Imam Shafi'i Aqidah: Allah Subhanahu Wa Ta'ala There's Above

Imam Shafi'i Aqidah: Allah Subhanahu Wa Ta'ala There's Above


By
Shaykh Muhammad ibn Musa Nasr Alu



Among the main points of Aqeedah of Ahlus-Sunnah wal-Jama'ah, is to believe that Allah Subhanahu wa Ta'alaberada in the sky (in the sky), Allaah is above His creatures and air-istiwa ` (dwell) on the Throne according to His perfection and majesty, not like a human bersemayamnya. However, even though Allah Subhanahu wa Ta'alabersemayam over the Throne, His knowledge in every place and He is closer than one's jugular vein. Nor is hidden from Him whatever is in the heavens and on earth, even he knew and witnessed the secret talks.

Allah Subhanahu wa Ta'ala says:

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

... There is no secret talks between the three, but He is the fourth. And no (talks between) five but He is the sixth. And not (also) talks between the amount that is less than that or more but He is with them wherever they are .... [Al-Mujâdilah/58: 7].

But togetherness is togetherness hearing, knowledge, mastery and mercy, not together physically as stated jahmies [1] and Huluuliyah [2]. Most High God from what they say.
The nature of 'Uluw (High) Allah Subhanahu wa Ta'ala, divided into general and specific. General terms of his height over all creatures, and specifically, if viewed from above bersemayamnya Throne after the creation of the heavens and the earth.

From here Ahlus-Sunnah the height of the Essence of God, the One of His Glory. He existed before the creation of the creature, before the creation of the heavens and the earth, and before the time and place.

Then, after creating the Throne, He dwells on it. Here it can be concluded that the height is a trait dzatiyah [3] God. While bersemayamnya Allah Subhanahu wa Ta'aladi the Throne is the nature fi'liyah ikhtiyariyah [4], then God dwells at any time and in any way He wills.

Al-istiwa `(dwelling), al-'uluw (high) and al-irtifa' (height) has four meanings. Means' style (above), irtafa'a (high), sha'ada (up), and istaqarra (fixed) without the need to be asked bagaimananya.

As Imam Malik answer when asked about istiwa, he said: "Al-istiwa` is familiar (ie understandable) and his form does not make sense (not able to be understood sense), while mengimaninya mandatory, and asked about it is an innovation, "then he was ordered to remove the questioner from the mosque.

Therefore, the Ahlus-Sunnah the height of the Essence of God and the nature of 'uluw (high) in general over the whole thing before the creation of the nature of' uluw (high) in particular, the altitude and his dwelling after the creation of the Throne. So that the nature of 'uluw (high) commonly attached to His Essence, while the nature of' uluw (high) in particular with regard to his will and choice.

Many groups have menyelisihi Ahlus-Sunnah in the determination of the nature of 'uluw; among jahmies, Hulûliyah Ittihadiyah, Mu'tazilites and besides them. They interpret words with istila istiwa `` (master, seize). This is a new interpretation that infiltrated into Islam, which was never recognized by the people of this first generation, the generation of the best people. Said istiwa `, if made active by the conjunction (على), then have no meaning except 'uluw (high) and fauqiyyah (height).

Allah Subhanahu wa Ta'alaberfirman:

الرحمن على العرش استوى

The Merciful, who sits on the Throne. [Thaha/20: 5]

Actually, the other meaning of istiwa `still a lot, but that is the difference between Ahlus-Sunnah with other groups, is in an active form by the conjunction (على). So the word of God that has been mentioned above, the meaning (على) is on top. Here penyelisihan Ahl-ul-Bid'ah terghadap Ahlus Sunnah. They insisted, meaning istaulâ istiwa `is`. They berhujjah with a fake stanza poem that reads:

استوى بشر على العراق من غير سيف ولا دم مهراق

(Bishr master / seize Iraq without sword and blood flow).

The poem is not known who made it. Some say this verse belongs Akhtal an-Christians can (someone who is religious Nassara), but not found in the collection of poems-his verse. Even if the words are true, whether we would say that the religious Akhtal Christians can better understand the meanings of Al-Qur `an than his companions and the first generation of people? Though these words are very clear ketidakbenarannya. How could they reject the verses of the Qur `an and the hadiths of the Prophet sallallaahu 'alaihi wa sallam, then take a forged proof of poetry, it is not clear who said it? Ahlus-Sunnah thus could easily break their weak arguments with Al-Qur `an and Sunnah, even though the language through reviews.

There have been many stories of expert knowledge about this rebuttal, as a story of a linguist Imam Ibn al-'Arabi. Once upon a time there asked him: "O Imam, what does the word of God (الرحمن على العرش استوى)?"

He replied: "Its meaning is isti'lâ` (high above) ".

The questioner denied: "No, its meaning is istaula (master / win)."

He said: "Shut up! Arabs did not make sense with the understanding istaulâ istawa` `, except when there is resistance and disagreement. Who is able to fight against the power of God and His?"

Then when we say `meaningful istawa istaulâ`, then we have established a weakness for Allah Subhanahu wa Ta'ala. Because of His Throne means've mastered the other for some time that God should hang back. So it is very far away (unlikely) this is happening against God Almighty's perfect.

The verses of Al-Qur'ân which explain the nature of 'uluw (high) for Allah Subhanahu wa Ta'alasangatlah much. Among the words of God Almighty:

أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور

Do you feel safe against God in heaven that He overturns the earth with you, so that suddenly the earth began to shake. [Al-Mulk/67: 16].

The purpose of fis same man, is 'the One who is in heaven' is the One who is above the heavens. So Allaah is above the heavens (not in it, Pent.). Because the sky is the number seven, then Allaah is above the seventh heaven. Place Throne is above the seven heavens. So, Allah Subhanahu wa Ta'ala were over the Throne is in accordance with His perfection, whereas His knowledge encompasses all places. This is due to the conjunction (في, fii) in the above paragraph have the meaning "above" (fauqiyyah and 'uluw), not as zharfiyyah (description of place).

When we say الماء في الكوز (water in the cup), in these words (في) a description of the place (zharfiyyah), so that means "inside". Just as we say الطلاب في القاعة (students in the classroom). Because of their surrounding class, then the students interpreted "in" class. But this is not possible in God, wherein the heavens surrounding Him. Then we define (في) with "above", because this is also one meaning (في).

Among the arguments that (في) means "above" also is the word of Allah Subhanahu wa Ta'alaketika tell Pharaoh to the witch's words:

قال آمنتم له قبل أن آذن لكم إنه لكبيركم الذي علمكم السحر فلأقطعن أيديكم وأرجلكم من خلاف ولأصلبنكم في جذوع النخل ولتعلمن أينا أشد عذابا وأبقى

Pharaoh said: "Do you have faith in him (Moses) before I give you permission as well. Surely he is your chief who taught you magic as well. Then surely I will cut off the hands and legs crossed for all of you with both leaded and forth, and indeed I will crucify you all in the palm tree, and ye shall know which of us is more poignant and more enduring siksanya ". [Thâhâ/20: 71].

In this verse the magicians of Pharaoh threatened the believers with the prophethood of Moses. They threatened to be crucified on the palm tree. Is it possible that intelligent people say the meaning (في) in the verse is "in"? Then what good is it if the threat of Pharaoh's magicians palm cross in the tree? Pharaoh did not these threats so that others fear to cruelty? How else would fear if you can not see what's going on?

Another verse that explains (في) bermakana "above", that the word of God:

قل سيروا في الأرض ثم انظروا كيف كان عاقبة المكذبين

Say: "Walk on the earth, then see what was the end of those who denied it." [Al-An `am / 6:11].

Is the notion of "walking the earth" as detailed in the above verse means searching caves in the dark bowels of the earth? Do wading water bath? What can be seen? (No, Pent.).

Thus, the purpose of "walked the earth", is to walk on it to contemplate the creation of Allaah, the signs of Allah in the universe to deliver to the fear of Allah Subhanahu wa Ta'ala.

Similarly, Imam Shafi'i rahimahullah aqeedah which he summarized in the following statement: "The concept of Islam that I cling to, and held the people I know, such as Sufyan (ats-Tsauri), (Imam) Malik and others, ( is) recognition of the testimony that there is no god but Allah has the right diibadahi, and that Muhammad is the Messenger of Allah. Verily Allah on the Throne, approaching his creatures according to His will, and down to earth in accordance with the will of heaven- His ". (Mukhtasar 'Uluw)

[Copied from the Sunnah Edition magazine 01/Tahun XII/1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]


Statement of Imam Shafi'i Problems' Aqidah



Know aqidah a priest Ahlu Sunna is an important matter. In particular, when the priest has a worldwide following and schools. Therefore, knowing the statement of Imam Shafi'i madhhab madzhabnya a lot of Muslims in this country, it becomes more important and urgent, so we can all see clearly aqidah Imam Shafi'i, and it can be a lesson for the Muslims in Indonesia.
To that end, we present here some statements about issues he Aqeedah, Manhaj taken from the book of Imam Shafi'i al-Aqidah fi Itsbat, by Dr.. Muhammad ibn Abd al-Wahab al-'Aqil.

STATEMENT OF THE PROBLEM OF IMAM SYAFI'I GRAVE
1. Flatten law cemetery.

و أحب أن لا يزاد في القبر من غيره وليس بأن يكون فيه تراب من غيره بأس إذا زيد فيه تراب من غيره ارتفع جدا و إنما أحب أن يشخص على وجه الأرض شبرا أو نحوه

"I like it when the graveyard was not elevated in others and do not take him from another land. Shall not, when added to the soil of another is very high, and it does not matter if it added a little bit about.

I just liked the elevated (grave) above the ground an inch or so ". [1] (1/257)

2. Graves Building Law And Menemboknya.

و أحب أن لا يبنى ولا يجصص فإن ذلك يشبه الزينة و الخيلاء و ليس الموت موضع واحد منها زلم أر قبور المهاجرين و الأنصار مجصصة قال الراوي عن طاوس إن رسول الله صلى الله عليه وسلم نهى أن تبنى أو تجصص وقد رأيت من الولاة من يهدم بمكة ما يبنى فيها فلم أر الفقهاء يعيبون ذلك

"I like it when (the grave) is built and walled, because it resembles the decking and vanity, and death is not the place for either of them., And I do not see the graves of the Companions Emigrants and Helpers bricked".

"One of the narrators states Thawus, that the Prophet had forbidden n constructed or walled grave".

I myself saw some authorities in Makkah demolish all the buildings on it (the grave), and I do not see the Jurist denounced it [2]. (1/258)

3. Above the Law Building Mosque cemetery.

و أكره أن يبنى على القبر مسجد و أن يسوى أو يصلى عليه و هو غير مسوى أو يصلى إليه و إن صلى إليه أجزأه و قد أساء

"I forbid mosque built over the grave and is compared or used to pray on it in an uneven or pray facing graves. Whenever he prayed facing the grave, then it is still valid but sinned" [3]. (1/261).

STATEMENT OF THE PROBLEM OF IMAM SYAFI'I SLANDER GRAVE and pleasures

و أن عذاب القبر حق و مساءلة أهل ال} قبور حق

Indeed Allaah's tomb was correct and the question of angels to the grave are true experts [4]. (2/420)

STATEMENT OF THE PROBLEM OF IMAM SYAFI'I RESURRECTION, reckoning, heaven AND HELL

و البعث حق و الحساب حق و الجنة و النار وغير ذلك ما جاءت به السنن فظهرت على ألسنى العلماء و أتباعهم من بلاد المسلمين حق

The resurrection is true, is true reckoning, heaven and hell, and in others that have been described in the Sunnah-Sunnah (hadiths), then there is the oral-oral clerics and their followers in the Muslim countries is correct [5]. (2/426)

IMAM SYAFI'I STATEMENT IN THE MATTER WITH THE NAME THAN GOD VOWED

فكل من حلف بغير الله كرهت له و خشيت عليه أن تكون يمينه معصية و أكره الأيمان بالله على كل حال إلا فيما كان طاعة لله مثل البيعة في الجهاد و ما أشبه ذلك

All the people who swear by other than Allah, I declined and worrying culprit, so sworn it was disobedience. I also hate swear by Allah under all circumstances, unless it is obedience to God, as berbai'at for jihad and similar to it [6]. (1/271)

STATEMENT OF IMAM SYAFI'I intercession

فكان صلى الله عليه وسلم خيرته المصطفى لوحيه المنتخب لرسالته المفضل على جميع خلقه بفتح رحمته و ختم نبوته و أعم ما أرسل به مرسل قبله

He (the Prophet sallallaahu 'alaihi wa sallam) is the best man chosen by God for the revelation again selected as His Messenger, and that takes precedence over all the creatures with His grace opening, closing prophetic, and more thoroughly than the teachings of the apostles before. He elevated his name in the world and becoming the intercession, which syafa'atnya granted in the next [7]. (1/291).

He also expressed about the condition of the receipt of intercession:

واستنبطت البارحة آيتين فما أشتهي باستنباطها الدنيا و ما قبلها (وهي قوله تعالى): يدبر الأمر ما من شفيع إلا من بعد إذنه وفي كتاب الله هذا كثير. (قال تعالى): من ذا الذي يشفع عنده إلا بإذنه فعطل الشفعاء إلا بإذن الله

Last night I took faidah (istimbâth) of the two verses that made me interested in the world and earlier. The Word of God: ... He dwells on the Throne (Throne) to organize everything. No one will give no intercession except after his permission .... -Yunus/10 Paragraph 3.

And in the Book of Allah, this much: ... Who can intercede with Allah without His permission? .... -Al-Baqarah / 2 verse 256.
Intercession Alllah rejected except by permission [8]. (1/291).

STATEMENT OF THE NATURE OF IMAM SYAFI'I istiwa 'FOR GOD

القول في السنة التي أنا عليها و رأيت عليها الذين رأيتهم مثل سفيان و مالك و غيرهما الإقرار بشهادة أن لا إله إلا الله و أن محمدا رسول الله و أن الله على عرشه في سمائه يقرب من خلقه كيف شاء و ينزل إلى السماء الدنيا كيف شاء .. .

My opinions about the Sunnah (Aqeedah) that I was on it, and I see it is owned by the people that I see, like Sufyaan, Maalik and much more, is vowing to syahadatain (La ilaha illa-Allah wa Anna Muhammador), (believing) that Allah is above the Throne Him in the sky, coming from His creatures how he likes, and down to the lowest heaven how He loves ... (2/354-355)

NATURE OF IMAM SYAFI'I statement Nuzul (DECREASE) FOR GOD

و أنه يهبط كل ليلة إلى سماء الدنيا بخبر رسول الله صلى الله عليه وسلم

God came down every night to the lowest heaven on the basis of news Prophet n. (2/358).

و أن الله على عرشه في سمائه يقرب من خلقه كيف شاء و ينزل إلى السماء الدنيا كيف شاء

Verily Allah is above the Throne above His heavens, His creatures approaching from how he likes, and God l down to the lowest heaven how He loves. (2/358).

IMAM statement SYAFI'I HANDS ON PROPERTIES FOR GOD
Verily Allah has two hands on the basis of the word of God, (which means): The Jews say: "Allah's hand tied", in fact they were shackled hand and they are cursed because of what they have said it. (Not so), but both open hand of God, He spend as He wills. And Al-Qur `an that revealed to you from your Lord will indeed add iniquity and disbelief for most of them. And We have caused enmity and hatred amongst them till the Day of Judgment. Every time they kindle the fire of war, Allah extinguished it and they do mischief on the earth, and Allah loveth not those who do mischief. -Qs. al-Maida / 5, paragraph 64.

And indeed He also has his right hand on the basis of the word of God, (which means): And they do not glorify God by glorifying necessary, the matter entirely in the hands of the earth on the Day of Resurrection, and the heavens rolled up in His right hand. Glorified be He and Exalted Him from what they associate. -Qs. az-Zumar/39 verse 67.

IMAM statement SYAFI'I ABOUT GOD LOOK AT THE HEREAFTER

عن الربيع بن سليمان قال كنت ذات يوم عند الشافعي رحمه الله ز جاءه كتاب من الصعيد يسألونه عن قول الله تعالى: كلا إنهم عن ربهم يومئذ لمحجوبون فكتب فيه لما حجب الله قوما بالسخط دل على أن قوما يرونه بالرضا قال الربيع: أوتدين بهذا يا سيدي قأل : و الله لو لم يقن محمد بن إدريس أنه يرى ربه في المعاد لما عبده في الدنيا

Of ar-Rabi 'bin Sulaiman, he said: "One day I was near Shafi'i and came a letter from the ash-Sha'id. They asked him about the word of God, (which means): One-time no, actually they were on that day was totally eclipsed from (seeing) their Lord.-Qs. Muthaffifin/83 verse 15 - and he writes (answer) contains (statement), when God is blocking one of the wrath of the cause, then it indicates that people see him with cause pleasure ".
Ar-Rubayyi 'asked: "Are you religious with this, O my lord?"
Then he said: "By Allah! Had Muhammad ibn Idris did not believe that he saw his Lord in the Hereafter, he would not worship Him in the world". (2/286).

عن ابن هرم القرشي يقول سمعت الشافعي في قوله تعالى: كلا إنهم عن ربهم يومئذ لمحجوبون قال فلما حجبهم في السخط كان دليلا على أنهم يرونه في الرضا

Of Ibn al-Haram Qurasyi, he said: "I heard the Shafi'i said in the word of God l" Nay, verily they that day was totally eclipsed from (seeing) their Lord. - Muthaffifin/83 verse 15 - ", this is the argument that the trustees of his saw him on the Day of Resurrection. [9] (2/387).

ATTITUDES TOWARD Shiite IMAM SYAFI'I

عن يونس بن عبد الأعلى يقول: سمعت الشافعي إذا ذكر الرافضة عابهم أشد العيب فيقول شر عصابة

From Yunus bin Abdila'la, he said: I have heard Shafi'i, Shi'i Rafidhah when called names, he criticized him very hard, and said: "the ugliest group" [10]. (2/486).

لم أر أحدا أشهد بالزور من الرافضة

I have not seen one of the most false testimony of Shiite Rafidhah [11]. (2/486).

قال الشافعي في الرافضة يحضر الوقعة: لا يعطى من الفيء شيئا لأن الله تعالى ذكر آية الفيء ثم قال: جاءوا من بعدهم يقولون ربنا اغفر لنا ولإخواننا الذين سبقونا بالإيمان فمن لم يقل بها لم يستحق

Ash-Shafi'i said concerning the Shia Rafidhah in the war: "Not given any of the spoils of war, for God deliver paragraph l fa'i (spoils of war), and then states: And those who came after they (the Emigrants and the Helpers), they prayed: "Our Lord, Forgive us and our brethren who have faith ahead of us, ...".-Qs. al-Hasyr/59 verse 10 - then he who does not stated so, of course, is not entitled to (get the fa'i) [12]. (2/487).

ATTITUDE OF IMAM SYAFI'I SHUFIYAH (TASHAWWUF)

لو أن رجلا تصوف من أول النهار لم يأت عليه الظهر إلا وجدته أحمق

If someone becomes Sufi (bertasawwuf) in the morning, before coming undoubtedly Dhuhr time, you would find it, but to be a fool [13]. (2/503).

ما رأيت صوفيا عاقلا قط إلا مسلم الخواص

I, in no way get a Sufi sensible, except Muslim al-Khawash [14]. (2/503).

أسس التصوف الكسل

The principle of tasawwuf is laziness [15]. (2/504).

لا يكون الصوفي صوفيا حتى يكون فيه أربع خصال: كسول, أكول, شؤوم, كثير الفضول

It is not to be a Sufi mystic, to have four properties: lazy, like to eat, often feel unlucky, and many have done in vain [16]. (2/504).

Similarly, some of the statements and attitude of his, in order to know how to follow him properly. Hopefully useful.

[Copied from the Sunnah Edition magazine 01/Tahun XII/1429/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]



Did Prophet Muhammad sallallaahu alaihi wa sallam Life In Nature Grave And Hear Yours?



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

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

Problem:
In connection with the life of the Prophet Muhammad sallallaahu 'alaihi wa sallam, is glorious in his grave, the Prophet Muhammad sallallaahu' alaihi wa sallam live as live physically in the world, with the return of the spirit and the physical body into the He He sallallaahu 'alaihi wa sallam? Or he sallallaahu 'alaihi wa sallam barzakhiyah ukhrawiyah live in' Illiyyun the top without any load (taklif) to He sallallaahu 'alaihi wa sallam? As word He sallallaahu 'alaihi wa sallam when she died (meaning): "O Allah, by the ar-Rafiq al-A'la". While his body now lies in a tomb remains without spirit? While the spirit He sallallaahu 'alaihi wa sallam was in' Illiyyun top? While the union of body and spirit with a fragrant Her body happens on Judgment Day? As Allah Almighty says:

وإذا النفوس زوجت

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

Answer:
Indeed, our Prophet sallallaahu 'alaihi wa sallam alive in his grave in the sense of life beyond the grave (barzakhiyah). In the grave He sallallaahu 'alaihi wa sallam obtain various keni'matan life bestowed by Allah Almighty in response to the work of great and good, who do he sallallaahu' alaihi wa sallam during his life on earth. Greetings and blessings of Allah most Afdhal should always devoted to him.

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

وما جعلنا لبشر من قبلك الخلد أفإن مت فهم الخالدون

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

كل من عليها فان ويبقى وجه ربك ذو الجلال والإكرام

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

إنك ميت وإنهم ميتون

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

And other verses proving that Allah Almighty mewafatkan He sallallaahu 'alaihi wa sallam. In addition it also (there is other evidence, among them):

• That the Sahabah radi anhum been bathing the corpse he sallallaahu 'alaihi wa sallam, mengafaninya, menyalatkannya and buried. If the Prophet Muhammad sallallaahu 'alaihi wa sallam was alive as life He sallallaahu' alaihi wa sallam in the world, of course they will not do it all, the things they did to all the other dead.

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

• radi anhum The Companions have also agreed to select a caliph for Muslims after the death of He sallallaahu 'alaihi wa sallam as the successor leadership. And it happened with the appointment of Abu Bakr as the Caliph Umar radi. When the Prophet sallallaahu 'alaihi wa sallam was alive as living in the world, of course they will not hold the appointment of the Caliph. Thus it is the ijma 'of the Sahaba radi anhum that the Prophet sallallaahu' alaihi wa sallam has died.

• Similarly, when fitnah (discord people) and weight problems plagued people during the reign of Uthman and Ali radi anhuma, also issues before and after. When that happens, the Sahaba did not go to the grave the Prophet sallallaahu 'alaihi wa sallam to seek advice or to ask for help so that a way out, and the resolution of disputes and these issues. If the Prophet sallallaahu 'alaihi wa sallam was alive as living in the world, of course they are not going to waste this opportunity, while they desperately need the presence of people who could save them from the disasters that surrounds them.

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

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

Problem:
Did Prophet Muhammad sallallaahu 'alaihi wa sallam in a glorious grave can hear every prayer or the call live, or listen to the special prayers addressed to Him? As the hadith (the meaning): "Whoever shalawat me in my grave, I hear it ..." and so on. until the end of the hadith? Is this hadeeth saheeh, Da'eef or false in the name of the Prophet sallallaahu 'alaihi wa sallam?

Answer:
At home, all the dead will hear the call of the living descendants of Adam, nor heard his prayer. As Allah Almighty says:

وما أنت بمسمع من في القبور

And thou (Muhammad) could not make the people who are in the graves can hear. [Fathir/35: 22]

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

A definite history of the Prophet sallallaahu 'alaihi wa sallam is that the blessings and greetings of the people who read it will be up to he sallallaahu' alaihi wa sallam. That's it. Both were reading prayers near the tomb of Prophet Muhammad or away from it. Just the same, he still will be up to sallallaahu 'alaihi wa sallam. Based on a clear history of Ali ibn Husayn ibn Ali radi anhum (grandson of Ali ibn Abi Talib radi-pen anhu), he saw a man coming into a hole in the grave the Prophet sallallaahu 'alaihi wa sallam, and people are getting into it and pray. Then Ali bin Husayn bin Ali radi anhum ban and said: "Shall I tell you a hadith which I heard from my father, from my grandfather, of the Prophet sallallaahu 'alaihi wa sallam. He said:

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

Do not make my grave as a celebration of you, and you do not make your houses as graves, read prayers over me, actually greeting you will come to me wherever you are. [3]

As for the hadith:

من صلى علي عند قبري سمعته ومن صلى علي بعيدا بلغته

Whoever shalawat me near my grave, I hear him, and whoever shalawat me from far away, it will be up to him.

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

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

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

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

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

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

Answer:
Pleading, calling and asking for help to Him after He died, so he meets the needs of callers and that he sallallaahu 'alaihi wa sallam off distress, the law is shirk akbar, causing the perpetrator out of Islam, well done near his grave, or far from his grave. For example, if someone said, "O Messenger of Allah sallallaahu 'alaihi wa sallam, grant me intercession!" Or say, "Back this stuff is missing, or other sayings. Based generality of Allah Subhanahu wa Ta'ala says:

وأن المساجد لله فلا تدعوا مع الله أحدا

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

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

And whoever invoke (worship) to the other gods in addition to Allah, when no one buktipun him about it, then the calculation only on his Lord. Truly the disbelievers will not be lucky. [Al-Mu'minûn / 23:117]

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

He put the night into the day and incorporate daylight into the evening and the sun and the moon, each running under a specified time. Who (do) so that Allah, your Lord, His is all the kingdoms. And those whom you call (prayer / worship) besides Allah do not have anything though thin epidermis. If you appeal to the They, they do not hear your voice, and if only they hear, they can not permit request. And on the Day of Resurrection they will deny kemusyrikanmu. And no one can give you the information as given by Allah the Almighty carefully. [Fâthir/35 :13-14]

Such fatwas Lajnah Da'imah which describes whether in his grave, the Prophet sallallaahu 'alaihi wa sallam heard greetings, prayers, requests, and sound living? The answer is, there is no clear texts describe it. If it had the Prophet sallallaahu 'alaihi wa sallam heard the greeting of the living directed to him, but it does not mean that he heard every word, call and request him. Even appealed to the Prophet sallallaahu 'alaihi wa sallam so he needs the applicant is shirk akbar. Especially if it's not the Prophet sallallaahu 'alaihi wa sallam, however high his position as mayor. Should people fear Allah, and fear of his threats. No one can help him if Allah's wrath and punishment inflicted on him. Nas'aluLLaha al-'Afiyah.

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

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

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


Understanding Aqidah Ahlus Sunnah Wal Jama'ah

A
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 by:
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) as:
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 theological stream mutakallimin (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 the naming of the new longer-invent diada. 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 more in-depth, will be found in the doctrine that there Shufi teachings 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 about AllahSubhanahu wa Ta'alal 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.

C. The definition of the Salaf (السلف)
According to the language (etymology), Salaf (السلف) means the former (ancestors), the older and more important [16]. Salaf means its predecessor. If it is said (سلف الرجل) someone Salaf, 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 (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)." [18]

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 sallam and establish His religion ... "[19]

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. [20]

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 system in ber'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. [21]

Shaykh al-Islam Ibn Taymiyah rahimahullah (d.. 728 H) [22] 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." [23 ]

[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 of Ahlus Sunnah wal Jama'ah. History of the emergence of Ahlus Sunnah wal Jama'ah term



By
Ustadz Al-Yazid bin Abdul Qadir Jawas


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. [1]

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. [2]

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). "[3]

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 a deal Salaful Ummah. [4]

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. [5]

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: [6]

الجماعة ما وافق الحق وإن كنت وحدك.

"Al-Jama'ah is following the truth even if you are alone." [7]

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 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 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." [8]

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). "[9]

While the meaning of al-Ghurabaa 'is as narrated by' Abdullah ibn 'Amr ibn al-' Ash radi 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 people who are poor, those who disobey them more than to obey them." [10]

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." [11]

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". [12]

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 bin 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, 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. "[15]

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 selected, then ash-haabul hadith and who followed them from jurists from each generation until our time as well as lay people who follow them both in the east and in the west. "[16]

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 [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 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." [18]

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. "[19]

3. Fudhail bin 'Iyadh rahimahullah [20] (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 [21]: "... 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 [22] (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 anhum 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 hadeeth of the Prophet news Shaallallahu 'alaihi wa sallam. "[23]

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. [24]

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. [25]

[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/