Saturday, July 28, 2012

Did the Prophet Muhammad sallallaahu alaihi wa sallam Living In Nature And Hearing Salam Bury?; Allah Subhanahu wa Ta'ala says: وما جعلنا لبشر من قبلك الخلد أفإن مت فهم الخالدون And we do not make a human being before you eternal life. So if you are dead, whether they be eternal? [Al-Anbiya '/ 21:34]

Did the Prophet Muhammad sallallaahu alaihi wa sallam Living In Nature And Hearing Salam Bury?; Allah Subhanahu wa Ta'ala says:
وما جعلنا لبشر من قبلك الخلد أفإن مت فهم الخالدون
And we do not make a human being before you eternal life. So if you are dead, whether they be eternal? [Al-Anbiya '/ 21:34]


Introduction to the Editor
Kingdom of Saudi Arabia fatwa institution "Da'imah Standing Committee", giving no answers in his fatwa. 4383 [1], when asked about some things related to the life of Prophet Muhammad sallallaahu 'alaihi wa sallam Barzakh in nature, as stated in the hadeeth of Abu Hurayrah Allaah anhu narrated by Imam Abu Dawud rahimahullah. Meaning of the hadeeth is: No one greets me except Allah Almighty to restore my spirit to me, so I returned his greeting.
Here are some questions and answers Da'imah Standing Committee which was then headed by Sheikh Abdul Aziz bin Baz rahimahullah, Vice-Chairman: Sheikh Abdur Razaq rahimahullah Afifi and members: Sheikh Abdullah bin Ghudayyan. Appointed to the free translation.

WHAT IS THE PROPHET Muhammad sallallaahu 'alaihi wa sallam AS LIVING IN THE GRAVE IN THE WORLD

Related to the life of the Prophet Muhammad sallallaahu 'alaihi wa sallam, is a noble in his grave, the Prophet Muhammad sallallaahu' alaihi wa sallam live life as it is physically in the world, namely the return of the spirit into the body and he physically he sallallaahu 'alaihi wa sallam? Or he sallallaahu 'alaihi wa sallam barzakhiyah ukhrawiyah live in' Illiyyun the top without any loading (taklif) to He sallallaahu 'alaihi wa sallam? He as the Prophet sallallaahu 'alaihi wa sallam pick him up at the death (meaning), "O Allah, with ar-Rafiq al-A'la". While his body is now lying in the tomb remained without spirit? While the spirit He sallallaahu 'alaihi wa sallam was in' Illiyyun top? While the union of body and spirit with a fragrant Her body occurs on the Day of Judgment? As Allah Almighty says:

وإذا النفوس زوجت

And when the spirits reunited with the body. [At-Takwîr/81: 7]

Verily our Prophet sallallaahu 'alaihi wa sallam live in his grave in the sense of life beyond the grave (barzakhiyah). In the grave He sallallaahu 'alaihi wa sallam received various keni'matan life bestowed by Almighty Allah as a reward for the work of great and good, he made sallallaahu' alaihi wa sallam at the time of his life in the world. Greetings and blessings on the Afdhal of Allah should always be devoted to Him.

But that does not mean his spirit returned to the body so that he sallallaahu 'alaihi wa sallam came to life as lived in the world. Nor is his spirit with his body until he collected sallallaahu 'alaihi wa sallam life, as life in the hereafter. But this life is a natural life Barzakh, mid-world between life and afterlife.
Thus known that he was dead (dead) as the prophets and other people have died earlier. Allah Subhanahu wa Ta'ala says:

وما جعلنا لبشر من قبلك الخلد أفإن مت فهم الخالدون

And we do not make a human being before you eternal life. So if you are dead, whether they be eternal? [Al-Anbiya '/ 21:34]

كل من عليها فان ويبقى وجه ربك ذو الجلال والإكرام

Everything on earth will perish. But the face of thy Lord who has greatness and glory remains eternal. [Ar-Rahman/55: 26-27]

إنك ميت وإنهم ميتون

Behold, thou (Muhammad) will surely die, and they would die anyway. [Az-Zumar/39: 30]

And other verses which prove that Allah Almighty mewafatkan He sallallaahu 'alaihi wa sallam. In addition, too (there is other evidence, among other things):

• That the Companions of Allaah anhum been bathing the corpse he sallallaahu 'alaihi wa sallam, mengafaninya, menyalatkannya and buried. If the Prophet Muhammad sallallaahu 'alaihi wa sallam was still alive, as the life he sallallaahu' alaihi wa sallam in the world, surely they would not do it all, the things they do to all the other dead.

• Fatimah anhuma Allaah has also requested the legacy of his father's legacy. Fatimah cause to believe that the Prophet sallallaahu 'alaihi wa sallam died. And this belief is not denied by one of the Companions. But Abu Bakr anhu Allaah explains that prophets do not inherit property. [2]

• The Companions of Allaah anhum have also agreed to elect a caliph for the Muslims after the death of He sallallaahu 'alaihi wa sallam as the successor to the leadership. And it happened with the appointment of Abu Bakr as the Caliph of Allaah anhu. When the Prophet sallallaahu 'alaihi wa sallam was still alive, as alive in the world, surely they would not hold the appointment of the caliph. Thus it is the consensus of the Companions of Allaah anhum that the Prophet sallallaahu 'alaihi wa sallam died.

• Similarly, when the fitnah (strife people) and serious problems plagued the people during the reign of Uthman and Ali Allaah anhuma, also the problems before and after. When that happens, the Companions did not go to the grave of the Prophet sallallaahu 'alaihi wa sallam to ask for advice or ask for help to get out and settlement of disputes and problems are. Had the Prophet sallallaahu 'alaihi wa sallam was still alive, as alive in the world, surely they will not squander this opportunity, while they desperately need the presence of people who can save them from disasters that surrounds them.

The spirit of him, then the spirit was in the 'highest Illiyun because he sallallaahu' alaihi wa sallam is the best man. Allah has given to the high position he sallallaahu 'alaihi wa sallam in heaven.

WHAT Prophet sallallaahu 'alaihi wa sallam HEAR ANY CALLS OR PRAYER

Did the Prophet Muhammad sallallaahu 'alaihi wa sallam in a noble tomb could hear every prayer or call a live person, or hear a special shalawat addressed to Her? As in the hadith (the meaning): "Whoever bershalawat me in my grave, I hear ..." and so on. until the end of the hadith? Is this hadeeth saheeh, Da'eef or false in the name of the Prophet sallallaahu 'alaihi wa sallam?

At home, all the dead will not hear the call of the living descendants of the sons of Adam, nor heard his prayer. As Allah Almighty says:

وما أنت بمسمع من في القبور

And thou (Muhammad) may not be able to make people who are in the graves can be heard. [Fathir/35: 22]

There is no authentic information, both in the Qur'an and Sunnah Saheehah, which can prove that the Prophet Muhammad sallallaahu 'alaihi wa sallam in his grave to hear every prayer or call a live person, so it is considered to be the specificity of the Prophet sallallaahu' alaihi wa sallam.

Definitive history of the Prophet sallallaahu 'alaihi wa sallam is that shalawat and greetings from the people who read it will be up to He sallallaahu' alaihi wa sallam. That's it. Both the reading shalawat near the grave of the Prophet Muhammad or away from it. Same thing, it will be up to the He sallallaahu 'alaihi wa sallam. Based on a clear history of Ali ibn Husayn ibn Ali of Allaah anhum (grandson of Ali bin Abi Talib-pen Allaah anhu), he saw someone come into a hole in the tomb of the Prophet sallallaahu 'alaihi wa sallam, then this person goes into it and pray. Then Ali bin Husayn bin Ali Allaah forbade anhum saying: "Will I tell you a hadith which I heard from my father, from my grandfather, from the Prophet sallallaahu 'alaihi wa sallam. He said:

لا تتخذوا قبري عيدا, ولا بيوتكم قبورا, وصلوا علي فإن تسليمكم يبلغني أين كنتم. رواه أحمد وغيره

Do you make the grave as a celebration, and you do not make your houses as graves, read blessings on me, actually greeting you will come to me wherever you are. [3]

As for the hadith:

من صلى علي عند قبري سمعته ومن صلى علي بعيدا بلغته

Whoever bershalawat me near my grave, then I heard it, and whoever bershalawat me from far away, it will be up to him.

So this hadeeth is a hadeeth Da'eef according to the Hadith scholars. Syaikhu rahimahullah Islam Ibn Taymiyyah said, "This hadith is a hadith maudhu '(false) on behalf of al-A'masy according to the consensus of the scholars. [4]

While the hadeeth narrated by Abu Dawood with a hasan isnad from Abu Hurayrah that the Prophet anhu Allaah sallallaahu 'alaihi wa sallam said:

ما من أحد يسلم علي إلا رد الله علي روحي حتى أرد عليه السلام

No one greets me except Allah, my spirit will return to me, so I will reply to his greeting. [5]
So this hadeeth is not bright (not sharih) explained that the Prophet Muhammad sallallaahu 'alaihi wa sallam heard (directly) greeting a Muslim. There is even the possibility of meaning is the Prophet Muhammad sallallaahu 'alaihi wa sallam would respond if a Muslim greeting angel told he sallallaahu' alaihi wa sallam a Muslim greeting to him.

Even if we suppose that the Prophet Muhammad sallallaahu 'alaihi wa sallam actually hear the greeting a Muslim, but it is not necessarily a certainty that he sallallaahu' alaihi wa sallam can be heard every prayer and calls directed to a live person he sallallaahu 'alaihi wa sallam.

SYIRIKKAH PRAYER TO THE PROPHET Muhammad sallallaahu alayhi wa sallam
Calling of the Prophet sallallaahu 'alaihi wa sallam, or pray to him so that he sallallaahu' alaihi wa sallam meet the needs of the applicant, or air-isti'anah (for help) to He sallallaahu 'alaihi wa sallam that he address the calamity or disaster, whether carried out near the cemetery He is noble, or from afar, whether legal or not shirk that bad?

Pleading, calling and asking for help to Him after He died, so he meets the needs of their callers, and so he sallallaahu 'alaihi wa sallam took off distress, then the law is shirk akbar, causing the culprit out of Islam, whether carried out near the grave, or distant from the grave. For example, if someone said, "O Messenger of Allah sallallaahu 'alaihi wa sallam, give me syafa'at!" Or say, "Back this stuff is missing, or other sayings. Based on the generality of the word of Allah Subhanahu wa Ta'ala:

وأن المساجد لله فلا تدعوا مع الله أحدا

Surely places belong to Allah bow down, so do not ask (pray) to anyone in addition to Allah. [Al-Jin/72: 18]

ومن يدع مع الله إلها آخر لا برهان له به فإنما حسابه عند ربه إنه لا يفلح الكافرون

And whosoever shall invoke (worship) to God other than to Allah, but no one no evidence to him about it, then the calculation is only in his Lord. Indeed those who disbelieve will not be lucky. [Al-Mu'minûn / 23:117]

يولج الليل في النهار ويولج النهار في الليل وسخر الشمس والقمر كل يجري لأجل مسمى ذلكم الله ربكم له الملك والذين تدعون من دونه ما يملكون من قطمير إن تدعوهم لا يسمعوا دعاءكم ولو سمعوا ما استجابوا لكم ويوم القيامة يكفرون بشرككم ولا ينبئك مثل خبير

He put the night into day and day into the night to enter and subjected the sun and moon, each running in a given time. Who (did) so that Allâh, Rabbmu,, belongs to Him all the kingdoms. And those whom you call (prayer / worship) besides Allah, do not have anything though as thin epidermis. If you ask meraka, they do not hear your voice, and if only they hear, they also can not permit request. And on the Day of Resurrection they will deny kemusyrikanmu. And no one can give you the information as given by Allah the Almighty care. [Fâthir/35 :13-14]

Thus Lajnah Da'imah fatwa stating whether in his grave, the Prophet sallallaahu 'alaihi wa sallam heard greetings, prayer requests as well as the voice of the living? The answer, obviously there are no texts that describe it. Even if the Prophet sallallaahu 'alaihi wa sallam heard the greeting of the living, addressed to him, but it does not mean that he heard every word, call and request him. Even appealed to the Prophet sallallaahu 'alaihi wa sallam that he meets the needs of the applicant is shirk akbar. Especially if it was not the Prophet sallallaahu 'alaihi wa sallam, no matter how high his position, as trustee. People should be afraid of Allah, and fear of his threats. That nobody could help him if Allah's wrath and punishment inflicted on him. Nas'aluLLaha al-'Afiyah.

[Copied from As-Sunnah magazine 03/Tahun Edition XV / Shaban 1432/2011M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Km.8 Selokaton Gondangrejo 57 183 Tel. 0271-858197 Fax 0271-858196]
[1]. Can be seen in Fatawa al-Lajnah ad-Dâ'imah, Verification and tartib: Shaykh Ahmad ibn Abdur Razaq ad-Duwaisy, Daar 'Ashimah, III/227-231
[2]. As stated in Saheeh al-Bukhari, no: 6725, Bari 6726/Fathul XII / 5, the Sahih Muslim / Sharh an-Nawawi, Khalil A Verification Syiha XII/299 Ma'mun, no. 4555 and Abu Dawood (Sahih Sunan Abi Dawood, the Shaykh al-Albani II/239, no. 2968, 2969, 2970, 2977 etc.
[3]. The above hadith narrated by Abu al-Mushili Ya'la in Musnadnya, no. 469. Muhaqqiq Musnad Abi Ya'la: Asad Husain Salim said, because of a history of over Da'eef munqathi '. Ali bin Husayn bin Ali has narrated from his grandfather in mursal. See Musnan Abi Ya'la, Verification: Asad Husain Salim I/361-362 no. 469, Maktabah ar-Rushd and Daar al-Ma'mun lit Turats, cet. I 1430 H/2009 M. But there is a saheeh hadeeth matching, narrated by Abu Dawood, from Abu Huraira Allaah anhu, he said: the Prophet sallallaahu 'alaihi wa sallam said:

لا تجعلوا بيوتكم قبورا, و لا تجعلوا قبري عيدا, وصلوا علي فإن صلاتكم تبلغني حيث كنتم.

Thou shalt not make your houses as graves, and thou shalt not make my grave as a celebration, and shalawatlah me, actually shalawatmu will come to me wherever you say. (See Saheeh Sunan Abi Dawood, the Shaykh al-Albani I/571, no. 2042
[4]. Meruju welcome 'in Majmû' Fatawa Ibni Taymiyya XVII/241
[5]. See Saheeh Sunan Abi Dawud, op.cit. Kitab al-Manasik I/570, Bab al-Qubur Ziyarati, no. 2041

Understanding of Aqeedah Ahlus Sunnah Wal Jama'ah

Al-Yazid ibn Abd al-Qadir Ustadz Jawas

A. Definition of 'Aqeedah
'Aqeedah (العقيدة) according to the Arabic language (etymology) derives from the word al-' aqdu (العقد) which means the bonds, at-tautsiiqu (التوثيق) which means a strong belief or conviction, al-ihkaamu (الإحكام) which means affirming (setting ), and ar-rabthu biquw-wah (الربط بقوة) which means the binding force. [1]

Meanwhile, according to the terms (terminology): 'aqeedah is the firm faith and sure, that there is no doubt for those who believe in it.

Thus, 'the Islamic Aqeedah is the firm faith and are sure to Allah Subhanahu wa Ta'ala with all the implementation of obligations, bertauhid [2] and obey Him, believe in His angels, His messengers, the Book- His book, The end of the day, good and bad fate and faith in all that had nothing authentic about the Principles of Religion (Ushuluddin), matters of the unseen, faith in what the ijma '(consensus) of Salafush Salih, as well as all news qath'i (definitely), both scientifically and in amaliyah set according to Al-Qur-an and the authentic Sunnah and ijma 'Salafush Salih. [3]

B. The study object Sciences' Aqeedah [4]
'Aqeedah when viewed from the standpoint of science, according to the concept of Ahlus Sunnah wal Jama'ah, covering topics: Unity, Faith, Islam, issues ghaibiyyaat (things unseen), prophecy, destiny, the news (about the things past and future), the legal basis qath'i (definitely), all the basics of religion and belief, including the objections to the Ahl-ul-ahwa 'wal bida' (followers of passion and innovation expert) , all of the schools and sects menyempal again misleading and attitudes towards them.

Disciplines' aqeedah this has another name, commensurate with, and the names are different between the Ahlus Sunnah with firqah-firqah (factions) others.

• Naming the 'Aqeedah of Ahlus Sunnah according to:
Among the names of the 'Aqeedah of Ahlus Sunnah according to the scholars are:

A. Al-Iman
'Aqeedah is also called the al-Iman, as mentioned in Al-Qur'an and the hadiths of the Prophet sallallaahu' alaihi wa sallam, as' aqeedah discuss the six pillars of faith and matters related thereto. As the mention of al-Iman in a famous hadith known as hadeeth of Jibreel Alaihissallam. And the scholars of Ahlus Sunnah is often called the term 'Aqeedah al-Iman in their books. [5]

2. 'Aqeedah (I'tiqaad and' Aqaa-id)
The scholars of Ahlus Sunnah is often called the science of 'aqeedah as' Aqeedah Salaf:' Aqeedah ahl al-I'tiqaad Atsar and in their books. [6]

3. Tawheed
'Aqeedah Tawheed as named by the discussion revolved around Tauhid or pengesaan to God in Rububiyyah, Uluhiyyah and Asma' wa Shifat. So, Tawheed is the study of science 'Aqeedah of the most noble and the main objective. That is why science is called the science of monotheism in general according to the Salaf. [7]

4. As-Sunnah
Sunnah means the way. 'Aqeedah As-Sunnah Salaf called because its adherents to follow the road taken by the Prophet sallallaahu' alaihi wa sallam and the Companions of Allaah anhum in the matter of 'aqeedah. And this term is a famous term (popular) in the first three generations. [8]

5. Ushuluddin and Ushuluddiyanah
Usul means the pillars of the Faith, the pillars of Islam and the problems that qath'i and the things that has become the consensus of the scholars. [9]

6. Al-Akbar Fiqhul
This is another name Ushuluddin and the opposite of al-Fiqhul Ashghar, a collection of laws ijtihadi. [10]

7. Ash-Sharia
The point is that everything that has been established by God Almighty and His Messenger of the streets of clues, especially the most basic and is Ushuluddin (problems of 'aqeedah). [11]

Those are some other names of the sciences 'Aqeedah of the most famous, and sometimes in addition to the group called Ahlus Sunnah' aqeedah them with the names used by the Ahlus Sunnah, like most of the flow Asyaa'irah (Asha'ira), especially among scholars of hadith them.

• The naming of 'aqeedah according firqah (sect) are:
There are some other terms used by firqah (sect) in addition to Ahlus Sunnah as the name of science 'aqeedah, and the most famous of which are:

A. Kalam Science
Naming is known throughout the theological stream mutakallimin (pengagung science of kalam), such as flow Mu'tazilah, Asyaa'irah [12] and the group that goes along with them. This name should not be used, because science itself Kalam merupa out a new thing anymore, and have forged diada taqawwul principle (saying something) the name of God is not based on science.

And ban bolehnya not be adopted because they conflict with the Salaf methodology in determining the issues' aqeedah.

2. Philosophy
This term is used by philosophers and those who aligned with them. This is the name that should not be used in 'aqeedah, because the basic philosophy that is fantasy, rationality, fictitious and superstition views about the things unseen.

3. Tashawwuf
This term is used by most of the Shufi, philosopher, orientalist and those who aligned with them. This is the name that should not be used in 'aqeedah, because it is a new naming-invent diada again. It contains the Shufi delirium, claims and confessions of their superstition used as a reference in the 'Aqeedah.

Naming Tashawwuf and Shufi not known at the beginning of Islam. Naming this famous (there) after that or get into Islam from religious teachings and beliefs other than Islam.

Dr. Shabir Tha'imah commented in his book, wa ash-Shuufiyyah Mu'taqadan Maslakan: "It is clear that Tashawwuf influenced by the life of Christian priests, they like to wear clothes of wool and dwell in monasteries, and this lot. Islam decided this habit when he released each country to monotheism. Islam gives a good influence on the lives and improve the way the wrong way of worship of the people before Islam. "[13]

Sheikh Dr. Ihsan Divine Zahir (d.. H 1407) rahimahullah said in his book-at-Tashawwuful Mansya 'wal Mashaadir: "If we look carefully about the teachings of the first and last Shufi (later) as well as the opinions are quoted and recognized by their in Shufi books both old and new, then we will clearly see that much difference between Shufi with the teachings of Al-Qur'an and Sunnah. So also we have never seen any seeds Shufi in the way of life of the Prophet sallallaahu 'alaihi wa sallam and the Companions of Allaah he anhum, who they are (as best) option Allaah from His servants (after the Prophets and the Apostles). Instead, we can see that the teachings Tashawwuf taken from Christian priests, Brahmin, Hindu, Jewish, Buddhist and all zuhudan, ash-Syu'ubi concept in Zoroastrianism in Iran which is the beginning of the period Shufi, Ghanusiyah, Greece, and thought Neo -Platonism, which is done by people Shufi later. "[14]

Shaykh 'Abd al-Vice rahimahullah says in his book, Mashra'ut Tashawwuf: "Surely it is a hoax Tashawwuf (treason) most contemptible and despicable. Shaytan has made a servant of God deceived him and wage war against Allah Almighty and His Messenger sallallaahu 'alaihi wa sallam. Indeed Tashawwuf is (as) a cover Zoroastrian that he passes as an expert service, even under the guise of all these enemies of Islam. When examined more in-depth, will be found that in the teaching of the doctrine contained Shufi Brahmanism, Buddhism, Zoroasterisme, Platoisme, Judaism, Christianity and Paganism. "[15]

4. Ilaahiyyat (Theology)
Illahiyat is the study of 'aqeedah with the methodology of philosophy. This is the name used by mutakallimin, the philosophers, the Orientalists and their followers. This is also the naming of the wrong that this name should not be used, because they mean is the philosophy of the philosophers and the explanations about AllahSubhanahu mutakallimin wa Ta'alal according to their perceptions.

5. Behind the strength of Natural Metaphysics
The term is used by philosophers and writers of Western as well as those that are in line with them. This name should not be used, because just based on mere human thought, and contrary to the Al-Qur'an and Sunnah.

Many people who call what they believe and the principles or ideas that they hold as a belief even if it is false (falsehood) or have no basis (arguments) 'aqli and naqli. Indeed 'aqeedah which have the correct understanding of the' Aqeedah of Ahlus Sunnah wal Jama'ah Al-derived from the Qur'an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam is authentic and Ijma' Salafush Salih.

C. Definition of the Salaf (السلف)
According to the language (etymology), Salaf (السلف) means that the previous (ancestors), the older and more mainstream [16]. Salaf means predecessors. If it is said (سلف الرجل) salaf someone, meaning both parents who had preceded him. [17]

According to the terms (terminology), the word Salaf means the first generation and the best of the Ummah (Islamic), which consists of the Sahaba, Tabi'in, Tabi'ut Tabi'in and priests carrying the instructions on the three-period (generation / future) first are honored by Allah Subhanahu wa Ta'ala, as the words of the Prophet sallallaahu 'alaihi wa sallam:

خير الناس قرني ثم الذين يلونهم ثم الذين يلونهم.

"The best man was in my time (ie time of the Companions), then the next (the Tabi'in), then the next (the Tabi'ut Tabi'in)." [18]

According to al-Qalsyani: "Salafush Salih is the first generation of this ummah are very deep understanding of science, which follows the instructions of the Prophet sallallaahu 'alaihi wa sallam and keep the Sunnah. God chose them to accompany His Prophet sallallaahu 'alaihi wa sallam and uphold his religion ... "[19]

Shaikh Mahmud Ahmad Khafaji said in his book, al-'Aqiidatul Islamiyyah Salafiyyah bainas wal Mu'tazilah: "Determination of the term Salaf was not enough with only limited time only, even should be in accordance with Al-Qur-an and Sunnah according to the understanding Salafush Salih (about 'aqeedah, manhaj, morality and mysticism-pent.). Any person whose opinion in accordance with Al-Qur-an and the Sunnah of 'aqeedah, according to the understanding of law and suluknya Salaf, the Salafi although he called the place a lot and different time. Instead, whoever violates the opinion of Al-Qur'an and Sunnah, then he is not a Salafi although he lived a long time friend, Ta-bi'in and Tabi'ut Tabi'in. [20]

Penisbatan word Salaf or as-Salafiyyuun not include cases of heresy, but this is penisbatan penisbatan the syar'i because attribute themselves to the first generation of this ummah, that the Sahaba, and Tabi'ut Tabi'in Tabi'in.

Ahlus Sunnah wal Jama'ah said also as-Salafiyyuun because they follow manhaj Salafush Salih from Friends and Tabi'ut Tabi'in. Then everyone who followed in their footsteps and walking on their manhaj-in-all time, they are called Salafi, as attributed to the Salaf. Salaf is not a group or class as understood by most people, but it is a manhaj (live in ber'aqidah system, worship, arbitrate, and the other a certain character) which is mandatory for every Muslim. Thus, understanding the Salaf ascribed to people who maintain the safety of 'aqeedah and manhaj implemented according to what the Prophet sallallaahu' alaihi wa sallam and the Companions of Allaah anhum before the strife and discord. [21]

Rahimahullah Shaykh al-Islam Ibn Taymiyah (d.. 728 H) [22] said: "It is not a disgrace for the person who appeared manhaj attribute himself to the Salaf and the Salaf, even so must accept it because manhaj Salaf is nothing but the truth." [23 ]

[Copied from the book Sharh Aqeedah Ahlus Sunnah Wal Jama'ah, Author of Yazid ibn Abdul Qadir Jawas, Reader Publishers Imam ash-Shafi'i, Po Box 7803/JACC Jakarta 13340A, Third Printing 1427H/Juni 2006M]

The importance of faith To the End of Human Behaviour and Influence

Dr. Abdillah bin Yusuf ibn Yusuf al-Wabil

Final day of the faith is one of the pillars of the pillars of faith, and one of the 'Aqeedah of the' Aqeedah of Islam is essential, because of the resurrection in the Hereafter are the foundation for the establishment of 'Aqeedah after the issue of the oneness of Allah Ta'ala.

Faith in everything that happens on the day of the End and the signs is a belief in the supernatural that can not be reached by reason, and no way to know except with texts by revelation.
Because of the importance of this glorious day, we find (in the al-Qur-an) that Allah Ta'ala is often connected with faith in his faith day Saints, as Allah says:

ليس البر أن تولوا وجوهكم قبل المشرق والمغرب ولكن البر من آمن بالله واليوم الآخر

"Is not expose your face to the east and west is a virtue, but virtue is in fact believe in Allah, the day then ...." [Al-Baqarah: 177]

As well as his word:

ذلكم يوعظ به من كان يؤمن بالله واليوم الآخر

"... So given the instruction to the people who believe in Allah and the Final Day .... "[Ath-Thalaaq: 2]

And many other verses.

Rarely do you open the pages of al-Qur-an exception you'll find him talking about the end of the day and what is in it in the form of reward and punishment.

Life according to Islam is not just a view of life in a very short and limited, nor the extent of human life is very short.

The life of Islam's view is very long, continues until there are no limits. The place was continued to another place in Paradise as wide as the heavens and the earth or in hell is widespread because of the many generations who inhabited the earth for centuries. [1]

Allah Ta'ala says:

سابقوا إلى مغفرة من ربكم وجنة عرضها كعرض السماء والأرض أعدت للذين آمنوا بالله ورسله

"Faced a race-lombalah you to (a) forgiveness from your Lord and Paradise as wide as heaven and earth, prepared for those who believe in Allah and His Apostles ...." [Al-Hadiid: 21 ]

And God said:

يوم نقول لجهنم هل امتلأت وتقول هل من مزيد

"(And let's remember) day (which on that day) We asked Jahan-nam, 'Are you full?' He replied, 'There is additional?'" [Qaf: 30]

Truly believe in Allah and the Final Day, and the faithful in what is in it in the form of reward and punishment is something that actually directs human behavior to the right path. No single law was made man, capable of making human behavior as straight and committed and produced by faith in the days end.

Therefore, there is a very visible difference between the behavior of people who believe in Allah and the Final Day, he knows that the world is a field for the life hereafter, also know that good deeds are stock day Saints, as revealed by Allah Subhanahu wa Ta'ala:

زودوا فإن خير الزاد التقوى

"... Berbekallah, and indeed the best of provisions is piety .... "[Al-Baqarah: 197]

Also, as said by a noble Companions' Umair bin Humam Allaah anhu [2]:

ركضا إلى الله بغير زاد إلا التقى وعمل المعاد
والصبر في الله على الجهاد وكل زاد عرضة النفاد
غير التقى والبر والرشاد

Ran (face) of God without the provision
except piety and charity for the day end.

Also patience in the fight in Allah's way,
And every provision must be destroyed.

Except piety, kindness and guidance. [3]

There is a difference between the behavior of people who this is so with the behavior of people who do not believe in Allah, the day end and what is in it in the form of reward and punishment. "The person who confirmed the end of the day will do good by looking at the sky instead of scales with the scales of the earth, and hereafter will not be calculated with the calculation of the world." [4] He has a special behavior in life, we can see keistiqamahan in him, the extent of view, the strength of faith, constancy in all trials, patience in every disaster, with the hope of reward and retribution, and believe that what is in the sight of Allah is better and more lasting.

Al-Imam Muslim narrated from Suhaib رحمه الله z, he said, "The Prophet sallallaahu 'alaihi wa sallam said:

عجبا لأمر المؤمن إن أمره كله خير وليس ذاك لأحد إلا للمؤمن, إن أصابته سراء شكر فكان خيرا له, وإن أصابته ضراء صبر فكان خيرا له.

'It's amazing the case of people who believe, all business is good (for him), it would not be obtained except by those who believe. If he gets the pleasure, he was grateful then it is good for him, and if something bad happens to him, he is patient then it is good for him. '"[5]

Benefits of a Muslim is not limited to humans alone, but shared by animals, as a very famous phrase of 'Umar ibn al-Khattab Allaah anhu:

لو عثرت بغلة في العراق, لظننت أن الله سيسألني عنها: لم لم تسو لها الطريق يا عمر?

"If there is a donkey falls in Iraq, I truly believe that God will ask me (on the Day of Judgment) about her, 'Why do not you make way for him, O' Umar? '" [6]

Feeling like this is the fruit of faith in Allah and the Final Day, feeling the weight and size of the trust was borne human. Where heaven, earth, and mountains felt sorry for it, because he knows that all things: either a small or large will be held accountable, will be considered and will be avenged. If either the better the return, if bad then bad return return:

يوم تجد كل نفس ما عملت من خير محضرا وما عملت من سوء تود لو أن بينها وبينه أمدا بعيدا

"On the day when every soul shall find all the good face (on face), so (too) who have done evil; he wanted if he would of the day there was a distant future ..." [Ali 'Imran: 30]

ووضع الكتاب فترى المجرمين مشفقين مما فيه ويقولون يا ويلتنا مال هذا الكتاب لا يغادر صغيرة ولا كبيرة إلا أحصاها ووجدوا ما عملوا حاضرا ولا يظلم ربك أحدا

"And diletakkanlah book, then you will see those guilty of fear of what is (written) in it, and they say, 'Oh wretched we are, this book does not leave a small and not (too) are great, but he record everything, and they found what they are doing there (in writing). And thy Lord do not persecute one too. "[Al-Kahf: 49]

As for those who do not believe in Allah and the Final Day, and what is in it, both calculations and revenge, then he will always strive to fulfill all the desires in this life, panting behind her jewelry, greedy in collecting it, and very stingy if other people want to get through it good. He has made the world as the greatest goal, and the peak of science (knowledge). He measured each case with kemaslahatannya alone, do not care about others and never glanced at each other except within the limits that can realize the benefits for himself on the short life and limited. He moved to make the earth and life as a limit only. Therefore, the system of calculation and judgment was arbitrary and would end up with erroneous results [7]; because he thought that the day of the Resurrection is not possible:

بل يريد الإنسان ليفجر أمامه يسأل أيان يوم القيامة

"Even the man was about to make immoral constantly. He said, 'When will the Day of Judgment is?' "[Al-Qiyaamah: 5-6]

This way of looking Jahiliyyah, limited and very narrow. This perspective has made them the courage to do the killing, seizing property, and robbery. This is because they do not believe in the Day of Resurrection and the Day of Judgment, Allah Almighty described as about their situation in his word:

وقالوا إن هي إلا حياتنا الدنيا وما نحن بمبعوثين

"And of course they will say (again), 'nothing but our life in this world, and we occasionally will not be resurrected.'" [Al-An'am: 29]

Just like their phrase, "It (life) is just wombs that give birth and the earth to swallow."

The time went by, and there came a rarity, the greater the denial occurred. We can see a complete denial of what is behind the perceived material senses, as stated by Marxist communists (atheists) who deny the existence of a creator, do not believe in God and not believe in the End of the day. This ideology says that life is mere matter! There is nothing else behind this material can be felt, because their leader (Marxist) argues the absence of god! And only a matter of life! Therefore, their existence is like animal could not understand the meaning of life and the purpose they were created, they lost even more destruction. If they were united, then in fact they are under the shadow of fear from the rule of law.

You find people like this class into the class of a very greedy man to the life of the world, because they do not believe in the resurrection after death. As revealed by the Almighty as characterize the polytheists from Jews and others:

ولتجدنهم أحرص الناس على حياة ومن الذين أشركوا يود أحدهم لو يعمر ألف سنة وما هو بمزحزحه من العذاب أن يعمر والله بصير بما يعملون

"And indeed you will find them the most covetous man (greedy) to life (the world), even (more greedy again) than the idolaters. Each of them wanted to be given a life a thousand years, but longevity was never going to remove him from the punishment. Allah is Aware of what they do. "[Al-Baqarah: 96]

Pagans do not expect a resurrection after death. He wanted a life of persistent world, while the Jews know all the humiliation that they will get in the afterlife, because what they do with the science that they know [8]. People like this and a man like him is the worst. So you will find something that spreads among them in the form of greed, avarice, forcing the people and made him a slave, and take their wealth to enjoy life because of the greed of the world. That's why they appear from the loss of morals, and behaviors such as animals.

If they look at the life of the world, increaseth fatigue and pain for what they expect from the immediate pleasures. While none of the barriers that could keep them from death, because they were not sure at all that there is accountability in the Hereafter, and they do not have any baggage to end his life.

That's why Islam is noticed. There is an emphasis on al-Qur-an about the faith to the end of the day, and the determination of the resurrection, reckoning and replies. Allah denied their attitudes assume that the end of the day was impossible, and He commanded His Prophet to swear that this is the haq (truth):

قل بلى وربي لتبعثن ثم لتنبؤن بما عملتم وذلك على الله يسير

"... Say (Muhammad), 'Indeed, for the sake of my Lord, you really will be raised, then will be informed of what ye do.' That is easy for Allah. "[At-Taghaabun: 7]

And Allah mentions the state of the Hour, the reward promised to His servants that fear Allah, also threatened punishment to those who do disobedience. He directs the view of those who would deny the evidence to doubt the truth to her heart completely lost and make sure they care about the Day of Resurrection and its horror that shook the body. It's that their conduct in this life to be straight to follow the religion of truth which they are carried by the Apostle sallallaahu 'alaihi wa sallam. Here's some proof of that truth.

First 1.Penciptaan
Allah Ta'ala says:

يا أيها الناس إن كنتم في ريب من البعث فإنا خلقناكم من تراب ثم من نطفة ثم من علقة ثم من مضغة مخلقة وغير مخلقة

"Hey man, if you are in doubt about the resurrection (of dead), then (know) We have made you from dust, then from a drop of sperm, then from a clot, then from a lump of meat perfect and imperfect occurrence .... "[Al-Hajj: 5]

Any person capable of creating human beings in several stages, there would be difficult for him to turn it back on (after death), and even revive it easier to start than by common law, as revealed by Allah Subhanahu wa Ta'ala:

وضرب لنا مثلا ونسي خلقه قال من يحيي العظام وهي رميم قل يحييها الذي أنشأها أول مرة وهو بكل خلق عليم

"And he made a parable for us, and he forgot what happened and he said, 'Who can turn the bones, which had been crushed?' Say, 'He will be turned on by the Lord that created the first time. And He knows about every creature. "[Yaasiin: 78-79]

2. Natural Evidence Can Be Felt pinpoint the Day of Resurrection
Allah Ta'ala says:

وترى الأرض هامدة فإذا أنزلنا عليها الماء اهتزت وربت وأنبتت من كل زوج بهيج ذلك بأن الله هو الحق وأنه يحيي الموتى وأنه على كل شيء قدير وأن الساعة آتية لا ريب فيها وأن الله يبعث من في القبور

"... And you see the earth dry, but when We send down water on it, live it and suburlah earth and grow a variety of beautiful plants. That is, for Allah, He is of truth and in fact he was the one that animates all the dead and Allah has power over all things, and indeed the Day of Judgment is surely coming, no doubt to him, and that God raised everyone in the grave. "[Al-Hajj: 5-7]

Revive a dead land with rain and the appearance of vegetation on it is a testament to the power of al-Khaliq k to revive the dead and the Day of Judgment.

3. The power of God's greatness and majesty of His creatures in Creating a Great
Allah Ta'ala says:

أوليس الذي خلق السماوات والأرض بقادر على أن يخلق مثلهم بلى وهو الخلاق العليم إنما أمره إذا أراد شيئا أن يقول له كن فيكون

"Is not the Lord made the heavens and the earth's power to create something similar to it? True, he is able. And He is the Creator, the Knower. His real situation when he wants something just told him, 'Be!' Then was it. "[Yaasiin: 81-82]

Thus, the Creator of heaven and earth and all they could to restore the greatness of the creation of a small man, as revealed in His Word:

لخلق السماوات والأرض أكبر من خلق الناس ولكن أكثر الناس لا يعلمون

"Verily the creation of the heavens and the earth is greater than the creation of the human will, but most people do not know." [Ghaafir: 57]

4. Wisdom of Allah Ta'ala that seems obvious by eye in the whole of His creation for People Looking and Thinking Enjoyment Given that apart from attitude also Fanatic (Following) Lust
The Wise God will never let the man in a state of no avail. Nor do they create playful, without orders, the prohibition also no return for the charity they're doing.

Allah Ta'ala says:

أفحسبتم أنما خلقناكم عبثا وأنكم إلينا لا ترجعون فتعالى الله الملك الحق

"Did you suppose that We created you in play (only), and that you will not be returned to Us? Then the Most High God, the true king ... "[Al-Mu'-minuun: 115-116]

Allah Ta'ala says:

وما خلقنا السماوات والأرض وما بينهما لاعبين ما خلقناهما إلا بالحق ولكن أكثرهم لا يعلمون

"And We created not the heavens and the earth and what is between them by playing games. We did not create them except with the haq (truth), but most of them do not know. "[Ad-Dukhan: 38-39]

So it is clear that the person who directs his gaze at the wonders of creation, mentadabburi (observed) regularity in it, and (believe) all things were created by the size of each and with a specific purpose and time limit in realizing this goal. If such a situation meant he had to walk on the street (manhaj) desired by God to him.

Truly an amazing observation on nature can show us, in addition to the breadth of knowledge of God and the greatness of His power, His wisdom is very high, so that God will not let a strong man to a weak force wrongdoers among them without any threat / replies , and do not let people who turn away from the right path with no reply they deserved in this life behind. Similarly, people who have been specialized to their earnestness by not holding charitable efforts in seeking the pleasure of their Lord. God will not leave them without the benefit of his virtues and favors bestowed upon them at the end of the day on what they know that all the treasures which they sacrificed, and the hardships they endured in their worldly life is only something that is extremely insignificant when compared the reward is also the pleasure of Heaven that never to the eye, the ear never heard and never occurred in the human heart.

Indeed, if man is to live the laws in nature, as well as the wisdom of His majesty, His great attention to the man and the glory given to him, surely it will encourage them to believe in the end days. So while it would not be selfish feeling at home in his face full of hatred, not be greedy in seeking the life of the world, even he would always help each other in piety and goodness.

[Copied from the book Asyraathus Saa'ah, author Abdillah bin Yusuf ibn Yusuf al-Wabil, Daar Ibnil Jauzi, Prints Fifth 1415H-1995M, Indonesia Issue Doomsday is near, Beni Sarbeni Translators, Publishers Press Ibn Kathir]

Aqeedah Imam Four

Muslim cleric Al Atsari

"Divide between our mosques with Hanafiyah [1] for Si so and so, one of those jurists, think of us as experts dhimma! [2] "The proposal was submitted by several prominent Syafi'iyyah [3] to the mufti Sham at the end of the 13th century AH.

In addition, many jurists Hanafiyah memfatwakan cancellation of prayer behind a Hanafi Imam Shafi'i a. Vice versa, some jurists Syafi'iyah memfatwakan cancellation of prayer behind an imam Shafi'i a Hanafi.

It's among the many examples of cases of fanaticism that led to disputes and schools of Muslim disunity [4]. Reality is very unfortunate, and even forbidden in Islam. Allah Almighty says:

واعتصموا بحبل الله جميعا ولا تفرقوا واذكروا نعمت الله عليكم إذ كنتم أعدآء فألف بين قلوبكم فأصبحتم بنعمته إخوانا

And keep you all to the straps (religion) of Allah, and do not crumbled, and remember the favor of Allah unto you when the first (period of Ignorance) hostile hostility, God unites hearts, and then becomes for you for the favor of God brethren. [Ali 'Imran: 103].

Why do people who claimed as a Four Imam's followers against each other? Do they have a different aqeedah? What about the Aqeedah of Imam Four?

True, it turns out many of the followers of Imam Four have Aqeedah Aqeedah deviating from their priests. Jurisprudence although they claim to follow the priest role model. Many of the followers that have aqidah Ash'arite or Maturidiyah or Shufiyah or other, that menyelisihi aqidah-Aqeedah Aqeedah Ahlus Sunnah wal Jama'ah. Yet their priests have the same aqeedah, ie Aqeedah Ahlus Sunnah wal Jama'ah, Hadeeth aqeedah Expert.

Four used the term Imam of Muslims in this age, they are:
A. Imam Abu Hanifa Nu'man bin Thabit rahimahullah, from Kufa, Iraq (80 yr life H - 150 H).
2. Imam Malik bin Anas, may Allaah have mercy, of Medina (93 yr life H - 179 H)
3. Imam Muhammad bin Idris Shafii rahimahullah, born in Ghazza, 'Asqalan, then moved to Mecca. He bersafar to Medina, Yemen and Iraq, and settled and died in Egypt (live th 150 H - 204 H).
4. Imam Ahmad bin Hanbal rahimahullah of Baghdad, "Iraq (164 th life H - 241 H).

Four scholars are very famous among the Muslims. Here's to the four priests, four schools of jurisprudence ascribed.

Anyone who examines the scholars Salafush aqidah Salih, then he will find that their aqeedah is one, the way they are also one. The scholars Salafush Salih did not turn from the texts of the Book and Sunnah, and not against it with reason, sense, or the word of men.

They have a clear vision, that faith, even not taken from an 'alim certain, however high his position.

Rahimahullah Shaykh al-Islam Ibn Taymiyyah said: "The i'tiqad (aqeedah, beliefs), it is not taken from me, or of the person he's bigger than me. But taken from Allah and His Messenger, and the confidence which was agreed by salaful ummah (Muslim community that has past, the companions of the Prophet sallallaahu 'alaihi wa sallam). So what's in the Qur'an must believe. Likewise the saheeh ahaadeeth that have been uncertain, such as Sahih Bukhari and Sahih Muslim "[5]. Imam Al Ashfahani rahimahullah said: "If you examine all their books (Ahlu Sunnah) which has been written, from their inception until the end of them, the first of them and now of them, with their age difference and the city, and away their lands, each living in an area of ​​the regions (Islam), you would find them in explaining the aqeedah on the road that one, form one. Their opinion in that case (Aqeedah) one. Penukilan them one. You do not see the disputes and differences on a particular issue, although a bit. Even if you collect all that passed on their tongue and what they nukilkan of the Salaf (the ancients) them, you find it as if it came from the heart and through the tongue ". [6]

Including the Four Imams, they are on top of the jurists. The renowned scholars from various schools of Aqeedah Imam had written these four, and they all have the same aqeedah.

In detail, these four Aqeedah Imam, among others, can be seen in the book Ushuluddin 'Inda Aimmatil Arba'ah Wahidah, the work of Dr. Nasir bin 'Abdillah Al Qifari, lecturer Aqeedah of Imam Muhammad bin Sa'ud University and the book Mujmal I'tiqad Qashim Aimmatis Salaf, the work of Dr. Abdullah bin Abdul Muhsin At Turkey, Rector of Imam Muhammad bin Sa'ud.

Imam Abu Hanifah
Imam Abu Hanifa t said: "I cling to the Book of Allah. Then I do not get (in the book of Allah, I hold) to the Sunnah of the Messenger of n. If I do not get it in the book of Allah and the Sunnah of the Messenger of Allah, I hold to the sayings of the companions of him. I'll stick to the words of people who I want, and I left word that I want people among them. And I will not leave their words (and) taking words apart (from) them ". [History of Ibn Ma'in in his Tarikh, no. 4219. As quoted from the Salafi Manhaj 'Inda Shaykh al-Albani Nashiruddin, p. 36, the work of 'Amr Salim Abdul Mun'im].

Imam Abu Ja'far Ath Thahawi (d. 321 H), one of the scholars Hanafiyah, wrote a treatise about aqeedah, which became known by the name "Ath Aqidah Thahawiyah". He opened by saying: "This is a warning and an explanation Sunnah wal Jama'ah Ahlis aqeedah on-road jurist religious jurists: Abu Hanifa Nu'man bin Thabit Al Kufi, Abu Yusuf Ya'qub ibn Ibrahim Al Ansari, Muhammad Abu Abdillah bin Al Hasan Asy Syaibani g, and they believe, in the form Ushuluddin (religious subjects), and the way they beragamanya (him) to the Lord of 'Alamin ". [The Book of Ath Aqidah Thahawiyah]

As Subki rahimahullah to comment on "Stealing Ath Thahawiyah" with the words: "These schools are four-all praise be to Allah, the one in Aqeedah, except among those who follow Mu'tazilah people and people who think God berjisim [7], however the majority (followers) these four schools, located in the al haq. They recognize the aqeedah of Abu Ja'far Ath Thahawi has received in full by the scholars past and future generations ". [Ushuluddin 'Inda Aimmatil Arba'ah Wahidah, p. 28, by Dr.. Nasir bin 'Abdillah Al Qifari].

Acceptance of the scholars of Aqeedah is generally Thahawiyah Ath. Because there are few subjects that should be corrected, as it has been done by the Commentators (poster description) Aqidah Thahawiyah Ath, (ie) Imam Ibn Abi'l 'Izzi Al Hanafi. Similarly, by later scholars such as Shaykh Abdul 'Aziz bin Baz in ta'liq (comments) Shaykh Muhammad al-Albani in Sharh Nashiruddin and ta'liq him, and Sheikh Dr. Muhammad bin Abd Al Khumais in Sharh al-'Aqeedah al Muyassar Thahawiyah Ath. But in general, the scholars accept the truth aqeedah.

Imam Malik bin Anas
Imam Malik bin Anas t cleric known as a firm in dealing with heresy. Among his famous sayings was: "Whoever makes innovation (new cases) in Islam (and) he regards as good, then he had thought that (the Prophet) Muhammad has betrayed treatise n. Because Allah Ta'ala says:

اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا

This day have I perfected for you your religion and have Kucukupkan favor to thee, and have it be a religion of Islam Kuridhai. [Al Maidah: 3]

So what day it is not a religion, on this day was not a religion ". [8]

Imam Ibn Abi Zaid Al Qairawani rahimahullah, (d. 386 H), one Malikiyah scholar, wrote a treatise about aqeedah, and contains the aqeedah Ahlu Sunnah, together with other scholars aqeedah.

Imam ash-Shafi'i
Imam Shafi'i t said: "As long as there is the Book and Sunnah, then (all) rejected the reasons for anyone who has heard it, except to obey them. If that does not exist, we return to the sayings of the Prophet's companions n, or one of them ". [History of al-Bayhaqi in the Sunan al-Kubra Madkhal Ilas, no. 35. As quoted from the Salafi Manhaj 'Inda Shaykh al-Albani Nashiruddin, p. 36].

And has been famous words of Imam Shafi'i rahimahullah: "I believe in God and to what comes from Allah (ie Qur'an, Pen), in accordance with God's will. I believe in Allah and the messenger of what comes from the messenger of Allah (ie Prophet Muhammad n, Pen), corresponding to the desired messenger of God "[9]. Imam Abu Bakr al-Isma'ili Al Jurjani rahimahullah, (d. 371 H), one Syafi'iyah scholar, wrote a treatise on aqeedah. He opened by saying: "Know, may Allah have mercy on us and you, the way experts Hadith, Sunnah wal Jama'ah expert, was admitted to God, angels, angels, their books, his apostles, and accept what the book of Allah Ta'ala says, and what has authentic history of the Prophet sallallaahu 'alaihi wa sallam "[10].

Imam Ahmad bin Hanbal
Imam Ahmad bin Hambal t said: "Principles of the Sunnah in our opinion is, hold on to what the companions of the Messenger of n are in it, and emulate them ..." [Al Lalikai History]

Imam Abu Muhammad al-Hasan ibn 'Ali ibn Khalaf Al Barbahari rahimahullah (d. 329 H), one Hanbaliyah scholar, wrote a treatise on aqeedah; Sunnah wal Jama'ah aqidah expert, who was named Syarhus Sunnah. Among which he said at the beginning of this book is: "Know, may God give thee grace. That the only religion that comes from Allah wa Ta'ala Tabaraka (The Many Blessing and Giving the Most High), was not placed on common-sense man and mind-mind them. And knowledge (religion) of Allah and His Messenger on the side. Thou shalt not follow something with air-deceiving, so you will be separated from religion and out of Islam. Surely there is no argument for you, because Allah has made it clear n Sunnah (teachings of the religion / aqeedah) to his people, had to explain to the friends he, and they are al-Jama'ah. As they are Sawadul A'zham (the majority). And As Sawadul A'zham (intended) is al haq and his followers. Whoever the companions of the Prophet n menyelisihi in something of religious affairs, (then) he is an infidel ". [11]

ERRORS THAT MUST be straightened
There are some mistakes to be corrected about the unity of the clergy aqeedah. Among them:

A. Assumption that the various schools of thought (opinion to follow) in a matter of fiqh, aqeedah means the diversity of the priests.

This assumption is vanity, as we have said about the unity of the clergy Ahlu Sunnah aqeedah. It seems, this notion has been around since long. At the time of Shaykh al-Islam Ibn Taymiyyah may Allaah have mercy, he appeared Sunni Salafi aqeedah wal Jama'ah, (but) he was accused of spreading the Aqeedah of Imam Ahmad bin Hanbal t. Then he replied: "It was faith all the priests and the Salaf (predecessors) of this people, which they took from the Prophets n. This is the aqeedah of Muhammad n ". See Munazharah Aqeedah Al Wasithiyah.

2. Assumption that the difference Ahlu Sunnah with firqah Shiite and such of the Expert heresy, like the difference between the four schools.

Even when present, the Egyptian state emerged institution called Darut Taqrib, with the motto close between six schools. Ie Hanafiyah schools, schools Malikiyah, schools Syafi'iyah, Hanbaliyah schools, schools of thought (Shiite) Zaydiyyah, and schools of thought (Shiite) Al-Ithna '' Asyariyah. These agencies consider that the four schools that beraqidah Ahlu Sunnah, just as the Shiite heresy. Yet we have seen, as we say above, that all priests aqeedah is one, namely Ahlu Sunnah wal Jama'ah aqeedah. As for the Shiites, Rafidhah, then the scholars have agreed that they are masters of heresy.

Once we know that the Aqeedah of Imam Four equal, ie Aqeedah Ahlu Sunnah wal Jama'ah, not aqidah Ash'arite, nor Maturidiyah aqeedah, then the appropriate people who claim to follow the priests in the matter of fiqh, also followed their priests in matter of belief. That way they will unite in the al haq. Musta'an Allaah.

[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]


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