Thursday, June 28, 2012

The essence of Islam, the word of God: إن الدين عند الله الإسلام Surely the religion (the blessed) with Allah is Islam. [Ali Imran: 19].

The essence of Islam, the word of God: إن الدين عند الله الإسلام
Surely the religion (the blessed) with Allah is Islam. [Ali Imran: 19].


That morning at 10:00 am, Thursday, December 9, 2004, I along with two brothers accompany Sheikh Ali bin Hasan Al Halabi to be memberikah IAIN Sunan Ampel lectures in Surabaya. On the way, on the sidelines Shaikh busy leafing through sheet published by the Jordanian Arab-language newspaper, we ask questions and provide important information about the IAIN and upheavals of thought that happens in it. A dialogue that makes Sheik shocked and stunned, so the Sheikh told me to write down the points that are considered urgent to be addressed. I then write 10 points and handed to him.

Does not feel waktupun show at 11:40 pm and we also got to the page Mosque Campus IAIN Surabaya. It turned out that the congregation had finished praying. The event begins. One of the lecturers of IAIN give brief remarks in the Indonesian language that it welcomed the Sheik, thank God for the arrival of a hadith expert scholars from Jordan, and expect the audience to listen to scientific lectures will be delivered Fadhilah ash Shaykh.

I started acting as a translator was introduced Shaikh sermons to the audience of around a hundred people. I say, that our guest is Sheikh Ali bin Hasan Al-Halabi, is one of the senior disciple of Sheikh Al Albani Nashiruddin, a prominent hadith in the Islamic world, who died three years ago. He accompanied Sheikh Al Albani for 25 years, and now has written over 150 books; both ta'lif, ta'liq, tahqiq and Sharh.

Following this lecture Sheikh Ali Ibn Al Hasan Al Halabi delivered at Masjid Campus IAIN Surabaya, which we have transcripts with a sub-sub headings. May be useful. (Editors).

After the sermon Hajjah, Shaikh said:
Amma ba'du,
I truly thank God for this incredible opportunity: the chance to meet and face to face with my brothers in the Faith: Higher Education is good, God willing. Opportunity for dialogue, mutual intestate and give each other advice. It all know that when we present here is the prosecution of science and the students that where conditions are said "Oh, God. Add science to me ". I ask Allah for their additions.

I do not want this meeting only lip service, but a serious meeting that clearly focuses on several scientific points that can enlighten the mind and cemented naql (revelation) to the correct understanding. In the hope that doubtful, doubtful (confusion of mind) that disrupt the way of looking at science in universities and other educational institutions can be eliminated.

Imam Adh Dzahabi (d. 748 H) said: "The heart is weak, is doubtful, doubtful malignant rampant". If the priest is saying that the hundreds of years ago while still a lot of scholars and global environment is still an Islamic religious, then what else to do with us today, with the condition of rampant ignorance, scholars have been rare and scientific methodology to be frivolous, then surely our hearts weaker and doubtful very strong and powerful.

Therefore, this discussion we will emphasize the scientific issues are very fundamental.

About the nature of Islam, the religion which we are proud to attribute to him, praised him and gather it. He was the religion of Islam which was spoken by God:

إن الدين عند الله الإسلام

Surely the religion (the blessed) with Allah is Islam. [Ali Imran: 19].

ومن يبتغ غير الإسلام دينا فلن يقبل منه وهو في الآخرة من الخاسرين

Any person seeking a religion other than Islam, it occasionally will not be accepted (the religion) thereof, and in the Hereafter he is among those who lose. [Ali Imran: 85].

This verse is Dustur (constitution) for every Muslim and is the most noble shari'ah. Islam is the religion of Allah, the religion of truth, accepted religion and religious cover. Because the Prophet sallallaahu 'alaihi wa sallam said: "There is no prophet after me again."

Islam has two senses, namely general and specific. Specific understanding is that if Islam is used as an absolute or off it means the religion of Prophet Muhammad n. While the general meaning, which is the religion of all prophets who taught monotheism, submission to only Allah Subhanahu wa Ta'ala, as the word of God.

قل إن صلاتي ونسكي ومحياي ومماتي لله رب العالمين لا شريك له وبذلك أمرت وأنا أول المسلمين

Say: "Verily my prayers, ibadatku, my life and my death are for Allah, the Lord of hosts, no partner for Him, and so that was commanded, and I was the first surrendered (to Allah)." [Al An'am : 162-163].

Surrender, surrender to God through the teachings of each prophet is the meaning of Islam in general. While the meaning of Islam in particular, for which the Qur'an was revealed, ie submission to Allah and obey Muhammad sallallaahu 'alaihi wa sallam sent to all mankind until the Day of Resurrection.

In the Qur'an, Al-Fatihah, the largest letter in the Qur'an, which became the pillars of prayer, and prayer invalid without it, as the hadith: "There is no prayer without the Fatiha"; letter memorize by young children especially by adults, in which Allah says: "Guide us the straight path, the path of those whom You have bestowed favors to them". The right path here, is the religion professed by the prophets, the Siddiq, martyrs and the righteous, as the word of God.

ومن يطع الله والرسول فأولئك مع الذين أنعم الله عليهم من النبيين والصديقين والشهداء والصالحين وحسن أولئك رفيقا

And those who obey Allah and His Messenger, they would be together with people who are endowed by God's favor, namely: the prophets, the shiddiqin, those who die martyrs and righteous people. And those that are best friends. [An Nisa ': 69].

It has been in the saheeh Sunnah, that when the Prophet sallallaahu 'alaihi wa sallam called this verse "is not the wrath of their way and not (also road) they are misguided", he said, the wrath of the Jews and Christians who are misguided.

If there are varying meanings of Islam by saying that Islam is not the name of religion is acceptable, but the nature of religion, then it is rejected and vanity. First, he was rejected by letter of Ali Imran Qur'anic verse 85:
«ومن يبتغ غير الإسلام دينا فلن يقبل منه وهو في الآخرة من الخاسرين»

In this paragraph, the word Islam associated with the name and title, rather than with the nature and attitudes. Second, the hadith of the Prophet sallallaahu 'alaihi wa sallam who menafsiri of Al Fatihah earlier.

If we say that any religion that teaches submission to God is accepted, of course there is no difference between Islam, Judaism, and religion Nasraniyah idolatry, because the idolaters intend to worship God even then. Did not they say.

ما نعبدهم إلا ليقربونا إلى الله زلفى

We do not worship them, but that they may bring us to God in close enough. [Az Zumar: 3].

So, they claimed bertaqarrub (close) to God. But their speech is vanity and broken, plain error is very clear in sight, and does not require rebuttal. However, we have been denied.

In order to strengthen the haq and subvert the vanity, God has said.

بل نقذف بالحق على الباطل فيدمغه فإذا هو زاهق ولكم الويل مما تصفون

We actually threw the falsehood of truth, of truth and destroy it, then with a falsehood immediately disappeared. And woe unto you because ye characterize (God with properties that are not worthy of Him). [Al Anbiya ': 18].

Then we mention the following two verses and one hadith.

Allah Subhanahu wa Ta'ala says:

ولن ترضى عنك اليهود ولا النصارى حتى تتبع ملتهم قل إن هدى الله هو الهدى ولئن اتبعت أهواءهم بعد الذي جاءك من العلم ما لك من الله من ولي ولا نصير

Jews and Christians will not be pleased with you until you follow their religion. Say: "Verily, Allah's instruction manual (which is true)". And if thou follow their desires after the knowledge came to you, then God is no longer the protector and helper for you. [Al Baqarah: 120].

If Islam simply means surrender to God through any religion, then what does the verse that has distinguished one from another religion is?!

As for the hadith, the Prophet sallallaahu 'alaihi wa sallam said: "No baby is born, but he was born on the fitrah (monotheism, Islam). Both of his parents who make the Jews, or Christians or Magians ". [Bukhari Muslim].

In another hadith, the Prophet sallallaahu 'alaihi wa sallam said: "By Allah, that Muhammad's soul is in His hands. None of these people, whether Jews or Christians hears about me and then he died and did not believe in religion that I carry, but he became a resident of hell ". [Reported by Muslim].

So how do those words say that all religions the same? How do they equate the vanity of truth to that?

If we had known Islam, the meaning, nature and essence, that it is the religion accepted by Allah and nothing else after that or with any other religion is accepted, then we must know the sources of Islam are the following explanation. This religion is the source of the Qur'an and the Sunnah of Prophet sallallaahu 'alaihi wa sallam. God said.

إن هذا القرءان يهدي للتي هي أقوم

Verily this provides clues to the (road) is more straight. [Al-Isra ': 9].

أفلا يتدبرون القرءان أم على قلوب أقفالها

Do they not ponder over Quran or their hearts are locked? [Muhammad: 24].

This Qur'an has been revealed by Allah.

لا يأتيه الباطل من بين يديه ولا من خلفه تنزيل من حكيم حميد

Who did not come to him (Muhammad) from both the front and sleaze from behind, which is derived from God is the Wise, the Praised. [Fushshilat: 42].

وإن أحد من المشركين استجارك فأجره حتى يسمع كلام الله ثم أبلغه مأمنه ذلك بأنهم قوم لا يعلمون

And if one of the idolaters seek protection to you, then protect it so that he could hear the word of God, then he antarkanlah to a safe place for him. Thus it caused them a people who do not know. [At Tawbah: 6].

It's kalam (the Word of God) are all perfect, no blemish, defect or less. Word of God is the nature of God. If God is all-perfect nature of the owner, then its nature is imperfect, there is no shortage at all in it.

People who do not understand the nature of the Qur'an that, either because of stupid or smart ass attitude to say that the Koran is muntaj Thaqafi (cultural products). Indeed, emerging from their mouths is a lie. How could the Qur'an equated with other books written by men, while God says.

ألا يعلم من خلق وهو اللطيف الخبير

Does He Who created not know (that you reveal and conceal), and He is Most Subtle, the Knower? [Al-Mulk: 14].

Allah through the Qur'an was revealed to Prophet Muhammad Jibril Alaihissallam sallallaahu 'alaihi wa sallam.

وبالحق أنزلناه وبالحق نزل وما أرسلناك إلا مبشرا ونذيرا

And We sent down the Qur'an was in good faith and that the Qur'an has come down with (carrying) the truth. [Al-Isra ': 105].

How could the whole Qur'an is perfectly aligned with the human product is full of shortcomings? If these words come out of people who have established proof it, then she should be disbelieved: but we memakluminya, which is due to stupidity. We preach to people like this so devoted to God, to remember the death, resurrection, his encounter with God Ruler of the universe, reckoning, reward and punishment.

Then it must believe that the Qur'an is the Word of God (not the creature and not a cultural product), does not contain the sleaze and disadvantages, it is kindness, faith and truth and falsehood, and in others are damaged. Thus, for ever not say when the Qur'an as a product of culture. Such misguided remarks misleading.

Al Qur'an, as I said earlier, is the perfect whole, as the word of God about the jinn who listened to words of the Qur'an.

فقالوا إنا سمعنا قرءانا عجبا (1) يهدي إلى الرشد فآمنا به ولن نشرك بربنا أحدا

Then they said: "We have really heard a wonderful Qur'an, (which) gives guidance to the right path, then we believe in him. And we will never one as with our Lord. [Al Jin: 1 - 2].

Al Qur'an is a book of guidance, directions to the right path. All parts of the Qur'an to show the right path. Assumption Makkiyyah verses are universal, while the verses are typical and local Madaniyyah is vanity and damaged. (Why?) First: Because the texts of the Qur'an in the verse-for example-are generally thorough: "Verily this Qur'an to show the right path" includes verses Makkiyyah and Madaniyyah. Second: Speech is an arbitrary interpretation, mere opinion, conjecture and lust, there is no rational basis nor syar'i: "Bring your proof of evidence, if you're right". Third: all scholars agreed that the lesson was based on the generality lafazh, rather than on the specifics of the cause.

When the verse is clearly the meaning and guidance, so he covers it all. For nuzulnya paragraph does not limit the force of the verse, (but to clarify and reinforce the meaning intended by the clause). So saying they are vanity and damaged, and is meant to doubt and deny the Qur'an.

This Quran is the word of God that has shown that we berhujjah the Sunnah of the Prophet sallallaahu 'alaihi wa sallam. He said:

وما ءاتاكم الرسول فخذوه وما نهاكم عنه فانتهوا واتقوا الله إن الله شديد العقاب

What the apostle is given to you then accept him. And what he forbids you, then leave; and bertaqwalah to God. Verily Allah is severe in punishment. [Al Hashr: 7].

قل أطيعوا الله وأطيعوا الرسول فإن تولوا فإنما عليه ما حمل وعليكم ما حملتم وإن تطيعوه تهتدوا وما على الرسول إلا البلاغ المبين

Say: "Obey Allah and obey the Apostle, and if you
turn away, then surely the Apostle's duty is what is charged to him, and you all are obligations solely of what is charged to you. And if you obey him, surely you got a clue. And no other obligation but a messenger to convey (the message) light. [An Nur: 54].

Had received here only of the Qur'an, of the verses of the Qur'an is no meaning.

The Prophet sallallaahu 'alaihi wa sallam, is said by God as a person who does not speak except by revelation

"وما ينطق عن الهو"

Nor was saying and it (the Qur'an) according to the will of his desires [An Najm: 3]

(He) said: Bear in mind, in fact I was given the Qur'an and the semisalnya with him. Such that the Qur'an is the Sunnah. Permisalan here is not in a position and purity. Word of God according to the sanctity of the Essence of Allah Subhanahu wa Ta'ala, whereas according to the Apostles themselves kalam Allah sallallaahu 'alaihi wa sallam. Therefore, the similarity here is in the areas of law: the judgments of the same Sunnah with the laws of the Qur'an, because it is a revelation like the Qur'an.

Abdullah Ibn Umar Ibn al-Ash Allaah 'anhu said: "Yes, Messenger of Allah! You talk at pleasure and at times angry. So if I write it? "The Prophet sallallaahu 'alaihi wa sallam said:" By God, the soul is in His hands. Nothing is out of lisanku, but the truth, then write it down! "

Whoever denounced the Sunnah, the real blow before the Qur'an Sunnah itself. Then let him repent, return to his senses and return to the truth. Before coming to the regret: regret that no longer useful nor heard.

Their condition is truly reminiscent of a hadith: "Verily, Allah does not revoke the science of the chest of the scholars, but God will pull out by the scholars to take a life no one person left alimpun. Then the man lifted fools as leaders, then they berfatwa without the knowledge (of history: the ra'yu them), then they are misguided and misleading ". This is tell a lie against Allah. One of the greatest sin, because God says about some great sin, and the last is to say about Allah without knowledge.

قل إنما حرم ربي الفواحش ما ظهر منها وما بطن والإثم والبغي بغير الحق وأن تشركوا بالله ما لم ينزل به سلطانا وأن تقولوا على الله ما لا تعلمون

Say: "My Lord has only forbidden indecency, both the visible or hidden, and therefore a sin, violate human rights without right, (forbidden) to Allah with something that God does not go against it and lower the (forbidden) forges against Allah what ye know not. [Al A'raf: 33].

Doubtful repellent HADITS
People who denounce hadith, their logic is very low and fragile. Doubtful, doubtful of their most important are of two kinds.

First doubtful. Relying sense to cancel naql (revelation of the Qur'an and Sunnah). They make sense as a principle (the foundation). It is weak, because the reason is different: there were reasonable layperson, there is reason educated people, there is reasonable degree, no reason not graduate, no sense of the city, there is a sense of the village, and so on. So who makes sense for us to follow? Allah Subhanahu wa Ta'ala says.

ياأيها الذين ءامنوا أطيعوا الله وأطيعوا الرسول وأولي الأمر منكم فإن تنازعتم في شيء فردوه إلى الله والرسول إن كنتم تؤمنون بالله واليوم الآخر ذلك خير وأحسن تأويلا

O ye who believe, obey Allah and obey His Messenger, and ulil amri among you. Then if you differ on anything, refer it to Allah (the Qur'an) and His Messenger (Sunnah), if you truly believe in Allah and the Last Day. That is more important (to you) and a better result. [An Nisa ': 59].

God teaches, if the reason you are disputing and understanding vary and if there is a dispute, then restore the Qur'an and Sunnah. This is the solution to the dispute. How could return to reasonable dispute, that he is the cause, then we make as a law of the Qur'an and Sunnah?!

Then, reason itself is growing, while Islam remains. Because he (Islam) to the scales which serve to improve the situation. The dynamics of life and progress can be met by religion, not religion that should be run behind the development of the era. Religion is a teacher and guardian of culture. That there is a good culture and there are bad, there are beneficial and some are membayakan, some straight and some are false. To sort through it all, (it) should go back to religion.

As an illustration that the reason it developed, I mentioned a simple example. Five years ago, no more than that, if somebody said in my pocket there Sahih Bukhari, Tafsir Ibn Kathir, and there is no Majmu 'Nawawi. Of course one would say: "You crazy. How could a four-volume Sahih Bukhari, Tafsir Ibn Kathir is 4 volumes and Majmu 'Nawawi's 20-volume entry in a tiny pocket? Now, the same sense will believe, because the CD that weighs about 5 grams of it can load the earlier books, and more. Therefore, the range is very limited sense. He will not understand what has not reach.

While Personality '(Qur'an and Sunnah) is perfect and preserved from error, are above reason. And reason, not mentioned before the believers (he is) subject to adherence to the provisions of Personality '. God said.

فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما

So by your Lord, they are (essentially) did not believe until they make you judge in the case that they can not agree, then they have no reservations in their hearts against the verdict you gave, and they receive the fullest. [An Nisa ': 65].

Thus if the opposite sense of Personality ', then tuduhlah sense, because akallah who can not understand the truth of revelation. Book of revelation that God is perfect, while the sense of revelation always need guidance to complete and cover the shortfall. Making sense of revelation or a level parallel to the above revelation, so this is an understanding of the vanity. They are the ones that presumptuous, pompous and arrogant. Then with a sense of who and what we have to punish and arbitrate?!

He said:

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

And it is not worth the men believers and not (also) for women who are believers, when Allah and His Messenger have set up a provision, there will be for those choices (the other) about their affairs. And whoever disobeys Allah and His Messenger, then indeed it was he had gone astray, astray real. [Al Ahzab: 36].

You do not have other options before Kalam Allah Subhanahu wa Ta'ala, but to accept, believe, follow, pleasure and istiqamah on it. This is the nature of an intelligent, wise, get a clue in the world and happy in the afterlife.

Doubtful logic was faulty, reason itself was sentenced as a way of thinking is not logical.

Second doubtful: And doubtful both as to the first, much of scientific value, which denounced the narrator of hadith. Of them by creating doubts about the companions of Abu Hurayrah, the most in a friend narrated the hadith of the Prophet sallallaahu 'alaihi wa sallam. People who do this, do not seem to know all or most of the hadith hadith. Because, most of the hadith narrated by Abu Hurayrah. Suffice primacy of Abu Hurairah in the two following history: the first from the second Abu Huraira and Abu Hurairah.

History of Abu Hurairah, he said: "I accompanied the Prophet sallallaahu 'alaihi wa sallam with the stomach filling potluck. I do not want the treasure and the world. I just wanted to accompany the Prophet sallallaahu 'alaihi wa sallam "

So Abu Hurairah leave everything in the world and devote all his attention to the Prophet sallallaahu 'alaihi wa sallam. Herein lies a wealth of Abu Hurayrah.

The second history, Abu Huraira came to the Prophet sallallaahu 'alaihi wa sallam  report about memory. Then the Prophet sallallaahu 'alaihi wa sallam said: "Pick up your clothes". Abu Huraira then picked it up. Then the Prophet sallallaahu 'alaihi wa sallam blow on his clothes. Abu Huraira then said: "Since then, I never forget a haditspun which I have memorized from the Messenger sallallaahu 'alaihi wa sallam"

That love of Abu Hurayrah that the Prophet and to Abu Huraira, the Apostle of love. Then all of a sudden they come and denounce and revile Abu Hurayrah. Indeed, they are the ones that are far from the book of Allah and the Sunnah of His Messenger sallallaahu 'alaihi wa sallam.

HOPE Sheikh
Finally, I will close (this muhadharah) with two cases. Which one are common, (ie) relating to lecture us. And that the latter is special, in association with University Sunan Ampel.

After we explained the nature of Islam, no religion is accepted and the same afterwards, after we explained to him the sources of Islam, which is the book that contains God's law, guidance and Shari'ah. Then we describe the Sunnah of Prophet sallallaahu 'alaihi wa sallam which is the same as the revelation of the Qur'an, then we describe the reason and a very high position in Islam to understand the Qur'an and Sunnah, not to condemn and reject al-Qur' an and Sunnah. Next explain about Abu Hurayrah, the position and primacy. He is a friend of the most Rabb. (Then after I jelasakan the things above), I said: "Among manhaj ilmi right that must be known, that the Qur'an and Sunnah we must understand in accordance with an understanding of the Salafush Salih. I briefly mention the following two propositions.

God said.

ومن يشاقق الرسول من بعد ما تبين له الهدى ويتبع غير سبيل المؤمنين نوله ما تولى ونصله جهنم وساءت مصيرا

And those who oppose the messenger after the obvious truth for him, and follow the path that is not the way the believers, We let him freely to the error that has dikuasinya it and we put it into Jahannam, that Jahannam and an evil destination. [An Nisa ': 115].

This as a cue to the understanding contained in the self-righteous friends of Allaah 'anhum. Therefore, must understand the Qur'an and Sunnah on the understanding of the salafush righteous, and should not be understood with the understanding that deviate from their understanding.

(A) second, the hadith of the Prophet sallallaahu 'alaihi wa sallam: "The best of the human generation is my generation then the next then the next generation."

It is impossible khairiyyah (good value) is here associated with the time, place, person, or physical. However, the good in question is the good of faith, obedience, understanding, knowledge and charity. And goodness is contained in three major span is to be a lamp to later generations.

Finally, a special case, that I praise Allah Subhanahu wa Ta'ala who has facilitated the existence of this muhadharah. But I am very surprised and could not figure out, the university proudly pinned the label of Islam behind this, namely Al Jami'ah Al Islamiyya (Islamic University) instead of Al Jami'ah Mukhalifah Lil Al Islam (Islamic repellent University), but I find in it the three phenomena of concern:

First. Many sisters, student who did not wear hijab syar'i or Islamic. Hijab is not just a head cover, but cover the whole body and whole body, not body shape and jewelry show.

Second. Many young people, students who sit around with Fatayat (coed). Unlikely that the young father, brother, or husband. If anything, at least one in a hundred, while the rest is what they are doing in this Islamic university?!

Third. We are now in the house of God, dhikr of Allah seek knowledge of God. I myself come from afar, through the Indian Ocean, while our brethren there who casually sitting on the roadside, there are on the ladder, there are on the page, there are around the corner and a corner here; why not gather here in this house of God, listen to and follow the science council, in accordance with the prayer: "O Lord, add science to me"?

I hope the College of Sunan Ampel this, hopefully on my upcoming visit, the phenomenon of the "amazing" can be eliminated or minimized as much as possible.

والعصر (1) إن الإنسان لفي خسر إلا الذين ءامنوا وعملوا الصالحات وتواصوا بالحق وتواصوا بالصبر

For the sake of time. Behold, the man really is in loss, Except those who believe and do good deeds and obeying the truth so that counsel's advice and counsel to advise the honor of patience. [Al Asr: 1-3].

[Copied from As-Sunnah magazine VIII/1426H/2005 11/Tahun Edition. Foundation published Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondanrejo Purwodadi Km.8 Selokaton 57 183 Tel. 0271-761016]

Between Ijtihad and dogmatic

Azhar cleric Robani

Already we understand, in religion, we are obliged to follow what Allah has revealed to His Messenger. That everything has been perfectly communicated and explained to our Prophet. There is very little left. Making it mandatory for us to obey Allah and His Messenger, and put something in dispute to both. And we must turn away from what the Book of Allah and the Sunnah menyelisihi His Messenger, even though it came from a mujtahid imam.

In the case of religion, there is the issue of religion established by law that qath'i texts, both tsubut and dalalahnya, there was ijma established with the 'ulama, and there are set with texts that are not in tsubut or dalalahnya qath'i, or no texts in the matter, and the scholars of different opinion.

On the first issue and the second problem, the problem is easy. All people must accept and follow it, and should not be menyelisihinya, whether he is a cleric or a layman.

What if there are no texts in a problem and the scholars disagree? What should I do one? Does he have diligence to determine the legal issue, or ijtihad bertaklid to others? To understand this issue, we adopted the following description of ijtihad and taqlid, so that a Muslim could put itself related to legal issues it faces. Should one or bertaklid diligence to a particular opinion? The paper was written based on the book Syarhul Ilmil Min Usul Usul, Shaykh Muhammad bin Salih Al Uthaymeen, and Durrat Al Bahiyyah Fi Ad At Al Madzabiyyah taqlid, Shakir Muhammad ash Sharif. Hopefully bermafaat.

Ijtihad sense, according to the meaning of lexical means to devote all the capabilities to produce a large case. As for the term, ijtihad is, to devote all the ability to know the law syar'i. As a person who devotes all his ability to know the law syar'i, called mujtahid.

Thus, a person who takes a book, look at abortion, and punish the law according to the book, then he can not be said to be a mujtahid, for he only followed the author of the book. As for those who meruju 'to the books and studying it together scholars to formulate the law in a matter so successfully concluded a particular law, then that person is called a mujtahid, having shed all the ability to figure it out.

Terms of diligence
A. Knowing the arguments Syar'i Required In diligence.
If a diligence in the matter ahkam (laws), then he must know the verses and hadiths of the law. While the verses and the hadiths pertaining to the matter of belief, not necessarily unknown because it is not related to ijtihad.

2. Knowing The Things Relating to Keshahihan Hadith and disadvantage.
If someone does not know the things that relate to the hadith keshahihan and weaknesses, then he is not a mujtahid. Therefore, it could be, he lays down the law based on the hadith Da'eef to reject authentic hadith. Therefore, a mujtahid must have a science of hadith and rijalnya.

3. Knowing Nasikh And mansukh And Case - Case Already Agreed Ulama.
A mujtahid should know nasikh and mansukh. Because, if not, so sometimes he punish based on a verse or hadith that has been dimansukh. Though already understood, which has dimansukh hadith should not be used in the determination of the law, because the content of the law have been removed.

Similarly, the problems that have to be consensus among scholars, a mujtahid, should know not to punish it with something that violates the ijma '. Therefore, some scholars Muhaqqiq, if they express an opinion and not yet aware of the opinion that menyelisihinya, they hang with the legal establishment "when there is no consensus". Just as Shaykh al-Islam Ibn Taymiyyah, a scholar in the category of the most extensive mastery of the mistake, sometimes he says "this opinion is correct, if there are scholars who say it". That is, if there is no one to say, the word is rejected because menyelisihi ijma '.

4. Know the substance of the arguments, which led to the difference in law.
A mujtahid should know the substance stored in the arguments, which resulted in a berbedabeda law, such as takhshish (specialization), taqyid (restrictions), and others. Because, if he is blind to it, then it may punish the generality of the content of the proposition, but there are other arguments that separate it or glued to the absoluteness of the proposition, while there are other arguments that mentaqyidkannya.

For example, someone reading the Hadith "In the crops that are irrigated with rain water tenth zakat." [Saheeh narrated by Bukhari no. 1412]

Inside there are two generalizability of this hadith. Namely generality in size, and the generality of its kind. Size, including size and a lot less. And its kind, covering every kind that are irrigated by rain water. Then he held the hadith and said "Zakat must removed from the crop that came out of the earth of any kind, and with whatever measure". This is wrong, because he should know the legal issues related to the form contained in the proposition takhshish another. The truth, the generality of these two ditakhshish by the words of the Prophet "None (liabilities) sadaqah (charity) in a yield of less than five wasaq". (Sahih Bukhari narrated by no. 1541 and Muslim no. 1541) Thus, it is not obligatory zakat unless the crop can be measured by wasaq (a measure) of the type of food, and its size has reached five wasaq.

5. Knowing dalalah Lafazh-Lafazh (Hint Character Word) In Arabic and Usul Fiqh.
A mujtahid should know dalalah lafazh-lafazh, such as the 'amm, typical, mutlaq, muqayyad, mujmal, mubayyan and others. Thus, he can punish in accordance with the dalalah-dalalah. Someone, if not knowing what was called 'amm - for example, then he did not know that this means lafazh general or special, so it may not be legal beristimbat correctly. Because it may be, are not generally considered lafazh general, and he did not know it. Such is also the other lafazhlafazh dalalah.

6. Have the ability to Beristimbat Law Through Evidence-proof.
In essence, this requirement is the output (the fruit) of the previous terms. Sometimes a person has the above requirements, but can not actually bertaklid beristimbat and to others. He maintains the opinion that said by someone else. Then a mujtahid, must have the ability to beristimbat (draw conclusions) law of his arguments.

Ijtihad is classified. That is, one can perform ijtihad in certain sub discussion in a chapter or the specific problem of masalahmasalah science, but he did not say mujtahid in addition to the chapter or the problem.

For example, one wants to examine the question of rubbing two shoes, and he refers to the sayings of scholars and the arguments, so until I can confirm that rajih opinion and denied suggestions that weak. Then that person can be said mujtahid, but in this chapter only, not in the other chapters.

WHAT TO DO mujtahid?
A muqallid do not bother. Enough for her to ask someone or take a book, then punish with the law he is in it. But a mujtahid must devote all of his ability to know the truth. If he had devoted all his abilities and refer the arguments and perkataanperkatan scholars, and the truth seems clear to him, it is obligatory upon him to punish the law so he got a reward. [Sahih Bukhari narrated by no. 6919 and Muslim no. 1716]

This hadith clearly explains, if a mujtahid wrong in ijtihad, so he got a reward, for optimal and bersungguhsungguh to know the truth, but not mandapatkan taufik to the truth, then he struggled to get the reward.

While the merit in keeping the truth, then he does not get it, because the results do not correspond with the truth ijtihadnya. As if her diligence and ijtihadnya result is true, then he gets two rewards. The first reward, because the struggle in ijtihad and search arguments. While the second reward, because mencocoki truth, which means revealing the truth.

If a mujtahid was ijtihad and reviewing the arguments and the sayings of scholars, but the truth is not apparent to him, then he must tawaquf (does not take a position) and do not punish the ijtihad. In these circumstances, he allowed bertaklid forced (emergency). God said, meaning: Then ask ye to the people of knowledge, if you do not know. [Al Anbiya ': 7].

Understanding The scholars almost unanimous defines imitation. That is, accepting the words of others without argument. Based on this understanding, people who take the words of people without basic proof, then he muqallid. While people who take the words of others with the basic proof, it is not muqallid.

Then the proof is different from one person to another. For a mujtahid or a person who has not reached the level of ijtihad, but he could understand the arguments and mentarjih the right way, then go against him is a special argument, and he should not accept the words of the person, except with the specific arguments that justify it. As for the lay person can not understand the meanings of texts (the proposition), then the proof for him is the general proposition, which is returned to the Ahl-ul-ilmi which controls the Book and the Sunnah.

However, there are some scholars who define imitation in another sense. That is, accepting the words of people and you do not know where the person is saying (take it). So, people who take the words of others without knowing the specific arguments that justify it, called muqallid, though he took it by the general theorem proof.

If that is meant by the notion that it is a disgraceful imitation, then the sense is not true, because without knowing the specific arguments that show those words are not blameworthy. But if that meant that there are two kinds of imitation, that is. If he is correct in ijtihad, so he gets two rewards. And if he is wrong in ijtihad, so he got a reward, and mistakes are forgiven. Prophet sallallaahu 'alaihi wa sallam, meaning: If a judge and punish diligence and is true, then he gets two rewards, and if he then punish diligence and wrong, reprehensible as the imitation of the first sense, and good character as in the sense that second, the definition is acceptable.

In addition, some scholars who define imitation in the first sense, call imitation in the second kind. Though better, kind of imitation is given its own name that distinguishes it from an impeccable imitation, so it does not occur in a mixed use of the term.

There is also a permanent reproach dogmatic clerics in general, and gave the name of the second type with a different name.

Abu Abdullah bin Al-Basri Khuwaiz Mandad Al Maliki said in explaining it: "Each of you follow his word without mandatory for you to follow him, because of an argument, it means you bertaklid him. God is not dogmatic in the religious right. And everyone who postulate mewajibkanmu to receive his word, it means you berittiba 'to him. Ittiba 'in the true religion, and imitation is prohibited.

In this case Syaukani Ash said: "... The issue is not like that they mentioned, because there is still another intermediary between ijtihad and taqlid, namely bertanyanya the ignorant to the 'alim (knowledgeable) about the religious issues it faces, rather than merely opinion and ijtihad-eye ".

While Ibn Hazm bertanyanya ignorant to call people 'alim with the name of ijtihad. He said: "And ijtihadnya layman, (that) when he asked the people 'alim urusanurusan about his religion".

Imitation can be done by someone because of one of two circumstances.

First. Ordinary people who can not know the law by himself. Then he must bertaklid by asking scholars. For God said, meaning: Then ask ye to the people of knowledge, if you do not know. [Al Anbiya ': 7]

Lay people like this it is recommended to choose the more mainstream scientific and kewara'annya. If he thought there were two people the same in science and kewara'annya, then he must choose between the two.

For example, there is a lay listening to a pious saying "it must dizakati jewelry". Then she heard there was a more pious to say "no jewelry zakat". Here, he is faced with two opinions. Then he may choose one of them, but should bertaklid closer to the truth because of his scholarly and kewara `.

Second. A mujtahid is facing issues that must be answered, but he did not have a grace period for diligence. He is also not possible to refer the books, examine the arguments or the sayings of scholars, then he should bertaklid.

Shaykh Uthaymeen example, if he is unable to know the law of a problem and it was tiring. So usually he bertaklid to Shaykh al-Islam Ibn Taymiyyah. According to Shaykh Uthaymeen, the words of Shaykh al-Islam is closer to the truth of the other scholars. But in this case, does not mean not bertaklid to others, because rajih opinion is, if there are two 'alim, one of which is more important than the others, it is not necessarily required bertaklid to a more mainstream, but may also bertaklid to the level below it.

Kinds of imitation
A. General imitation.
Which adheres to certain schools, take-rukhshah rukhshah and azimahazimahnya in all religious matters. For example, someone bermadzhab Hambali. He adhered to these schools and take-rukhshah rukhshah and azimah-azimahnya. Azimah is, problems that required or forbidden. And rukhshah is, besides the problem.

For example, he said "I am a Hanbali (follower of Hanbali schools), and I will follow the Hanbali madhhab in all things". As was also done by people bermadzhab Hanafi, Shafi'i, Maliki, or other. That is what is called a general imitation. That is one bertaklid to schools, take-rukhshah rukhshah and azimah-azimahnya, and do not look to other schools in Islam or the Prophet's sayings.

Dogmatic about this, the scholars disagree. Among the scholars there who require it, because the door of ijtihad has been closed for mutaakhirin. It is the opinion of the very vanity, because it requires that the meanings of the Book and Sunnah has been locked. Though the Qur'an and Sunnah is guidance and explanation for people from terutusnya Prophet sallallaahu 'alaihi wa sallam until the arrival of Judgment Day. Prophet sallallaahu 'alaihi wa sallam said, that means: It's something I leave to you, that if you stick with it, then you will not be misguided after me, the Book of Allah [Saheeh narrated by Muslim, no. 1218]

And among them there are mengharamkannya, because sticking absolutely to follow (ittiba) to other than Allah. As was stated by Ibn Taymiyyah: "Surely, in the opinion that mandatory, but there is obedience to the Prophet in all the commands and prohibitions. That menyelisihi 'ijma. And are allowed the same thing ".

2. Special dogmatic.
That takes a certain word in a particular issue. Shaykh Uthaymeen explained about this specific imitation of himself exemplifies. He told Imam Ahmad bertaklid in theses issues are not clear to him. Suppose there is a problem and the time is narrow, so that he may not examine the issue with their arguments, then he decided to bertaklid to Imam Ahmad in this issue specifically.

This particular imitation is allowed, if a person is not capable of knowing the truth with diligence, either because it is really not capable, or able, but very hard to do.

Of exposure of this description, we can know, that is the case itjihad that has consequences. Not just anyone can perform ijtihad, due to diligence, a person must have knowledge and mastering a set of supporters. Similarly, for a scholar who has the ability, but when has diligence and examine the arguments and the words of scholars, but the truth is not apparent to him, then he must tawaquf (does not take a position) and do not punish the ijtihad. In these circumstances, he allowed bertaklid forced (emergency). Moreover with us as lay people, or people who just studied the issue din, would not have the capacity for ijtihad.

In the matter of imitation, is divided into two kinds, the disgraceful and reprehensible. Imitation is laudable, take the words of others with evidence. Laudable imitation also has another name, namely: ittiba ', su'alul' alim (scholar asked), and ijtihad layman. The imitation is despicable is that, taking the words of others without proof. Certainly in the diligence or bertaklid, one should weigh based on Qur'aan, Sunnah and Ijma n '.

Maraji ':
- Syarhul Ilmil Min Usul Usul, Shaykh Muhammad bin Salih Al Uthaymeen, Publisher Al Mktabah At Taufiqiyah, Al Qahirah - Egypt.
- Ad Durrat Al Bahiyyah Fi At Al Madzhabiyyah taqlid, Shakir Muhammad ash Sharif, cet. I th 1408 H

[Copied from As-Sunnah magazine X/1427H/2006M 03/Tahun Edition. Foundation published Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondanrejo Purwodadi Km.8 Selokaton 57 183 Tel. 0271-761016]

The attitude of Islam Against Slavery

Sheikh Abdullah and Sheikh Ali Bassam Abu Bakr al-Jazairi

Shaykh Salih Bin Abdullah Bin Abdurrahman Ali Bassam said in the book Taisir 'Allam juz 2 pages 567-571: Some harsh enemy of Islam denounced legalized slavery in the Islamic Shari'ah, which in their view included barbaric acts. Therefore I want to explain the problem of slavery in the view of Islam and the teachings of others, and I will briefly explain the Islamic attitude toward slavery.

Actually, once slavery had spread to all corners of the world / earth, not only in the Islamic era. The Romans, Persians, Babylonians, and Greeks, all recognize slavery. And the leaders of Greece, like Plato and Aristotle was only silence this action. In fact they have many reasons to enslave a person such as a war prisoner, kidnapping, or as a thief. Not only that, they also sell children into their dependents into slavery, even some of them regard the farmers as a slave.

They are scornful of the slaves, so slaves were hired to handle the dirty work and heavy. And that's why Aristotle regarded the slaves are not eternal life in the hereafter, they are either in Heaven or in Hell, so the slaves are not different from animals. Pharaoh enslaved the Children of Israel were the most cruel treatment, so the bear he killed the boy and let the Israelites lived their daughters. The Europeans discovered America even when they give the worst attitude towards the natives. This is slavery, because, influence and shape in addition to the teachings of Islam. The example we have just a little new to say of the many brands of the cruel treatment of slaves.

Now let us consider Islamic views on slavery.

A. Because Islam Narrow-Slavery Cause.
Islam states that all men are free and can not be slaves except the one reason only, that the heathen who became a prisoner in the battle. And Commander of the war have a duty to give proper treatment of detainees, can be used as slaves, demanded a ransom or release them without ransom. It all selected keeping in view the public good.

This is the only cause of slavery in Islam is based on the proposition that naqli saheeh according to the saheeh aqli proposition. Because actually people who stood in the Aqeedah and way of proselytizing, to bind and restrict the freedom and want to fight right then the reply was that he should be arrested and taken as slaves to extend proselytizing way.

This is the only cause of slavery in Islam, not by human deprivation, or sell the free people and enslaved them as other peoples.

2. Responding to the Islamic slave with gentle and affectionate.
Because it threatens Islam and warned people that give excessive weight to the slaves, as the words of the Prophet sallallaahu 'alaihi wa sallam.

اتقوا الله و ما ملكت أيمانكم

"Bertaqwalah you to God and see the slaves do you have" [1]

Prophet sallallaahu 'alaihi wa sallam said:

للمملوك طعامه وكسوته ولا يكلف من العمل ما لا يطيق

Slave has a right to eat / side dish and staple food, and should not be burdened with work that is beyond his ability. [2]

Islam even elevating them from mere slaves to their masters as a brother to words of the Prophet sallallaahu 'alaihi wa sallam.

إن إخوانكم خولكم جعلهم الله تحت أيديكم فمن كان أخوه تحت يده فليطعمه مما يأكل وليلبسه مما يلبس ولا تكلفوهم ما يغلبهم فإن كلفتموهم ما يغلبهم فأعينوهم

"They (the slaves) are brothers and servants of God made you that under your rule, then any person who has a brother who is under his control, he should give to his brother as he ate the food, clothing as he puts it. And do not burden them with their burdensome work. If you burden them with hard work, let you help them. [3]

Islam is not only exalt them in the attitude problem that must be provided, but also in talking with them, so they do not feel inferior, because the Prophet sallallaahu 'alaihi wa sallam said.

ولا يقل أحدكم عبدي و أمتي وليقل فتاي وفتاتي

Let not any one of you say: O servant of my son, O servant girl, would rather say: O servant brother, my sister maid. [4]

Not only that, Islam does not even make nasab or body / bodies as the standard one in the world and glory in the afterlife, but the skill and the standard maknawilah human glory.

إن أكرمكم عند الله أتقاكم

Verily the noblest among you the sight of Allah are the ones most pious. [Al-Hujurat: 13]

Therefore, armed with knowledge and skills, some former slaves could match the position of his master, either by being penglima soldiers, clergy, judges or positions of the other great. This is all because of their ability which is a source of glory.

Besides elevating them, Shari'ah also supervised release and pay attention to how to encourage it and the promise of salvation from hell to heaven and good luck with the freeing of a slave. As the hadith narrated by Imam Bukhari and Muslim:

من أعتق رقبة مؤمنة أعتق الهأ بكل عضو منه عضوا من النار حتى يعتق فرجه بفرجه

Whoever frees a Muslim slave Allah will free up any of his limbs with the limb because the slave, so that his penis with his cock. [5]

It is enough virtue in freeing slaves, and above shohih hadith narrated by Tirmidhi who diriwayat of Abu Umamah and other companions.

أيما امرئ مسلم أعتق امرأ مسلما كان فكاكه من النار

Whoever frees a Muslim is a Muslim slave, then the offense will be a waiver of hell itself. [6]

Hadith and atsar are pushing for a lot of freed slaves, and no good deed is greater than the release of a Muslim from slavery. Because of the independence he completed the degree of humanity which he had once used to be the status of such animals.

Then Islam has some freedom for a slave, either forced or free free is optional. Free path is forced.

A. He who hurts the body he or she must liberate his slaves was his slaves. As in a hadith that tells the story of a slave master who cut off his nose, then the Prophet sallallaahu 'alaihi wa sallam said to the slave.

اذهب فأنت حر فقال يا رسول الهن فمولى من أنا? قال: مولى الله و رسوله

Get thee as thou now a free man, the slave said: "O Messenger of Allah is my Maula (slaves) whom", he replied: "Maula Allah and His Messenger. [7]

2. A slave owned by several people, then release part one of the owners, the owners of the allies had to be freed by force. As in a hadith narrated by Imam Bukhari.

من أعتق شركا له في مملوك وجب عليه أن يعتق كله

Whoever frees his share of a slave, he shall release all of it. [8]

In this case there should be details that require separate discussion.

3. Anyone who has a slave that was still close relative (mahram) will be mandatory for owners to be forced to release. Based on the hadith:

من ملك ذا رحم محرم فهو حر

Anyone who has a slave belonging to his relatives even mahromnya the slave free. [9]

These are the circumstances are forced to remove the property to his slave master. The causes of this forced because of the confidential syari'atkan syar'iyah and special effects so that the Shari'ah does not make it a choice or because the cause can be referred / canceled.

Besides pushing for freeing slaves, sharia also make the release of slaves as the first kafarah for survivors of sins, liberation of slaves as the first alternative to intercourse during the month kafarah Ramadlan, zhihar (a husband tells his wife that his back like the back of his mother, namely husband did not want intercourse with his wife-red) and murder by accident.

After the description above, how could the people of Western or Westernized people who denounce the attitude of Islam toward the problem of slavery. Then they opened their mouths wide open shouting freedom and human rights, while they who enslave and humiliate the people of many nations. They enslave other nations in the midst of the nation itself, seize property and land to justify the occupation. They lifted his head to shout human rights, while addressing their own community group in the country they are lower than in the way of associating with slaves.

Where is the justice of Islam as compared to the attitudes of Americans toward the Negro with the prohibition of school, office or work as civil servants. As if they thought the Negro the same as animals.

And where is "Ihsan" Islamic manners and taste compared with Western people measures to prisoners who are still there in the dark prison, and wilderness areas that are not known (in exile)

Where Isam country loving affection that gives justice to the entire population of the various types of social strata, religions and races as a nation in the rights and obligations, when compared with those criminal acts against humans French independence in Algeria (Algeria formerly colonized France), in the midst of their own country and in the midst of their own nation. The fact is evident that the accusations are false accusations they kumandangkan / vanity.

After this statement, did not come for the reformers and peace lovers to open their eyes and then return to the teachings of Islam with great reflection and awareness, so that they become aware of human happiness in the teachings of Islam, both for the present or the future.

Shaykh Ibn 'Uthaymeen said in Sharh rahimahullah al-Aqeedah al Washithiyah juz 1 thing takhrij 229-230 Sa'ad bin Fawwaz al Shomil cet. II Dar Ibn Jauzi: "Here we must remind some people who act menggantkan (term) fairness to the equation. This is a mistake, justice can not be said to be equal, because the word equality sometimes requires the similarity between two things that should be distinguished.

Because of this unfair calls (a call to the equation) they say: "What is the difference of men to women? Samakanlah men with women ". To the extent that the Communists say: "What is the difference between the government and the people, it is impossible to control another person even if the parent with the child, parents may not have authority over the child", and so on!

But if we say "justice" that gives meaning to the right of every person who has this right, surely the danger's gone (from the term equation) and (sentence) will be disclosed survived the meaning of vanity. Because it forever is not in the Koran verse that reads: "Verily, Allah commanded the equation". But there is:

إن الله يأمر بالعدل

Verily Allah commands justice. [An-Nahl: 90]

وإذا حكمتم بين الناس أن تحكموا بالعدل

And if you punish people, the hukumilah fairly. [An-Nisa ': 58]

So people who say "Islam is a religion of equality" has been wrong, but the truth is that "Islam is a religion of justice", which means: to equate the same case and separate the different cases. If he meant by the equation above is the meaning of justice, but he used the term in common, then that person is wrong in choosing the words / terms, although the intended correct.

Because the majority of verses in the Qur'an negates the equation as:

قل هل يستوي الذين يعلمون والذين لا يعلمون

Say: "Is there anyone who knows the same people do not know? [Az-Zumar: 9]

هل يستوي الأعمى والبصير أم هل تستوي الظلمات والنور

Are there people who are blind and the seeing equal? or darkness-a darkness equal to light? [Ar-Ra'd: 16]

لا يستوي منكم من أنفق من قبل الفتح وقاتل أولائك أعظم درجة من الذين أنفقوا من بعد وقاتلوا

Berinfaq not the same person before the victory and fought (Fathu Makkah), their greater degree than in people who berinfaq and fought victory after victory (Fathu Makkah). [Al-Hadid: 10]

لا يستوي القاعدون من المؤمنين غير أولى الضرر والمجاهدون في سبيل الله

It is not the same between the believers who sit (do not engage in war) that do not have udzur with those who strive in the way of Allah. [An-Nisa: 95]

And always there is no single word in the Koran which instruct the equation, there has been a verse that commands justice, and justice is more acceptable to the word soul.

I was reminded of this, so we do not talk like parrots chatter, because some people imitate what others say without reflection, without a thought of what was in it, who makes it and what was meant by the word according to a person who makes it.

Shaykh Abu Bakr al-Jazairy said the Muslim Minhajul terms. 459: "If someone were to ask: Why Islam did not require the freeing of slaves, so that a Muslim has no other alternative in this case?

Answer: Indeed Islam came when slavery had been scattered everywhere, because it is not appropriate for a just Islamic law, which is keeping the life, property and honor of one human being to oblige the people to dispose of their property at once. As well, many slaves who did not deserve to be liberated, like little children, women, and some men who have not been able to take care of themselves due to their inability to work and because of their ignorance about how to make a living. Then the (better) they stayed with a Muslim master who gave them food that is eaten like his master, gave them clothes to wear as his master, and not burden them unable to work they do. These are all the many thousands of degrees better than to live in freedom, far from home who give them love and good deeds away from them and then to a place like hell jahim miserable ".

Conclude from the above explanation, the translator of the following:
A. Slavery is still recognized by Islam.
2. Requirement for a human being enslaved is: (a) Infidels (non Muslims) (b) Being a prisoner of the Muslims (c) being held due to war (d) Muslim warlord does not provide an alternative to the person.
3. Islam assess a slave as a brother to his master.
4. On the other hand, Islam is a slave seeking freedom in some way, either by force or voluntarily, or as kafarah (kin) sin.

(Translated and annotated by foot: Aris Munandar bin al-Ahmadi S. Lamfunji)

List of References / Maraji ':
• Taisir 'Allam, Sheikh Abdullah bin Abdurrahman Ali Bassam, Juz II, and Darus Salam Faiha Darul cet. I in 1414 H
• Minhajul Muslim, Sheikh Abu Bakr al-Jazairi, Darul Fikr, cet. I in 1995 AD
• At-wat-Tarheeb Targhib, al-Imam al-Mundziri, Darul Fikr, 1993, M.
• Bahjatun Nazhirin, Salim Sheikh Abu Usama al-Hilali, Dar Ibn Jauzi, cet. I in 1415 H.
• Fathul book Sharh Tawhid Majid, Shaikh Ali bin Sinan Takhrij, Darul Fikr, in 1412 H
• Fathul Baari, Ibn Hajar al-Ashqalani, Maktabah as-Salafi al.
• Ghoits alMakdud takhrij Muntaqo ibnil Jaruud, Abu Ishaq al-Huwaini, Darul book al-Arabi, cet. II in 1414 H.
• Irwa'ul Ghalil, Sheikh al-Albani Nashiruddin, Maktabah al-Islami, cet. I the year 1408 H.
• Sahih Jami 'al-Shagir, Sheikh al-Albani Nashiruddin, Maktabah al-Islami.
• Da'eef Sunan Abu Dawud, Sheikh al-Albani Nashiruddin, Maktabah al-Islami, cet. I the year 1412 H.
• Da'eef Sunan Ibn Majah, Sheikh al-Albani Nashiruddin, Maktabah al-Islami, cet. I the year 1408 H.
• Sunan Ibn Maajah, Toha Son of Semarang.
• Tuhfatul Awadzi, Sheikh al-Mubarakfury, Daarul Fikri, th. 1415 H
• da'eef Sunan Tirmidhi, Sheikh al-Albani Nashiruddin, Maktabah al-Islami, cet. I the year 1411 H.

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[1]. I do not find lafazh hadith as those presented above lafazh I found was the following:

إتقواالله فيما ماملكت أيمانكم (صحيح) صحيح الجامع رقم والإرواء 106 2178. إتقواالله في الصلاة و ماملكت أيمانكم (صحيح) رواه الخطيب البغدادى عن أم سلمة. صحيح الجامع رقم و الصحيحة رقم 105: 868

[2 In Saheeh Muslim, I do not find lafazh as described above, which I found is as follows:

للمملوك طعامه وكسوته ولا يكلف من العمل إلا ما يطيق (صحيح) رواه مسلم وأحمد والبيهقي] صحيح الجامع رقم 5191 والإرواء وفى رواية 2172: "... فلا يكلف من العمل مالا يطيق" رواه أحمد والبيهقى أنظر تخريجه فى الإرواء 2172

3]. Authentic, narrated by Bukhari I/16, II/123-124 and IV/125, also present in No. Adabul simplex. 189, V/93 Muslim, Abu Daud No. 5158, I/353 Tirmidhi, Ibn Majjah No. 3690, Baihaqi VIII / 7 and 161 V/158 and Ahmad from Abu Dharr Allaah 'anhu
[4]. Authentic, narrated by Al-Bukhari book 'No Itqu. No. 2552, and Muslim. 2449.
[5]. Authentic, narrated by Imam Bukhari (see Fathul Bari and Saheeh Muslim No. V/146. 1509
[6]. Imam al-Mundziri said: "This is narrated by Tirmidhi and he said Hasan Sahih Hadith (No. 1547), also narrated by Ahmad, Abu Daud narrated above to convey the same hadeeth of Ka'b Bin Murrah, and Ibn Majah from history Ka'b Bin Murrah or Murrah bin Ka'b (No. 2522) View at-Targhib juz 2 things. No. 421-424. 2947. I do not find this hadith in Sunan Abi Daud da'eef book al-'389-391 Itqu thing, nor do I find in the book Majjah da'eef Sunan Ibn al-' Itqu it. 199-201, nor do I find in da'eef Sunan Tirmizi at wal Nudzur Abwabun Aiman ​​it. 180-181
[7]. Narrated by Ahmad Hasan lafadz II/182 and this is lafadz of Ahmad. Also narrated by Abu Daud No. 4519, Ibn Majah No. 2680, Ahmad II/225. To convey the same above lafadz Bayhaqi also narrated by VIII/36
[8]. Narrated by Bukhari No. 2503. See Fathul Baari juz 5 things. 137 and the full is as follows:

عن ابن عمر رضي الله عنهما عن النبي صلى الله عليه وسلم قال من أعتق شركا له في مملوك وجب عليه أن يعتق كله إن كان له مال قدر ثمنه يقام قيمة عدل ويعطى شركاؤه حصتهم ويخلى سبيل المعتق

Of Ibn Umar 'anhuma, from the Prophet sallallaahu' alaihi wa sallam said: "Whoever frees his share of a slave, he shall release all property if he had just the price is measured by the fair, and given to the allies on their part, then freedmen released.
[9]. Saheeh, including Saheeh hadith isnad dhaiful matan (sanadnya Da'eef, but its meaning / content authentic-red). Lafadz above hadith narrated by Abu Daud No. 3949, 1365 Tirmizi, Ahmad V/15 and 20, Ath-Thayalisi No. 910, Ath-al-Kabir Thobrani juz in No. 7. 5852, Hakim and Bayhaqi X/289 II/214. See explanation in Ghaitsul Makdud kedhaifannya no. 972. However, this hadith has a martyrdom are narrated by Tirmizi as mu'allaq III/289 and dimaushulkan by Nasa'i in al'Itqu as mentioned in al-Athrof V/451, Ibn Majah No. 2525 and Bayhaqi X/289 and sanad martyr Sheikh Abu Ishaq dishahihkan by al-Huwaini in Gahitsul Makdud no. 972, See also Irwa'ul Ghalil juz 6 p. 169-171 no. 1746. See also Saheeh Sunan Abu Daud No. 3342 and 3949, No. Saheeh Ibn Maajah. 2046 and 2047 and Miskatul Mashobih (tahqiq Al-Bani) No. 3393. This hadith is also narrated by lafadz of Umar Bin Khattab z mauquf but sanadnya da'eef. See da'eef Sunan Abu Daud no. 850

Lay people: Between imitation and Ijtihad

Discuss the layman, it is not independent of one of the problems associated with the problem of imitation. Or how to carry out and looked at religious matters that have not been understood, so it requires a referral to find out their knowledge.

Because in general the layman, it does not control most of the problems. Sometimes there is too explosive action in the form of conversation to arguments, even the physical or other action that may be precisely remove him from the rules of the Shari'a.

Perhaps there is a quibble, not every Muslim has the same obligation to tell the truth to each other? This statement is false. However, let every Muslim must understand the capabilities and position themselves. Whether as scholars, rulers, Qadi, the prosecution of science or as lay people (ordinary people)? Therefore, each has a duty, obligation and authority are different. And all deeds must be based on the evidence. So how does one have to take the proof? Especially for a layman; bertaklid or basing the science of 'limited' know?

Here we nukilkan of the book Ad Durratul Bahiyah Fi taqlid Wal Madzhabiyah Min Kalamil Syeikhul Islam Ahmad Abdul Halim ibn Taymiyya, compiled by Muhammad Shakir ash Sharif, so that we, as a layman, can take a lesson, to do with the 'alim who mastered the science. May be useful. (Editor)

• As such Malik, ash-Shafi'i, Sufyan, Ishak bin Rahaweh and Abu 'Ubaid, then Imam Ahmad has said in various places, that is not permissible for an' alim (who could postulate) bertaklid to them .... And he is banned scholars of his students such as Abu Dawud, Uthman ibn Sa'id, Ibrahim Al Harbi, Abu Bakr Al Atsram, Abu Zur'ah, Abu Hatim As Sajastani, Muslim and others, "(Banning) bertaklid to someone, even in among scholars. "And he said," Hold you the source of the Quran and Sunnah. "

• As for someone who is capable of ijtihad, if allowed bertaklid? On this issue there is a mistake. The correct opinion is that if you can not be bertaklid due diligence takafu '(a proposition which has the same degree of strength), the limited time for diligence, or unclear arguments. So, when he could not; gugurlah the obligation (ijtihad), so it is permissible to bertaklid.

• For people who are unable to know the law of Allah and His Messenger, causing them to follow those who theologian, and do not get more rajih opinion of the person's opinion, it was praised and rewarded. Good character and not tortured.

• While the opinion is there are people jumhur allow ijtihad or taqlid (in general). They do not require ijtihad for everyone and forbids imitation. Not require imitation for every person and forbid ijtihad. But capable of ijtihad is allowed for diligence. And imitation are not allowed to be able diligence.

• According jumhur, for people who can not afford diligence allowed taqlid to someone 'alim.

WHO FATWA held by a layman?
• If a Muslim is a problem (nazilah), then he asked for the fatwa ('alim) is believed to be berfatwa accordance with the shari'ah of Allah and His Messenger from any schools.

• When the issues are difficult, making it possible to find out the instructions of the Quran and Sunnah, then it must follow it. If not possible, due to limited time, unable to seek it, their argument takafu ', in his opinion, or any other cause, then he should bertaklid to the person who approves of science and religion.

• Those who bertaklid, it must fulfill the law of imitation. It should not be merajihkan, researching, confirming, and blame.

• If someone should bertaklid, then it should bertaklid to the person who is deemed closer to the truth.

Allowed for a person to follow a particular madhhab because of inability to understand the religion, except through these schools. But that does not apply to a person who is able to understand religion without going through that way. And every person shall have fear of God according to his ability. Trying to find out the command of Allah and His Messenger. Then do the command and leave the ban. Wallhu 'nature.

And whosoever shall know by following the instructions without a certain sheikh, then no need to follow to a sheikh (specific) and are not circumcised, even dimakruhkan (hated).

As if it is not possible to worship God in accordance with one command, except by following the schools of a particular person, as if residing in an environment of weak familiarity with the instruction, science, and faith, as well as those who teach and educate not want to give science except to attribute to their sheikh, or penisbatan to syeikhnya it will add to the religion and science, then he made a more serious benefits to religion. But in general it does not happen, unless due to negligence (not studied). Because otherwise, if he would seek guidance in accordance with what they're told, will surely get it.

• In the Qur'an and Sunnah, there are no priests among pembedakan mujtahidin, among which one with another. Malik, Al-Layth ibn Sa'd, Al Auza'i, and Ats Tsauri, are the priests of his day, most of them like bertaklid to bertaklid to the other. And there is no Muslim who says, "Surely this must bertaklid to the priest and the priest should not be."

• People who believe more strongly (right) bertaklid to ash-Shafi'i, should not deny other people who think a stronger bertaklid to Malik and those who thought more appropriate to Ahmad bertaklid, should not deny people who thought more appropriate to Ash Syafi bertaklid 'i and so on.

• Anyone who makes a person to follow, so that he defended and hostile on the basis of suitability and whether or not the person, then it belongs (in verse, ed.).

من الذين فرقوا دينهم وكانوا شيعا. الآية

Ie those who divide their religion and they became some of the classes. [Ar Rum: 32].

If a person is learning and civilized as the way those who believe, like the priests and the follow-sheikh sheikh, it may not make any peers or companions to size. Defend the people who approved it and hate people who menyelisihinya .... (real) is not allowed for anyone to call to say or believe, based on the words of his friends. Should not also fight with the basics. But it must be based on the commands of Allah and His Messenger, or news, as a form of obedience to Allah and His Messenger.

• Not allowed for anyone to make someone other than the Prophet to follow the people, he calls on the road as well as love and hate it. Shall make no words other than the word of God, the words of His Messenger, and Ijma 'race to become the handle of the ummah, defend, and hostile to it. Including acts ahlu heresy, if a person makes or words to divide the people, defend and hostile on the basis of words or penisbatan to the person.

• Any person to a certain fanatics among the priests, not fanatical to the other, then he's like people who are fanatical to one of his companions, without fanatic to other friends. Like, a fanatic Rafidhi to Ali (but) not the other three caliphs and the majority of the Companions. Or Kharijites who denounced Uthman and Ali. These are the ways ahlu followers of heresy and the passions, which have been set out in the Book and Sunnah as the people are despicable. They come out of the Shari'ah and the way that commanded by God to follow through Messenger. Any person who fanatically to any one of the priests, then there is a commonality with them. Neither fanatics to Malik, Shafi'i, Abu Hanifah, Ahmad, and others. The deadline for people who are fanatical to one of the priests are not aware of the ability of priests who followed the priests and other capabilities in science and religion. Then she became stupid and dzalim. Though God rules so knowledgeable and do justice, prohibits ignorance and tyranny.

• The penisbatan that divide between the Muslims, it means that out of the congregation and unity. They headed to the split and follow the road kebid'ahan and sunnah and ittiba menyelisihi '. This is a matter that is prohibited. Culprit guilty and out of obedience to Allah and His Messenger.

Although it is possible to make someone who does not have the expertise because of emergency when the person is the best among them, but still must strive to improve the situation to realize the benefit of perfect for the people of the problems of governance, delegation, and others. As is mandatory for the poor to try to pay off the debt. Although it was not required, except in accordance with its capabilities. As shall be alert to prepare for jihad and the vehicle at the time of the power lost due to weakness. Because something that complements the implementation of obligations, obligatory. In contrast to the ability of the pilgrimage and the like. It is not mandatory cultivated specifically for its obligations depends on the ability itself. (Ibn Ramli)

[Copied from the magazine edition of As-Sunnah Foundation Published 09/Tahun VI/1423H/2002M Lajnah Istiqomah Surakarta, Jl. Solo - Purwodadi Km. 8 Selokaton Gondangrejo Solo 57 183 Tel. 08121533647, 08157579296]

Defenders Ulama Ulama-Salafi Da'wah Long Until Now

Sheikh Ali bin Hasan bin Ali bin Abdul Hamid al-Halabi Al Atsari

Verily all praise belongs to Allah Subhanahu wa Ta'ala. We begged for help, forgiveness, and protection of Almighty God the evils of ourselves and ugliness - ugliness our deeds. Whoever is guided by Allah Subhanahu wa Ta'ala, then no one can misguide and whosoever are led astray by God, then no one can give a clue to her Subhanahu wa Ta'ala.

I testify that there is no true god except Allah the Almighty and no partner to Him and I bear witness that Muhammad His servant and messenger.

Surely the most correct words is kalamullah; the best of guidance is the guidance of Muhammad sallallaahu 'alaihi wa sallam, as bad as the worst case is new matters (no basis in religion). Each new case is heresy. Every innovation is misguidance and every misguidance place in hell.
Amma ba'du:

Surely the greatest privilege of proselytizing salafiyah owned this blessed da'wah is the establishment of the above are authentic sunnah. Preaching is not based on weak hadiths and false. At such circumstances, the penutut syar'i science also has to know clearly about the terms and condition hadeeth. Including the biggest condition is bersambungnya sanad by the narrators are trustworthy. There are also other requirements, now we do not talk about it and mention it. Because it includes terms hadeeth is bersambungnya sanad by the narrators are reliable, then the terms of the attribute itself into salafiyah proselytizing, preaching that stand upright on a saheeh hadeeth, must have a pedigree da'wa itself. That means he must take manhajnya of the clerical masyayikh and reliable. The masyayikhnya too, are the scholars who took manhajnya of the masyayikhnya. And so on. People who come later take from the person before. One student took from Shaykh, the son took from his father, the grandson took from his grandfather, a sanad which continued with the people who trusted among the scholars of big and tall. Although not among the terms of our majlis, discusses at length the issue to come out of the subject majlis.

Only, here I will mention an important thing, in association with a group of people who go from here and there, laid claim to bermanhaj salaf and claim to run the sunnah. But if you check, pay attention, and careful, you do not get an authentic pedigree of the Ahl-ul-ilmi, which of them taken manhaj issues and matters aqidahnya. In addition to their munqathi sanad '(disconnected), even mu'dhal (cut off two or more consecutive), sometimes even mu'allaq mukhalkhal (disconnected from one or more initial sanad).

Knowing these problems alone, is enough to knock down their confessions, is enough to reject their actions, and destroy suspicion, conjecture, and their thoughts. We do not need a lot of arguing and talking. I look forward to my brothers to pay attention to this problem, ponder carefully, and understand as well as possible.

Indeed, we stand on proselytizing pedigree (chain to) a trusted scholars, scholars who come later take from the previous scholars, and scholars muta'akhir (back) took from the scholars mutaqaddim (first). This is evidence for the words of the Prophet sallallaahu 'alaihi wa sallam in the hadith that classed as saheeh by Imam Ahmad bin Hambal great and others that the Prophet sallallaahu' alaihi wa sallam said.

يحمل هذا العلم من كل خلف عدوله ينفون عنه تحريف الغالين و انتحال المبطلين و تأويل الجاهلين

"This science will be taken by people - people of every generation fair, they were negating changes beyond those limits, lie people - people who do sleaze, and penta'wilan people - stupid people".

Words of the Prophet sallallaahu 'alaihi wa sallam يحمل هذا العلم; يحمل is ficil mudhari' (a verb that indicates the time being and will be), give faidah constant and continuous. And the words of the Prophet sallallaahu 'alaihi wa sallam: من كل خلف means من كل جيل (of any generation). The overall properties are consistent with the meaning perfectly. So, either this or the previous day, in every generation of this people, since then and afterwards, was never empty of people who uphold the proof for God, God help the person with Bayyinah k (the information), raising monotheistic burhan (proof). So this principle tegaklah above the foundation, erect above hujjahnya, and strengthened by the words of the Prophet sallallaahu 'alaihi wa sallam.

لا يزال طائفة من أمتي ظاهرين على الحق لا يضرهم من خالفهم و لا من خذلهم الى أن تقوم الساعة وهم على ذلك

"There had always been a party of my Ummah who uphold the truth is not mebahayakan their people - people who menyelisihinya nor those who humiliate it to happen kiyamat and they remain in such circumstances".

Words of the Prophet sallallaahu 'alaihi wa sallam: لا يزال (Always) also gives faidah hold - again. And the words of the Prophet sallallaahu 'alaihi wa sallam:

الى أن تقوم الساعة

(Until there kiyamat) to strengthen the faidah.

Here there is a note that said tha'ifah sometimes - sometimes pronounced with the meaning of the congregation (a group of people) and sometimes - sometimes pronounced with the meaning of one person. Then the least amount for the establishment of a great truth, that truth which dida'wahkan by scholars - our scholars and enforced by authorities - our authorities in the preachings, is not empty age of one scholar who exalt God and uphold the truth of sentences.

Oh brother - my brother fillah ....
As said, this is a preamble that should be there, so the problem can be covered. That is like a road that has been flattened for we are entering with something little by little, a good name and great for our great scholars of ancient times until now.

If we want to mention completely, we would require a long majlis, even some of the majlis, even days - days, months - months, and many - years. However, mukaddimah above is the passage which we hope to provide illumination. Although I can not say enough is enough and did not say was fulfilled. That in order to illuminate the mind, so we are encouraged to discuss and consider the lives of the scholars who would you choose in part to talk about. Because otherwise, if we want to mention a whole, surely it would be limited and not widely into many uncounted. But we will membicarakankan within this short time a few short excerpts relating to the scholars - scholars proselytizing salafiyah first since up to now or that have some clerical positions and influence in this blessed da'wah.

We do not want to start from among friends, for their first foundation in the da'wah. But we want to start with scholars who have conflicts of his time, and the truth is not known except by his opponent, as was said by pensyair:

الضد يظهر حسنه ضده - وبضدها تتميز الأشياء
Something that dinampakkan kindness by his opponent
With the other things will become clear

May Allah Subhanahu wa-Ta'ala mercy-.

He lived during the bergelombangnya aqidah damaged and the movement of opinion which are not useful. He faced the situation with a sturdy, strong and firm, so the fall in the exam distress and defamation. But remained patient and steadfast, despite being tortured in the Qur'an khalqil defamation (libel stating Aqeedah Al-Qur'an is a creature). He demanded to be silent than his opponent, instead of leaving the truth. He does not care, then tortured, imprisoned, bound, and thrown out. He faced it with courage, because in the way of Allah Subhanahu wa Ta'ala and light because in obedience to Allah Subhanahu wa Ta'ala. When it comes some of his companions said to him: "O Abu Abdillah, if you did not say anything (and you are not abused)". He said: "When I kept silent and your silence, then who will teach the ignorant, and when it will teach people that stupid?".

This is one of the addresses and door proselytizing. Patience and persistence is an example and role model for us of our priests. They deserve it. May God give grace to them after death. Keep them for us, when they were alive. Allah exalt their names, as patience, faith, and amanahnya, and they establish the truth with His commandments and prohibitions.

Imam Ahmad also personally affected Imam Abul Hasan Al-Ash'ari. On this day many people attribute to him, even long ago. He says in his book, "wa Islamiyyin Maqalat Mushallin deviation", after calling ashab Aqeedah Ahlus Sunnah Hadith: "It all is Aqeedah of Imam Ahmad bin Hambal. I was walking on the course, and followed and called aqidahnya ". Or like what he said.

Here we menngingatkan one thing, that is a lot of special people and common people attribute themselves to Abu Hasan al-Ash'ari, but penisbatannya not true. Although they attribute to the name, but the reality does not attribute to him, both in aqeedah and manhajnya.

Imam Abul Hasan, formerly Saxon Mu'tazilah. Then, as in the famous story, he stood on the dais in front of many people and then took off his shirt and said: "I testify to God, and testify to you that I understand Mu'tazilah off of me, as I took off my clothes are". It is also a sign of honesty to God, to man of honesty, and honesty to yourself in obeying God.

But one thing is clear, O brethren fillah, return of something not quite in the day and night. Success after the dirty, not like a piece of paper torn from a book or a word left. Surely there are still influences their droppings. The left understands Mu'tazilah or after leaving the familiar Mu'tazilah, Imam Abul Hasan Al-Ash'ari has not been separated from the remnants of which are still attached to him.

After that, in his book "Al-Ibanah Ushulid Diyanah fi", and in his book "Maqalat" I have intimated earlier, also in his book "Treatise ila Tsaghar Experts", it seems the situation is clear and bright. In fact, he explains in the light, without any vagueness, that he is above the Salafi aqeedah.

Indeed, many people from among the attribute Ash'arites to Abul Hasan. They were not on the road Mu'tazilahnya the first, but not on the road the last Salafiyahnya. They are on the second level, instead of Mu'tazilah and not from the Sunnah. But the way in which a mix between good deeds and bad deeds. Though it may attribute to Abul Hasan in terms that have been left behind. They were menyelisihi Abu Hasan and menyelisihi aqidah Salaf, which he has declared to follow and stay on top of the Aqeedah.

Here, O my brother, Imam Ahmad in a passage which very little about the attitude and determination. He is a scholar of the history of this mission in the first centuries.

Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy
May Allah Subhanahu wa-Ta'ala mercy-

As for the middle ages, (as I have said), in this short time I can not mention every scholar for every century. I will only mention those who have signs that stand out.

We mention in the middle ages, in the eighth century, Shaykh al-Islam, a great scholar, a priest, Abul Abbas, Ahmad bin Abdul Halim bin Abdus Salam, Ibn Taymiyyah, An-Numairi, Ad-Dimasyki, Al-Harani-may God gives grace to him-. He has written books, writings compiled, put the rules, and address issues.

By Allah, by Allah, and I swear by Allah, almost exclusively, there is no doubtful that you face in these times. After eight centuries of the death of this priest, O my brother to get Taufik, in the matter of belief and religion, including the problems of heresy, and ye shall find experts in their books, you conscientious in his writings and treatises, treatises, or the fatwas and the answers, then you will get the answer. If you do not get it, then it was due to the inability to look for it, not because Ibn Taymiyyah did not report the answer. I expect this problem to be well understood. So it seems the ability of this Imam, the power of knowledge, breadth of intellect, genius brain-may God grant him mercy-.

If you want to know the position of Ibn Taymiyyah, Ibn al-Qayyim then know that was his pupil. If you want to know the size of the genius which God has given to Ibn Taymiyyah, then know that Imam Ibn Kathir, including students. List the names of the students will be the length of which reads: Al-Mizzi, Ibn Rajab, Ibn Abdul Hadi, who included his students or disciples of his friends from among the priests of the meeting of Islamic history. I'm not just saying, they meet only Islamic library. In fact, they meet with the seriousness of Islamic history, struggle, science, morality, manners, their behavior and many more other things.

Imam Ibn Taymiyyah also in his time, he lived at a time bergelombangnya these slanders and spreading the exams. Tartar starts libel to slander Rawafidh, also slander spread deviant Ash'arites schools and others. He fell in every field like a great horseman carrying a sword, pen, and the eyes javelin. He writes, jihad, and defend. He was deceived, despised, and be patient. Until one day he had the honor of some sultan (ruler). The sultan came to Ibn Taymiyyah to bring his enemies to slander about him, imprison, harm, repel and mendzaliminya. Sultan said to him: "What would you do to them?" He replied: "I forgive them". So they impressed him. They said: "O Ibn Taymiyyah, we mendzalimimu and you are able to respond, but you forgive?" He replied: "It is the morality of the believers". Indeed, morality is not owned except by special people only. That is, you forgive, when you are in high positions, even more so after a lot didzalimi by people who were sorry. Therefore, if we read history, we do not hear a name Bakri and Akhna'i except for Ibn Taymiyyah has denied both. Ibn Taymiyyah's name always rise and soar as the word of God.

ورفعنا لك ذكرك

"And we raise up unto you the title (name) you?" [Nature Nashrah: 4]

Imam Ibn al-Qayyim said about this verse: "Sesungguuhnya everyone who helped sunnah, elevate and support the Ahlus Sunnah Sunnah, he is a part of the word of God" And we raise up unto you the title (name) you? "[Nature Nashrah: 4] Any person who damage against the Ahlus Sunnah and the Sunnah, he is a part of the word Alllah.

إن شانئك هو الأبتر

"Those who hate you, it was he who cut off" [Al-Kautsar: 3]

They (the enemies of the Sunnah) is disconnected. While they (sunnah helpers) to get relief and elevation.

Look at the instigation of Ibn Taymiyyah and the jihad against the Tartars in battle Syaqhab. There are people who say: 'We will definitely win! ". Then Ibn Taymiyyah said to him: "Say, God willing". He said: "I say, God willing, as an embodiment not delay". Because he believed in God's help. At ease with taufik of God, and put their trust in God, then God is insufficient.

Here Ibn Taymiyyah. He has written a rebuttal to the Ash'arite and Mutakallimin (philosopher) in the books are great. Among them, the book rebuttal to Fakhr Ar-Razi who has built madzhabnya distorted in a book, called the At-Ta'sis. Ibn Taymiyyah write a rebuttal to her as much as 4 vols. Book that argued that about a hundred pages or less. Denied by Ibn Taymiyyah in the book as much as 4 vols. Contains an explanation about the error and demolition Jahmiyah basics halamiyah bid'ah (philosophy). Book, two large volumes have been printed and the rest, God willing, will be printed in the near future.

He also wrote a rebuttal to Al-Amidi, Al-Ghazali, and others in a huge book called "Dar'u Ta'arudil Naql Aql wan". The book had a different name. The second name is the name of one book. Some people think the two names for the two-book book. Which is the book "Muwafaqatu Shahihil manqul Shahihi Ma'qul li" which was written to refute the above.

He also wrote a rebuttal to the poor Shiite group, with a yag book called "Sunnah Minhajus Nabawiyah fi Naqdi Kalamisy Syi'atil Qadariyah" He wrote 10 volumes as a rebuttal to one of their princes named Al-Al-Hilli Muthahhar top his book entitled Minhajul Karomah. He denied this in 10 volumes.

Shi'ite group known as bitter enemies. They always find fault with what he saw, except Ibn Taymiyyah. Even now they can not be denied, and proof-proof and answer his arguments. Therefore you see them still, silent, not speaking. The book is still printed, published, and even translated and studied. In front of the book could not move. This is Ibn Taymiyyah, a priest who is the greatest scholars of the great proselytizing and blessed it.

By looking at the history and the history of his life, will get a lot of things about Ibn Taymiyyah. But that comes specifically in the self is one thing, namely that Ibn Taymiyyah died in jail for slander and deceit by his enemies before the sultan (ruler). Nevertheless, historians say when Ibn Taymiyyah died in jail and released his body, then all the inhabitants of Damascus came out, but four people out of fear. When they come out will be killed by the people. Residents of Damascus are all out to the body. Hence the famous saying of Imam Ahmad bin Large Hambal is: "Say to the Ahl-ul-bid'ah agreement between us and you are dead today."

If we look at students, Imam Ibn al-Qayyim (I said) and I hope it is no exaggeration: "He was the best student of the best scholars throughout the centuries". He understands the principles of Ibn Taymiyyah preaching. Cultivate its maxims, full of all the edges, and draw from all sources, and exceeds the Shaykh in something not achieved by the Shaykh, the beauty said she said in explaining.

But I want to correct myself by saying, that we do not get the beautiful words of Ibn Taymiyyah in his essay, as we get on Ibn al-Qayyim. Not that Ibn Taymiyyah did not have a perfect capability than just an essay and beyond Ibn al-Qayyim. But his ability or his life is full of temptations. He did not have enough time and patience to construct meanings and words as owned by his student Ibn al-Qayyim. This is a very important issue to be observed.

Among the matters relating to Ibn Taymiyyah, I'll mention something important. Imam Ibn Taymiyyah may Allaah have mercy that has a beautiful word, which he applied to himself, and propagated by his disciples. Until now we kept repeating, because those words were taken from the word of God. Those words are.

بالصبر و اليقين تنال الإمامة في الدين

"With patience and faith, faith in religion is achieved"

This word is justified by the word of God.

وجعلنا منهم أئمة يهدون بأمرنا لما صبروا وكانوا بئاياتنا يوقنون

"And we make of them were leaders who guide by Our command when they were patient. And it is they believe in Our Signs "[As-Sajdah: 24]

This is Ibn Taymiyyah, a scholar who was very famous in missionary mentauhidkan Allah Almighty.

May Allah Subhanahu wa-Ta'ala mercy-

He lived three centuries ago. At the time the world is filled polytheism, heresy and apostasy. People bertawajjuh (exposes their faces) to other than Allah, to the saints of God, pray and beristighatsah to other than Allah, asking for help to other than Allah. They were careful to drape trees, rocks, fabrics, clothes, and relics (sacred). They seek the blessing of all the above.

Then the priest is doing what God inspired him, and what God has inspired the other priests, Amir is with him. So unite science and jihad, pen and spear. Both reinforce each other and help each other to Tawheed and Aqeedah defend the straight. He preaches to God Almighty and to the pure monotheism. Dispose of heresy and superstition, denied Shirk and muhdatsat (new in religious matters), with the strength that God gives to him. There was a variety rebuttal, debate and disukusi among his enemies propaganda by al-Haq in his era. He was a real victory, and sentence him to appear. Allah exalt his name, because he has exalted the Sunna and Tawhid.

He also compiled the books are awesome, nice, and every house must have these books. A tholabul ilmi-well-not to lay people do not have it, like the Book of Tawhid Alladzi Haqqullahi alal Abid (Tawhid is Allah Haq On The His servant). This book, the book of the blessed, simple language, beautiful explanation, strong expression. There is only the word of God and the words of the Prophet sallallaahu 'alaihi wa sallam, then he sebutkkan faidah-faidah to be learned from the verses or hadiths.

Some scholars say the story is instructive pleased with this book and its author. There is one among the African population. There are scattered thought the menyelisihi Sufi Book of Allah and the Sunnah of the Prophet. He (an African) said: "There is a sheikh, sheikh of the Sufi Tariqa. Each finished the prayer, he raised his hand and pray for an accident to Shaykh Muhammad bin Abdul Wahhab. He pleaded with God, that God will inflict kerburukan him ... and so on ". Prayer that makes the heart shudder bertauhid people. Africa had a saying: "One time I went, I brought the book of monotheism, but I removed the cover and I throw the title. I see him, sit with him, and started chatting. He (Sufi sheikh) said to me: 'What is this book?'. I replied: 'The Book that contains the verse and the hadith, written by a cleric'. He said: 'May I read it?'. It is as if I wished to ask him more and curious. I then gave it, and said: "But I want you to sum up this book for me, because I'm not like you, a great scholar, so I get the benefits". Then the next day he returned, then sheikh said: "The book is very good, this book explains is based on the verse and the hadith, that we are at the top of the delusion, ignorance, and distortion. In it there is only God's word and the word of the Apostle. Who put them? "He replied:" This is the constituent, the person you always do'akan accident during the night and day ". Sheikh was then repent to God right then and there. In the past he's always pray for her accident, then he and pray for her kindness. This is the Imam Muhammad bin Abdul Wahhab.

Preaching the blessed continue, he is also a history of the fragrant scent. Until now, his descendants still raise the flag of the Sunnah, defending manhaj of truth, as they can. We ask God Almighty to have mercy on those who have died, and keeping up with the truth of them are still alive.

My brethren, be perfect to discuss about this priest, his work, his treatise, the answer, and his life, very broad. However, we have to say this-that-is the essence of irradiate to encourage us to quickly understand the history of our priests and our princes news.

At this time many scholars and defenders of propaganda. Thank God, because it brings a lot of good preaching, abundant virtue. The light spread throughout the world. In Africa, Asia, America, Europe and in all places we see muwahhidin (those who bertauhid). We see a good Ahlus Sunnah, the Salafi preachers. They are not united by hizb (group), organized by the tariqa, or harakah. But they are united by tauhidullah. So tauhidullah, and is a principle of monotheism sentence tauhidul sentence (unity). Each of us away from the line of unity, we stay away from tauhidul sentence.

At this time, start of this century, there are scholars who are endowed preaching defense. Among them, the first is Allamah Imam Abdurrahman bin Yahya Al-Mu'alimi Al-Yamani, then Allamah Mahmud Shakir Al-Mishri, also the brothers and their friend, Abdurrahman Al-deputy, Abd Hamzah, Muhammad Khalil Harass.

Until the case is on Shaykh Muhammad bin Ibrahim, he is one of the descendants of Imam Muhammad bin Abdul Wahhab, until then his disciple Allamah Al-Bashir Imam Abu Abdullah Abdul Aziz bin Abdullah bin Baz.

With him there is also his brother, Sheikh Muhammad Al-Albani Nashiruddin, priests, Alamah, our chaplain a glorious, glorious muhadits people. Also his friend, brother, friend dengannnya similar, priests, Allama, Abu Abdullah Muhammad bin Salih Al-Uthaymeen, a careful jurist, having in view, which are accompanied by Taufik and tahqiq. I say, that he has a privilege rather than the entire time the clergy in this whole thing. Anugrahkan with God something to him, which is not given to others. That speech is a masterpiece. Almost all of his talk, syarahnya, lesson, as if he held his pen, notebook, and write with a nice arrangement, merger, division, with a special style, exceptional. Thank God, they are all over the road, a bright and clean, in defending the Sunnah of the Prophet. Raising the flag aqidah Salafiyyah. They strive at it in good faith, to defend among the servants of God and in various countries. Then they died in a series. They have completed the obligation. We be less if we stopped behind them, do not continue their mission, not looking manhaj kemenengan with them, and do not raise their flag. If so be a big disaster. We ask God's protection.

With all this we hear of the stupid people here and there denouncing our scholars. You hear one of them said: "Ibn Baz including clerical rulers". O poor, what do you want of him, a man who 'pious, ascetic, a lot of prayer! What he wants from this world, while he dismissed this world, are content with little of the world-until he licked his ruler, and a clerical rulers who followed lusts.

You see one of them saying "do not understand waqi Ibn Uthaymeen (reality / circumstances)". O poor, Ibn Uthaymeen was a pious, strong like a mountain, he knew the rules of science. As word of the clergy: "The law (decision) on the perception of something is a branch of (science) to something that". Is it possible, or he would have decided the issue of punishment for something, without understanding waqi, regardless of its sides, and without including details. Indeed, the term "understand waqi" desired by the people it is a stupid political condition of this age, which is the source of the infidels and the enemies of Islam. Is it because this priest (Shaykh Ibn 'Uthaymeen) and his brothers (other scholars) is above the truth, in the form of making a good resource, good thinking, making a good lesson from the news that there is, then those things turn into the allegations against them (as above). We ask for the protection of Allah Ta'ala.

Then, there is a third person from the group that we scholars denounced it. Maybe he's a stupid, stupid, depraved. He accused Sheikh Al-Albani, that he Murji'ah. By Allah, by Allah, by Allah. If this fool live long time, surely he does not know the meaning of irja 'is true, meaning that rejected, or who do not tetolak. By Allah this time, Shaykh Al-Albani, including scholars who first denied the thoughts, opinions, error, and deviations Murji'ah. Even he menyelisihi some scholars who consider the dispute between the Ahlus Sunnah with JURISTS Murji'ah as pseudo dispute, (not true). Shaykh Al-Albani said the dispute was really there, not just superficial.

Denials of Shaykh Al-Albani has elapsed Murji'ah 30 years ago, even more. While those who denied him, if you asked her age, I'm almost certain that no more than 40 years of age. So when the Shaykh Al-Albani denied Murji'ah, you poor-O-(which he denies) was playing around with the kids on the streets. At that time you're reading the alif, ba ', in kindergarten!. Then when your face grow some hair, suddenly you denounce the folly, being less by your wits, you say that Shaykh Al-Albani Murji '. This is a great calamity, and sin of the dark. We invoke the protection of Allah Ta'ala.

Ahl-ul-haq but always helped (by Allah). Flying their flag, their sentence is high, whether we like it or not. If we do not defend them, Allah will defend with our brothers, our students, our children or our grandchildren.

The goodness continues. Although all three of these scholars has died, (Sheikh Abdul Aziz bin Baz, Shaykh Al-Albani and Sheikh Uthaymeen,-pent) does not mean they stop preaching. Due to continued saheeh sanad (right), as if the chain of gold, as if pearls are coupled with the truth and light. Let's look at a man of science and the Sunnah that accompany them. Let's look at Shaykh Abdul Muhsin Al-Abbad, Shaykh Salih Al-Fauzan, Shaikh Abdul Aziz Alu Shaykh, Shaykh Husayn bin Abdul Aziz Alu Shaykh, Shaykh Salih bin Abdul Aziz Alu Sheikh. They're all over the road and the same rules. They are one sentence, they manhaj one, and their aqeedah one. Although it appears that matters sebagain mistaken by people as the conflict between them. Though it is not a dispute, and their sentences would be one. Both in substance and reality, in the view and form. I saw it with confidence and resignation to God, O my brothers, as you all saw.

So hinalah Hizbiyyun people, those wrongdoers, and fools. Keep this mission with a gift, cleanliness, beauty, and perfection. May we be worthy to be his followers, and the pengembannya. After that we hope to be its defenders. I beg taufik and statutes, guidelines and statutes, to God for myself and you all. For Allah hath power over it. May the prayers and greetings tercurahkan our Prophet sallallaahu 'alaihi wa sallam, his family, friends all. The end of our speech Alhamdulillahi Rabbil Alamin

(Translated by Azhar and the Muslim Atsari Rabbani, from his lectures on Daurah in Surabaya, with the title knows best Da'wah Salafiyyah)

[Copied from As-Sunnah magazine VI/1423H/2002M 03/Tahun Edition. Foundation published Lajnah Istiqomah Surakarta, Jl. Solo - Solo Gondangrejo Purwodadi Km.8 Selokaton 57 183 Tel. 08121533647, 08157579296]

View of Ahlus Sunnah Wal Jama'ah Against the Companions of the Prophet of Allaah anhum

Cleric Abu Ihsan Al Atsari

Friends of the primacy of NABI radi 'anhum
The virtues of the Companions of the Prophet, and the degree of their high position, a case that has been known well by the Muslims, and it is something very important in the din of Islam. Many verses of the Koran and the Hadith of the Prophet who explained it.

Allah Subhanahu wa Ta'ala has said, which means: "Muhammad is the Messenger of Allah and those with him are strong against unbelievers, but their fellow filial; You see them bowing and prostrating` seek the grace of God and keridhaanNya, meraka signs visible on their faces from the former bowed down. Thus their properties in the Torah and their properties in the Gospel, ie, such as removing plant shoots, then shoot it to make the plant stronger and become great is he and perpendicular to the the essence; the plant-grower growers pleasing, because God wanted to miff the infidels (the strength of the believers). God promises to those who believe and work righteous deeds among them forgiveness and a great reward ". [Al-Fath: 29].

This paragraph covers all companions of the Prophet of Allaah 'anhum, because they all lived with the Prophet sallallaahu' alaihi wa sallam.

In his commentary, Ibn Jarir said: "Bishr had told us of Yazid, from Sa'id, from Qatadah about God's word" filial their neighbors ", ie, God instilled into the hearts of them love their fellow man. And the word of God" `You see them bowing and prostrating", ie, `You see them bowing and prostrating in prayer. Word of God" to find the gift of God ", that is, they seek the pleasure of Allah by bowing and prostration ', with a hardline stance against the unbelievers and each other affection among them. It was God's grace to them by giving primacy over them, and put them into paradise. the Word of God "and keridhaanNya", ie Allah be pleased with them all ".

Allah says, which means: "The people the preceding another in the first place (to Islam) among the people Emigrants and Helpers and those who follow them well, God's good pleasure to them and they pleased him. God provides for them jannah jannah-flowing rivers in it: they will dwell therein for ever. That is the great ". [At Tawbah: 100].

With regard to the interpretation of the above verse, Ibn Kathir said: "Allah the Almighty told that he was pleased with those who passed again first of all convert to Islam from among the Emigrants and the Ansar, and those who follow them well. Really hurt people who hate them, revile or hate and revile some of them. Especially after the death of the prince of the companions of the Prophet sallallaahu 'alaihi wa sallam, the best and foremost among them, namely Ash Siddiq al-Akbar, Caliph Abu Bakr bin Abi A'zham Quhafah radi 'anhu. The wretched of the Rafidhah been hostile to the ultimate friend, hate and revile the Companions. We seek refuge with Allah from it.

That suggests that the mind and heart of the Rafidhah reversed. Where is the position of their faith in the Qur'an, while they revile those who have God ridhai?

As for the Ahlus Sunnah, they always pray for good to those who have been blessed by Allah (by saying the radi anhum), denouncing anyone who has been denounced by Allah and His Messenger, to defend anyone who has been defended by Allah and His Messenger, hostile to anyone who is hostile to God . Ahlus Sunnah is the one who always follows the (truth), not the one who invents a heresy. They always imitate (the Apostle), not the one who made it up. Therefore, they are a sure win and Hezbollah faithful servants.

Hadith of the Prophet sallallaahu 'alaihi wa sallam who said the friends of virtue and seniority, have been narrated from Abdullah ibn Mas'ud Allaah' anhu, that the Prophet sallallaahu 'alaihi wa sallam said:

خير الناس قرني ثم الذين يلونهم ثم الذين يلونهم ثم يجيء قوم تسبق شهادة أحدهم يمينه ويمينه شهادته

"The best man was in my day, then the next day and then the next day. Then will come a people who preceded persaksiannya oath, and sworn testimony precedes (ie sworn and testified before requested, Pent)" [1].

Prophet sallallaahu 'alaihi wa sallam explained that the time he sallallaahu' alaihi wa sallam and his companions the best of life is an absolute condition. There is no better time than during their Zama. Whoever says otherwise, then it includes zindiq.

In the hadeeth of 'Imraan ibn Husayn of Allaah' anhu, he said, the Prophet sallallaahu 'alaihi wa sallam said:

خير أمتي قرني ثم الذين يلونهم ثم الذين يلونهم

"The best of my Ummah is in kurunku, then the next period, then the next period" [2].

In the hadeeth of 'Aa'ishah Allaah' anhuma, he said: "A man asked the Prophet sallallaahu 'alaihi wa sallam, who is the best of men?" Apostle sallallaahu 'alaihi wa sallam said, "The period which I live today, then the next period, then the next period" [3].

In a hadith, the Prophet sallallaahu 'alaihi wa sallam said:

النجوم أمنة للسماء فإذا ذهبت النجوم أتى السماء ما توعد وأنا أمنة لأصحابي فإذا ذهبت أتى أصحابي ما يوعدون وأصحابي أمنة لأمتي فإذا ذهب أصحابي أتى أمتي ما يوعدون

"Truly the stars of the heavens is safety. If the stars were gone, it will come what has been promised over the sky. I was a safety net for my best friend. If I had to go, then will come what has been promised for my friend. And my friend is the safety of my people. If my friend had gone, then will come what has been promised to my people ". [Hadith narrated by Muslim, No. 2531, from Sa'id ibn Abi pathway Burdah of his father, Abu Musa al-Ash'ari zRadhiyallahu 'anhu].

Words of the Prophet sallallaahu 'alaihi wa sallam describes the majesty and the strategic position of the friends among the people. They are a safety supervisor at the same time these people after the Holy Prophet sallallaahu 'alaihi wa sallam. That is, they are always watching, so that these people do not get lost and do not stray from the path they have traveled together, the Prophet sallallaahu 'alaihi wa sallam.

That is why the Prophet sallallaahu 'alaihi wa sallam when advocating division and discord arise among the people, to return to the Qur'aan, Sunnah and the Sunnah of His Messenger first four caliphs, the companions of the radi-' anhum jami'an.

It was narrated from Al Irbadh Sariyah Allaah ibn 'anhu, he said, "The Messenger sallallaahu' alaihi wa sallam offered advice that made our eyes water flowing, and make our hearts tremble." We said: "O, Prophet! Looks like this is the advice pungkasan. What do you wasiatkan to us? " He sallallaahu 'alaihi wa sallam said:

قد تركتكم على البيضاء ليلها كنهارها لا يزيغ عنها بعدي إلا هالك ومن يعش منكم فسيرى اختلافا كثيرا فعليكم بما عرفتم من سنتي وسنة الخلفاء الراشدين المهديين وعليكم بالطاعة وإن عبدا حبشيا عضوا عليها بالنواجذ فإنما المؤمن كالجمل الأنف حيثما انقيد انقاد

"What I have left you (ie the companions) in the path of pure white, day and night as bright. Anyone who deviates from it (from the white road that the friends are on it), would (he) perish. Whoever live after me, he must have seen a great many disputes. Let sunnahku you still hold fast that you know first four caliphs and the Sunnah (ie the companions) that is above instructions. Let you always submissive and obedient, though ruled by a slave Habasyi. Hold tightly. Surely a believer is like a docile camel. When directed (the good), he would think "[4].

Also the Prophet sallallaahu 'alaihi wa sallam said:

ألا إن من قبلكم من أهل الكتاب افترقوا على ثنتين وسبعين ملة وإن هذه الملة ستفترق على ثلاث وسبعين ثنتان وسبعون في النار وواحدة في الجنة وهي الجماعة

"Behold, behold the Book before you have fragmented into seventy-two groups. And that this people, also will split into seventy-three groups. Seventy-two of them go to hell, and one class in heaven, namely Al Jama 'ah'. [Reported by Abu Dawud and others. The degree of this hadeeth saheeh]

In another report issued by Al-Hakim and other commentators have mentioned Al-Jama'ah:

ما أنا عليه اليوم و أصحابي

"The guidelines that I and my friends are in it.

Al Jama'ah mean is, anyone who refers to the guidance brought by the Prophet sallallaahu 'alaihi wa sallam, the Koran and Sunnah, as well as an understanding of his companions under the guidelines of Allaah' anhum.

Abdullah bin Mas'ud Allaah 'anhu has told us, about the reasons for choosing an understanding friend as a guide acaun. Abdullah bin Mas'ud Allaah 'anhu said: "And God saw the hearts of His servants. He found the best is the heart of Muhammad, God chose for Himself, and He sent forth to carry his message. Then God re-look at the hearts of His servants after Muhammad's heart . He found the best is the hearts of the companions. So God made them as servants to fight for His religion and His Prophet. Everything is well regarded by the Muslims (companions of the Prophet sallallaahu 'alaihi wa sallam), then it must be good in the hand of God. and what is considered bad by the Muslims, must be bad also in the sight of Allah ". [Atsar Saheeh, reported by Ahmad, no 3600; Al Bazzar, no. and Ath Thabrani 1816, no. 8582].

In a hadith narrated by Muslim, No. 2523 of the path of Abu Zubair, from Jabir, from Abu Sa'eed al Khudri Allaah 'anhu, he said, the Prophet sallallaahu' alaihi wa sallam said:

يأتي على الناس زمان يبعث منهم البعث فيقولون انظروا هل تجدون فيكم أحدا من أصحاب النبي صلى اللهم عليه وسلم فيوجد الرجل فيفتح لهم به ثم يبعث البعث الثاني فيقولون هل فيهم من رأى أصحاب النبي صلى اللهم عليه وسلم فيفتح لهم به ثم يبعث البعث الثالث فيقال انظروا هل ترون فيهم من رأى من رأى أصحاب النبي صلى اللهم عليه وسلم ثم يكون البعث الرابع فيقال انظروا هل ترون فيهم أحدا رأى من رأى أحدا رأى أصحاب النبي صلى اللهم عليه وسلم فيوجد الرجل فيفتح لهم به

"There will come a time, then there is an army sent (to fight)." They say: "Look, is there any of you a companion of the Prophet sallallaahu 'alaihi wa sallam?" Apparently there is one person Companions of the Prophet. So therefore, God they won. then sent a second army. said to them: "Can any of them had seen Prophet sallallaahu 'alaihi wa sallam?" So therefore, God they won. then sent a third army. said: "Look, if there among those who never saw a friend who had seen the Prophet sallallaahu 'alaihi wa sallam? "Then get one. So God they won. then sent troops to the fourth. said:" Look, if any of them had seen a someone who never saw a friend of the Prophet sallallaahu 'alaihi wa sallam? "Then get one. finally won their God.

This Hadith tells us, what a glorious position of Companions of the Prophet sallallaahu 'alaihi wa sallam and the people who follow them. God guarantees victory for the friends and the people who followed the Companions. Of course, the meaning of the hadith is not just seen it, but the point is to follow their guidelines. As has been mentioned about the definition of a friend of Allaah 'anhum.

WHO IS A FRIEND Prophet ALAIAHI wa sallam?
Friend is, anyone who saw the Prophet sallallaahu 'alaihi wa sallam, or met him even for a moment and believe in him and he died in the faith.

Narrated by Imam Muslim in his Saheeh (249) from the hadeeth of al-'Ala' bin Abdirrahman, from his father, from Abu Hurayrah that the Prophet sallallaahu 'alaihi wa sallam passed a cemetery. Then he sallallaahu 'alaihi wa sallam said:

فقال السلام عليكم دار قوم مؤمنين وإنا إن شاء الله بكم لاحقون وددت أنا قد رأينا إخواننا قالوا أولسنا إخوانك يا رسول الله قال أنتم أصحابي وإخواننا الذين لم يأتوا بعد

"Greetings prosperity upon you, O inhabitants of the township of the Faithful. And God willing, I will follow you. How I longed to meet with our brothers". The sahabatpun asked, "Are we not your brothers?" N He replied, "You are my best friend, while our brothers are those who come later".

This hadith shows that the friend in question is, who met the Prophet sallallaahu 'alaihi wa sallam and faithful to his sallallaahu' alaihi wa sallam. While that comes afterward is, ladies and gentlemen, he sallallaahu 'alaihi wa sallam. As for those who meet and have faith in his sallallaahu 'alaihi wa sallam, (he) called a friend, both meeting in a long time and for a while.

As for the argument that shows that people who meet and have faith in Allah and died in the faith is called a friend, a hadith of Ibn Abi Syaibah history (12/178) of Zaid Ibn Hibban, from Abdullah bin Al-'Ala' bin 'Amir, from Watsilah bin Al Asqa ', he said, Rasulullah SAW said: "You will stay in a good while in the midst of you there are people who look and menyertaiku. By Allah, you will remain in its favor, while in the midst of you there a person who saw me looking, and accompanying those who are with ".

Among them is the hadeeth narrated by Sufyan ibn Ya'qub, in the Tarikh At (2/351), from Adam, the son of Al Walid Baqiyah, from Muhammad bin Al Yahshabi Abdirrahman, that he heard Abdullah bin Basar said, I heard the Messenger of Allaah 'alaihi wa sallam said:

طوبى لمن رآني و طوبى لمن آمن بي ولم يرني و طوبى له و حسن مآب

"It's lucky people who saw me, and very lucky people who believe in me, while he has never seen me. It was her good luck and replies". [This hadith is also issued by Ibn Abi 'Asim in the Sunnah, 1527, of Jacob].

Ibn Faris, an expert on language, he explains in the Mu'jamu Maqayisil lughah (III/335) in chapter Sha-ba-ha: "Indicates the inclusion of something and its proximity to the friend who disertainya it. Shuhab The plurality is, as said raakib form rukab plural. Just like the phrase 'ashhaba so and so', it means to be submissive. And the phrase "ashahbar rajulu", that is, if his son was aged baligh. And everything that came with something, then it may be said to have become friends ".

Ibn Taymiyyah rahimahullah Majmu explained in the 'Fatawa (IV/464): "Shuhbah is the term used for people who accompanied the Prophet sallallaahu' alaihi wa sallam in the long term or short. However, the position of each term is determined by best friend when he accompanied the Prophet. There are accompanying him a year, month, day, moment, or see the last glimpse he (she) believes in him. degree of each period is determined according to accompany the Prophet ".

Abu Hamid al-Ghazali says in his book, Al Mustashfa (1/165): "Who was that friend? Friend is, anyone who lived with the Prophet sallallaahu 'alaihi wa sallam, or ever met him once, or never be with him in time short and long term. Then what's time limit? predicate ascribed to a friend who accompanied the Prophet. Suffice it called a friend, although he only came he sallallaahu 'alaihi wa sallam in a moment. But in urf (general agreement) (is), separate it for those who accompany him sallallaahu 'alaihi wa sallam in a long time ".

Friends of the Prophet denounced BANS
Imam Muslim narrated from the hadeeth of Abu Hurayrah from the Prophet sallallaahu 'alaihi wa sallam, that he sallallaahu' alaihi wasallam said:

لا تسبوا أصحابي لا تسبوا أصحابي فوالذي نفسي بيده لو أن أحدكم أنفق مثل أحد ذهبا ما أدرك مد أحدهم ولا نصيفه

"Do not criticize my friend! Do not criticize my friend! By God that my soul is in His hands, though you menginfaqkan gold at Mount Uhud, surely no one will be able to match their alms mud, not half as well" [5].

This hadith clearly forbid we criticize the Prophet's companions. Prohibition in the hadith above the law is unlawful. Namely the Prophet denounced unlawful. Included, ie all forms of censure and negative innuendo directed against them, or one of them. Because, denounced the Prophet's companions, meaning it has hurt the Prophet sallallaahu 'alaihi wa sallam.

Imam Ahmad narrated in Al Fadha-il (19), from the path of Waki ​​`, from Ibn Ja'far-the-Burqan of Maimun bin Mihran, he said:" There are three things which should be shunned. (Ie): denounce the companions of Muhammad sallallaahu 'alaihi wa sallam, to predict the stars, and questioned the fate ".

Imam Ahmad also wrote to Abdus bin Malik about the Usul Sunnah. He says in his letter: "Including Usul, (that) he who harass one of the companions of the Prophet, or hate it because mistakes are made, or mention ugliness, it includes mubtadi`, until he prayed for the goodness and mercy to all the friends, and his sincere love them "[6].

Imam Ahmad narrates in the book Al Fadha-il, from the path of Waki ​​`, from Sufyan, from Za'luq bin Nusair, he said, I heard anhuma Ibn Umar said:" Do not curse companions of Muhammad sallallaahu 'alaihi wa sallam. It , position them for a moment with the Messenger of Allaah 'alaihi wa sallam (it) better than all the old deeds you guys! "[7]

We meet a lot of words that contains the master of the order not to question the conflicts that occur between the companions of the Prophet of Allaah anhum. Even mentioned the existence of consensus on this issue.

Abdurrahman ibn Abi Hatim said, "I once asked my father and Abu Zur'ah of Ahlus Sunnah Wal Jama'ah schools and the clergy who had met the two in various parts of the world, such as the Hijaz, Iraq, Egypt, Sham and Yemen , in addressing the Companions. schools they are, pray for all the kindness and blessings be upon Muhammad's companions, the whole family, he sallallaahu 'alaihi wa sallam, and refrain from debating the conflict between them. " Similarly stated by Imam Al Lalikai in Sharh Usul I'tiqad (321) and Abul 'Ala Al-Hamdani in his book that contains the aqeedah of Ahlus Sunnah and the mention of censure against a split in pages 90-91.

The evidence is the word of Allah Subhanahu wa Ta'ala, which means: "And those who came after them (Emigrants and the Ansar), they prayed:" Yes, our Lord, give us forgiveness and our brothers who have been faithful in advance from us, and you do not let hatred in our hearts against those who believe. Our Lord, Thou art the Clement, the Most Merciful. "[Al Hashr: 10].

Also words of the Prophet sallallaahu 'alaihi wa sallam: "Thou shalt not criticize my friend ......"

Abdurrazzaq narrated in the book Al-Amali (51), from Ma'mar path, from Ibn Thawus, from Thawus, he said, the Prophet sallallaahu 'alaihi wa sallam said:

إذا ذكر أصحابي فأمسكوا و إذا ذكر القدر فأمسكوا و إذا ذكر النجوم فأمسكوا

"If my best friend about, and then the resist itself. If the fate of disputed issues, the resist itself. If the predictions of the stars discussed, then resist the self."

Meaning "if my best friend about, and then resist myself ...", according to the scholars is not commenting on their side and a negative assessment. That is, instead of a ban to tell what happened, for example, Siffin war or Jamal. Therefore, the case has indeed been preached by the Prophet n, then the case is a historical record. For that reason, the scholars mention it and write it in the history books and others, has even composed a special book that addresses these problems. Similarly, Ibn Jarir, Ibn Kathir and Ibn Hajar and the other clergy at length to tell the tale. But they do not blaspheme or scolded his friend, wallahu ta'ala knows best.

Ibn Baththah rahimahullah say-pertaining to the prohibition of interference disputes between companions:
"Then after that we should refrain from fighting that occurred between the Companions Prophet sallallaahu 'alaihi wa sallam. Therefore, they have gone through various events with the Prophet sallallaahu' alaihi wa sallam and had preceded the others in terms of virtue. God has forgiven them and ordered to ask forgiveness for them, and draw closer to Him by loving them. All that God enjoined through the oral His Messenger. Allah is Aware of what would happen, that they will fight each other. They have the priority over the other, for all their mistakes and deliberate been forgiven. All disputes which happened between them had been forgiven. Do not see the comments about the war Siffin, Jamal, the events at the residence of Bani Sa'idah and other disputes that occur between them. Do not write to you, or to other people. Do not riwayatkan of one, and do not also read it to others. And do not also hear from people who narrated.

That case is agreed upon by the scholars of this Ummah. They agreed to ban the case that we mentioned. Among these scholars are: Hammad ibn Zaid, Yunus ibn Ubaid, Sufyan Ats Tsauri, Sufyan bin Uyainah, Idris ibn Abdullah, Malik bin Anas, Ibn Abi Dzi'b, Ibn Munkadir, Ibn al-Mubarak, Syu'aib bin Harb, Abu Ishaq Al Fazari, Yusuf bin Asbath, Ahmad bin Hambal, Bishr ibn Abdul Wahhab Al-Harith and Al Warraq; they all agreed to ban the case, prohibiting see and hear comments about the dispute. In fact, they warn people to discuss and attempt to collect it. Many sayings are narrated of them, addressed to the people who do it, with lafazh diverse, but similar meaning. In essence, (they) hate and deny the people who narrated and heard "[8].

When Umar bin Abdul Aziz was asked about Jamal and Siffin war, he said: "This business that God has released her hand, then I would not interfere with lisanku!" [9].

Al Khallal narrated from Abu Bakr Al Marrudzi path, he said: "There are said to Abu Abdillah. At that time we were among the troops. And when it came also a messenger of the Caliph, namely Jacob, he said, 'O Abu Abdillah . What is your opinion about the conflict that occurred between Ali and Mu'awwiyah? 'Abu Abdillah replied,' I do not say except good. May God have mercy on them all '"[10].

Imam Ahmad wrote a letter to bin Musarhad Musaddad. The contents of the letter: "Refrain from evil companions thrash. Discuss their virtues, and hold myself from talking about fights among them. Do not consult with anyone (from) an expert in matters of religious heresy, and do not include it in your way" [11] .

Abu 'Uthman Ismail bin Abdurrahman stated Ash Shabuni rahimahullah Ashhabul Salaf in Aqeedah Hadith: "Ahlu Sunnah argues, must refrain from interfering in the dispute between the friends of the Apostle. (Ie) withhold from the words that contain verbal taunts and harassment of his companions".

Commenting is skewed toward WRONG OR A FRIEND
Imam Al Bukhari t write a chapter in his Saheeh entitled "Chapter: Prohibition Denouncing Those Who Already Dead", and then he narrated a hadith from the path of Adam, from Syu'bah, from Al A'masy, from Mujahid, from 'Aisha Allaah anha, he said, the Prophet sallallaahu 'alaihi wa sallam said:

لا تسبوا الأموات فإنهم قد أفضوا إلى ما قدموا

"Do not curse those who have died. Because they have completed their conduct" [12].

The Prophet sallallaahu 'alaihi wa sallam also said:

لا تسبوا أصحابي فلو أن أحدكم أنفق مثل أحد ذهبا ما بلغ مد أحدهم ولا نصيفه

"Do not curse my friend. For indeed, although you menginfaqkan gold at the mountain of Uhud, surely no one will be able to match their alms mud, nor half".

In Saheeh al Bukhari and Sahih Muslim, hadith narrated from al-Bara 'bin' Azib Allaah 'anhu, that he heard the Prophet sallallaahu' alaihi wa sallam said:

الأنصار لا يحبهم إلا مؤمن ولا يبغضهم إلا منافق فمن أحبهم أحبه الله ومن أبغضهم أبغضه الله

"It's not to love the Ansar, except a believer. And it is not hate them, but a hypocrite. Whoever loves them, Allah will love him. Whoever hates them, Allah will hate it" [13].

Ibn Asakir said, when faced with Omar, a Bedouin Arab friend of Ansar attack with words, he said: "Had he not the companion of the Prophet, surely it is enough that I finish it. However, it still includes the Prophet's companions" [14].

Imam Al Lalikai narrated from Ishaq bin Hambal path, from Muhammad bin Ash Shalt, from Ar Rabi `bin Qeis, from Wa'il of Al Bahi, he said:" There have been fights between Ubaidullah bin Umar Al Miqdam, then Ubaidullah curse Miqdam, then Umar said: "Please, get me a sharp iron, so I cut out his tongue, so that afterwards nobody dared to criticize one of his companions of the Prophet" [15].

Al Lalikai also narrated from Sufyan bin Uyainah pathway, from Hausyab bin Khalaf, the son of Sa'id bin Abdirrahman Abza, he said: I asked my father, "I wish I had someone who insults Abu Bakr, what do you think are you doing? "He replied," I'll cut off your neck! "I asked again:" What if deriding Umar? "my father answered," It will also cut off his neck! "[16].

Ibn Baththah said that Sufyan Ats Tsauri said: "Thou shalt not criticize Salafush Salih, surely you will enter Paradise in peace".

Narrated from Imam Al Lalikai Ma'n bin Isa line, he said: I heard Anas bin Malik said, "Whoever denounced the Companions of the Prophet, then he is not entitled to the property Fa'i, for Allah says: (Also) for immigrants who fuqara expelled from their homes and their property (for) seeking bounty from Allah and good pleasure (His)-QS Al Hashr verse 8 -, they are companions of the Prophet sallallaahu 'alaihi wa sallam, who emigrated with him. Then Allah says: And those who have occupied the city of Medina and have faith (Ansar) before (arrival) they (immigrants)-QS Al Hashr: 9 -, they are the Ansar. Then Allah says: And those who came after them (Emigrants and the Ansar), they prayed: "Our Lord, give Forgive us and our brothers who have been faithful before us, and do not you let the hatred in our hearts against those who believe. Our Lord, Thou art the Clement again infinite care. Surat Al-Hashr: 10. That is the third class are eligible to receive Fa'i. Whoever denounced the Companions of the Prophet sallallaahu 'alaihi wa sallam, then it does not include one of three groups, and he was not entitled to receive Fa'i "[17].

Khallal Al Sunnah narrated in the book, from the path of Abu Bakr Al Marwadzi, he said: "I asked Abu Abdullah (ie, Imam Ahmad) who denounced the law Abu Bakr, Umar and 'Aishah anhum Allaah. He said,' I think He was not a Muslim. "I also heard Abu Abdillah said, 'Imam Malik said, anyone who denounced the Companions of the Prophet sallallaahu' alaihi wa sallam, then it does not have any part in Islam '".

Al Khallal also narrated from the path of Abdul Hamid bin Abdul Malik, he said: "I heard Abu Abdillah said, 'Whoever denounced the Prophet's companions, then I'm afraid he fell into disbelief, just as the Rafidhah,' then he said, 'Whoever denounced Companions of the Prophet, it is feared he was out of religion '. "

Al Khallal also narrated from Abdullah bin Ahmad bin Hambal, he said: "I once asked my father about the man who denounced one of his companions of the Prophet, (and) he replied, 'In my opinion, he's not Islam'."

Al Khallal also narrated from ibn Ismail al-Harb path Kirmani, of Musa ibn Harun ibn Ziyad, that he heard Al Faryabi asked by a man of law who chided Abu Bakr. He (Al Faryabi, Red) replied: "Infidel!" He asked: "Can dishalatkan body?" He replied, "No!" I asked him: "Did not he have to say La ilaha illa Allah?" He replied, "Do not touch his body with your hands, lift up his body with a stick, and buried in his grave."

Imam Ahmad said in a treatise which was narrated by Ahmad ibn Ya'qub ibn Ja'far Al Ishthakhri: "one must not mention the ugliness of the friends, and do not criticize one of the best friends because of embarrassment or lack thereof. Whoever did it, it is mandatory for authorities impose penalties and sanctions it. mistake that should not be condoned. Perpetrators must be punished and asked to repent. If he repented, then repentance diterimalah. If it persists, then the sentence imposed upon him again, and imprisoned for life or death to repent ".

He (Imam Ahmad) said at the beginning of this treatise: "That's madhhab scientists, experts and ahlu sunnah atsar holding firm, known to him, the problem has been followed since the time of Companions of the Prophet sallallaahu 'alaihi wa sallam until now. I have meet with the scholars of the Hijaz, Sham and other areas in the schools is "[18].

Al Qadi `Iyadh said in Sharh Saheeh Muslim [19]:" Denouncing the Prophet's companions and humiliate them, or one of them, (it) including the sin of the forbidden. Prophet has cursed the one who did it ".

It was narrated from Ibrahim An-i Nakha, he said: "Abu Bakr and Umar lashed including a great sin".

Similarly, As stated by Abu Ishaq Sab'i. And it was also mentioned by Ibn Hajar Al Az Zawajir Haitsami in the book, he said: "The great sin of the four hundred and sixty-four and four hundred sixty-five is to hate the Ansar, chided one of his companions of the Prophet-radi` anhum ajma ' in "[20].

From the above it is clear, how great a sin denounced the Prophet's companions or one of them. Because the Prophet has forbidden Shallal dead denounced and forbade his companions denounced. 'Aisha Allaah anha also reported that they had been told to ask forgiveness for the Companions of the Prophet, however, they denounce the fact that even best friends. [21]

That fact, they actually denounce the Companions of the Prophet sallallaahu 'alaihi wa sallam. The people who criticize the Prophet's companions were actually mimics the action of a zindiq named Abdullah bin Saba '. Therefore, they are the most similar to the Christians who denounced the Hawariyun, loyal followers of the Prophet Isa Alaihissallam.

Imam Al Ajurri narrated from Ahmad bin Abdullah bin path Yunus, from Ibn Abi Dzi'b, from Az Zuhri, he said: "I've never seen anyone who looks most like the Christians but followers Saba'iyah". Ahmad ibn Yunus said, "They are the Shiites Rafidhah." [22]

Shaykh al-Islam Ibn Taymiyyah said in the book rahimahullah Sharimul Maslul Ash: "A number of scholars from among our friends (ie, schools of Hanbali scholars) confirms that the Kharijites believe infidelity should be innocent of Ali and Uthman, and also confirmed the disbelief required to believe Rafidhah chided all the friends, and confirms the disbelief of the people mengkafirkan friend, said they are wicked or berate them. "

Abu Bakar Abdul Aziz said in his book Al Muqni ': "As if it includes the Saxon lash Rafidhah a friend, then the heathen and the law should not be married (to women Ahlus Sunnah Wal Jama'ah). While the opinion of other scholars, and this opinion is supported by Al-Qadhi Abu Ya'la, that if he was really friendly and insults the dignity of religion and keshalihan dropping them, so he disbelieved because such actions. But if he mencacinya without dropping insults the dignity-for example one of their fathers, or with intent mencacinya anger, or other purposes, then he does not disbelieve because it is ".

That's the attitude that every Muslim should have towards his noble companions. As we know, Ahlus Sunnah Wal Jama'ah not say if it Ma'shum friend of the great sins or small sins. Perhaps they do sin, but they remain the most important, best and has the advantage of the Companions of the Prophet. That's why they get forgiveness for the mistakes they did. They even got the forgiveness of sins and mistakes, which might, if done by them in addition to, not necessarily forgiven. Every Muslim must believe in it and maintain it. Because this is part of God's revealed religion.

In closing this paper, berkut is a statement of Shaykh al-Islam Ibn Taymiyyah in the book Sharimul Maslul Ash: "In this issue, we are not aware of any difference of opinion among jurists and scholars from among the Companions and those who follow them well , and (among) all the Ahlus Sunnah Wal Jama'ah. They all agreed that we must praise the companions, begged forgiveness for them, pleading for their outpouring of grace, pray for them (by saying the radi `anhu), loving and loyal to the them, and believe in the existence of severe sanctions on people who think bad about them ". Musta'an Allaah.

[Copied from As-Sunnah magazine Special Edition 07-08/Tahun IX/1426/2005M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-7574821]


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