Understanding of Aqeedah Ahlus Sunnah Wal Jama'ah

Understanding of Aqeedah Ahlus Sunnah Wal Jama'ah

By 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 (afterthe 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]
Definition of Ahlus Sunnah wal Jama'ah. History of the emergence of Ahlus Sunnah wal Jama'ah term

By Al-Yazid ibn Abd al-Qadir Ustadz Jawas

D. Ahlus Sunnah wal Jama'ah definition Ahlus Sunnah wal Jama'ah are: Those who take what ever taken by the Prophet sallallaahu 'alaihi wa sallam and the Companions of Allaah anhum. Called Ahlus Sunnah, due to strong (they) hold and berittiba '(follow) the Sunnah of the Prophet sallallaahu' alaihi wa sallam and the Companions of Allaah anhum.
As-Sunnah according to the language (etymology) is the path / way, whether good or bad way. [1]
Meanwhile, according to the scholars 'aqeedah (terminology), the Sunnah is a guide that has been done by the Prophet sallallaahu' alaihi wa sallam and his Companions, both about science, i'tiqad (belief), word and deed. And this is Sunnah to be followed, those who follow him will be praised and denounced those who would menyalahinya. [2]
Understanding of the Sunnah by Ibn Rajab al-Hanbali rahimahullah (d. 795 H): "As-Sunnah is the road taken, including in it cling to what is being implemented Prophet sallallaahu 'alaihi wa sallam and the caliph who guided and straight form i 'tiqad (belief), words and deeds. That's the perfect Sunnah. Therefore, the previous generation of the Salaf As-Sunnah do not call anything except to cover all 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). "[3]
Called al-Jama'ah, because they are united in the truth, not broken to-sides in religious matters, gathered under the leadership of the Imam (who adhered to) al-haqq (truth), not getting out of their congregation and follow what has been a deal Salaful Ummah. [4]
Jama'ah according to the scholars' aqeedah (terminology) is the first generation of this ummah, which is among the Companions, Tabi'ut Tabi'in as well as those who follow in goodness until the Day of Judgment, as gathered in the truth. [5]
Imam Abu Shammah rahimahullah Shafi'i (d.. 665 H) said: "The order to hold on to the congregation, the intention is to stick to the truth and follow it. Although the carry bit and the Sunnah that menyalahinya much. Because the truth is what is being implemented by the first congregation, which held the Prophet sallallaahu 'alaihi wa sallam and his Companions without looking to the people who deviate (do baatil) after them. "
As was stated by Ibn Mas'ud Allaah anhu: [6]
الجماعة ما وافق الحق وإن كنت وحدك.
"Al-Jama'ah is following the truth even if you are alone." [7]
So, Ahlus Sunnah wal Jama'ah is the one who has the nature and character to follow the Sunnah of the Prophet sallallaahu 'alaihi wa sallam and away from the new matters and innovations in religion.
Because they are the ones who ittiba '(to follow) to the Sunnah of the Prophet sallallaahu' alaihi wa sallam and follow Atsar (trace Salaful Ummah), then they are also called Ahlul Hadeeth, Ahlul Atsar and Ahlul Ittiba '. In addition, they also said to be ath-Ta-ifatul Manshuurah (groups who have God's help), al-Firqatun Naajiyah (Saved Sect), ghurabaa '(foreigners).
Of ath-Ta-ifatul Manshuurah, the Prophet sallallaahu 'alaihi wa sallam said:
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 to always uphold the commandments of God, will not harm those who do not help them and their people to come menyelisihi commandments of God and they stay on top of this sort." [8]
About al-ghurabaa ', the Prophet sallallaahu' alaihi wa sallam said:
بدأ الإسلام غريبا, وسيعود كما بدأ غريبا, فطوبى للغرباء.
"Islam was initially foreign, and foreigners will return one day as the beginning, then lucky for al-ghurabaa '(foreigners)." [9]
While the meaning of al-ghurabaa 'is as narrated by' Abdullah bin 'Amr ibn al-`Allaah anhuma 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 poor people, people who disobey them more than they obey." [10]
Prophet sallallaahu 'alaihi wa sallam also said about the meaning of al-ghurabaa':
الذين يصلحون عند فساد الناس.
"That is, people are constantly improving (ummah) in the midst of the destruction of mankind." [11]
In the history of the others mentioned:
... الذين يصلحون ما أفسد الناس من بعدي من سنتي.
"That the people who fix Sunnahku (the Sunnah of the Prophet sallallaahu 'alaihi wa sallam) after destroyed by man." [12]
Ahlus Sunnah, ath-Tha-ifah al-Mansurah and al-Firqatun Najiyah it is also called Ahlul Hadeeth. The mention of Ahlus Sunnah, al-ath-Thaifah Mansurah and al-Firqatun Najiyah the Ahlul Hadeeth something famous and known since the generation of the Salaf, because the mention of it is the demands of the texts and in accordance with the conditions and realities. It is narrated with a saheeh sanad from the Imams such as: 'Abdullah Ibn al-Mubarak:' Ali Ibn Madini, Ahmad bin Hanbal, al-Bukhari, Ahmad ibn Sinan [13] and others, رحمهم الله.
Imam Shafi'i [14] (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, I hope God gives you the best rewardto them. They have to keep the points for our religion and we must thank for their efforts. "[15]
Imam Ibn Hazm azh-Zhahiri (d.. 456 H) describes the Ahlus Sunnah rahimahullah: "Ahlus Sunnah we mentioned that the Ahl-ul-haqq, while in addition they are Ahlul Bid'ah. For surely it is Ahlus Sunnah of the Companions of Allaah anhum and everyone who followed them from the Tabi'in manhaj selected, then the hadith ash-haabul and who follow them from the jurists of each generation, until in our time as well as lay people who follow them both in the east and the west. "[16]
E. History of the emergence of Ahlus Sunnah wal Jama'ah term Naming the term Ahlus Sunnah has been there since the first generation of Islam in the past that glorified God, namely generation of Companions, Tabi'in and Tabiut Tabi'in.
'Abdullah bin' Abbas Allaah anhuma [17] said when interpreting the word of Allah Subhanahu wa Ta'ala:
يوم تبيض وجوه وتسود وجوه فأما الذين اسودت وجوههم أكفرتم بعد إيمانكم فذوقوا العذاب بما كنتم تكفرون
"On the Day when there is a white face brightened, and there is also a black face grim. As for those who face grim black (to be said): 'Why do you disbelieve after your believing? Taste it Allaah caused disbelief. '"[Ali' Imran: 106]
"The white people who face them are Ahlus Sunnah wal Jama'ah, his face black as for the person they are Ahlul Bid'ah and misguided." [18]
Then the term Ahlus Sunnah is followed by most scholars رحمهم الله Salaf, among them:
1.Ayyub as-Sikhtiyani rahimahullah (d.. 131 H), he said: "When I reported on the death of one of the Ahlus Sunnah as though lost one of my limbs."
2. Sufyan ath-Tsaury rahimahullah (d.. 161 H) said: "I wasiatkan you to stick to the Ahlus Sunnah well, because they are al-ghurabaa '. It would at least Ahlus Sunnah wal Jama'ah. "[19]
3. Fudhail bin 'Iyadh rahimahullah [20] (d.. 187 H) said: "... Say Ahlus Sunnah: Faith is faith, words and deeds."
4. Abu 'Ubaid al-Qasim ibn Sallam rahimahullah (th life. 157-224 H) says in his book Muqaddimah, al-Iimaan [21]: "... And in fact if you ask me about faith, disputes the people about the perfection of faith, to grow and the reduction of faith and you say as if you wanted to know about faith at all in the way of Ahlus Sunnah ... "
5. Imam Ahmad bin Hanbal rahimahullah [22] (th life. 164-241 H), he says in his book Muqaddimah, As-Sunnah: "This is the schools of Ahl-ul-'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 Companions of Allaah anhum until at the present time ... "
6. Imam Ibn Jarir Tabari rahimahullah (d.. 310 H) said: "... As for the right of the words on the belief that the Faithful will see God on Judgment Day, then it is our religion with religion, and we know thatAhlus Sunnah wal Jama'ah argues that the inhabitants of heaven will see God in accordance with the authentic story of the Prophet Shaallallahu 'alaihi wa sallam. "[23]
7. Imam Abu Ja'far Ahmad ibn Muhammad ath-Thahawi rahimahullah (th life. 239-321 H). He says in the book Muqaddimah 'famous aqidahnya (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 generations of this ummah) and the scholars afterwards. The term Ahlus Sunnah is an absolute term as opposed to word Ahlul Bid'ah. The scholars of Ahlus Sunnah written explanation of the 'Aqeedah of Ahlus Sunnah Ummah to understand about' aqeedah is correct 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 the group Asha'ira, but Asha'ira arise in the 3rd century and to-4 Hijriyyah. [24]
In essence, Asha'ira can not be attributed to the Ahlus Sunnah, because some fundamental differences in principles, among them:
A. Asha'ira menta'-class wil attributes of God Almighty, while Ahlus Sunnah define the attributes of God as laid down by Allah and His Messenger, such as istiwa nature ', face, hand, Al-Qur-an Kalamullah , and others.
2. Asha'ira group busied themselves with the science of kalam, while the scholars of Ahlus Sunnah instead criticizing science of kalam, as the explanation of Imam Shafi'i rahimahullah denounce science as kalam.
3. Asha'ira groups reject the authentic news about the attributes of God, they reject it with reason and qiyas (analogy) them. [25]
[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]
Aqeedah Imam Four


By 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.
PRIEST FOUR 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.
Aqidah PRIEST FOUR 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] _______


Ahlus Sunnah Wal Jama'ah Al-Define Properties' uluw (height) for Allah Azza Wa Jalla

Twelfth: Ahlus Sunnah Wal Jama'ah Al-uluw SET PROPERTIES (LEVEL) FOR ALLA Almighty
By Al-Yazid ibn Abd al-Qadir Ustadz Jawas

The nature of al-'uluw is one of Dzatiyah Attributes of Allah Almighty is not separate from Him. The nature of Allah Subhanahu wa Ta'ala is the nature of God-as-received by other full faith and justification by the Ahlus Sunnah wal Jama'ah.
Nature is indicated by the same God '(Al-Qur-an and the Sunnah), reason, and nature. Has mutawatir arguments that come from Al-Qur'an and Sunnah regarding the determination of the height of Allaah above all His creatures.
Among the evidence of Al-Qur-an As-Sunnah about the nature of al-'uluw are:
A. The Word of Allah Almighty:
نتم من في السماء أن يخسف بكم الأرض فإذا هي تمور
"Do you feel secure against God in heaven that he would overturn the earth with you, so all of a sudden the earth shakes." [Al-Mulk: 16]
2. The Word of Allah Almighty:
يخافون ربهم من فوقهم ويفعلون ما يؤمرون
"Those who fear their Lord above them and ordered them to do what (to them)." [An-Nahl: 50]
3. The Word of Allah Almighty:
سبح اسم ربك الأعلى
"Glorify the Name of thy Lord Most High." [Al-A'laa: 1]
4. The Word of Allah Almighty:
من كان يريد العزة فلله العزة جميعا إليه يصعد الكلم الطيب والعمل الصالح يرفعه والذين يمكرون السيئات لهم عذاب شديد ومكر أولئك هو يبور
"Those who want the glory, the glory of it all to God. To Him up the words good and charitable deeds raised him. And those who devise evil for those Allaah is hard, and their evil plans will be ruined. "[Fatir: 10]
5.Pertanyaan Prophet sallallaahu alayhi wa sallam to a slave woman:
أين الله? قالت: في السماء, قال: من أنا? قالت: أنت رسول الله, قال: أعتقها, فإنها مؤمنة.
"Where is God?" He replied: "God is in the sky." Then the Prophet sallallaahu alayhi wa sallam said: "Who am I?" 'You are the Messenger of Allah, "he said. Prophet sallallaahu alaihi wa sallam said: "Merdekakanlah it, because actually he was a Mukminah." [1]
There are two issues contained in this hadith:
First: Disyari'atkan to ask a Muslim: "Where is God?"
Second: The answer is asked is: "In (the) sky '
Thus, those who deny these two issues, he is denying al-Mustafa (Prophet Muhammad sallallaahu alaihi wa sallam). [2]
6. Hadith about the story of Isra 'and Mi'raj. That is a hadith which mutawatir, as mentioned by a number of scholars such as Shaykh al-Islam Ibn al-Qayyim rahimahulla. He said [3]: "In some hadith editors to show the height of God above 'His Throne, including the phrase:
فحملت عليه فانطلق بي جبريل حتى أتى السماء الدنيا فاستفتح.
"Then I lifted into it, then went with Gabriel to get to the lowest heaven (sky world), he asked permission to be opened (the door of heaven). '[4]
Then the rise of the Prophet sallallaahu alayhi wa sallam to pass through the seven heavens and ends on the side of his Lord, and then brought near by the Lord to him and pray difardhukan it. "
7. Answer the Messenger of Allaah alaihi wa sallam to Dhul Khuwasyirah:
ألا تأمنوني وأنا أمين من في السماء?
"Do you not believe me, while I was entrusted by God in the sky?" [5]
Abi'l ibn 'Izz rahimahullah said: "The height is set by God in addition to Al-Qur'an and Sunnah also established through reason and nature. The fixed height mealui sense God can be shown from the perfection of His nature. While the fixed height of God in nature, then look at every person who prayed to God Almighty must have led him up and his hands up, perhaps even his eyes fixed on a high. This case happen to anyone, big or small, of the learned and the ignorant, to the extent that any person in the bow gets her inclination towards it. No one can deny this, saying that his heart was turned towards the left and right or down. "[6]
[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] _______ Footnote [1]. Saheeh Muslim (no. 537), Abu 'Awaanah (II/141-142), Abu Dawood (no. 930), an-Nasa-i (III/14-16), ad-Darimi (I/353- 354), Ibn al-Muntaqaa Jarud in '(no. 212), al-Bayhaqi (II/249-250) and Ahmad (V/447-448), of the Friends of Mu'awiyah ibn al-Hakam Sulami anhu Allaah. [2]. See Mukhtasharul 'uluw (p. 81) by Imam adh-Dzahabi, tahqiq Shaykh Muhammad al-Albani Nashiruddin. [3]. See Ijtimaa'ul Juyuusy al-Islaamiyyah (p. 55) by Imam Ibn Qayyim al-Jauziyyah, tahqiq Bashir Muhammad 'Uyun. [4]. HR. Al-Bukhari (no. 3887) and Muslim (no. 164 (264)) of the Friends of Malik bin Sha'sha'ah z. See more on this hadith lafazh discussion to-25: Isra 'and Mi'raj in 254 pages. [5]. HR. Al-Bukhari (no. 4351), Muslim (no. 1064) from the Companions Abu Sa'id al-Khudri. [6]. Summarized from Syarhul 'ath-Thahaawiyyah Aqiidah (pp. 389-390), and ta'liq Syu'aib takhrij Arnauth and al-' Abdullah bin 'Abdul Muhsin at-Turki, see also the book of Imaam ash-Shafi'i Manhajul fii Itsbaatil 'Aqiidah (II/347).

Thirteenth: 'Throne (Throne) GOD Almighty

Ahlus Sunnah wal Jama'ah believe that 'the Throne of God and his seat is correct. Allah Subhanahu wa Ta'ala says:
فتعالى الله الملك الحق لا إله إلا هو رب العرش الكريم
"Thus, the Most High God, King of the truth; no right to be worshiped except Him correctly, Rabb (Who has) 'glorious Throne." [Al-Mu'-minuun: 116]
His words also:
ذو العرش المجيد
"What has the 'Throne, more sublime." [Al-Buruuj: 15]
If a person having difficulty Muslim, the Prophet sallallaahu alayhi wa sallam taught to read:
لا إله إلا الله العظيم الحليم, لا إله إلا الله رب العرش العظيم, لا إله إلا الله رب السماوات, ورب الأرض, ورب العرش الكريم.
"There is no god has the right to be worshiped except Allah correctly, the Sublime, Most Forbearing. There is no god has the right to be worshiped except Allah correctly, Rabb (Owner) mighty Throne. There is no god has the right to be worshiped except Allah correctly, the Lord of heaven and earth Rabb and Rabb Own 'Throne is glorious. "[1]
Prophet sallallaahu alaihi wa sallam said:
... فإذا سألتم الله فاسألوه الفردوس, فإنه أوسط الجنة, وأعلى الجنة وفوقه عرش الرحمن ...
"... If you ask God, then ask Him Heaven Paradise. Surely he (is) Heaven is the first and most high. On it there are 'Throne of God the Merciful ... "[2]
'Throne the throne who has several poles that carried by the Angels.It resembles the dome of the universe. 'Throne is also the roof of all creatures. [3]
'Throne of God borne by the Angels, and the distance between the shoulder angel with his ears flying birds traveling as far as 700 years. Prophet sallallaahu alaihi wa sallam said:
أذن لي أن أحدث عن ملك من ملائكة الله من حملة العرش إن ما بين شحمة أذنه إلى عاتقه مسيرة سبع مائة عام.
"It has allowed me to tell you about the figure of the Angel of Angel-Angel of Allah Almighty who served as the bearer 'the Throne, that the distance between the ears down to his shoulders are traveling as far as 700 years." [4]
Prophet sallallaahu alaihi wa sallam also said:
ما السماوات السبع في الكرسي إلا كحلقة ملقاة بأرض فلاة, وفضل العرش على الكرسي كفضل تلك الفلاة على تلك الحلقة.
"The parable of the seven heavens in comparison with the chair like a ring thrown in a vast Sahara desert, and excellence 'Throne Chair as the sahara desert advantage of the vast over the ring." [5]
As for seats, Allah Subhanahu wa Ta'ala says:
وسع كرسيه السماوات والأرض
"And Footstool encompasses the heavens and the earth." [Al-Baqarah: 255]
Sa'id bin Jubair from that when the Companions 'Abdullah bin' Abbas Allaah anhuma interpret the word of God: وسع كرسيه السماوات والأرض "Footstool encompasses the heavens and the earth," he said:
الكرسي موضع القدمين والعرش لا يقدر قدره إلا الله تعالى.
"The chair is the place to put the feet of God, while the 'Throne no one can know the magnitude of it is only Allah Ta'ala." [6]
Imam ath-Thahawi (d.. 321) rahimahullah said: "Allah does not need the 'Throne and what is beneath it. God controls all things and what's on it. And He did not give him the ability to the creature to know everything. "
Then he rahimahullah explained: "That God created the 'Throne, and dwells on it, not because God needs' Throne, but God has its own wisdom about it." [7]
[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]
Ahlus Sunnah istiwa Setting '(residing). Ahlus Sunnah Ma'iyyah Set (Mutual of God)

Fourteenth: SETTING istiwa Ahlus Sunnah '(dwelling)
By Al-Yazid ibn Abd al-Qadir Ustadz Jawas

Including faith in God is faith in what Allah Almighty revealed in Al-Qur-an that has been narrated from the Messenger of Allaah be mutawatir alaihi wa sallam and agreed upon by the first generation of this ummah (the Companions of Allaah anhum) that Allah Subhanahu wa Ta'ala is above all the heavens [1], were over the 'Throne [3], Most High over all His creatures, God is with them wherever they are, that Allah is Aware of what they do. As mentioned in His Word:
ثم استوى على العرش
"Then She dwells on the 'Throne." [Al-A'raaf: 54]
Al-Hafiz Ibn Katheer, may Allaah have mercy said: "... The view that we follow with regard to this problem is the view Salafush Salih as Imam Malik, al-Auza'i, ats-Tsauri, al-Layth ibn Sa'ad, Imam ash-Syafi 'i, Imam Ahmad, Ishaq bin Rahawaih and other Imams from the past to the present, that is to let it as is, without takyif (questioning kaifiyahnya / nature), without tasybih (resemblance) and without ta'thil (rejection). Zahir and meaning that comes to every mind of those who embrace the ideology musyabbihah (likening Allah to the creatures), then the meaning is very far from God, because there is nothing of God's creation resemble Him. As was said of his:
ليس كمثله شيء وهو السميع البصير
'There is nothing similar to Him. And Allah is the Hearer, the Seer. '[Ash-Syuuraa: 11]
But the problem is, as expressed by the Imam, among which are Nu'aim bin Hammad al-Khuza'i-teacher-Imam al-Bukhari, he said: 'Those who equate God with His creatures, so he disbelieved. And anyone who denies the nature God has given to Himself, he is also an infidel. "It is not anything that has been falsely attributed to God Himself and by His Messenger is a form of resemblance. Whoever set to Allah Almighty mentioned in any of what the verses of Al-Qur-an obvious and a saheeh hadeeth, with the understanding that according to the greatness of God, and disclaims any shortage of himself, he is nempuh path to guidance (guidance). "[3]
The Word of God al-Aziiz:
الرحمن على العرش استوى
"(It is) the Most Gracious, Who dwells in the 'Throne." [Ta-Ha: 5]
When Imam Malik (d.. 179 H) rahimahullah istiwa asked about 'God, he replied:
الإستواء غير مجهول, والكيف غير معقول, والإيمان به واجب, والسؤال عنه بدعة, وما أراك إلا ضالا.
"God was Istiwa' ma'lum (already known meaning), and can not be achieved kaifiyatnya reason (unknown), and shall believe in him, ask about it is a matter of heresy, and I have not seen except in his apostasy . "
Then Imam Malik was sent rahimahullah away from his association. [4]
Imam Abu Hanifah (live in 80-150 H) rahimahullah said:
من انكر أن الله عز وجل في السماء فقد كفر.
"Those who deny that Allah Almighty is above the heavens, then he has disbelieved." [5]
[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] _______ Footnote [1]. Postulates Allah is above the heavens: QS. Al-Mulk: 16-17, al-An'am: 18, 61, an-Nahl: 50, al-Mu'min: 36-37 and Fatir: 10. [2]. Istiwa arguments about 'God above' His Throne called in seven places: QS. Al-A'raaf: 54, Jonah, 3, ar-Ra'd: 2, Ta-Ha: 5, al-Furqaan: 59, as-Sajdah: 4 and al-Hadiid: 4. [3]. See Tafsiir Ibni Katsiir (II/246-247), cet. Daarus Salaam, th.1413 H. [4]. See Syarhus lil Sunnah Imaam al-Baghawi (I/171), Mukhtasharul 'lil uluw Imaam adh-Dzahabi (p. 141), cet. Al-Maktab al-Islami, Sheikh al-Albani tahqiq. [5]. See Mukhtasar al-'uluw lil' Aliyyil Ghaffaar (p. 137, no. 119) Shaykh al-Albani tahqiq and Syarhul 'ath-Thahaawiyyah Aqiidah (p. 386-387) and ta'liq takhrij Syu'aib al-Arnauth and 'Abdullah bin' Abd al-Muhsin at-Turki.

Fifteenth: SETTING MA'IYYAH Ahlus Sunnah (togetherness GOD)

As Allah Almighty:
ما يكون من نجوى ثلاثة إلا هو رابعهم ولا خمسة إلا هو سادسهم ولا أدنى من ذلك ولا أكثر إلا هو معهم أين ما كانوا
"And there is not a secret conversation between three people, but of the fourth, and there is no conversation between five people, but of the sixth, nor of talks between the amount that is less than that nor more but He is with them wherever they are ... "[Al-Mujaadilah: 7]
Allah Subhanahu wa Ta'ala to stay with them wherever they are, that God is Aware of what they do.
Ma'iyyah there are two kinds:
First: Ma'iyyah special. That unity of God with some of His creatures that we do not know about kaifiyatnya, except God, like all His Attributes. Ma'iyyah This implies that God covers His beloved servant, to help him, give taufiq, protect it from destruction and other activities as given to His servants who fear Him and do good.
Allah Subhanahu wa Ta'ala says:
إن الله مع الذين اتقوا والذين هم محسنون
"Verily, Allah is with those who fear Him and those who do good." [An-Nahl: 128]
Second: Ma'iyyah public. That unity of God with all His creatures, which God knows the state of his servants, and God knows all the circumstances, knowing their actions are born as well as spiritual, and that this does not mean God in union with His servants, because God can not diqiyaskan with his servant. And the high God above His creation does not deny (negate) unity of God with His servants, in contrast to His creatures, because of the existence of creatures in one place (way), surely he does not know where (the) others. God is not the same as any thing as perfection of His knowledge and power.
هو الذي خلق السماوات والأرض في ستة أيام ثم استوى على العرش يعلم ما يلج في الأرض وما يخرج منها وما ينزل من السماء وما يعرج فيها وهو معكم أين ما كنتم والله بما تعملون بصير
"He it is Who created the heavens and the earth in six Days, then He istiwa '(dwelling) over the Throne. He knows what goes into the earth and what comes out of him and what fell from the sky and what goes up to him. And He is with you wherever you are. And Allah is Seer of what ye do. "[Al-Hadiid: 4]
Understanding هو معكم "God be with you," does not mean Allah Subhanahu wa Ta'ala united, mixed or joined with His creatures, because it is not justified by the language and violate ijma 'Salafush Salih, and this is contrary to human nature. Even the moon as a sign of the signs (of greatness and elevation) Divine, who was among the smallest of His creatures is located in the sky, he (the moon) said the traveler with the traveler wherever it is located even though he was at the height there.
God dwells in the 'Throne of God and His creatures keep watch, observe (gestures), as well as stalking (take) their deeds.
Included in this is the faith that God is near and He answers (every prayer of His servant).
Allah Subhanahu wa Ta'ala says:
وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان
"And when My servants ask you concerning Me, then (answer) that I was close, I was granted a person who prays to Me." [Al-Baqarah: 186]
What has been told by Al-Qur-an and the Sunnah, that God is near, and with His creatures, are not incompatible with God says, that God Most High, and were over the 'Throne, because there is nothing similar to Allah Subhanahu wa Ta'ala in all His Attributes.He Most High in His nearness, but his close in height. [1]
It is mentioned in the words of His Messenger sallallaahu alaihi wa sallam:
... إن الذي تدعونه أقرب إلى أحدكم من عنق راحلته.
"... Surely God you pray to Him, closer to you than someone in the neck of the animal horse. "[2]
[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]
Believing About Ahlus Sunnah an-Nuzul (drop in to the Sky God's World)

Sixteenth: Ahl REJECT FAITH Wahdatul Wujood
By Al-Yazid ibn Abd al-Qadir Ustadz Jawas

Confidence Wahdatul form [1] (believe that is all there is only one) and i'tiqad that God incarnate (hulul) in His creation, then all of this belief is Kufr and removing someone from Islam. [2]
Hululiyyah beliefs [3] and ittihadiyyah [4] is the worst kind of infidelity. Similarly, a special form like the people who believe that God Almighty incarnate to 'Isa Alaihissallam, to' Ali bin Abi Talib Allaah anhu and his grandchild in part, to some of the kings or the sheikh-Sheikh, and people who have forms of physical beauty, or the other of the words of a more severe per-kataan backslidings of Christians.
People who believe that misguided opinion that hulul and ittihadnya God is in all embodiments to include dogs, pigs, or unclean objects.It is such confidence Jahmiyah people and those who follow these beliefs, such as Ibn 'Arabi, Ibn Sab'in, Ibn Faridh, Tilmisani, Balyani, and in others. -Glory be to Allah from what they attribute to-.
While the path of the Prophet and those who followed him from the believers, believe that Allah is the One Who created the universe, the Lord of Lord of heaven and earth and what is between them, Rabb Owner mighty Throne, and all creatures are His servants and they need him.
Allah Subhanahu wa Ta'ala says:
يا أيها الناس أنتم الفقراء إلى الله والله هو الغني الحميد
"O people, you're in need of Allah: and Allah is the All-Rich (do not need anything else), the Praised." [Al-Fatir: 15]
His words also Subhanahu wa Ta'la:
الله الصمد
"Allah is the god who rely on his affairs." [Al-Ikhlash: 2]
Allaah is above the heavens, sitteth in the 'His Throne, separated from His creatures. Yet God is still with His creatures wherever they are. As Allah says in the letter of al-Hadiid above. [5]
[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] _______ Footnote [1]. This is a more appropriate naming (with letter Wawu difat-hah) according to the rules of the Arabic language, although the more famous lafazh is wihdatul form. [2]. See Mujmal Ushuul Ahlis Sunnah wal Jamaa'ah fil 'Aqiidah (p. 10). [3]. Hululiyyah Tashawwuf belief is one who believes that God incarnate to His creatures. [4]. Ittihadiyyah the belief that God is one with His creation. [5]. See Majmuu 'Fataawaa Syaikhil Islaam Ibni Taymiyah (III/393).

Seventeenth: Ahlus Sunnah believe ABOUT AN-Nuzul (falling GOD TO THE SKY WORLD) [1]
Ahlus Sunnah wal Jama'ah agree on the necessity of faith about the fall of Allah Subhanahu wa Ta'ala (an-Nuzul) into the world on a night sky. النزول (an-Nuzul) among Khabariyah Fi'liyyah Properties. There are a number of propositions which state that Allah Subhanahu wa Ta'ala down to the lowest heaven (sky world) on each night. From Abu Hurayrah that the Messenger of Allaah sallallaahu alaihi anhu wa sallam said:
ينزل ربنا تبارك وتعالى كل ليلة إلى السماء الدنيا حين يبقى ثلث الليل الآخر, فيقول: من يدعوني فأستجيب له, ومن يسألني فأعطيه, ومن يستغفرني فأغفر له.
"Our Lord wa Ta'ala Tabaraka down in the world to the sky every night when staying a third night, as he called:" Who prays to Me, then I allow prayers, who asked to me, so I gave him , and who begged forgiveness from me, then I forgive him. "[2]
Abu 'Uthman al-Shabuni (d.. 449 H) rahimahullah said: "The scholars of hadith experts set Rabb Almighty falling into the lowest heaven every night without likening him down with a drop of God's creatures (tasybih), without having to suppose (tamtsil) and without asking how to down him (takyif). But set them according to what established by the Prophet sallallaahu alayhi wa sallam with finished saying it (without comment again), which includes treating the authentic news that according to zhahirnya, and gave his knowledge to God. "[3]
Ibn Khuzaimah rahimahullah (d.. 311 H) said: "The discussion about the rumors true and authentic sanadnya bracket has been narrated by the scholars of the Hijaz and Iraq, from the Prophet sallallaahu alayhi wa sallam about the decline of the Allah Almighty to the skies of the world (the lowest sky ) on each night, which we admit to the recognition of a claim with his tongue, confirmed by his heart and believes the information contained in the news of the fall of Allah Almighty without describing kaifiyahnya (bagaimananya), because the Prophet sallallaahu alayhi wa sallam did not kaifiyah described to us about (how) we Khaliq fall into the sky world and he sallallaahu alaihi wa sallam told us that only our Lord down. In the meantime, God Almighty and the Prophet sallallaahu alayhi wa sallam did not explain how God came into the sky world. Therefore, we say and justify anything contained in this news about the decline Rabb, without forcing yourself talking about the nature and kaifiyatnya, because the Prophet sallallaahu alayhi wa sallam did not tell us about kaifiyah mensifatkan him down. [5 ]
Then after that Ibn Khuzaimah also mentioned a number of hadith that contains information about it, that is the hadeeth of Abu Hurayrah Allaah anhu above.
Hadiths that contain terms such as this are many, even Shaykh al-Islam Ibn Taymiyah to write about it specifically mentioned in the book of his Sharh Hadiitsin Nuzuul. And among which it is said in his book: "Surely the suggestion of God falling on every night has spread through the Sunnah of the Prophet sallallaahu alayhi wa sallam and his Salafush Imam Salih and the hadith scholars and experts have agreed to justify it and accept it. Who said what was said by the Prophet sallallaahu alayhi wa sallam, then the saying that is haq and correct, although he did not know about the nature and content and their meaning, as people who read Al-Qur-an does not understand the meanings of the verses read. Because, the true word of truth is the Word of God (Al-Qur-an) and the best of guidance is the Messenger of Allaah guide alaihi wa sallam (As-Sunnah).
The Prophet sallallaahu alaihi wa sallam said these words and the semisalnya in general, not privileging one over another, nor is hiding from someone. As for the Companions and the Tabi'in mention, menukilnya, deliver and narrated at special assemblies and the public as well, which then contained in the books of Islam were read at special assemblies and public, as Shahiihul Bukhari, Muslim Shahiih, Muwatta 'Imaam Malik, Musnad Imaam Ahmad, Sunan Abi Dawud, Sunan at-Tirmidhi, Sunan an-Nasa-i, and the semisalnya. "[5]
Rahimahullah Imam Shafi'i said:
وأنه يهبط كل ليلة إلى سماء الدنيا لخبر رسول الله.
"Behold, God came in every night to the sky world based on the word of Allah. Sallallaahu alaihi wa sallam "[6]
Imam Ibn al-Qayyim in his book Jauziyah rahimahullah quoting the words of Imam Shafi'i rahimahullah, he said:
أن الله على عرشه في سمائه يقرب من خلقه كيف شاء وينزل إلى السماء الدنيا كيف شاء.
"Verily Allah Almighty in the 'His Throne in the heavens, and then draw near to His creatures according to what He wills, and Allah took to the skies of the world according to what He wills." [7]
Ahlus Sunnah set of downs Allah wa Ta'ala Subhanhu world to the sky every night as they set all the attributes of God found in Al-Qur-an and Sunnah. Therefore, the righteous people always find time to get this precious gift of God and His mercy k, they perform worship to God with humility ', begging forgiveness and begged him good in the world and the Hereafter. They combine khauf (fear) and the king '(a sense of hope) in worshiping Him.
[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]
Ru'-yatullaah (See God on the Day of Judgment). Faith in Angels

Eighteenth: RU'YATULLAAH (SEE GOD IN praying)
By Al-Yazid ibn Abd al-Qadir Ustadz Jawas

Ahlus Sunnah wal Jama'ah believe that Muslims would see AllahSubhanahu wa Ta'ala on the Day of Judgment is clearly with their eyes as to see the bright sun, unobstructed by clouds, as they saw the moon on full moon nights. They are not crowded in to see him.
Rasulullahu sallallaahu 'alaihi wa sallam said:
إنكم سترون ربكم كما ترون هذا القمر ليلة البدر لا تضامون في رؤيته, فإن استطعتم أن لا تغلبوا على صلاة قبل طلوع الشمس وقبل غروبها فافعلوا.
"Surely you will see your Lord as you see the moon on the night of full moon, you are not blocked (not crowded) when I saw him. And if you are not able to be defeated (by Satan can chase) to perform the prayer before sunrise (Fajr) and before its setting (pray 'Asr), then do it. "[1]
The Believers will see Allaah in the field Mahsyar, then will see him again after entering Heaven, as desired by Allah Subhanahu wa Ta'ala. [2]
Allah Subhanahu wa Ta'ala says:
وجوه يومئذ ناضرة إلى ربها ناظرة
"The faces (believers) on that day radiant. To his Lord they saw. "[Al-Qiyaamah: 22-23]
Seeing Allaah is the enjoyment of the most beloved of the inhabitants of Heaven.
Allah Subhanahu wa Ta'ala says:
للذين أحسنوا الحسنى وزيادة
"For people who do good, there is the best reward (Paradise) and enhancements." [Yunus: 26]
Prophet sallallaahu 'alaihi wa sallam interpret lafazh زيادة (extra), the above verse with pleasure in seeing the face of Allah, as narrated:
عن صهيب, عن النبي صلى الله عليه وسلم قال: إذا دخل أهل الجنة الجنة, قال: يقول الله تبارك وتعالى: تريدون شيئا أزيدكم? فيقولون: ألم تبيض وجوهنا? ألم تدخلنا الجنة وتنجنا من النار?قال: فيكشف الحجاب فما أعطوا شيئا أحب إليهم من النظر إلى ربهم عز وجل ... وزاد: ثم تلا هذه الآية: للذين أحسنوا الحسنى وزيادة
From Suhaib Allaah anhu, the Prophet sallallaahu 'alaihi wa sallam said: "If the expert has entered Heaven to Heaven, God said:' Do you want something extra from me? 'They said,' Would not you have whitened our faces? Did not you have put us into heaven and save us from the fires of Hell? 'Then God opened his hijab, then there is no provision which they most loved, but saw the face of God Almighty. Then the Prophet sallallaahu 'alaihi wa sallam read this verse:' For people who do good, there is the best reward (Paradise) and enhancements. '"[Yunus: 26] [3]
As in the life of the world, then no one can see God, as saying:
لا تدركه الأبصار وهو يدرك الأبصار وهو اللطيف الخبير
"He can not be achieved by eye sight, while he can see all the vision, and He is the Knower Mahahalus." [Al-An'am: 103]
Allah Subhanahu wa Ta'ala once said to Prophet Musa alaihis sallam.
قال لن تراني
"You shall not see Me." [Al-A'raaf: 143]
Similarly, words of the Prophet sallallaahu 'alaihi wa sallam:
تعلموا أنه لن يرى أحد منكم ربه عز و جل حتى يموت.
"Know that no one would be able to see his Lord until he died." [4]
Also the statement 'Aisha anhuma Allaah, he said:
من زعم ​​أن محمدا صلى الله عليه وسلم رأى ربه فقد أعظم على الله الفرية.
"Whoever thinks that Muhammad Shallallahu'alaihi wa sallam saw his Lord, that person has made a big lie on the name of God." [5]
As for the unbelievers, they will not be able to see Allah Subhanahu wa Ta'ala for ever, as well as in the hereafter, as saying:
كلا إنهم عن ربهم يومئذ لمحجوبون
"Certainly not, in fact they were on the day it really hindered from (saw) their Lord." [Al-Mu-thaffifin: 15]
This verse is the argument made by Imam Shafi'i rahimahullah and other experts that heaven will see the face of Almighty Alla.Rahimahullah Imam Shafi'i said:
فلما أن حجبوا هؤلاء في السخط كان في هذا دليل على أنهم يرونه في الرضا.
"When God menghijab (blocking) of the unbelievers see God in a state of rage, then this verse as an argument that the saints of God (the Believers) will see God in a state of pleasure." [6]
Imam Ahmad was asked about ru' rahiamhullah-yatullaah (see Allah on the Day of Resurrection), then he rahiamhullah answer:
أحاديث صحاح نؤمن بها ونقر وكلما روي عن النبي صلى الله عليه وسلم بأسانيد جيدة نؤمن به ونقر.
"Hadith-hadith is authentic, we believe and confess, and every hadith narrated from the Prophet sallallaahu alayhi wa sallam with a saheeh sanad, we believe and confess." [7]
[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] _______ Footnote [1]. HR. Al-Bukhari (no. 554) and Muslim (no. 633 (211)), of the Friends of Jarir bin 'anhu Abdillah Allaah. Lafazh meaningful تضامون not blocked by clouds, it could be a significant تضامون lafazh no overcrowding. See Fat-Hul Baari (II/33). [2]. See Sharh Lum'atul I'tiqaad (p. 87), by Shaykh Muhammad ibn Saalih al-'Uthaymeen, may Allaah have mercy. [3]. HR. Muslim (no. 181), at-Tirmidhi (no. 2552 and 3105), Ibn Majah (no. 187), Ahmad (IV/332-333), Ibn Abi 'Asim (no. 472), from Suhaib Allaah anhu and This is lafazh Muslim. [4]. HR. Muslim (no. 2930 (95)), Mukhtasar Shahiih Muslim (no. 2044), from the Friends 'Abdullah bin' Umar anhuma. [5]. HR. Muslim (no. 177 (287)). See also this issue in Syarhul 'ath-Thahaawiyyah Aqiidah (p. 188-198) takhrij Shaykh al-Albani, and Majmuu' Fataawaa Syaikhil Islaam Ibni Taymiyah (VI/509-512). There is another opinion which says that the Prophet sallallaahu 'alaihi wa sallam saw Allah with his heart. This opinion is based on the history of the Friends of Ibn 'Abbas anhuma Allaah. [6]. See Sharh Sunnah wal Ushuul I'tiqaad Ahlis Jamaa'ah (III/560, no. 883), Syarhul 'ath-Thahaawiyyah Aqiidah (p. 191), takhrij Shaykh al-Albani, and Majmuu' Fataawaa Syaikhil Islaam Ibni Taymiyah (VI / 499). [7]. See Sharh Sunnah wal Ushuul I'tiqaad Ahlis Jamaa'ah (III/562 no. 889).

Nineteenth: FAITH TO ANGELS

Ahlus Sunnah believe in the existence of angels assigned to God in the world and the Hereafter. Angel is a supernatural nature, creatures, and the servants of Allah Almighty. Angels did not have the privilege Rububiyyah and Uluhiyyah. Allah created them from light and provide the perfect obedience and the power to implement obedience.
Postulate that the Angels were created from light that is the hadeeth of 'Aa'ishah anhuma Allaah, he said that the Prophet sallallaahu alayhi wa sallam said:
خلقت الملائكة من نور وخلق الجان من مارج من نار وخلق آدم مما وصف لكم.
"Angels were created from light, jinn were created from a burning fire, and Adam alaihis sallam was created from what has been falsely attributed to you." [1]
Angels are creatures of God as mentioned in the verses of Al-Qur'an and the hadiths of the Prophet sallallaahu alayhi wa sallam is authentic, such as the nature of the angels who bear the 'Throne.
Allah Subhanahu wa Ta'ala says:
يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا وقودها الناس والحجارة عليها ملائكة غلاظ شداد لا يعصون الله ما أمرهم ويفعلون ما يؤمرون
"O ye who believe, guard yourselves and your family from the flames of Hell that fuel is men and stones; guardian angels of the rough, tough, who do not disobey Allah in what he commanded them and always do what is ordered. "[At-Tahrim: 6]
Angels do not need to eat and drink, as the story of Prophet Ibrahim Sallam Allaihis angel with guests.
Allah Subhanahu wa Ta'ala says:
هل أتاك حديث ضيف إبراهيم المكرمين إذ دخلوا عليه فقالوا سلاما قال سلام قوم منكرون فراغ إلى أهله فجاء بعجل سمين فقربه إليهم قال ألا تأكلون فأوجس منهم خيفة قالوا لا تخف وبشروه بغلام عليم
"Have to thee (Muhammad) the story of Abraham Guest (Angels) are glorified. (Remember) when they entered the place and say: 'Salaman, "Ibrahim replied:" Salamun,' (you) are people who are not known. So she went secretly to see her family, then brought veal fat (which burned), then dihidangkannya to them. He said: 'Have ye not eat.' But they did not eat because it conceived a fear them. They said: 'Do not be afraid.' And they gave him glad tidings of (a) the birth of a child who 'alim (Ishaq). "[Adh-Dzaariyaat: 24-28]
Also in another verse, Allah Subhanahu wa Ta'ala says:
فلما رأى أيديهم لا تصل إليه نكرهم وأوجس منهم خيفة قالوا لا تخف إنا أرسلنا إلى قوم لوط
"And when he saw their hands do not touch him, Abraham looked strange to their deeds, and feel afraid of them. They said: 'Do not be afraid, we really are (angels) who is sent to the people of Lut.' "[Huud: 70]
The angel of obedience, Allah Almighty says:
ومن عنده لا يستكبرون عن عبادته ولا يستحسرون يسبحون الليل والنهار لا يفترون
"And the angel at his side, they are not arrogant to worship Him and not (also) feel tired. They always glorify the night and day, ceaselessly. "[Al-Anbiyaa: 19-20]
Amount to very much the angel, and no one can count them except Allah.
In a hadith al-Bukhari and Muslim narrated from Malik bin Sha'sha'ah Allaah anhu, the story of Mi'raj of the Prophet sallallaahu alayhi wa sallam that Allah has shown al-Bayt Ma'mur in heaven to the Prophet sallallaahu alayhi wa sallam. The place was visited by 70 000 each day for prayer angel there. Every time they get out of there, they do not come back. [2]
Faith in Angels contain four elements:
A. Believe in their form.
2. Believe the names of the angels that we recognize, like Gabriel, Mika-il, Israfil, and also the names of the other angel is already known.
3. Believe in their properties which we recognize, as the nature of the form of Gabriel, as he had seen the Prophet sallallaahu alayhi wa sallam that have wings 600 which closes the horizon [3]. Each angel has the wing as the word of Allah Almighty:
الحمد لله فاطر السماوات والأرض جاعل الملائكة رسلا أولي أجنحة مثنى وثلاث ورباع يزيد في الخلق ما يشاء إن الله على كل شيء قدير
"Praise be to Allah, the Creator of heaven and earth, to make the Angels as messengers (to take care of all sorts of affairs) that have wings, respectively (there are) two, three and four. God adds to His creation what He wills. Verily Allah is All-powerful over everything. "[Fatir: 1]
Angels could be transformed into a man, as happened when the angel Gabriel was sent by Allah Subhanahu wa Ta'ala to meet Mary.Gabriel was transformed into a perfect human being.
4. Faith in the tasks that God commanded them we already know, like reading the rosary and pray to Allah Almighty during the night without getting tired. [4]
And among them there are who have specific tasks, such as:
A. Angel Gabriel is entrusted with delivering God's revelation to the Prophets and Apostles.
2.Malaikat Mika-il who was in charge of rain and growing plants.
3. Israfil the angel who was in charge of blowing the Shofar at the Day of Judgment and on the day of resurrection beings.
4. Angel of Death who is charged revoke a person's life.
5. Entrusted with the task of keeping the angels of Heaven and Hell.
6. Assigned angels blowing the soul of the fetus in the womb, when the fetus has reached the age of 4 months in the womb, God Almighty sent His angel to write good luck, death, charity, wretched and happy, and breathes life to him. [5]
7. The Angels are assigned to maintain and write all human actions.Any person who is guarded by two angels, one on the right side and one on the left side.
Allah Subhanahu wa Ta'ala says:
إذ يتلقى المتلقيان عن اليمين وعن الشمال قعيد ما يلفظ من قول إلا لديه رقيب عتيد
"(It is) when the two angels record the deeds, a seat on the right and the others sat on the left. Not a word was spoken but the nearby Angel of overseer is always present. "[Qaf: 17-18]
8. The Angels asked the deceased who is charged, ie when the deceased has been put into his grave, it will come two angels who asked him about his Lord, his religion and its Prophet. [6]
[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]


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