the two meanings of etymology and terminology. He said, "Shilatur womb is an allegory about doing good to relatives who have relationship nasab or marriage, be affectionate and courteous to them, pay attention to their condition, although they far or hurt. The Qath'ur uterus is his opponent. It is as if by doing good to them kinship, marriage, and legitimate relationships have been established. "
Regarding the boundaries of the uterus that must be connected, Nawawi said, "The scholars differ on the limitations of the uterus that must be connected. Some argue, every womb is muhrim. Where if one of them is female and the other is male, it should not be married. There is another who argues, it is a general nature covering all the existing uterine links in inheritance rights. Between the muhrim and not, just the same. This is the correct opinion according to the words of the Messenger of Allah (saws), "Verily the best good is if one relates his father's love relative."
Halal bihalal, two words that are often pronounced in the atmosphere of Eid, is one of the "religious" terms known only to the people of Indonesia. The term often raises a question mark about its meaning, even its truth in terms of language, although all parties realize that the goal is to create harmony between people.
In my opinion, there are at least two meanings that can be expressed concerning the meaning of the term, which is viewed from two views. That is, first, starting from the viewpoint of Islamic law and the second is based on the meaning of the litigation.
According to the first view - from a legal standpoint - the word halal is usually confronted with the word haram. Haram is something forbidden so that its offenses result in sin and invite punishment, according to legal experts. While halal is something that is permissible and does not invite sin. If so, kosher bihalal is to make our attitude toward other parties that had been haram and resulted in sin. become lawful by apologizing.
Understanding as mentioned above in essence has not support the purpose of harmony relationship, because in the halal part there is something called makruh or unpopular and should not be done. Termination (husband and wife, mislanya) is something that is lawful but most hated by God. on the basis of that, it is good that the halal meaning of bihalal is not associated with legal understanding.
According to the second view - in terms of language - the root of the word halal which then forms the various formations of the word, has a diverse meaning, in accordance with the form and sequence of the next word. The meanings created by these formations, among others, mean "solving problems", "straightening the tangled yarn", "releasing the bonds", and "melting the frozen ones".

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