By
DR Ustadz Ali Musri Semjan Son
SWT GOD HAS A WONDERFUL NAMES
Allah Subhanahu wa Ta'ala have names that are very precious and beautiful. The glory and beauty are reviewed from two aspects, namely lafazh terms and in terms of meaning. The meaning of the names of Allah Subhanahu wa Ta'ala showed the nature of Allah, Most Perfect. Allah Subhanahu wa Ta'ala says:
ولله الأسماء الحسنى فادعوه بها وذروا الذين يلحدون في أسمائه سيجزون ما كانوا يعملون
And Allah has beautiful names, so pray to him with the names of his are. And stay away from those who deviate in (understanding) his names. They will be rewarded for what they do. [Al-A'raf / 07:180]
Names of Allah Subhanahu wa Ta'ala, there are some things that we must understand, as contained in the paragraph above.
First: To believe that Allah Subhanahu wa Ta'ala has the names of the very noble beautiful. Those who do not believe the names of Allah Subhanahu wa Ta'ala, then that person does not believe in Allah Subhanahu wa Ta'ala fully and correctly. When we look at, so many verses of the Qur `an are covered with the names of Allah Subhanahu wa Ta'ala. And the meaning of the names of Allah Subhanahu wa Ta'ala is very closely related to the context of the verse itself.
Second: Names of Allah Subhanahu wa Ta'ala is the meaning of a perfect menggandung called nature. People who do not believe about the nature of the terkandumg the names of God means that he had committed irregularities in faith in God.
Third: Pray and worship Allah Subhanahu wa Ta'ala with noble names. To achieve excellence in worship to Allah Subhanahu wa Ta'ala, is to understand the meaning of the name which God. So that brings a sense of humility in worship, because worship as if we see Allah Subhanahu wa Ta'ala or we are being seen by him.
Virtue memorize 99 NAMA-NAMA GOD subhanahu wa ta'ala BEAUTIFUL
Having regard to the above subject, the more it became clear to us how important it is to learn the meaning of the names of Allah Subhanahu wa Ta'ala. Our Prophet Muhammad sallallaahu 'alaihi wa sallam has also advocated in his saying:
إن لله تسعة وتسعين اسما مائة إلا واحدا من أحصاها دخل الجنة (متفق عليه).
Verily Allah has ninety-nine names, one hundred except one, he who memorized them will enter Paradise. [Bukhari, Muslim]
The word الإحصاء (memorizing) is explained by scholars, has several levels. First, memorize the oral. Second, understand the meaning contained in the name of God is everywhere. Third, apply the meaning of the names of God in prayer and worship, or in other words memorized in the form of practice. [1]
The above hadith does not indicate the total number of restrictions on the names of Allah Subhanahu wa Ta'ala. However, restricting the number of the names of Allah Subhanahu wa Ta'ala that must be memorized for the priority as stated in the hadeeth, ie go to heaven. Therefore, it has been described in another hadith, the total number of the name of Allah Subhanahu wa Ta'ala no one knows except God alone. Prophet Muhammad sallallaahu 'alaihi wa sallam did not know for sure, as stated in the prayer of the Prophet sallallaahu' alaihi wa sallam:
أسألك بكل اسم هو لك سميت به نفسك أو علمته أحدا من خلقك أو أنزلته في كتابك أو استأثرت به في علم الغيب عندك رواه أحمد وغيره.
I beg of Thee by every name that You have, that You give Yourself to her name, or tell you one of Thy creatures, or Thou hast revealed in thy book, or you keep it in the realm of Thy unseen . [Reported by Ahmad and others, Classed as saheeh by Ibn al-Qayyim and Shaykh al-Albani]. [2]
In this hadith mentioned three parts of the names of Allah Subhanahu wa Ta'ala.
1. The first part, the name of God tell him partly creatures, both from the angels or the other, but no mention in the Bible of God.
2. The second section, the name of God revealed, and mentions it in his holy book.
3. The third section, the name of God hidden in his side in the supernatural realm.
From this description, the names of Allah Subhanahu wa Ta'ala we can only know through the book of Al-Qur `an and the hadiths are saheeh. In this case, in the opinion of scholars who have done research, they stated that the names of God contained in the Qur `an and the hadeeth saheeh of more than ninety-nine names. [3]
Then, how to understand both the above hadith? The two are not mutually contradictory hadith. This can be understood by the following example.
For example, if someone says "I have money of 99,000 dollars for my infakkan". Of course, these words will not be understood that he did not have the money to another. Perhaps, he has 200,000 dollars, but the diinfakkan only 99,000 rupiah. Thus, the second hadith is very easy to find. What is important, is to memorize the 99 names of Allah Subhanahu wa Ta'ala as ransom to gain heaven. The names may be different lafazhnya memorized, but the numbers are the same. Because the names of Allah Subhanahu wa Ta'ala more than 99.
DESCRIPTION OF THE MEANING OF MEANING AL-Fattah
Etymology (language) word meaning (الفتاح) in Arabic means "al-Hakim" (which decide the case justly), as contained in the word of Allah Subhanahu wa Ta'ala:
ربنا افتح بيننا وبين قومنا بالحق وأنت خير الفاتحين
Our Lord, give a decision between us and our people with the right (fair) [4], and Thou art the Giver of the best possible decisions. [Al-A'raf / 07: 89].
The word "al-Fath" (الفتح), also means victory or help. Allah Subhanahu wa Ta'ala says:
إن تستفتحوا فقد جاءكم الفتح
If you ask for a victory, the victory that has come to you. [Al-Anfâl/08: 19]
Imam Tabari rahimahullah said: "The origin of the word al-Fattah in Arabic means النصر (victory, relief), القضاء (decision) and الحكم (law). When someone says" O God, open to between me and So and so, " it means "give a decision between me and him" [5].
The meaning of al-Fattah (الفتاح) in syar'i, is in accordance with the terms contained in the Qur `an and the Hadith is accompanied by an explanation of the scholars. The name is contained in a letter Saba verse 26:
وهو الفتاح العليم
And He is the Giver decision Knower.
Allah Subhanahu wa Ta'ala Setting Decision
The scholars explained that the name of Allah Al-Fattah has meaning that is perfect in every way. Surely Allah is the Giver decisions fairly in all matters that occur between fellow creatures, both in this world and in the Hereafter. Allah Subhanahu wa Ta'ala does not require witnesses to establish a legal decision. Because Allah is Aware of all things, both born (looks) and hidden. Hence, the name "Al-Fattah" in the paragraph above coupled with the name of Allah "al-'Alim' (the All-Knowing).
Imam Tabari rahimahullah said in explaining the verse above: "Say to them: Lord would gather us on the Day of Judgment before Him. Then Allah Subhanahu wa Ta'ala will issue a fair decision between us. So it will be obvious when it who's got a clue and who among us astray. Giver She decisions and All-Knowing, the All-knowing with a decision among His creatures, which is not hidden from him the slightest., and he l do not need witnesses to tell who is right and who is wrong ". [6]
It is Allah who gives a decision between Ahl-ul-Haq and Ahl-ul-vanity, between the apostles and their enemies, among those who believe, and those who disbelieve, both in this world and in the Hereafter.
Among God's judgment against the Ahl-ul-Haq and Ahl-ul-vanity, between the apostles and their enemies, the people who are believers and disbelievers when in the world, is to defend and help the Ahl-ul-haq, the apostles and the The believers in the face of challenges and opposition from their enemies. Allah Subhanahu wa Ta'ala has opened recounts the victory that Allah Subhanahu wa Ta'ala for the Prophet sallallaahu 'alaihi wa sallam and the believers when Badr. [7]
إن تستفتحوا فقد جاءكم الفتح
If you ask for a victory, the victory that has come to you. [Al-Anfâl/08: 19].
Allah Subhanahu wa Ta'ala Helping the Faithful who Fought Conquer The Kuffar Foreign Affairs
Understanding al-Fattah others, that Allah Subhanahu wa Ta'ala to help the believers in fighting open (conquer) the countries of the kuffar. As the opening of the land of Khaibar through Caliph 'Ali ibn Abi Talib radi anhu. Prophet sallallaahu 'alaihi wa sallam said:
عن سهل بن سعد رضي الله عنه سمع النبي صلى الله عليه وسلم يقول يوم خيبر لأعطين الراية رجلا يفتح الله على يديه (متفق عليه)
of Sahl ibn Sa'd radi anhu, he heard the Prophet sallallaahu 'alaihi wa sallam said at the time of the battle of Khaibar: "I will give the flag to someone war Allah Subhanahu wa Ta'ala will open a victory through his hands." [Bukhari and Muslim].
Similarly, Allah Subhanahu wa Ta'ala has promised to the believers with the conquest of Makkah in some of his words:
لقد رضي الله عن المؤمنين إذ يبايعونك تحت الشجرة فعلم ما في قلوبهم فأنزل السكينة عليهم وأثابهم فتحا قريبا
Allah hath pleasure to the believers when they pledged allegiance to you under the tree, then God knows what is in their hearts and sent down tranquility upon them and rewarded them with a near victory (time). [Al-Fath / 48: 18]
Then Allah Subhanahu wa Ta'ala proves that the promise of victory in the paragraph above with the opening of Makkah. Allah Subhanahu wa Ta'ala says:
إنا فتحنا لك فتحا مبينا
Verily We have granted thee a manifest victory. [Al-Fath/48: 1].
In the opinion of some scholars interpretation, this verse tells the story of the conquest of Makkah [8], after Quraish infidels expel the Prophet sallallaahu 'alaihi wa sallam and the believers of Mecca. Therefore, the prophets and the apostles prayed that Allah Subhanahu wa Ta'ala to help them and give judgment against those who oppose. Prophet Shoaib Alaiissallam the following prayer:
ربنا افتح بيننا وبين قومنا بالحق وأنت خير الفاتحين
Our Lord, give a decision between us and our people with the right (fair) and Thou art the Giver of the best possible decisions. [Al-A'raf / 07: 89]
Similarly Alaihissallam Noah prayed:
قال رب إن قومي كذبون فافتح بيني وبينهم فتحا ونجني ومن معي من المؤمنين
He said: "Yes Rabbku, truly my people have rejected me then Thou a decision between me and them, and save me and the believers are with me. [Ash-Syu'arâ` / 26: 116-118].
Decisions given Allaah against the Prophet sallallaahu 'alaihi wa sallamuh Alaihissallam, is by opening the doors to their torment from the sky as contained in the word of God:
ففتحنا أبواب السماء بماء منهمر
So We opened the gates of heaven with (lowering) of gushing water. [Al-Qamar/54: 11].
Similarly, the decision of Allah Subhanahu wa Ta'ala for any group that opposes the truth and forget the warnings of Allah Subhanahu wa Ta'ala, is to bring a painful torment for them. Immediately, they despaired. Allah Subhanahu wa Ta'ala says:
فلما نسوا ما ذكروا به فتحنا عليهم أبواب كل شيء حتى إذا فرحوا بما أوتوا أخذناهم بغتة فإذا هم مبلسون
So when they forgot the warning has been given to them, we had to open all the doors of pleasure for them, so if they are delighted with what has been given to them, We seized them suddenly, when they fell silent despair. [al-An'am / 06: 44].
Among the decisions and the help of Allah Subhanahu wa Ta'ala for n Messenger and the believers, Allah Subhanahu wa Ta'ala is to unlock the secrets of the deep hypocrisy hypocrites. Allah Subhanahu wa Ta'ala says:
فترى الذين في قلوبهم مرض يسارعون فيهم يقولون نخشى أن تصيبنا دائرة فعسى الله أن يأتي بالفتح أو أمر من عنده فيصبحوا على ما أسروا في أنفسهم نادمين
Then, you will see people in their hearts is a disease (hypocrites) hasten toward them (Jews and Christians), saying: "We fear some misfortune". Perhaps Allah may bring a victory (His Messenger), or a decision from his side. Then will they repent of the thoughts which they secretly harbored in their hearts. [Al-Ma `idah/05: 52].
In the word of Allah Subhanahu wa Ta'ala that others have mentioned (that means): (It is) the people waiting (event) will happen to you (O believers). So if it happens to you victory from Allah, they say: "Did not we (fought) with you?" And if the disbelievers get lucky (victory) they said: "Did we not win you participate and defend you from the believers?" Allah will judge between you on the Day of Resurrection, and Allah will never give way to the pagans to destroy those who believe. [An-Nisa '/ 04:141]
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Similarly, Allah Subhanahu wa Ta'ala will give the fairest judgment against His servants arguing before Him in the Hereafter. Mentioned in the word of Allah Subhanahu wa Ta'ala:
قل يجمع بيننا ربنا ثم يفتح بيننا بالحق وهو الفتاح العليم
Say: "our Lord will gather us all, and He gave us the correct decision between (fair)., And He is the Giver decision Knower." [Saba/34: 26].
In the word of Allah Subhanahu wa Ta'ala others stated, that means: Then, on the Day of Resurrection ye be arguing in front of your Lord. [Az-Zumar/39: 31].
Ibn Kathir rahimahullah said: "The purpose of this paragraph; actually you'd be moving from this world. Guys would gather in front of Allaah on the Day of Judgment. Then you are arguing in front of Allah Subhanahu wa Ta'ala on the suit monotheistic and shirk the time in the world. then Allah Subhanahu wa Ta'ala will make a decision by the haq (fair). Giver He Knower decision. So, Allah Subhanahu wa Ta'ala save the believers, those who tauhid and the people who are sincere., and mengadzab unbelievers, those who deny (the verses of Allah), and idolaters, and those who denied (the truth) "[9].
Allah Subhanahu wa Ta'ala Almighty Key Opener of All Goodness
Al Fattah (الفتاح), also meaning Supreme Opener keys of goodness over all His servants. Whether in the form of faith, knowledge and guidance. Those who opened for him kindness, then no one can stop him. Similarly, anyone who is shut and locked behind him by Allah Subhanahu wa Ta'ala, then nobody can open and menunjukinya. Allah Subhanahu wa Ta'ala says:
ما يفتح الله للناس من رحمة فلا ممسك لها وما يمسك فلا مرسل له من بعده وهو العزيز الحكيم
What unfolds in the form of the grace of God to man, then no one can help it, and what is held by God then no one is able to release it after that. And He is the Mighty, the Wise. [Fâthir/35: 2].
Sheikh Hafiz al-Hakami rahimahullah said: "Al-Fattah, is the One Who Opens for anyone He wills, to get his gifts as desired broad Him anyway. Someone opened her fortune. While others opened the power . And one more knowledge and wisdom opened. Thus, the gift of Allah Subhanahu wa Ta'ala is given to whom He wills. Allah Subhanahu wa Ta'ala has a great gift. (Allah says, which means), 'what unfolds God to man of mercy, then no one can help it, and what is held by God then no one is able to release it after that., and He is the Mighty, the Wise. '" [10]
Therefore, the Prophet Muhammad sallallaahu 'alaihi wa sallam taught us a prayer when it will enter the mosque:
اللهم افتح لي أبواب رحمتك (رواه مسلم)
O Allah, open to me the doors of Your Mercy [Reported by Muslim].
Allah Subhanahu wa Ta'ala Almighty Door-Door Opener fortune and mercy for His servants who fear Allah
Al-Fattah (الفتاح), also meaning Supreme Opening the doors of fortune and blessings to His servants that fear Allah. Allah Subhanahu wa Ta'ala says:
ولو أن أهل القرى آمنوا واتقوا لفتحنا عليهم بركات من السماء والأرض ولكن كذبوا فأخذناهم بما كانوا يكسبون
If it be the people of the country want to believe and fear Allah, surely we would open for them blessings from the heaven and the earth, but they belied (the verses of Us), then We seized them due to his actions [al-A'raf / 07:96 ].
All keys are unseen only with Allah Subhanahu wa Ta'ala. No one can open and knows except Allah Subhanahu wa Ta'ala. Allah Subhanahu wa Ta'ala says:
وعنده مفاتح الغيب لا يعلمها إلا هو
And in Him are the keys of the Unseen; no one knows except Himself ... [Al-An `am / 6:59].
Allah Subhanahu wa Ta'ala to open some of the things unseen for slaves He wills from among the apostles. Allah Subhanahu wa Ta'ala says, which means: And Allah is not going to show you things that are unseen, but Allah chooses whom He wills among His apostles. [Ali 'Imrân/03: 179].
Allah Subhanahu wa Ta'ala Teach Praise-Praise To Allah To Praise Him
In the field mahsyar, Allah Subhanahu wa Ta'ala will open (teach) the sentences of praise to the Prophet sallallaahu 'alaihi wa sallam to praise Him. Until opening the door intercession for all mankind while undergoing reckoning (calculation charity). Sentences have never been known to praise the Prophet sallallaahu 'alaihi wa sallam before when in the world. He sallallaahu 'alaihi wa sallam said which means: "When the day of judgment has occurred, (then) people jostling each other. Alaihissallam They went to Adam and said:' Mintakanlah intercede for us to your Lord." Adam replied: 'I do not entitled to it. Try Go to the Ibraahiim. Indeed he was Khaliilullah, 'then they went Ibraahiim. (Dan) Ibraahiim replied:' I am not entitled to it. Try Go to the Moses, surely he is Kaliimullah, 'then He said:' I do not entitled to it. Try to go Isa, surely he Ruhullah, 'then, Jesus replied:' I am not entitled to it. Try Go to the Muhammad, 'and then they come to me. I replied:' I am entitled to it, 'then I begged permission to Rabbku, then I was given idzin. Allah inspires me praise as my praise to Him that I do not know now. then I praise Him with such praises. " [Bukhari and Muslim].
SOME LESSONS CAN BE TAKEN FROM THE NAME OF GOD "AL Fattah"
Actually, this is the real purpose for a Muslim to know the names of Allah Subhanahu wa Ta'ala is. The introduction of the name of Allah Al-Fattah and their meanings, positive influence on the faith and morals of a Muslim worship and in daily life.
By understanding the meaning of the name Allah al-Fattah, will cultivate noble qualities within themselves a Muslim. them as follows.
1. Growing resignation nature within the believer, especially for a preacher to face the challenges in the field of da'wah. As the first of the prophets and apostles put their trust in their propaganda. With the belief that God is the Giver decisions fair to His servants. Ibn al-Qayyim t explain, the attitude of resignation is closely related to the names of Allah Subhanahu wa Ta'ala is noble, of which the name "Al-Fattah". [11]
2. Fostering candor in asking for directions and fortune to God. Because Allah Subhanahu wa Ta'ala Almighty opening one's heart to receive instructions. God is also the ruling opened the door for good luck for a servant. If this can be instilled in us, we certainly would not ask even to the priest or the guardian of the dead. We do not ask for except to God alone.
3. Cultivating an attitude king '(hope-hope of the grace and help of God) within themselves a Muslim. Because the keys of mercy and kindness with Allah Subhanahu wa Ta'ala. No one was able to open the doors of mercy except Allah Subhanahu wa Ta'ala. The doors of mercy Allah Subhanahu wa Ta'ala will open in this world for the righteous servants. Grace here in the broad sense, ie, can be faith, knowledge, guidance, good luck, health, success and so on. The mercy of Allah Subhanahu wa Ta'ala in the Hereafter, is certainly much broader and larger when compared with those in the world.
4. Cultivating gratitude to Allah Subhanahu wa Ta'ala. Because Allah Subhanahu wa Ta'ala has opened our hearts to faith, tauhid and worship Him. Similarly, Allah Subhanahu wa Ta'ala has opened other doors for our favors. Starting from favor when we are in the mother's womb, was born safely and without disabilities, then the door opened a favor and grace of God always before us. Are not we should give thanks to God?! We are never separated from God favors even a second.
5. Cultivate a sense of obedience and devotion to Allah Subhanahu wa Ta'ala. Because the door of mercy Allah Subhanahu wa Ta'ala will always be open to those who fear Allah. Trouble getting a job, the price of goods that always shoots up, disaster unrelenting, all that no one could get us out of the door toward the vast difficulties of happiness and tranquility, except Allah al-Fattîh (Essence of the Supreme Opener hardships ). Let us refer to the word of Allah Subhanahu wa Ta'ala below.
Allah Subhanahu wa Ta'ala says, which means: "If countries if only people would believe and fear Allah, surely we would open for them blessings from the heaven and the earth, but they belied (the verses of Us), then We seized them due to his deeds ". [Al-A'rîf / 07:96].
Allah Subhanahu wa Ta'ala says, which means: "He who fear Allah, He will hold for him a way out., And gave him the good luck of course not unexpected-but thought". [Ath-Thalâq/65: 2-3].
Allah Subhanahu wa Ta'ala says, which means: "And those who fear Allah, Allah will make easy for him in his business." [Ath-Thalâq/65: 4].
Thus, our discussion relates to the name of Allah, al-Fattah. May God continue to open the door of our hearts by faith, science and charity, and opened the doors of fortune for us, our children and our brothers and sisters. Allaah knows best.
[Copied from the Sunnah Edition magazine 02/Tahun XI/1429H/2008M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Al-Jamil, the Most Beautiful
Ustadz Abdullah bin al-Buthoni Taslim, MA
Al-Jamil, THE ALMIGHTY BEAUTIFUL
BASIC SETTING
Name of Allah Almighty is mentioned in a hadith that is authentic, from 'Abdullah ibn Mas'ud radi anhu that the Prophet sallallaahu' alaihi wa sallam said:
لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر قال رجل: إن الرجل يحب أن يكون ثوبه حسنا ونعله حسنة. قال: إن الله جميل يحب الجمال, الكبر بطر الحق وغمط الناس
It will not go to heaven those in whose hearts there is vanity weighing seed dust. There was a man who asked, "Surely everyone likes (wear) clothes were beautiful, and good footwear, (does this include arrogant?). Prophet said: "Allah is beautiful and loves beauty, arrogance is rejecting the truth and despised others [1].
AL-Jamil MEANING IN LANGUAGE
Ibn Faris says rahimahullah explained that the origin of this name suggests two meanings, one of which is a beautiful / good [2]. As for al-Fairuz Abadi rahimahullah, he explained that the origin of the word is the name implies beauty in behavior and appearance. [3] Meanwhile, another linguist named Ibn al-Athir rahimahullah further explained that al-Jamil means the Most Beautiful deeds His actions and perfect His attributes [4].
NAME MEANING TRANSLATION GOD AL-Jamil
Name of Allah Azza wa-Jamil Jallaal shows aesthetic perfection of Allah Almighty on all brands, properties, Essence and deeds. [5] Imam Nawawi rahimahullah explains the meaning of the above hadith by saying, "All the affairs of Allah Almighty is beautiful and the good, and He Almighty has the names of the Most Beautiful and the properties of the All Good and Perfect ". [6]
Imam Ibn al-Qayyim rahimahullah explains this in more detail in the following description: "The beauty of Allah Almighty, there are four levels: First: Essence of beauty, both: the beauty of nature, these three: the beauty of the act and the fourth: the beauty of the name. On that basis, all the names of Allah Almighty Most Beautiful, the whole nature of His Most Perfect, and all his acts of wisdom, the benefit (good) and justice and mercy (compassion). The Essence of beauty and what is it, then this is a matter that can not be achieved and known by other than Allah Almighty. All creatures have no knowledge of it except the (little) knowledge that the Almighty that He introduced himself to the venerable servants of His. Indeed, His beauty was awake from (any shape) change, protected by curtain scarves and gloves (glory), as n hadith of the Prophet of Allah Almighty (Hadith Qudsi): "Greatness is my shawl and greatness are sheath- Me ... "[7]. So how what you think of the beauty that was wrapped with the properties of perfection, grandeur and glory?
From this we can understand the meaning of some of the sense of beauty of His Essence, as a servant will continue to increase his knowledge of Allaah, ranging from knowing his actions rise to know his nature, and of the familiar properties His rise to know His Essence. If he saw something (which is a good influence) of the beauty of his deeds, he will make it as (argument) that shows the beauty of His nature, and nature's beauty maketh the (foundation) that shows the beauty of His Essence.
From here, it is clear to us that all praise belongs only to Allah Almighty. No one creature is able to limit / count for His glory. He k is intended as praise Him for Himself. He is entitled to diibadahi, loved and grateful for His Essence, and He is love, praise and flatter himself. Indeed, love, praise, flattery and his pengesaan against himself, was in essence a compliment, praise, love and monotheism (the real thing). So Allaah is intended as a compliment to himself and above compliments of the creatures in Him, and love Him Almighty Essence, attributes and His deeds. All his works are lovely and lovable, though among the objects of his actions was hated and disliked him. However, nothing on his actions an abomination and wrath. No one in this world who loved, praised for dzatnya except God Almighty. All of a loved one but God Almighty, if love is to follow his love of the Almighty, that love for God Almighty, then this love is true love. As for the other than it is a love of vanity (wrong).
This is the essence ilâhiyyah (servitude to Him). Therefore, the One who diibadahi with actual, he is loved and praised His Essence. Moreover, if all that is connected with (remembering and believe) goodness, abundance of delicious, gentleness, forgiveness, forgiveness, grace and mercy.
For that, it should be a servant to believe that there is no true god except Allah the Almighty, and to love and praise Him for His Essence and perfection. Furthermore, he should believe that there is nothing intrinsically a benefit in the form of various kinds of pleasure, and the physically and spiritually, but God Almighty. Because of that, she loves him and and praise Him for all that. With that, he loves Allah Almighty in terms of both simultaneously.
As there is nothing resembling Allaah, then love him like no other than the love of Him. Submission that accompanied the love (nature) servitude to Him, which is His purpose of creation. Because ubudiyyah (self servitude) is a form of love is intact, with perfect submission, which is not appropriate unless directed to God Almighty. Thus, associating partners with Allah Azza wa Jallatermasuk shirk is not forgiven by Allah Almighty and not acceptable deeds culprit "[8].
Elsewhere, t he said, "The love that has two causes that generate it, the beauty and glorification, and Allah Azza wa Jallamemiliki absolute perfection at all because He is Beautiful and loves beauty, even all the beauty is His, and all reverence (sourced) from Him, that nothing has a right to be loved from all sides because dzatnya except Allaah "[9].
POSITIVE INFLUENCE AND BENEFITS NAME believing GOD AL-Jamil
Imam Ibn al-Qayyim rahimahullah explained, "Among the most noble form of knowledge is to know the nature of Allah Azza wa Jallaal-Jamal (Most Beautiful). This is a special knowledge possessed servants of Allah Almighty. All humans can recognize him by the nature of all his properties, but the most perfect knowledge (of Allaah) is familiar with the nature of His perfection, His majesty and beauty. There is nothing similar to Him in all His attributes. If all creatures have the most beautiful way, then their inner and outer beauty was compared to the beauty of Allaah, then it (the comparison) is lower than the comparison lamp with dim light (bright light) circles the sun. suffice (which indicates perfection ) His beauty that all inner and outer beauty in this world and the hereafter is included traces of His creation, then how did the One who comes from Him (all) this beauty? "[10].
Then, the positive influence of faith in the name of Almighty Allah Almighty we can actually get through the explanation of the meaning of the hadith above.
Word of the Prophet sallallaahu 'alaihi wa sallam, "Allah is beautiful and loves beauty" contains two elements of the great Islamic foundation, ie knowledge about the nature of Allah Azza wa Jalladan practice consequence trait. The first one, we know Allah Almighty Most Beautiful Jalladengan properties that are not diserupai by a being-one, then the second one we worship Allah Azza wa Jalladengan the wonderful nature of His love, in word, deed and character.
Allah Almighty loves a slave who graced his words with honesty, adorn her with sincerity, love, always go back and sole trust in him, adorned limbs with obedience to Him, and adorn his body by showing favor bestowed him, as in clothes, unclean and rid the body of impurities, cut nails, and so on. Thus, a beloved servant of Allah Almighty is the servant of Allah Almighty knows the nature of His Most Beautiful, then serve him with a beauty that is on his religion and Shari'a.
Understanding the above hadith, in addition to the beauty of the clothing and footwear were asked by the Friends of the above, in general, also about the beauty in everything. Prophet sallallaahu 'alaihi wa sallam said:
إن الله يحب أن يرى أثر نعمته على عبده
Verily, Allah likes to see (apparently) favors the former (which he loved) to His servant. [11]
Almighty Allah likes to see the former invisibility bestowed His blessings to His slaves, because it includes the beauty of his beloved, and it also includes a form of gratitude to Him. Thankful is a form of inner beauty. Therefore, Allah Almighty love to see the beauty of birth in the form of apparently favors his former self in his servant.
Therefore, Allah Almighty lower clothing and jewelry to His servants to beautify the appearance of their birth, and He Almighty ordered them to be cautious, because it will beautify their minds. Allah Almighty says:
يا بني آدم قد أنزلنا عليكم لباسا يواري سوآتكم وريشا ولباس التقوى ذلك خير
O son of Adam, indeed We have sent down clothing to cover 'auratmu and beautiful clothes to jewelery, and clothes that are better piety [al-A'raf / 7:26]
Almighty Allah also says about the state of the people of Paradise which Allah Almighty anugerahi lahiriyah beauty and Baatinites:
ولقاهم نضرة وسرورا وجزاهم بما صبروا جنة وحريرا
And He bestows them brightness (face) and excitement (heart). And He will reward them for their patience (with) a Garden and (garments of) silk [al-Insân/76 :11-12]
Allah Azza wa Jallamenghiasi their faces the brightness, the inner decorate them with joy, and decorate their bodies with silk clothes. [12]
Cover
We end this paper by praying to Allah Almighty with the names of His Most Beautiful and His attributes are infinite perfect, so pleased to confer upon us all the beauty of the physical and spiritual, in this world and the Hereafter, and allows us to understand and practice his instructions properly. Verily He is Most Beautiful and Most grant the prayer.
[Copied from the Sunnah Edition magazine 10/Tahun XIII/1431H/2010M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Rule-Rule True Worship
By
Muslim cleric Abu Ismail Atsari
Behold, the glory of a servant, is to worship Allah alone, without menyekutukanNya with anything. If a servant progressively increased and peribadahannya submission to God, and the increasing degree of perfection anyway.
Worship is the right of the servant of God who becomes a liability. Kindness will come back to the slave itself. God does not need servants.
ومن جاهد فإنما يجاهد لنفسه إن الله لغني عن العالمين
And whoever jihad, jihad verily it is for himself. Verily Allah is Rich really (does not require anything) of the universe (the whole thing). [Al 'Ankabut/29: 6].
Imam Ibn Kathir rahimahullah said in his commentary on this verse: "That is, he who did good deeds, then verily shalihnya charity benefit will be back to herself, because Allah the Exalted Supreme Self (ie it does not require) of the slave acts . Though they all are at the heart of the most righteous servants, it does not add anything in karajaanNya "[1].
Although human minds can understand the obligation to worship his Lord, but he might not know how to worship God properly only with grounded on reason and feelings. So God sent his apostles and lower book-to give His book His direction.
Allah says:
فإما يأتينكم مني هدى فمن اتبع هداي فلا يضل ولا يشقى
So ... if it comes to you (human) guidance from Me, then whoever follows petunjukKu, he will not go astray and will not get hurt. [Thaha/20: 123].
The pre-sent messengers and without guidance Apostles, the man was in a state of ignorance. Allah Almighty says:
هو الذي بعث في الأميين رسولا منهم يتلو عليهم آياته ويزكيهم ويعلمهم الكتاب والحكمة وإن كانوا من قبل لفي ضلال مبين
He was the one who sent to an illiterate people a messenger among them, who recited his verses to them, purify them and teach them the Book and Wisdom (as Sunnah). And they really before in manifest error. [Al-Jumu'ah / 62: 2].
RULES-RULES OF WORSHIP
Worship the true God is built on basics or solid rules. This is all explained by God in His book, and by the Prophet sallallaahu 'alaihi wa sallam in the Sunnah, and by the scholars of Ahlus Sunnah wal Jama'ah.
1. Worship is tauqifiyah.
Meaning, worship is not done except by what is commanded or dituntunkan revelation of Allah Ta'ala. Because the real reason simply can not reach the details of the problem of worship, halal-haram issues, and problems are hated or loved by Allah Ta'ala.
Allah says:
فاستقم كما أمرت ومن تاب معك ولا تطغوا إنه بما تعملون بصير
So keep you on the right path, as commanded, and (also) those who repent with you and do not transgress limits. Verily, He is All-Seer of what ye do. [Hud/11: 112].
This verse clearly states, worship must follow the commandments of God and should not be over the limit. When the idolaters forbid most cattle and others justifies, God denied them by His Word:
أم كنتم شهداء إذ وصاكم الله بهذا فمن أظلم ممن افترى على الله كذبا ليضل الناس بغير علم إن الله لا يهدي القوم الظالمين
"Were you present when God decreed for you? But who more injustice than those who invent a lie against Allah to lead people astray without knowledge? Verily Allah does not guide the people that injustice. [Al An'am / 6:144]
Imam Ibn Kathir rahimahullah said in his commentary: "(The Word of God: Do you present when God decreed for you?") God mocking unbelievers about the case they make-up and they put a lie on (behalf of) Allah , the prohibition they do. (The Word of God: but who more injustice than those who invent a lie against Allah to lead people astray without knowledge?), ie no one has done more injustice than they are. "[2]
After explaining the verses about contention batilnya idolaters which forbids most cattle and others justifies without proof, Sheikh Abdurrahman bin Nasir as Sa'di rahimahullah said: "It is left for you except the charges alone, there's no way for you to establish the truth and validity. The indictment is that you say: 'Allah has willed us about it, and God has revealed to us as He has revealed to His Apostles. It has even been revealed to us a revelation that different to what was called for by the apostles and handed down what books'. But these lies must be known by every person. That is why Allah says: "And who is more injustice than those who invent a lie against Allah to lead people astray without knowledge? ' That, along kedustaannya and lie (in the name of Allah), he intended to deceive the servants of Allah from Allah's way, with no evidence of God, no explanation, no reason, and without a history (of the Prophet) ". [3]
After mentioning verses 59 and 60 letters Yunus, also paragraphs 116 and 117 of an Nahl letter, Shaykh Muhammad ibn Saalih al 'Uthaymeen rahimahullah said: Verily, including major crimes, namely:
1. Someone said something about it halal, but he did not know the law of God of things he mentioned it.
2. Or someone says about something is haram, but he did not know the law of God of things he mentioned it.
3. Or someone says about something is mandatory, but he did not know the law of God of things he mentioned it.
4. Or someone said about something that is not mandatory, but he did not know the law of God of things he mentioned it.
So this is a crime and bad manners towards Allah Almighty. O slaves of Allah, you know that is God's law, but how then you precede it? You say about something you know about religion and syari'atNya? Allah has weave (ban) spoke about Allah without knowledge with Shirk [Sura al A'raf / 7, paragraph 33]. [4]
2. Worship should be done with sincerity, free from stains shirk.
Ikhlas means to purify the language. The by Personality ', which referred to purify the intention is sincere in worship to God, merely for the pleasure of Allah, desiring God's face, and expect mercy, fear of siksaNya, and seeking reward (profit) Hereafter. As well as cleaning the intention of shirk intentions, riya ', sum'ah, seeking praise, reply, and thanks of man and other earthly intentions.
Prophet sallallaahu 'alaihi wa sallam said:
إن الله لا يقبل من العمل إلا ما كان له خالصا وابتغي به وجهه
Verily Allah will not accept from any type of practice except pure for Him and to seek His face. [HR Nasaa-i, no. 3140]. [5]
Prophet sallallaahu 'alaihi wa sallam also said:
قال الله تبارك وتعالى أنا أغنى الشركاء عن الشرك من عمل عملا أشرك فيه معي غيري تركته وشركه
Tabaraka Allah Almighty says: "The last thing I need allies. Anyone with a charitable deed, he associating partners with Me in practice than I was, I left him and his allies. [Reported by Muslim no. 2985].
If worship mixed with polytheism, the worship is shirk abort it, no matter how many worship has been done. Allah says:
ولقد أوحي إليك وإلى الذين من قبلك لئن أشركت ليحبطن عملك ولتكونن من الخاسرين
And indeed it has been revealed to you and to the (prophets) before you: If ye ascribe (Allah), He will remove amalmu and surely thou losers. [Az Zumar/39: 65].
Shaykh 'Abdurrahman ibn Nasir as Sa'di rahimahullah, in his commentary on this verse, he said: "In nubuwah all the prophets, that it eliminate shirk deeds, as Allah has said in Surat al An'am". [6]
Shaykh Abdul 'Aziz bin' Abdullah bin Baz rahimahullah said, "It has been advised by the arguments of al syar'i as the Book and the Sunnah, that all deeds and sayings is legitimate and acceptable if it emerged from Aqeedah shahihah (right). If Aqeedah not shahihah, all deeds and sayings that appear also to be canceled. "[7]
3. Worship should mutaba'ah, which emulate the Prophet Muhammad sallallaahu alaihi wa sallam.
People who have bersyahadat that Muhammad is the Messenger of Allah n, then the creed contains the content: news believe him, obey him, ban him away, and worship to God only by his shari'ah.
Allah Subhanahu wa Ta'ala says:
لقد كان لكم في رسول الله أسوة حسنة لمن كان يرجو الله واليوم الآخر وذكر الله كثيرا
Indeed, there has been the (self) that the Messenger of Allah an excellent role model for you (Muslims, that is) for those who expect (grace) of God and (the reward of) the Day of Resurrection, and Allah much. [Al Ahzab/33: 21].
Thus, anyone who does not follow the worship Sunnah (teachings) of the Prophet Muhammad Shallallahu'alaihi wa sallam, then his worship is rejected. The Prophet sallallaahu 'alaihi wa sallam said:
من أحدث في أمرنا هذا ما ليس فيه فهو رد
Whoever makes a new case in our affairs (the religion), anything that is not him, then the affair was rejected. [Bukhari no. 2697, Muslim no. 1718]
4. Worship has been established, covering why, kind, levels, steps, time, and place, it must be done as a dituntunkan. Must not violate these provisions. So, whoever worship God, but worship is not in accordance with laid down by the Shari'ah, the worship was rejected.
Example:
a). Cause. People who bertahajjud on the night of 27 Rajab with the assumption that because that night was the night of Isra 'Mi'raj.
As is already known, including Tahajjud Sunnah worship, but when he connects with a cause that is not true according to the shari'ah, then worship becomes heresy.
b). Types. Worship qurban established its kind with animals, the camel, cow or goat. If anyone berqurban with horses, rabbits or chickens, then qurban was rejected.
c). Levels / size. Morning prayers set two raka'at. So whoever intentionally add, his prayer is invalid, because menyelisihi levels set shari'ah.
d). Way. Anyone change order or ways wudu 'or prayer, then his worship is not valid, because it has an established menyelisihi shari'ah.
f). Time. If someone slaughter qurban in the month of Rajab, or fasting Ramadan in Shawwal, or before staying at 'Arafat on the 9th of Dhul Qa'dah, then it's all illegal, because menyelisihi worship time is right.
d). Place. People who I'tikaf at home, or before staying Mudzalifah, then it is not valid, because menyelisihi places of worship that have been established. [8]
5. Worship should be done on the basis of love, hope God's grace, and with fear siksaNya and pengangungan submission to God.
When the Prophet Zechariah praised God's family, he said:
إنهم كانوا يسارعون في الخيرات ويدعوننا رغبا ورهبا وكانوا لنا خاشعين
Indeed they (Prophet Zachariah's family) are the ones that always hasten to (do) good deeds, and they pray to Us with hope and fear. And they are the ones that humility to Us. [Al-Anbiya '/ 21: 90].
Shaykh al-Islam Ibn Taymiyyah rahimahullah said, "Worship, combining excellence (apex) love and perfection of submission. Guy that worship is a loving and submissive. (It's) the same person he loves someone, he did not bow to him, but he loved her because make it as an intermediary to other cases which he loved., and (also) the same person is subject to a person, whom he did not love her, like a person who is subject to an injustice. then they are not the pure worship. " [9]
Shaykh al-Islam Ibn Taymiyyah rahimahullah also said: Worship, original meaning is humility (submission) as well (such as the meaning of din). But worship is ordered (by Allah) implies humility (submission) and the meaning of love. So worship are ordered (by Allah) that contains peaks characteristic modesty (submission) to God with love for Him peak.
Any person subject to a man with his hatred to him, he will not be a worship him. And if someone loves something, and he did not submit to him, he will not be a worship him. As someone loves his son, and his friends.
Therefore, in the worship of God is not enough with either of these two features alone. But a servant, (he) shall be made as of the most beloved of God than anything, and make Allah the most exalted than anything. There is not even entitled to the love and obedience is perfect, except God. So what is loved not for God, his love was broken. And what is heralded not by the command of God, then pengagungannya was vanity. [10]
Imam Ibn al-Qayyim rahimahullah said in sya'irnya, he describes the religious milestones, as follows:
And worship (Allah) Most Gracious,
is the culmination love Him with compliance
of those who worship Him.
That polar orbit worship outstanding at both.
Orbit will not circulate until both poles upright.
And circulation of the command. That is His Messenger command.
Not with the (command) passions, the will itself, and a demon. [11]
Shaykh al-Islam Ibn Taymiyyah rahimahullah said: "Among the Salaf said, 'He who worship Allah only by love, then he's a zindeeq (hypocrite). Whoever worship Allah only with hope, then he's a Murji'ah. [12] Those who serve God only with fear, then he's a Haruri. [13] And whosoever shall worship God with love, fear, and hope, that he was a believer, tauhid ". [14]
6. Liability does not fall from the slave worship, since the legal age to death.
Allah Ta'ala says:
يا أيها الذين آمنوا اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون
O ye who believe, God bertaqwalah actually really pious to Him, and do not you ever die but in the Muslim state. [Ali 'Imran / 3:102].
Man the highest rank in the sight of Allah is the Prophet Muhammad sallallaahu 'alaihi wa sallam, and he is obliged to serve until his death. So the people who rank below him, certainly more obliged to worship God until death.
Allah Ta'ala says:
واعبد ربك حتى يأتيك اليقين
And Worship to thy Lord (lord) to al yaqin (death) comes to you. [Al Hijr/15: 99]
The scholars of commentators agreed, meaning al yaqin in this paragraph is death. It is, as stated in the word of God in another verse, which proclaim the question the people of Paradise to the hell:
ما سلككم في سقر قالوا لم نك من المصلين ولم نك نطعم المسكين وكنا نخوض مع الخائضين وكنا نكذب بيوم الدين حتى أتانا اليقين
"What put you into Saqar (hell)?" They (the Hell) said: "We were not of those who pray, and we do not (also) feed the poor, and we used to talk a false, along with people who talk about it, and we used to belie the day retaliation, to come to us al yaqin (death) ". [Al Muddatstsir/74: 42-47].
Once we know the rules of worship, then know, someone who has the notion that "the obligation to worship Allah with Shariah of Prophet Muhammad died on a person who has attained the nature or ma'rifat", it is contrary to the presumption al Qur `an, al Hadith and consensus of Muslims, since the first until now.
Thus six important rules relating to the issue of worship, may be useful.
[Copied from the Sunnah Edition magazine 10/Tahun X/1427H/2006M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
Al 'Uluw, What Does God Most High?
By
Ustadz Ahmas Faiz Asifuddin
One of the beautiful names of God is al 'Aliyy. The meaning of this name is contained in his nature, that the Most High. Nature of the Most High God is one of His perfect nature of number indefinitely. But what is God called al 'Aliyy and is Most High?
Before exposing the answers of the above questions, you should first put forward the arguments on behalf of Allah al 'Aliyy and the nature of His Exalted.
The definition of the BOOK of GOD
Here are some of the arguments are:
Word of Allah Subhanahu wa Ta'ala:
وسع كرسيه السماوات والأرض ولا يئوده حفظهما وهو العلي العظيم
His Throne doth extend over the heavens and the earth. And Allah does not feel heavy to maintain them, and Allah is Most High, Most Great. [Al-Baqarah / 2:255]
فالحكم لله العلي الكبير
The decision (today) is to Allah the Most High, the Most Great. [Ghafir/40: 12).
This verse clearly explains the name of Allah 'Aliyy,' Azhim and Kabir, whose meaning is Most High, Most Great and Almighty. The meaning is once again showing his nature.
سبح اسم ربك الأعلى
Glorify the name of your Lord, the Most High. [Al A'la / 87:1]
ولله المثل الأعلى
And God has a nature of the Most High. [An-Nahl/16: 60]
From the snippets of four paragraphs above, two of which show the nature of the Most High God through tadhammun al ismi laha (explanation of the nature contained in his name). And the next two through tashrih bish-shifah (direct affirmation by nature). That is, the nature of the Most High God in the first two verses fragment can be seen through the meaning contained in his name. And in the next two verses fragment can be determined by a direct lafazh shows his nature.
So a few verses above describe two methods among the three methods of al-Qur `an and Sunnah in determining the nature of God.
According to Shaykh Muhammad ibn Saalih al 'Uthaymeen rahimahullah, there are three ways al-Qur `an and Sunnah to provide proof of the determination of the nature of God Almighty, [1] as follows:
First, tashrih bish sfifah (direct affirmation lafazh indicating the nature of God). For example, the nature of al-'Izzah (mighty), al Quwwah (strong), ar-Rahmah (compassion), al-Syu Bath (nature of torture), al Wajhu (face), al Yadain (two hands) and other properties .
Second, tadhammun al ismi laha (the nature of God is contained in his name). For example, the name of Allah al-Ghafur contain properties Merciful, as-Sami 'has properties hears and so on.
Third, tashrih bil fi'li aw al washfi Dallin 'alaihima (affirmation of nature through verbs or words that indicate the nature). For example, God dwells in the Throne. The nature of this dwelling mentioned in paragraph form ficil (verb). For example, the word istawa the word Allah Subhanahu wa Ta'ala:
الرحمن على العرش استوى
Allah the Merciful were over the Throne. [Thaha/20: 5]
As another example, the nature of reward harsh punishment. These properties are in Al Qur `an to form words that indicate the nature, the form isim fa'il. For example, the word in the word of Allah Ta'ala muntaqimun:
إنا من المجرمين منتقمون
Surely We will give punishment vengeance to those who have sinned. [As-Sajdah/32: 22]
These have been some arguments that exhibit high Almighty Allah Subhanahu wa Ta'ala upon His creatures.
Indeed, as stated by Shaykh Muhammad ibn Saalih al 'Uthaymeen rahimahullah, [2] the argument about the nature of the Most High God very much, from al Qur'an, Sunnah, Ijma', reason and nature are. Meanwhile, Shaykh al-Islam Ibn Taymiyah rahimahullah in al 'Aqeedah al Wasithiyah [3] classify dalal' arguments that separately, the arguments of al-Qur `an itself and the arguments of the Sunnah Nabawiyah own.
As for the argument of al Qur `an and Sunnah, can hardly be limited. Besides the verses that have been described above, as well as some of the following verse:
وهو القاهر فوق عباده
And He is powerful, is above all His servants. [Al An'am / 6:18]
Said fauqa shows, Allah Most High is above all creatures.
أأمنتم من في السماء أن يخسف بكم الأرض فإذا هي تمور أم أمنتم من في السماء أن يرسل عليكم حاصبا
Do you feel secure against Him Who is in the heaven that He overturn the earth with you, so that suddenly the earth began to shake. Or do you feel secure against Him Who is in the heaven that He would send a rocky storm. [Al Mulk/67 :16-17].
The word man fis-sama 'in the above paragraph have the meaning of God in the sky. Fis-sama ', meaning' the same 'reasons (in the sky), it is the same when `(sky) is the sky in the form of a physical building. But if that is the same 'is all that is over, then fi, it means to show the place. That Allah is above. [4]
Similarly, the word of Allah Subhanahu wa Ta'ala:
إليه يصعد الكلم الطيب والعمل الصالح يرفعه
To Him ascend the good sayings and deeds are raised a kind word to him. [Fathir/35: 10].
Shaykh Saalih bin Fawzaan al Fawzaan explains in this verse there is a determination of the nature of the Most High God in His creatures, since the title up and removed, showing upward. [5]
Also the word of Allah Subhanahu wa Ta'ala:
وقال فرعون يا هامان ابن لي صرحا لعلي أبلغ الأسبابأسباب السماوات فأطلع إلى إله موسى وإني لأظنه كاذبا
And Pharaoh said: "O Haman, be made for me a high building so I got to the doors, (ie) the gates of heaven, that I may see the god of Moses, and in fact I looked at him a liar". [Al-Mu'min / 40:36-37].
Shaykh Saalih bin Fawzaan al Fawzaan explains in this verse there is a determination of the nature of the Most High God above all creatures, because the Prophet Moses to Pharaoh Alaihissallam have mengkhabarkan about it, but Pharaoh attempted rejected him. [6] and is still very much the arguments of al Qur `an that demonstrates Most High God, either directly or indirectly.
In essence, the arguments of al-Qur `an has a variety of evidence. Sometimes known as' uluw, fauqiyah, istiwa '' 'ala al arsh or designation fis-sama', shows God Most High, the Almighty above, were over the Throne, and Maha in the sky.
Or sometimes as the shu'ud al ash-ya ',' uruj al ash-ya `and raf'uha Ilaihi, which means the increase in the various cases or creatures to God. For example, the word of God:
إليه يصعد الكلم الطيب
To Him ascend the good sayings. -Fathir/35 Verse 10 - as the shu'ud (up) his good sayings of God.
Also the word of God:
تعرج الملائكة والروح إليه
The angels and Gabriel up (facing) to the Lord. -Al Ma'arij / 70 Section 4 - with the title 'uruj (up) his angels to God.
Similarly word:
إذ قال الله يا عيسى إني متوفيك ورافعك إلي
(Remember) when Allah said: "O 'Isa, behold, I will menidurkanmu and pull you to me.-Ali Imran / 3 verse 55 - as the raf'u (lift) Jesus ascended to God.
And sometimes as the nuzul al ash-ya `minhu (drop various things of God) or designations like. Things to show that God is above, because the word got out of his side just happen from above. For example, the word of Allah Ta'ala:
قل نزله روح القدس من ربك
Say: "Purest Spirit (Gabriel) degrade al Qur` an is from your Lord ". -an-Nahl/16 paragraph 102 - as the decrease al Koran from Allah.
Likewise his word:
يدبر الأمر من السماء إلى الأرض
He directs the whole affair from heaven to earth. [As-Sajdah/32: 5] [7].
The definition of Sunnah NABAWIYAH
As for the arguments of the Sunnah Nabawiyah, jumlahnyapun very much and reached levels mutawatir, along with pendalilan are also diverse. [8] Among the words of the Prophet sallallaahu 'alaihi wa sallam:
ألا تأمنوني وأنا أمين من في السماء. متفق عليه
Did you not give me confidence, and I was the belief of God, the One who is in the sky? [9]
So is the hadith:
عن أبي هريرة قال قال رسول الله صلى الله عليه وسلم من تصدق بعدل تمرة من كسب طيب ولا يصعد إلى الله إلا الطيب فإن الله يتقبلها بيمينه ثم يربيها لصاحبه كما يربي أحدكم فلوه حتى تكون مثل الجبل. رواه البخاري
From Abu Hurairah, he said: The Prophet sallallaahu 'alaihi wa sallam said: "Whoever bersodaqoh worth a palm seed from the good business results (halal)-while no one will ever ascend to God except the fine-, Allah will accept it with His right hand, then God take care for its owner as anyone of you maintain a young colt. sodaqoh So it was going to be big like a mountain ". [10]
Also answer a slave woman owned by Mu'awiya ibn al-Hakam as-Sulami justified by the Prophet sallallaahu 'alaihi wa sallam when he was asked about where the slave of God. He said:
أين الله قالت في السماء قال من أنا قالت أنت رسول الله قال أعتقها فإنها مؤمنة. رواه مسلم
"Where is God?" Slave woman replied: "In the sky," he asked again: "Who am I?" He replied, "You are the Messenger of God," then Beliaupun said: "Merdekakan it, because she is a woman mu'minah!" [11]
In this hadith, the slave woman of Mu'awiya ibn al-Hakam said that Allah is above the heavens. And the answer is justified by the Prophet sallallaahu 'alaihi wa sallam with his statement, that he is a woman mu'minah.
Another Hadith is the words of the Prophet sallallaahu 'alaihi wa sallam prostration in prayer:
سبحان ربي الأعلى. رواه مسلم
Rabbku Glory of the Most High. [12]
Similarly hadith explains that when the Prophet sallallaahu 'alaihi wa sallam preaching in front of his friends on the day of Arafat, when he asked witness to them, and whether he was communicating the message of God? And they answered: "We bear witness that you have delivered, fulfilled and have given advice," then he raised his hand motioning toward the top, and then hands the glorious scaled pointing towards his companions as he said:
اللهم اشهد! اللهم اشهد! ثلاث مرات. رواه مسلم
O Allah bear witness (them), watch (them)! He said it three times. [13]
This hadith confirms that Allah is above His creatures, since Prophet raised his hands upward when asking their testimony treatise to which it aspires. And there are many other traditions, all of which indicate that God is above and Most High.
REASON proposition
Common sense suggests that certainty, that God has the nature of God may be perfect and do not have the properties less. Nature of the Most High and Most of the above is a perfect nature, whereas the lower nature is nature and nature is less. Thus, the reason, surely Allah is Exalted and Glorified be He is the opposite of nature.
Proposition fithrah
By nature, no one is praying to God or turn to Him of all that scary, but definitely her upward. It's impossible when he pleaded with God, his heart fixed on the right side or the left, but to the top.
Arguments of ijma '
Shaykh Muhammad ibn Saalih al 'Uthaymeen rahimahullah said, verily the scholars have mentioned the Ijma' (agreement) of the Companions, and the priests tabi'in Islam, that Allah is above the heavens belong to Him, He sitteth on the Throne. What they said about this already very famous.
Imam al Auza'i said: "We were, as the number of tabi'in very much, saying that Allah Most High is above His Throne. We believe in God's word about the nature of what is to come in the Sunnah". [14 ]
Imam adh-Dzahabi (673-748 H) even arrange a special book about the nature of the Supreme High God with the title al 'Uluwwu lil' Aliyyi al Ghaffar, who then in-Mukhtasar (summarized) by Shaykh al-Albani rahimahullah. It contained all the exposure confirms the above, including mentions a lot of history of the Salaf about it.
In essence, it is certain, that in the name of Allah is al 'Aliyy, and among his nature is the Most High is above His creatures. Denying these properties is kufr.
But What Does the Name of God, Al 'Aliyy And the Supreme Personality high?
Every name of God must show its meaning. The meaning of each name of Allah is His nature. Thus, the names of God is not merely empty names without meaning as the opinion of those who jahmies. Hence the name al-'Aliyy is the name for the Essence of Allah Almighty, and it is also pensifatan for him. For all his name is a'lam wa aushaf (names and pensifatan for His Essence). [15]
Unlike humans, any human being except the Prophet's name, just as a mere name calling for him and does not indicate its nature. Thus, the name al-'Aliyy really shows the nature of the Most High Allah Subhanahu wa Ta'ala is the absolute and essential. And the nature of the Most High God include:
1. Essence of His Most High, because he is above all His creatures.
2. His supreme position, because it only belongs to Him alone all the attributes perfectly.
3. And the Most High, His power, sesab He has power over all things. [16]
Then, it should also be understood that the Most High and Almighty above this does not conflict with nearby Almighty God that always accompanies His creatures. God is near, but he remained on the Supreme Throne. Supreme over His creatures, but He is near. [17] And it is not difficult to understand by common sense.
Thus, to understand the true nature of God as it is in al-Qur `an and Sunnah based on the understanding Salafush-Salih, surely more people will glorify God, the love of Him, the more eager to worship only Him and fear torment. For he knows that God is perfect in all His name and nature. Allah Most High is absolute, and he sitteth upon the Throne, but He is near and always accompanies every creature with supervision, knowledge, hearing, vision, power, and sometimes with the aid of his beloved servant. Allaah waliyyu at-Taufiq.
Maraji ':
1. Al Qowa'idul Mutsla wa fi Shifatillah Asma'ihil-Husna, the work of Shaykh Muhammad ibn Salih al-Uthaymeen, Verification & Takhrij: Asyraf bin Abdul Maqshud bin Abdur-Rahim, Prints I - 1411 H/1990 M, Maktabah as-Sunnah.
2. Fat-hul Bari Sharh Sahih al-Bukhari, Muhammad Fu'ad Tarqim wa tabwib Abdul Baqi. Tash was still tahqiq wa wa wa isyraf muqobalah Sheikh Abdul Aziz bin Abdillah bin Baz, Jami'atul Imam Muhammad bin Saud al-Islamiyah, Riyadh
3. Mukhtashor al 'Uluw li al' Aliyyi al Ghoffar, Imam adh-Dzahabi, summarized and ditahqiq by Shaykh Muhammad al-Albani Nashiruddin, Prints II (copy), Year 1412 H/1991 M, al-Maktab al-Islami,
4. Sharh Saheeh Muslim, Nawawi, Verification Khalil Ma'mun Syiha, Dar al ma'rifah.
5. Sharh al-'Aqidah al Wasithiyah, Shaykh Saalih bin Fawzaan al-Fawzaan, VI Prints, Year 1413 H/1993 M, Maktabah al Ma'arif, Riyadh.
[Copied from the Sunnah Edition magazine 01/Tahun XI/1428H/2007M. Publishers Foundation Lajnah Istiqomah Surakarta, Jl. Solo-Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel. 0271-858197 Fax 0271-858196]
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