By
Ustadz Al-Yazid bin Abdul Qadir Jawas
A. Definition of 'Aqeedah
'Aqidah (العقيدة) according to the Arabic language (etymology) is derived from the word al-' aqdu (العقد) which means the bond, at-tautsiiqu (التوثيق) which means belief or strong belief, al-ihkaamu (الإحكام) which means affirming (set ), and ar-rabthu biquw-wah (الربط بقوة) binds strongly significant. [1]
Meanwhile, according to the terms (terminology): 'aqidah is faith and certainty, which no doubt for those who believe.
Thus, 'the Islamic Aqeedah is the unwavering faith and are sure to Allah Subhanahu wa Ta'ala in every execution obligations, tauhid [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 has nothing authentic about the Principles of Religion (Islamic Theology), a supernatural matters, believe in what the ijma '(consensus) of Salafush Salih, and all news qath'i (definitely), both scientifically and in amaliyah defined according to Al-Qur'an and the authentic Sunnah and ijma 'Salafush Salih. [3]
B. Attractions: Science Studies' Aqeedah [4]
'Aqidah when viewed from the perspective of a science-fit concept Ahlus Sunnah wal Jama'ah-covering topics: Unity, Faith, Islam, the problem ghaibiyyaat (unseen stuff), prophecy, destiny, the news (about the the past and future), the legal basis qath'i (for sure), all of the fundamentals of religion and belief, including the denial of the Ahl-ul-Ahwa 'wal bida' (followers of passions and innovation expert) , all schools and sects menyempal again misleading and attitudes towards them.
Disciplines' aqidah has a name that commensurate with, and the names are different between the Ahlus Sunnah with firqah-firqah (factions) more.
• Naming the 'Aqeedah of Ahlus Sunnah said:
Among the names of the 'Aqeedah of Ahlus Sunnah according to scholars is:
1. Al-Iman
'Aqeedah is also called 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 Hadith Jibril Alaihissallam. And the scholars of Ahlus Sunnah often mention the term 'Aqeedah al-Iman in their books. [5]
2. 'Aqidah (I'tiqaad and' Aqaa-id)
The scholars of Ahlus Sunnah is often called the science of 'Aqeedah in terms of' Aqeedah Salaf: 'Aqidah Ahl al-I'tiqaad Atsar and in their books. [6]
3. Unity of god
'Aqeedah of Tawheed as named by the discussion revolved around Tawheed or pengesaan to God in Rububiyyah, Uluhiyyah and Asma' wa Shifat. Thus, a study of the science of Tawheed 'Aqeedah of the most noble and the main objective. That is why science is called the science of Tawheed in general according to the Salaf scholars. [7]
4. As-Sunnah
Sunnah means the way. 'Aqeedah Salaf As-Sunnah called for its followers to follow the path taken by the Prophet sallallaahu' alaihi wa sallam, and his Companions in the matter radi anhum 'aqidah. And this term is the term famous (popular) in the first three generations. [8]
5. Islamic Theology and Ushuluddiyanah
Usul means Faith pillars, the pillars of Islam and qath'i problems and issues that have become the consensus of the scholars. [9]
6. Akbar Al-Fiqhul
This is another name of Islamic Theology and the opposite of al-Fiqhul Ashghar, a collection of laws ijtihadi. [10]
7. Ash-Shariah
The point is that everything that has been set by Allaah and His Messenger streets form guide, especially and most fundamental is Ushuluddin (issues of 'Aqeedah). [11]
That's some other name of science 'Aqeedah of the most famous, and sometimes the addition of Ahlus Sunnah called' Aqeedah them with the names used by the Ahlus Sunnah, like most of the flow Asyaa'irah (Asha'ira), especially the experts of hadith among them.
• Naming 'Aqidah According firqah (sect) Other:
There are some other terms used by firqah (sect) than Ahlus Sunnah as the name of science 'aqidah, and the most famous of which is:
1. Science Kalam
Naming is known throughout the mu-takallimin theological stream (pengagung science of kalam), such as the flow of Mu'tazilites, Asyaa'irah [12] and the group that goes along with them. This name should not be used, because the science itself Kalam merupa the longer a new thing and has diada-invent principle taqawwul (say something) the name of God is not based on science.
And ban bolehnya name as opposed to the methodology used Salaf scholars in defining the problems' aqidah.
2. Philosophy
This term is used by philosophers and people in line with them. This is the name that should not be used in 'aqidah, because the basic philosophy that is imaginary, rationality, fiction and superstition views about things unseen.
3. Tashawwuf
This term is used by some of the Shufi, philosopher, orientalist and the people in line with them. This is the name that should not be used in 'aqidah, because it is a pe-namaan new again diada forge. It contains the Shufi delirium, claims and confessions of their superstition used as a reference in 'aqidah.
Naming Tashawwuf and Shufi not known at the beginning of Islam. Naming is 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 the Christian clergy, they like to wear clothes of wool and dwell in monasteries, and it is huge. Islam decided this habit when he released every country to monotheism. Islam gives a good influence on the lives and improving procedures of worship of the wrong people before Islam. "[13]
Shaykh Dr. Ihsan Divine Zahir (d.. 1407 H) rahimahullah said in his 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 the books Shufi both old and new, we will clearly see that much difference between Shufi the teachings of Al-Qur'an and Sunnah. So also we have never seen any seeds Shufi in the way of life the Prophet sallallaahu 'alaihi wa sallam and his Companions radi anhum, they are (as best) option Allaah of 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 early period of the Shufi, Ghanusiyah, Greek, and thought Neo -Platonism, which was done by people Shufi later. "[14]
Shaykh 'Abdurrahman al-Vice rahimahullah said in his book, Mashra'ut Tashawwuf: "Surely it is a hoax Tashawwuf (treason) most despicable and reprehensible. Shaytan has made a servant of Allah deceived him and fight against Allaah and His Messenger sallallaahu 'alaihi wa sallam. Indeed Tashawwuf is (as) under the guise that he was seen as a Zoroastrian an expert worship, even the guise of all the enemies of this religion. When examined in more depth, it will be found that in Shufi teachings are the teachings of 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, philosophers, orientalists and their followers. This is also the naming is wrong that these names should not be used, because they mean the philosophers and philosophical explanations of the mutakallimin of Allah Subhanahu wa Ta'ala according to their perception.
5. Behind the power of Nature Metaphysical
The term is used by philosophers and western writers as well as those that are in line with them. This name should not be used, because it is only based on human thought alone and against the Al-Qur'an and Sunnah.
Many people who call what they believe and the principles or ideas that they profess a belief even if it is false (bathil) or have no basis (arguments) 'aqli and naqli. Indeed 'aqidah which has a true understanding of the' Aqeedah of Ahlus Sunnah wal Jama'ah are sourced from Al-Qur'an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam a saheeh and Ijma' Salafush Salih.
[Copied from the book Sharh Aqidah Ahlus Sunnah Wal Jama'ah, author Yazid bin Abdul Qadir Jawas, Publisher Reader Imam ash-Shafi'i, Po Box 7803/JACC 13340A Jakarta, Prints Third 1427H/Juni 2006M]
Definition Salaf, Ahlus Sunnah wal Jama'ah Definition
DEFINITIONS 'Aqeedah of Ahlus Sunnah Wal Jama'ah
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
C. The definition of the Salaf (السلف)
According to the language (etymology), Salaf (السلف) means the former (ancestors), the older and more mainstream. [1] Salaf means its predecessors. If it is said (سلف الرجل) someone Salaf, meaning both parents who had preceded him. [2]
According to the terms (terminology), the word Salaf means the first generation and the best of the Ummah (Muslim), which consists of the Sahaba, Tabi'in, tabi'ut Tabi'in and the Imams carrier instructions on the three period (generation / future) first were 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 is at my time (ie the time of the Companions), then the next (Tabi'in period), then the next (period tabi'ut Tabi'in)." [3]
According to al-Qalsyani: "Salafush Salih was the first generation of this ummah a very deep understanding of science, which follow the Prophet sallallaahu 'alaihi wa sallam and keep the Sunnah. God chose them to accompany His Prophet sallallaahu 'alaihi wa sallamdan straightened his religion ... "[4]
Shaykh Mahmud Ahmad Khafaji said in his book al-'Aqiidatul Islamiyyah Bainas Salafiyyah wal Mu'tazilah: "Determination of the Salaf term is not enough to only limited time only, even should correspond to Al-Qur'an and Sunnah according to the understanding Salafush Salih (on 'aqidah, manhaj, morality and mysticism-pent.). Anyone who thinks according to Al-Qur'an and Sunnah of 'aqidah, according to the understanding of law and suluknya Salaf, then it is called Salafi though distant place and different time. Instead, whoever violates the opinion of Al-Qur'an and Sunnah, then he is not a Salafi even though he lived in the days of Friends, Ta-bi'in and tabi'ut Tabi'in. [5]
Penisbatan or word Salaf as-Salafiyyuun not include cases of heresy, but it is penisbatan penisbatan the syar'i as person attributes itself to the first generation of this ummah, namely the Sahaba, and tabi'ut Tabi'in Tabi'in.
Ahlus Sunnah wal Jama'ah said also as-Salafiyyuun because they follow the manhaj of Friend and Salih Salafush tabi'ut Tabi'in. Then everyone who followed in their footsteps and run by their manhaj-in of all-time, they are called the Salafis, as attributed to the Salaf. Salaf is not a group or class as understood by most people, but it is a manhaj (live in air-system 'aqidah, worship, arbitrate, moral and otherwise) which is mandatory for every Muslim. Thus, understanding the Salaf ascribed to people who maintain safety 'aqeedah and manhaj done according to what the Prophet sallallaahu' alaihi wa sallam, and his Companions radi anhum before strife and discord. [6]
Shaykh al-Islam Ibn Taymiyah rahimahullah (d.. 728 H) [7] said: "It is not a disgrace to the people who appeared manhaj Salaf and person attributes himself to the Salaf, even obliged to accept it as such manhaj Salaf is nothing but the truth." [8 ]
D. Definition of Ahlus Sunnah wal Jama'ah
Ahlus Sunnah wal Jama'ah are:
Those who take what ever taken by the Prophet sallallaahu 'alaihi wa sallam, and his Companions radi anhum. Called Ahlus Sunnah, because of the strong (they) hold and berittiba '(follow) the Sunnah of the Prophet sallallaahu' alaihi wa sallam, and his Companions radi anhum.
As-Sunnah according to the language (etymology) is a path / way, whether it is good or bad way. [9]
Meanwhile, according to scholars 'Aqeedah (terminology), As-Sunnah is a guide that has been done by the Prophet sallallaahu' alaihi wa sallam, and his Companions, both about science, i'tiqad (beliefs), word and deed. And this is the Sunnah to be followed, those who follow him will be praised and criticized those who would menyalahinya. [10]
Understanding As-Sunnah by Ibn Rajab al-Hanbali rahimahullah (d. 795 H): "As-Sunnah is the road taken, includes the cling to what is implemented Prophet sallallaahu 'alaihi wa sallam and his successor who guided and straight form i 'tiqad (belief), words and deeds. That's the perfect Sunnah. Therefore, the previous generation was not named Salaf As-Sunnah except to what covers three aspects. It is narrated from Imam Hasan al-Basri (d.. 110 H), Imam al-Auza'i (d.. 157 H) and Imam Fudhail bin 'Iyadh (d.. 187 H). "[11]
Called al-Jama'ah, because they are united in the truth, do not want berpecah-sides in religious matters, gathered under the leadership of the Imams (adhering to) al-haqq (truth), not getting out of their congregation and follow what has become the Ummah Salaful agreement. [12]
Jama'ah according to scholars' Aqeedah (terminology) is the first generation of this ummah, namely the Companions, tabi'ut Tabi'in as well as those who follow in goodness until the Day of Resurrection, as gathered on the truth. [13]
Imam Abu Shammah rahimahullah Shafi'i (d.. 665 H) said: "The order to hold on to the congregation, the intention is to hold on to the truth and follow it. Although the carry bit and the Sunnah that menyalahinya lot. Because the truth is what is done by the congregation of the first, which carried the Prophet sallallaahu 'alaihi wa sallam, and his Companions without notice to persons who deviate (commit falsehood) after them. "
As was stated by Ibn Mas'ud radi anhu: [14]
الجماعة ما وافق الحق وإن كنت وحدك.
"Al-Jama'ah is following the truth even if you are alone." [15]
So, the Ahlus Sunnah wal Jama'ah are those that have a nature and character to follow the Sunnah of the Prophet sallallaahu 'alaihi wa sallam and steer clear of the new matters and innovations in religion.
Because they are the ones who ittiba '(follow) to the Sunnah of the Prophet sallallaahu' alaihi wa sallam and follow Atsar (trace Salaful Ummah), so they are also called Ahlul Hadeeth, Ahlul Atsar and Ahlul Ittiba '. In addition, they are also said to be ath-Thaa-ifatul Manshuurah (class gets for help Allah), al-Firqatun Naajiyah (Sect), Ghurabaa '(foreigner).
About ath-Thaa-ifatul Manshuurah, the Prophet sallallaahu 'alaihi wa sallam air-word:
لاتزال من أمتي أمة قائمة بأمر الله لا يضرهم من خذلهم ولا من خالفهم حتى يأتيهم أمر الله وهم على ذلك.
"There had always been a party of my ummah who always uphold the commandments of God, will not harm those who do not help them and the people they menyelisihi up came the commandments of God and they stay on top of the way." [16]
On al-Ghurabaa ', the Prophet sallallaahu' alaihi wa sallam said:
بدأ الإسلام غريبا, وسيعود كما بدأ غريبا, فطوبى للغرباء.
"Islam initially alien, and shall return as strangers first, then lucky for al-Ghurabaa" (foreigners). "[17]
While the meaning of al-Ghurabaa 'is as narrated by' Abdullah ibn 'Amr ibn al-`anhu radi when one day the Prophet sallallaahu' alaihi wa sallam explained the meaning of al-Ghurabaa ', he sallallaahu' alaihi wa sallam said:
أناس صالحون في أناس سوء كثير من يعصيهم أكثر ممن يطيعهم.
"People who worships at the center of many people who are poor, those who disobey them more than to obey them." [18]
Prophet sallallaahu 'alaihi wa sallam also said about the meaning of al-Ghurabaa':
الذين يصلحون عند فساد الناس.
"That is, people are always improve (ummah) in the midst of the destruction of human beings." [19]
In another narration mentioned:
... الذين يصلحون ما أفسد الناس من بعدي من سنتي.
"That the people who fix the Sunnah (Sunnah of the Prophet sallallaahu 'alaihi wa sallam) after destroyed by man". [20]
Ahlus Sunnah, ath-Tha-Ifah al-Mansurah and al-Firqatun Najiyah all called Ahlul Hadeeth. Mention of Ahlus Sunnah, ath-Thaifah al-Mansurah and al-Firqatun Najiyah the Ahlul Hadeeth something famous and known since the Salaf generation, because the mention of it is a requirement of texts and in accordance with the conditions and realities. It is narrated with a saheeh isnaad from the Imams such as: 'Abdullah Ibn al-Mubarak:' Ali Ibn Madini, Ahmad ibn Hanbal, al-Bukhari, Ahmad ibn Sinan and others, رحمهم الله [21].
Imam Shafi'i [22] (d.. 204 H) rahimahullah said: "When I see a hadith expert, as if I saw one of the Companions of the Prophet sallallaahu 'alaihi wa sallam, hopefully Allah reward the best to them. They have been keeping the specifics of religion for us and obligatory upon us to thank them for their efforts. "[23]
Imam Ibn Hazm Azh-Zhahiri (d.. 456 H) rahimahullah explains the Ahlus Sunnah: "Ahlus Sunnah that we mentioned it was Ahl-ul-haqq, while in addition they are Ahlul Bid'ah. For indeed it is Ahlus Sunnah of the Sahaba radi anhum and everyone who followed them from the Tabi'in manhaj elected, then ashhaabul hadith and who followed them from jurists from each generation until our time as well as lay people who follow they are either in the east or in the west. "[24]
E. History of the emergence of Ahlus Sunnah wal Jama'ah term
Naming the term Ahlus Sunnah has been around since the first generation of Islam in the period of the exalted God, the generation of Companions, Tabi'in and Tabiut Tabi'in.
'Abdullah ibn' Abbaas anhuma [25] said when interpreting the word of God Almighty:
يوم تبيض وجوه وتسود وجوه فأما الذين اسودت وجوههم أكفرتم بعد إيمانكم فذوقوا العذاب بما كنتم تكفرون
"On the day that at that time there were white faces glow, and some black face grim. As for the people who face grim black (who said): 'Why do you disbelieve after your faith? Because of that felt torment caused disbelief that. '"[Ali' Imran: 106]
"The white people face they are Ahlus Sunnah wal Jama'ah, while the black face they are Ahlul Bid'ah and misguided." [26]
Then the term Ahlus Sunnah is followed by most scholars of the Salaf رحمهم الله, among them:
1. Ayyub as-Sikhtiyani rahimahullah (d.. 131 H), he said: "When I was notified of the death of one of Ahlus Sunnah as if missing one of my limbs."
2. Ats-Tsaury rahimahullah Sufyan (d.. 161 H) said: "I wasiatkan you to stick to the Ahlus Sunnah well, because they are al-ghurabaa '. How Ahlus Sunnah wal Jama'ah least. "[27]
3. Fudhail bin 'Iyadh rahimahullah [28] (d.. 187 H) said: "... Says Ahlus Sunnah: Faith is faith, words and deeds."
4. Abu 'Ubaid al-Qasim ibn Sallam rahimahullah (live th. 157-224 H) said in his book Muqaddimah al-Iimaan [29]: "... And indeed if you ask me about faith, disputes the people of the perfection of faith, grow and loss of faith, and you say as if you want to know the faith according to Ahlus Sunnah of the way ... "
5. Imam Ahmad bin Hanbal rahimahullah [30] (live th. 164-241 AH), he said in his book Muqaddimah, As-Sunnah: "These schools ahlul 'ilmi, ash-haabul atsar and Ahlus Sunnah, they are known as followers of Sunnah sallallaahu 'alaihi wa sallam, and his Companions, since the time of the Sahaba radi anhumg until at the present time ... "
6. Imam Ibn Jarir Tabari rahimahullah (d.. 310 H) said: "... As for the right of the words of the belief that the believers will see Allah on the Day of Resurrection, then that is what our religious faith with him, and we know that Ahlus Sunnah wal Jama'ah found the inhabitants of Heaven will see God in accordance with the authentic message of the Prophet sallallaahu 'alaihi wa sallam. "[31]
7. Imam Abu Ja'far Ahmad ibn Muhammad ath-Thahawi rahimahullah (live th. 239-321 H). He says in the book Muqaddimah 'aqidahnya the famous (al-' Aqiidatuth Thahaawiyyah): "... This is the explanation of the 'Aqeedah of Ahlus Sunnah wal Jama'ah."
With penukilan, then it is clear to us that the Ahlus Sunnah lafazh already known among the Salaf (early generation of this ummah) and the scholars afterwards. The term Ahlus Sunnah is an absolute term as opposed to the word Ahlul Bid'ah. The scholars of Ahlus Sunnah written explanation of the 'Aqeedah of Ahlus Sunnah that the Ummah ideology of' aqidah is right and to distinguish between them and the Ahlul Bid'ah. As has been done by Imam Ahmad bin Hanbal, Imam al-Barbahari, Imam ath-Thahawi and others.
And also as a rebuttal to those who argue that the term Ahlus Sunnah was first used by a group of Asha'ira, whereas Asha'ira occurs in the 3rd century and 4th Hijriyyah. [32]
In essence, Asha'ira not be attributed to the Ahlus Sunnah, because of some fundamental differences in principles, including:
1. Menta'wil Asha'ira attributes of Allah Ta'ala, whereas the Ahlus Sunnah define the attributes of God as defined by Allah and His Messenger, such istiwa 'nature', face, hand, Al-Qur-an Kalamullah, and others.
2. Asha'ira busied themselves with the science of kalam, scholars of Ahlus Sunnah while it denounced the science of kalam, as an explanation Imam Shafi'i rahimahullah when denouncing the science of kalam.
3. Asha'ira reject the authentic news about the attributes of God, they reject it with reason and qiyas (analogy) them. [33]
[Copied from the book Sharh Aqidah Ahlus Sunnah Wal Jama'ah, author Yazid bin Abdul Qadir Jawas, Publisher Reader Imam ash-Shafi'i, Po Box 7803/JACC 13340A Jakarta, Prints Third 1427H/Juni 2006M]
Rules and principles of Ahlus Sunnah Wal Jama'ah In Taking and Using Evidence
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
1. Source of 'Aqeedah is the Book of Allah (Al-Qur'an), the Sunnah of the Prophet sallallaahu' alaihi wa sallam are authentic and ijma 'Salafush Salih.
2. Each of the saheeh Sunnah from the Prophet sallallaahu 'alaihi wa sallam must be accepted, although its Munday. [2]
Allah Almighty says:
وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا
"And what is given unto the Apostle, then accept it. And anything he forbids you, leave it. "[Al-Hashr: 7]
3. That the reference in understanding Al-Qur'an and Sunnah are the texts (text Al-Qur-an and hadith) that explain, understanding Salafush Salih and the Imams who followed in their footsteps and see the true meaning of the Arabic language . If this is correct, then it is not disputed anymore with things in the form of probability according to its language.
4. The main principles of the religion (Islamic Theology), all described by the Prophet sallallaahu 'alaihi wa sallam. Anyone who is not eligible to hold something new, which no previous examples, let alone to say it is part of religion. Allah has perfected His religion, prophetic revelation has been disconnected and closed, as the word of Allah Subhanahu wa Ta'ala:
اليوم أكملت لكم دينكم وأتممت عليكم نعمتي ورضيت لكم الإسلام دينا
"This day have I perfected for you your religion, and have Kucukupkan My favor unto you, and have it be Kuridhai Islam religion for you." [Al-Maa-idah: 3]
Prophet sallallaahu 'alaihi wa sallam said:
من أحدث في أمرنا هذا ما ليس منه فهو رد.
"Those who fabricated the affair (religion) of ours, something that is not part of it, then the deeds rejected." [3]
5. Surrendered (taslim), submissive and obedient to God and His Messenger, a spiritual and physical. Do not reject anything from Al-Qur'an and the authentic Sunnah, (either reject it) and qiyas (analogy), feelings, Kashef (illumination or revelation of the secret veil something supernatural), the words of a sheikh, or the opinions of priests and others.
Allah Subhanahu wa Ta'ala says:
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
"But no, by your Lord, they are (in fact) do not believe until they make you the judge in the case that they differ, then they have no reservations in their hearts against the decision that you gave, and they receive the fullest." [An-Nisaa ': 65]
Also the word of Allah Subhanahu wa Ta'ala:
وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا واتقوا الله إن الله شديد العقاب
"What is given unto the Apostle then accept it. And what he forbids you then leave, and bertaqwalah to God. Verily Allah is strict in punishment. "[Al-Hashr: 7]
6. Proposition 'aqli (sense) would correspond to a true proposition naqli (nash a saheeh). Something qath'i (definite) of the two arguments, would not conflict forever. If there seems to be contradictions between the two, then the argument naqli (verse or hadith) should take precedence.
7. Prophet sallallaahu 'alaihi wa sallam was Ma'shum (God preserved from error) and the Sahaba radi Allah anhum overall deprived of an agreement on the error, as the words of the Prophet sallallaahu' alaihi wa sallam:
إن الله تعالى قد أجار أمتي من أن تجتمع على ضلالة.
"Allah Almighty has protected my ummah of assembly (agreed) upon misguidance." [4]
But individually, none of them are Ma'shum. If there are differences between the Imam or the other than they are, then the case is returned to the Book of Allah and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam to forgive those who wrong and that he was prejudiced both the ijtihad.
8. Arguing in religious matters is despicable, but mujadalah (argue) with how good it masyru'ah (disyari'atkan). In the event that it is clear (no arguments and testimony in the Al-Qur'an and Sunnah) is prohibited protracted long talks about it, then it must follow the statutes and away from its ban. And shall keep away for protracted talks that there is no science to a Muslim about them (eg nature of God, qadha 'and Qadar, about the spirit and others, who confirmed that it included matters Allaah). Further, it should give the matter to Allah Almighty.
Prophet sallallaahu 'alaihi wa sallam said:
ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل, ثم تلا: ما ضربوه لك إلا جدلا
"It is not a people astray after God gave hints on them unless they like arguing, then he sallallaahu 'alaihi wa sallam recited the verse:' ... They do not give it to you but the parable denied any intent ... '" [Az -Zukhruf: 58] [5]
9. Muslims must always follow the manhaj (method) of Al-Qur'an and Sunnah in rejecting something, in terms of 'aqeedah and in explaining the problem. Therefore, one should not be rewarded with the heresy of heresy again, should not be denied the shortage exaggerated or otherwise. [6]
10. Each new case that was not there before is an innovation in religion. Every innovation is misguidance and every misguidance his place in Hell.
Prophet sallallaahu 'alaihi wa sallam said:
كل بدعة ضلالة وكل ضلالة فى النار.
"Every innovation is misguidance and every misguidance his place in Hell." [7]
[Copied from the book Sharh Aqidah Ahlus Sunnah Wal Jama'ah, author Yazid bin Abdul Qadir Jawas, Publisher Reader Imam ash-Shafi'i, Po Box 7803/JACC 13340A Jakarta, Prints Third 1427H/Juni 2006M]
Every Which Saheeh Sunnah Originating From Messenger be Received, Despite Its Sunday
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
Ahad hadith is a hadith that do not meet the requirements mutawatir hadith or does not meet some of the requirements mutawatir. [1]
The scholars of this Ummah in every generation, both of which say that ahad hadith indicates believes science and argue that ahad hadith shows Zhann, they berijma '(agree) on the necessity of practicing ahad hadith. There is no disputing among them but a small group that does not count, as Mu'tazila and Rafidhah. [2]
Shaykh Muhammad al-Amin bin Muhammad Mukhtar Ash-Syinqithi rahimahullah (d.. 1393 AH) said: "Know that the research that we should not deviate from the results that the hadeeth ahad hadith must be carried out for problems Ushuluddin, as he was taken and practiced for legal problems / furu '. So, what comes from the Prophet sallallaahu 'alaihi wa sallam with a saheeh isnaad of the Attributes of God, must be accepted and believed in the belief that the properties in accordance with the Supreme Mahasempurnaan and all his greatness as his word :
ليس كمثله شيء وهو السميع البصير
"... There is nothing similar to Him. And He is the All-Hearing, Mahamelihat. "[Ash-Syuura: 11]
Thus, you become aware that the application of the theologians and followers that ahad hadiths it is not acceptable to be used as arguments in matters of 'aqeedah like about the Attributes of Allah, because the ahad hadiths did not show a sure thing but to Zhann (alleged) as a matter of 'aqeedah must contain a conviction. Their speech is bathil and rejected. And suffice as proof of this argument requires that kebathilannya reject authentic narrations coming from the Prophet sallallaahu 'alaihi wa sallam law by reason alone. "[3]
Prophet sallallaahu 'alaihi wa sallam is the best Arabic language user and terfasih, he has been blessed with jawaami'ul Kalim (ability to uncover the meaning of the sentence where the solid, and meaning of the sentence) and assigned to deliver it. That way, it can be imagined-both syar'i or 'aqli-that he sallallaahu' alaihi wa sallam would let the matter of 'aqeedah becomes vague and full of doubtful, because the' Aqeedah is the most important part of the whole set of religious teachings. So that when he explained the problem furu 'in detail, it is impossible j he did not do the same on the issue of usul (principal). [4]
Prophet sallallaahu 'alaihi wa sallam has explained the problem usul (' Aqeedah) and detail (detail) very clearly. Therefore a Muslim must accept what comes from the Prophet sallallaahu 'alaihi wa sallam although the degree of hadith is ahad, not reaching mutawatir. Imam Ahmad rahimahullah said: "Those who reject hadith of the Prophet sallallaahu 'alaihi wa sallam, and he was on the brink of destruction." [5]
FIVE RULES EXPLANATION: Surrender Yourself (Taslim), Comply And Obey Only To God And His Messenger In lLahir And Bathin. Not Refuse Something From Al-Qur-an and the Sunnah The Saheeh, (Both reject It) With Qiyas (Analogy), Feelings, Kashef (Revelation Grooming Secrets Illumination Or Something Ghaib), Speech A Shaikh, Or Opinions Priests and The Others. "
Imam Muhammad Ibn Shihab az-Zuhri rahimahullah (d.. 124 H) said:
من الله الرسالة, وعلى الرسول البلاغ, وعلينا التسليم.
"God grant treatise (sent the Apostles), the obligation of the Apostle is communicating the message, and our duty is to submit and obey." [6]
The obligation of a Muslim is submissive and taslim is perfect, and subject to his orders, received the news that came out of his j with reception full justification, should not be opposed to what comes from Allah and His Messenger sallallaahu 'alaihi wa sallam bathil words, things that are doubtful or uncertain, and there can also be contrasted with the words of one man.
Surrender, surrender and obedience to the command of Allaah and His Messenger sallallaahu 'alaihi wa sallam is the duty of a Muslim. Obey Allah and His Messenger is absolute. Obedience to the Prophet sallallaahu 'alaihi wa sallam means obedience to Allah Almighty.
Allah Almighty says:
من يطع الرسول فقد أطاع الله ومن تولى فما أرسلناك عليهم حفيظا
"He who obeys the Messenger, he has indeed obeyed Allah. And those who turn away (from obedience), then we do not sent you to be their keepers. "[An-Nisaa ': 80]
Allah Subhanahu wa Ta'ala says:
فلا وربك لا يؤمنون حتى يحكموك فيما شجر بينهم ثم لا يجدوا في أنفسهم حرجا مما قضيت ويسلموا تسليما
"But no, by your Lord, they (virtually) no air-faith until they make you judge in the case that they differ, then they have no reservations in their hearts against the decision that you gave, and they receive the fullest." [An- Nisaa ': 65]
إنما كان قول المؤمنين إذا دعوا إلى الله ورسوله ليحكم بينهم أن يقولوا سمعنا وأطعنا وأولئك هم المفلحون
"The response of the believers, when they are called to Allah and His Messenger that the Apostle adjudicate between them are saying: 'We hear and we obey." And they are the lucky ones. "[An-Nuur: 51 ]
Also the word of Allah Subhanahu wa Ta'ala:
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 appropriate for a believing man and not (also) for a believing woman, when Allah and His Messenger have set a statute, it is there for those options (the others) about their affair. And whoever disobeys Allah and His Messenger, then indeed he has been misguided, premises manifest error. "[Al-Ahzaab: 36]
A servant would be saved from the punishment of Allah Subhanahu wa Ta'ala when he mentauhidkan Allaah with sincerity and ittiba 'to the Prophet sallallaahu' alaihi wa sallam. May not take to other than he sallallaahu 'alaihi wa sallam as law breakers and should not be pleased to laws other than the laws he sallallaahu' alaihi wa sallam. Whatever Allah and His Messenger sallallaahu 'alaihi wa sallam decided not to be denied with the opinion of a teacher, priest, qiyas and others.
Indeed, a Muslim would not have survived the world and the hereafter, before he submits to Allah and His Messenger sallallaahu 'alaihi wa sallam, and give up what is not clear to those who know him. That means, submit to the texts of Al-Qur'an and Sunnah. Not against the pena'wilan damaged, doubtful, doubts and opinions of people.
There is a history, that is, when some Companions of the Prophet sallallaahu 'alaihi wa sallam was sitting near the house of the Prophet sallallaahu' alaihi wa sallam, suddenly among them there is a mention of one of the verses of Al-Qur'an, then they fight so the loud voices, then the Prophet sallallaahu 'alaihi wa sallam out in an angry and red in the face, throwing dust as he said:
مهلا يا قوم, بهذا أهلكت الأمم من قبلكم, باختلافهم على أنبيائهم, وضربهم الكتب بعضها ببعض, إن القرآن لم ينزل يكذب بعضه بعضا, بل يصدق بعضه بعضا فما عرفتم منه, فاعملوا به, وما جهلتم منه فردوه إلى عالمه.
"Calm down, O my people! Indeed, how a fight like this has devastated peoples before you, namely their menyelisihi their prophets and argue that most of the book is contrary to some of the others. Remember! Indeed, Al-Qur-an is not down to belie some of the other part, even the verses of Al-Qur'an to justify some of the other part. Because that's what you already know, then amalkanlah and what you do not know the Commit to know. "[7]
Prophet sallallaahu 'alaihi wa sallam has said:
المراء في القرآن كفر.
"Arguing on the issue of Al-Qur-an is kufr." [8]
Imam ath-Thahawi (d.. 321 H) rahimahullah said: "Those who try to learn the forbidden knowledge, not content understanding to surrender (to Al-Qur'an and Sunnah), the knowledge he learned it would shut down the road for him of the purity of monotheism, purity of science and to the right of faith ". [9]
This explanation is meaningful, severe restrictions talking about religious matters without knowledge.
The man who speaks without knowledge, nothing else would follow his desires. Allah Almighty says:
ولا تقف ما ليس لك به علم إن السمع والبصر والفؤاد كل أولئك كان عنه مسئولا
"And do not follow what you have no knowledge of it. Indeed, hearing, sight and hearts, all that will be required accountabil-gungjawabannya. "[Al-Israa ': 36]
ومن أضل ممن اتبع هواه بغير هدى من الله إن الله لا يهدي القوم الظالمين
"... And who is more astray than the one who follows his desires to not receive any instructions from God. God does not give a clue to the injustice. "[Al-Qasas: 50]
ومن الناس من يجادل في الله بغير علم ويتبع كل شيطان مريد كتب عليه أنه من تولاه فأنه يضله ويهديه إلى عذاب السعير
"And of mankind there is a dispute about Allah without knowledge, and follows every Shaytan is evil, set against Shaytan is that those who make friends with him, he will mislead, and brought him to the torment of Hell." [Al-Hajj : 3-4]
Allah Almighty says:
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: 'Rabbku only forbidden act of indecency, both visible and hidden, and the per-made sin, violate human rights in defiance of right, (forbid) to Allah with something that God did not lose it and the proof for (forbidden) against God invent anything that you do not to know. '"[al-A'raf: 33]
When the Prophet sallallaahu 'alaihi wa sallam was asked about the children of the musy-rikin who died, he sallallaahu' alaihi wa sallam replied:
والله أعلم بما كانوا عاملين.
"It is Allah Who knows best what they have done." [10]
From Abu al-Bahili Umamah radi anhu, he said that the Prophet sallallaahu 'alaihi wa sallam said:
ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل.
"It is not a people will get lost after getting guidance unless they are among the arguing habit."
Then he sallallaahu 'alaihi wa sallam recited the words of God Almighty:
ما ضربوه لك إلا جدلا بل هم قوم خصمون
"... They do not give it to you but the parable denied any intention, in fact they are a people who love to fight ..." [Az-Zukhruf: 58] [11]
From 'Aisha radi anhuma, [12] he said: "The Prophet sallallaahu' alaihi wa sallam said:
إن أبغض الرجال إلى الله الألد الخصم.
'Verily Allah is the most hated man most strenuously denied.' "[13]
No doubt that the people who do not taslim to the Prophet sallallaahu 'alaihi wa sallam, it has been reduced tauhidnya. People who say the ra'yunya (logic), desires or taqlid to someone who has ra'yu and followed lusts without guidance from Allah, then diminished tauhidnya according to levels far it is from Islam brought by Prophet sallallaahu 'alaihi wa sallam . Indeed, he has made the god besides Allah Ta'ala.
Allah Subhanahu wa Ta'ala says:
أفرأيت من اتخذ إلهه هواه وأضله الله على علم وختم على سمعه وقلبه وجعل على بصره غشاوة فمن يهديه من بعد الله أفلا تذكرون
"And have you ever seen people who make their desires as god, and Allah let go astray on the basis of his knowledge and Allah has set a seal hearing and his heart and put a cover on his sight. So, who will give him a clue after Allah (let him go astray). So, why do not you take the lesson? "[Al-Jaatsiyah: 23] [14]
[Copied from the book Sharh Aqidah Ahlus Sunnah Wal Jama'ah, author Yazid bin Abdul Qadir Jawas, Publisher Reader Imam ash-Shafi'i, Po Box 7803/JACC 13340A Jakarta, Prints Third 1427H/Juni 2006M]
Proposition 'aqli (Intellect) The Right Will Fit Your argument Naqli / Nash The Shahih
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
The word 'Aql in Arabic (etymology) has several meanings, [1] including: Ad-diyah (fines), al-hikmah (wisdom), husnut tasharruf (good or right). In terms (terminology): 'aql (hereafter written reason) is used for two senses:
1. Axioms of rational and knowledge-knowledge that is in every human being.
2. Readiness is instinctive and innate abilities mature.
Reason is' ard or part of the existing senses in man that can exist and can be lost. These properties are described by the Prophet sallallaahu 'alaihi wa sallam in one of his saying:
وعن المجنون حتى يعقل.
"... And among those crazy until he returned rational." [2]
Intellect is the power of thought created by Allah Subhanahu wa Ta'ala (for humans) and then given a specific charge in the form of readiness and capability to bear a fruitful activity for human life that has been honored by Allah Almighty.
His words:
ولقد كرمنا بني آدم وحملناهم في البر والبحر
"And indeed We have honored the children of Adam, We carried them on land and at sea ...." [Al-Israa ': 70]
Islamic law gives the value and urgency that is very high on the human mind. It can be seen in some of the following points:
First. God only deliver His word to men of understanding, because only those who can understand his religion and sharia.
Allah Subhanahu wa Ta'ala says:
وذكرى لأولي الألباب
"... And a reminder for people who have sense." [Shaad: 43]
Second. Intellect is a requirement that must exist within human beings to be able to receive taklif (legal expenses) of Allah Almighty. The laws of the Shari'ah does not apply to those who did not receive taklif. Among those who did not receive taklif crazy because it was losing his mind. [3]
Prophet sallallaahu 'alaihi wa sallam said:
رفع القلم عن ثلاثة: عن النائم حتى يستيقظ, وعن الصبي حتى يحتلم, وعن المجنون حتى يعقل.
"Pena (notes merit and sin) raised (released) from three groups: people who sleep until waking, young children to dream (of legal age), a madman until he was restored to consciousness (rational)." [4]
Third. [5] Allaah denounce those who do not use their minds. For example reproach God's Hell experts who do not use their intellect.
Allah Subhanahu wa Ta'ala says:
وقالوا لو كنا نسمع أو نعقل ما كنا في أصحاب السعير
"And they say: 'Had we listened or thought (the warning) is not necessary we include the inhabitants of Hell fire." [Al-Mulk: 10]
Fourth. [6] mention so many thought processes and suggestions in Al-Qur-an, as tadabbur, tafakkur, ta-aqqul and others. So phrases like "la'allakum tatafakkaruun" (hopefully you are thinking), or "afalaa ta'qiluun" (if you are not intelligent), or "afalaa yatadabbaruuna Al-Qur-ana" (if they do not mentadabburi / contemplating the contents of the womb Al-Qur-an) and others.
Fifth. Muslims denounce taqlid limiting and disabling functions and reasonable.
Allah Subhanahu wa Ta'ala says:
وإذا قيل لهم اتبعوا ما أنزل الله قالوا بل نتبع ما ألفينا عليه آباءنا أولو كان آباؤهم لا يعقلون شيئا ولا يهتدون
"And when it is said unto them: 'Follow what Allah has revealed, they say:' No! But we just follow what we find from (action) our ancestors. (Are they going to follow it too) even though their fathers did not know anything, and did not get a clue? "[Al-Baqarah: 170]
The difference between taqlid and ittiba 'is as has been said by Imam Ahmad bin Hanbal: "Ittiba' is someone follow anything that came from the Prophet sallallaahu 'alaihi wa sallam." [7]
Ibn 'Abd al-Barr (d.. 463 AH) in his book, Jaami'u Bayaanil' ILMI wa Fadhlihi explain the difference between ittiba '(following) and taqlid is located on the arguments qath'i clear. That ittiba 'history of acceptance by the receipt of proof while taqlid is acceptance by pure logic thinking.
Says Ibn al-Maliki Khuwaiz Mindad (his name is Muhammad ibn Ahmad ibn 'Abdillah, died th. 390 H): "The meaning of taqlid is syar'i was referring to the words that no proof (proposition) of the person saying it. And ittiba meaning 'the follow anything based on proof (proposition) is fixed. Ittiba 'allowed in religion, but taqlid is forbidden. "[9]
So the definition of taqlid is to accept others' opinions without based arguments. [10]
Sixth, [11] Islam praised the people who use their intellect to understand and follow the truth.
Allah Almighty says:
فبشر عباد الذين يستمعون القول فيتبعون أحسنه أولئك الذين هداهم الله وأولئك هم أولو الألباب
"... Because it Convey news (glad) that to my servants who hear the word and follow the best of them. They are the people who have sense. "[Az-Zumar: 17-18]
Seventh, working area limitation of reason and the human mind, as the Lord God Almighty:
ويسألونك عن الروح قل الروح من أمر ربي وما أوتيتم من العلم إلا قليلا
"They ask thee concerning the spirit. Say: "The spirit that is the business of my Lord. And you Nor given knowledge but a little. "[Al-Israa ': 85]
Word of Allaah:
يعلم ما بين أيديهم وما خلفهم ولا يحيطون به علما
"He knows what is before them and what is behind them, while they can not cover science knowledge." [Thaahaa: 110]
Salaf Ulema (Ahlus Sunnah) always precede naql (revelation) of 'aql (reason). Naql is syar'i arguments contained in the Al-Qur'an and Sunnah. While the definition is reasonable according to the Mu'tazilites, the arguments' aqli made by the scholars of kalam and they make science as religion beat (beat) syar'i arguments.
Putting the arguments naqli reasonable proposition that does not mean do not use common Ahlus Sunnah. But the intention is to establish a 'aqeedah they do not take the way he pursued the theologians who use reason alone to understand the real issues that can not be reached by reason and rejected arguments naqli (syar'i arguments) that are contrary to their reason or ratio them.
Imam Abul-Sam'ani Muzhaffar as rahimahullah (d.. 489 H) [12] said: "Know that the schools of Ahlus Sunnah say that reason does not require something for someone and do not prohibit something from him, and there is no right for him to justifies or forbids something, just as there is no authority for him to judge good or bad. If revelation does not come to us, then there is no obligation for a person of any religion and there are no such thing as merit and sin. "
In summary views of Ahlus Sunnah on the use of reason, including the following: [13]
1. Shari'a precedence over reason, because shariah is not Ma'shum Ma'shum was reasonable.
2. Intellect has the ability to know and understand the global, non-detail.
3. What is true of the common law would not conflict with the Shariah.
4. What is one of the common thinking is what is contrary to the shari'ah.
5. Determination laws tafshiliyah (detail as required, unclean, and so on) is the prerogative of the shari'ah.
6. Reason can not determine the specific legal on something before the coming revelation, although in general it can be to know and understand the good and the bad.
7. Response to reward and sin is determined by the shari'ah.
Allah Almighty says:
وما كنا معذبين حتى نبعث رسولا
"We will not mengadzab so we sent an Apostle." [Al-Israa ': 15]
8. The promise of heaven and the threat of Hell is completely determined by the shari'ah.
9. There is no specific obligation to God Almighty which is determined by our mind to Him. Because God says about Himself:
فعال لما يريد
"Almighty God do what He wills." [Al-Buruuj: 16]
From this it can be said that the belief of Ahlus Sunnah is the right use of reason in the matter as the argument. Thus, if reasonable arguments can be made according to the Al-Qur'an and Sunnah or not contrary to them. If he is opposed to both, then it is considered contrary to the source and essence. The collapse also means the collapse of the foundation of the existing building on it. So that reason is no longer a proof (argument, reason) but turned out to be a false proposition. [14]
POSITION DESCRIPTION Ahlus Sunnah Wal Jama'ah OF SCIENCE Kalam
Imam Abu Hanifa (d.. 150 H) rahimahullah said: "I've met Kalam Science experts. Their hearts were loud, rude soul, no matter if they conflict with Al-Qur'an and Sunnah. They do not have the wara 'and taqwa well. "[15]
Imam Abu Hanifah rahimahullah also said when asked about the discussion in the science of kalam of the figure and form, he said: "Be thou adhering to the Sunnah and the path that has been taken by the Salaf Salih. Stay away from ye any thing new, because it is an innovation. "[16]
Al-Qadi Abu Yusuf (d.. 182 H) rahimahullah, [17] the student of Abu Hanifah rahimahullah, said to Bishr bin al-Marisi Ghiyats [18]: "The science of kalam is a folly and ignorant about the science of kalam is a science. Someone, when a religious leader or leaders kalam science, it is zindeeq or suspected zindeeq (those who showed enmity towards Islam). "And his words:" Those who study the science of kalam, he will be zindeeq ... "[ 19]
Imam Ahmad (d.. 241 H) rahimahullah said: "The owner of the science of kalam not be lucky forever. The scholars of kalam is zindeeq people (those who showed enmity towards Islam). "[20]
Imam Ibn al-Jawzi (d.. 597 H) rahimahullah said: "The scholars and fuqaha (jurists) of this ummah formerly mute (ignore) the science of kalam is not because they are not capable, but because they considered the science of kalam was not able to cure a thirst , can even make a sound to be sick. Therefore, they do not pay attention to it and prohibiting to engage in it. "[21]
Ibn 'Abd al-Barr (d.. 463 H) rahimahullah said: "The experts of fiqh and hadith experts who are located around the city have agreed that Muslims scholars and theologians are expert manipulators of the truth heresy. As their agreement that theologians are not considered to belong to the ranks of the clergy. Categorized hadith scholars are experts and people who understand it and those stratified according to their expertise in scrutinizing, separating (the authentic from the Da'eef) and understand the hadith. "[22]
Imam Malik ibn Anas (d.. 179 H) rahimahullah said:
لو كان الكلام علما لتكلم فيه الصحابة والتابعون كما تكلموا في الأحكام والشرائع ولكنه باطل يدل على باطل.
"If science is the science of kalam, undoubtedly the Sahaba and Tabi'in'll talk as they talk to the shari'ah sciences, but the science of kalam is a falsehood that showed the bathilan." [23]
Imam Shafi'i rahimahullah said: "Those who have knowledge of kalam, it will not prosper." He also said: 'Legal Experts Kalam thought is they should be whipped with palm midrib and sandals (shoes) and raised to a camel, then diiring around the village. And it is said: 'This is the reward of leaving the Book and the Sunnah and take that knowledge Kalam.' "[24]
He rahimahullah also stated: [25]
كل العلوم سوى القرآن مشغلة
إلا الحديث وإلا الفقه في الدين
العلم ما كان فيه قال حدثنا
وما سوى ذاك وسواس الشياطين
All science aside from Al-Qur-an is busy,
with the exception of the science of hadith and fiqh to explore religion.
Science is listed in it: "Qoola Haddatsana (hadith has conveyed to us)."
In others it is 'Shaytan whispers' alone.
[Copied from the book Sharh Aqidah Ahlus Sunnah Wal Jama'ah, author Yazid bin Abdul Qadir Jawas, Publisher Reader Imam ash-Shafi'i, Po Box 7803/JACC 13340A Jakarta, Prints Third 1427H/Juni 2006M]
Every New Case Absence Previous Inside Religion is Bid'ah
By
Ustadz Al-Yazid bin Abdul Qadir Jawas
A. Definition of Bid'ah
Heresy is synonymous with al-ikhtira 'is something new, created without any preceding example. [1]
Heresy in the language (etymology) is a new thing in religion after religion is perfect. [2] Or something made-up after the death of the Prophet sallallaahu 'alaihi wa sallam form of volition passion and practice. [3] If it says: " I made a heresy, it means doing one said or done without any previous example ... "origin of the word innovation means creating no previous examples. [4]
Among them is the word of Allah Subhanahu wa Ta'ala:
بديع السماوات والأرض
"God is the creator of heaven and earth ..." [Al-Baqarah: 117]
Namely, that God created them without any preceding example. [5]
Bid'ah in terms (terminology) has several complementary definitions according to the explanation of the scholars, among them:
Al-Imam Ibn Taymiyyah rahimahullah:
He rahimahullah said: "Bid'ah in Islam is everything that is not disyari'atkan by Allah and His Messenger, that were not ordered either in the form of mandatory injunction or other forms of advice." [6]
Heresy itself there are two kinds: First, innovation in the form of speech or belief. Second, innovation in the form of deeds and worship. The second form includes also the first form, as the first form can lead to a form of the latter. [7] In other words, the legal origin of worship are prohibited, except those disyari'atkan. While the legal origin of the mundane problems permissible unless prohibited by Allah and His Messenger.
Worship origin is not allowed, unless the disyari'atkan by Allah Almighty. And everything (other than religious) origin are allowed, except those prohibited by God. [8]
He (Ibn Taymiyyah rahimahullah) also said: "Bid'ah is against the Qur'aan and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam, or ijma' as-Salaf scholars form of worship and beliefs, such as the view of al-Khawarij, Rafidhah, Qadariyyah and Jahmiyyah. They worship with song and dance in a mosque. Likewise, they can worship the way shaving, use of cannabis and various other innovations that serve as worship by some groups against the Qur'aan and the Sunnah of the Prophet sallallaahu 'alaihi wa sallam. Allah knows best. "[9]
Imam ash-Syathibi rahimahullah (d. 790 H): [10]
He stated:
البدعة: طريقة في الدين مخترعة, تضاهي الشرعية يقصد بالسلوك عليها المبالغة في التعبد لله سبحانه.
"Heresy is a new way in which religion is made to resemble the Shari'ah for the purpose of exaggeration in worship to Allah Subhanahu wa Ta'ala."
The phrase: "New ways of religion," meaning that the way it's made by the maker leaning toward religion. But actually it's a new way that made no basis in Shariah guidelines. Because there are many ways in religion, of which there is a guideline in the shari'ah, but there is a way that has no guidelines in the shari'ah. Thus, the way in which religion fall into this category if the innovation is a new way and it is no basis in Sharee'ah.
That is, innovation is a new way that was made without any examples of shari'ah. Because innovation is something out of what has been established in the Sharee'ah.
The phrase "like shariah" as an affirmation that something diada-invent the religion was in fact not in the shari'ah, and even contrary to the shari'ah of some aspects, such as requiring certain ways and forms that do not exist in the shari'ah . Also requires certain rituals that no provisions in the shari'ah.
The phrase "to overstate in worship to God ', is complementary to the meaning of heresy. Because that's the purpose of the perpetrators of such heresy. That suggests to diligently pray, because God created man only to worship Him as mentioned in His saying: "And I have not created jinn and man to worship Me." (Adh-Dzariyaat: 56). As if the people who make the heretical view that the intent in making the innovation is to worship in the way that verse. He felt that what has been stipulated in the Shari'ah of laws and laws not yet able to suffice that he exaggerated and adding and repeating. [11]
He rahimahullah also revealed another definition: "Heresy is the way the religion is a made-up, resembles the teachings of the Shari'ah that is, the goal is the implementation of sharia as the purpose". [12]
He rahimahullah definition of the second is that this habit when viewed as a mere habit kebid'ahan will not contain anything, but if done in the form of worship, or placed in a position as worship, it can be entered by heresy. In that way, it means that he has to correlate the various definitions that exist. He gives an example to habits must contain the value of worship, such as buying and selling, marriage, divorce, rental, criminal law, ... for they are bound by many things, per-requirements and the Shari'ah rules that do not provide another option for a Muslim than the raw determination. [13]
Imam al-Hafiz Ibn Rajab al-Hanbali (d.. 795 H) rahimahullah: [14]
He rahimahullah said: "The definition of innovation is that has no legal basis in the teachings of the Shari'ah that indicate its validity. As for who has a basis in Shari'ah that shows the truth, then the Shariah is not regarded as heresy, although the language is said to heresy. So every person who invents something and menisbatkannya to religious teachings, but has no basis of religion that can be relied upon, then it is heresy. The teaching of Islam has nothing to do with such heresy. There was no difference between the cases related to the beliefs, deeds or words, or spiritual birth.
There is some history of some of the Salaf Ulema who consider either partially act of heresy, but that does not mean the other-is an innovation in language, not according to shariah.
An example is the greeting 'Umar ibn al-Khattab rahimahulla, when he was collecting the Muslims to perform the night prayers in Ramadan (Taraweeh prayer) by following the imam in the mosque. When he rahimahullah out, and see them pray in congregation. So he rahimahullah said: "The best innovation is that this kind". [15]
B. Heresy division [16]
1. Bid'ah Haqiqiyyah
Haqiqiyyah heresy is heresy that has no indication at all of syar'i both from the Qur'aan, Sunnah or Ijma '. And no arguments were used by the scholars either globally or detailed. Therefore, it is referred to as heresy because it is a made-up in the case of religion without the previous example. [17]
Among the examples is heretical saying that denying Jahmiyyah Attributes of God, Qadariyyah heretical, heretical Murji'ah and others who they say anything that is not said by the Prophet sallallaahu 'alaihi wa sallam, and his Companions radi anhum .
Another example is drawing near to God by living the priesthood (as pastor) and held a mawlid celebration Prophet sallallaahu 'alaihi wa sallam, Isra' Mi'raj and others.
2. Bid'ah Idhafiyyah
The Idhafiyyah heresy is heresy that has two sides. First, there is a relationship with the proposition. So from this side of him is not heresy. Secondly, have nothing to do with the argument but rather as what is found in haqiqiyyah heresy. That is viewed from one side because he was leaning to the Sunnah, the Sunnah, but viewed from the other side he was a heretic for not only based on the doubtful proposition.
The difference between the two is that the meaning of the original terms of the argument there is to it. But when viewed from the side of the way, the nature, condition or implementation details, there is no argument at all, but when he takes the argument. Such heresy mostly occur in worship and not a mere habit.
On this basis, it is heresy haqiqi greater sin because it is done directly by the perpetrator without intermediaries, as pure transgression and very obviously been out of the shari'ah, such as greeting Qadariyyah stating the good and bad according to reason, to deny the hadith ahad as evidence, [18] denied the existence of Ijma ', denying khamr illegitimate, saying that the Imams are Ma'shum (preserved from sin) [19] ... and other things like that. [20]
It is said that the heresy of heresy Idhafiyyah means that when viewed from one side but from the other side disyari'atkan he just mere opinion. Because of the people who make the most of the conditions heresies into the category of personal opinion and not supported by the arguments of each side. [21]
For example, here is the dhikr heresy jama'i. No doubt that dhikr is recommended in Islamic law, but if carried out with the congregation, rollicking (bulk) and with one voice, the practice does not exist for example in Islamic law.
C. Heresy In Islamic Law
Indeed Islam is the perfect religion after the death of the Prophet sallallaahu 'alaihi wa sallam. Allah Subhanahu wa 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 My favor unto you, and have it be Kuridhai Islam religion for you." [Al-Maa-idah: 3]
Prophet sallallaahu 'alaihi wa sallam has delivered all the treatises, none left. He sallallaahu 'alaihi wa sallam has fulfilled the mandate and advises his people. Duty of all mankind to follow the instructions of Prophet Muhammad sallallaahu 'alaihi wa sallam, as well as all clues are clues Prophet Muhammad sallallaahu' alaihi wa sallam and ugly-ugly-diada case is forged. Mandatory for all mankind to follow he sallallaahu 'alaihi wa sallam and did not hold a heretic and new matters as each of the new in religion is an innovation and every innovation is misguidance.
No doubt that any innovation in religion is heretical and unclean, because the Prophet sallallaahu 'alaihi wa sallam:
إياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة.
"Be careful you to new matters. Each of the new cases that are heretical, and every innovation is misguidance. "[22]
Similarly, the word he sallallaahu 'alaihi wa sallam:
من أحدث في أمرنا هذا ما ليس منه فهو رد.
"He fabricated Ngada affairs (religion) of ours, something that is not part of it, then he rejected" [23]
Both of the above hadith shows that new cases are made-up in this religion is an innovation, and every innovation is heresy and rejected. Bid'ah in religion is forbidden. But keharamannya levels vary depending on the type of heresy itself.
There are innovations that lead to kufr (heresy Kufriyah), such as mobile berthawaf grave to get closer to its residents, offering sacrifices and vow to the graves, pray to them, asking for salvation to them, as well as the opinion Jahmiyyah, Mu'tazila and Rafidhah.
There are also innovations that became the means polytheism, such as building over graves, praying and praying over the grave and specialize worship in the grave.
There is also a heretical act kemaksiyatan valuable, such as celibacy heresy-that is to avoid marriage-fast while standing in the blazing hot sun, castrated genitals with the intention resist lust and others. [24]
Ahlus Sunnah have agreed on the necessity to follow Al-Qur'an and Sunnah according to the understanding Salafush Salih, three generations of the best (Friend, Tabi'in, tabi'ut Tabi'in) witnessed by the Prophet sallallaahu 'alaihi wa sallambahwa their is the best of men. They also agreed on the keharamannya bid'ah and every bid'ah is misguidance and destruction, there is no heresy in Islam hasanah.
Ibn 'Umar Rdadhiyallahu anhuma said:
كل بدعة ضلالة وإن رآها الناس حسنة.
"Every innovation is misguidance, even if humans looked good." [25]
Imam Sufyan ats-Tsaury rahimahullah (d.. 161 H) [26] said:
البدعة أحب إلى إبليس من المعصية والمعصية يتاب منها والبدعة لا يتاب منها.
"The act of heresy more beloved by the devil rather than offender kemaksiyatan kemaksiyatan and it is still possible to repent of kemaksiyatannya while kebid'ahan difficult offender to repent of kebid'ahannya." [27]
Imam Abu Muhammad al-Hasan ibn 'Ali ibn Khalaf al-Barbahari (he is the Imam of Ahlus Sunnah wal Jama'ah of his time, died th. 329 H.) rahimahullah said: "Stay away from any case slightest heresy, because the bid' ah that'll be a little big. Similarly kebid'ahan happened to this nation comes from the trivial little thing like the truth and so many people misled and deceived, and bind their hearts so hard to get out of his net and eventually ingrained and believed to be a religion. Without realizing it, they slowly menyelisihi straight road and out of Islam. "[28]
[Copied from the book Sharh Aqidah Ahlus Sunnah Wal Jama'ah, author Yazid bin Abdul Qadir Jawas, Publisher Reader Imam ash-Shafi'i, Po Box 7803/JACC 13340A Jakarta, Prints Third 1427H/Juni 2006M]
source: http://almanhaj.or.id/
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