SENTENCES GOD SWT

SENTENCES GOD SWT

by
Ustadz Nur Kholis Kurdian


Allah Subhanahu wa Ta'ala says :

قل لو كان البحر مدادا لكلمات ربي لنفد البحر قبل أن تنفد كلمات ربي ولو جئنا بمثله مددا

Say ( O Muhammad ) , 'If the ocean were ink for ( writing ) the sentences Rabbku , really finished the sea before Rabbku sentences out ( written ) , though We were to bring that much ( too ) . [ al-Kahfi/18 : 109 ]

A. ASBABUN nuzul ( CAUSE lowered ) PARAGRAPH
Ibn Abbaas anhu said , " the Quraish said to the Jews , " Give us a problem for us to ask him ( the Messenger ) ! ' The Jews replied , " Ask him about the Ruh " , they ask that question , then the answer is verse came down :

ويسألونك عن الروح قل الروح من أمر ربي وما أوتيتم من العلم إلا قليلا

And they ask you concerning the Spirit , then say , "the Spirit of the Lord and his business is not science unless you are given a little bit " . [ al - Isra ' / 17:85 ]

The Jews said , " How ( our science bit ) when the Torah was revealed to us , and anyone who has lowered her law then indeed he has given goodness ( science ) that much . As a rebuttal over their words is the above verse came down [ 1 ]

B. eXPLANATION OF VERSES
1 . Allah Subhanahu wa Ta'ala Sciences Very Broad Beyond the endless oceans
Paragraph above when seen from the decrease is because the denial to Jews and everyone who claims to have extensive knowledge and highest knowledge [ 2 ] . In this verse Allah Almighty sent His Messenger to say to them , "If the oceans of ink used and all the trees on earth used as a pen , then the oceans will run out of ink and pens will be damaged , while the sentence of Allah Azza wa Jalla still many who have not written [ 3 ] though again brought a sea of ink and a similar one and semisalnya semisalnya onwards , the phrase Allah Almighty will not run out written , because there is no limit to the verses and his sentences . [ 4 ] When interpreting these verses , Hasan Basri rahimahullah said , "If the trees on earth is to serve as a pen and ink and oceans serve as Almighty Allah says , " Verily, including this affair and that " the ink is in the oceans will exhausted and pen - requester will broken ( because too much is written ) " [ 5 ] . Qatadah rahimahullah said , "If there are trees on this earth as a pen and seven seas as ink , it will not run out wonders , wisdom , and knowledge creation Rabbku . [ 6 ]

Paragraph above another verse to convey the same , namely :

ولو أنما في الأرض من شجرة أقلام والبحر يمده من بعده سبعة أبحر ما نفدت كلمات الله إن الله عزيز حكيم

And if all the trees on earth were pens and the sea ( were ink ) , added to her seven sea ( again ) after ( dry ) it, surely Allah will not run out the sentence written . [ Luqmân/31 : 27 ]

This is an analogy to illustrate how widespread the knowledge of Allah Almighty that is reflected in his sentences , so it can not be written by pen and ink despite huge numbers .

Therefore it is not fitting for a servant claimed that he has mastered all areas of science , and no one seems to feel or more thereof . Because of this feeling will be a barrier for him to accept the truth of other people , are ultimately the truth comes from Allah Almighty. Though science is not negligible compared to the Almighty Allah Sciences , even the science of all human beings on this earth both early and late generations when collected and compared to the knowledge of Allah Almighty , then the comparison is like a drop of sea water that falls from the needle that had dipped into the seven seas or more , as has been said by the ar - Rabi ' bin Anas may Allaah have mercy , " Surely science all human imagery when compared to the knowledge of Allah Almighty is like a drop of water from the ocean a lot , and it has been described by Allah Azza Exalted in His Word ... " , [ 7 ] and then he mentioned in the above paragraph .

2 . Sentence - Sentence Allah al - Kauniyyah And ash- Syar'iyyah
When viewed from the generality of the verse lafaz then is meant by the words of Allah Almighty is His word , which it is the nature of Almighty Allah and not His creation .

Shaykh as- Sa'di said , " ( Pen - pen and ink the ocean destroyed when writing sentences Allâh ) as a pen and ink is a creature and every creature is mortal and finite . The sentences ( word ) his is one of His attributes , and His attributes are not being , there is no deadline for him . And every breadth and grandeur in the view of the human heart of Almighty Allah , then Allah Almighty over it all . Similarly, with all his properties . [ 8 ]

The words of Allah Subhanahu wa Ta'ala , which is one of his properties are of two kinds :
a. The words of Almighty Allah al - Kauniyyah [ 9 ] by which Allah Almighty creating, organizing , commanding , and so forth , and no one can know it , although if it is revealed the very numerous and widespread , and therein also implied a lot of wisdom and knowledge .

b . Sentences Allah Almighty Syar'iyyah [ 10 ] in the form of his books that have been revealed to His Apostles through the angel Gabriel Alaihissallam intermediaries such as al - Qur'ân , the Gospel , the Torah and the Psalms .
And that meant Sentences Allah Almighty in the first paragraph above are sentences that Almighty Allah al - Kauniyyah .

3 . Sentence - Sentence Allah Almighty , Is Nature Dzatiyyah Or Fi'liyyah ?
To answer this question it is necessary to be seen from two sides :
a. The first side , from the nature of the relationship with the Essence of Allah Almighty , then from this side of the trait can be said as to the nature Dzâtiyyah Allah Almighty , for He Muttashifun Biha ( the properties ) , as stated by Shaykh Haafiz al - Hakami " as seen from the nature of the close relationship with the Essence of Allah Subhanahu wa Ta'ala that He Muttashifun Biha ( the properties ) , then it is the nature of his nature Dzatiyyah as well as the nature of science , and even the nature of his including Science , and lowered with His knowledge . [ 11 ]

b . Both sides , from the nature of the relationship with the will of Allah Almighty. When viewed from the side , then the properties are properties Fi'liyyah Almighty Allah , because Allah Almighty said, on the basis of His Will . As has been said by the sheikh hafidz , " The relationship between the nature of the will and wishes of Allah Almighty , then the properties are properties Fi'liyyah Allah Almighty .. [ 12 ]

So the sentences and the Essence of Allah is the nature ficil . Therefore the righteous ones as- says , " Nature is nature and fi'l Essence at once . Allah Almighty has always and forever have properties kalam ( say ) , He said to His will and desire , whenever he wants to say , the only way how He pleases , and to anyone He wishes , then it He did it . Kalam ( sentences ) is His nature ( ficil ) it is not endless . " [ 13 ]

4 . To Sentence - Sentence refuge Almighty Allah al - Kauniyyah
Should not ask for protection from the dangers that will befall the creatures are not able to protect her from it except Allah , then seek refuge to the Other is a shirk , because asking for protection in this regard to other than Allah is ( the heart of worship ) ; tertujunya heart to the requestor held protection with full expectation and belief that he can resist the disaster , if it is then not allowed to worship besides Allah , presenting the same as any other kind of worship to make the creature as a god but Allah ta'ala . [ 14 ]

In this case Shari'a provides a solution for those who seek protection in order to seek protection only to Allah Almighty alone , as his word :

قل أعوذ برب الفلق

Say ( O Muhammad ) , ' I seek refuge with his Lord dawn or dawn . [ Al-Falaq/113 : 1 ]

In this verse Allah Almighty sent His Prophet in order to air- isti'adzah ( for protection ) to the Almighty Allah , his Lord dawn .

And allowed for a Muslim to take refuge in the words of Almighty Allah al - kauniyyah , as the words of the Prophet sallallaahu ' alaihi wa sallam ;

من نزل منزلا ثم قال أعوذ بكلمات الله التامات من شر ما خلق . لم يضره شىء حتى يرتحل من منزله ذلك

Anyone who stopped at a place then she said , " I seek refuge in Allah sentences perfect creature of evil that He created , " then nothing can harm it until it goes from there. [ 15 ]

Hadith of the Prophet sallallaahu ' alaihi wa sallam describes the virtues of refuge to the sentences Almighty Allah , by making the evil creatures as al - musta'âdz minhu ( the one refuge from crime ) , and sentences Allah as al - musta ' adh bihi ( which someone begging berlindungan Him ) .

Shaykh Salih Alu Shaykh said , " And that meant the sentences Almighty Allah on this hadith is his sentences al - Kauniyyah the righteous people and those thâleh ( evil ) are not able to go beyond it . And the sentences as referred to in the word of Almighty Allah .. and then he mentioned the above verse . [ 16 ]

He also said , " The Ulama Ahlussunnah when denied the words of the Qur'an khalqil Mu'tazila about , they brought this hadith , saying that sentences Allah Almighty is not a creature , the creature as if it should not be used as protection from evil creatures , and make the creature as protection is a shirk , as the words of Imam Ahmad and the priests Ahlussunnah . And from the hadith above can be concluded that Ahlussunnah have air- ijma ' ( agreed ) such as the arguments made ​​above hadith prohibition ask for protection to other than Allah Almighty , and that it is a shirk , and the Prophet sallallaahu ' alaihi wa sallam did not advocate Air- isti'âdzah ( seek refuge ) with sentences of Allah Almighty except for sentences Allah Almighty is not a creature . [ 17 ]

C. LESSONS OF VERSES
From the description above, a conclusion can be drawn :
1 . The words of Almighty Allah, there are two kinds ; Kauniyyah and Syar'iyyah .

2 . Science Almighty Allah is very broad , which Allâh sentences Kauniyyah infinite and that includes science Allah Almighty.

3 . For people who have been given knowledge by Almighty Allah should he tawaddu ' ( grovel ) is not pompous , rejecting the truth and underestimating people, because essentially the science that has been given by Allah the Almighty to him was little , and remember that , " above the sky there is heaven " .

4 . Sentences Allah Almighty is the nature and Fi'liyyah Dzatiyyah .

5 . Obligatory for the Muslims Air- isti'âdzah to Almighty Allah and leave to air- Isti'adzah creatures.

6 . Sentences Allah Almighty is the nature of its properties not makhluqNya , therefore air- Isti'adzah prescribed for him .

REFERENCES

1 . A'lâmus Sunnah al - Mansyûrah li ' Tiqâdit Thâ'ifatil Mansurah . Haafiz ibn Ahmad al - Hakami . KSA : Wizaratusy Syu'un al - Islamiyya Auqaf wad Da'wah wal - wal Ershad , no mold , th . 1422 H.
2 . Aisarut Tafâsîr , Abu Bakr Jabir al - Jazairi . Medina : Maktabatul ' Uloom wal - Hikam , Prints fifth th.1424 H/2003M .
3 . Asbâbun nuzul . al - Wahidi , Ali bin Ahmad . Dammam : Darul Ishlah , cet . Second , th.1992 M.
4 . al - Jami ' li Ahkâmil Qur'ân . Al - Qurtubi , Abu Abd Allah Muhammad ibn Ahmad ibn Abi Bakr ibn Farah al - Ansari . Of Riyadh - KSA : Pole Darul al - Mishriyyah cet . Second , th . 1964 M.
5 . Lubabun Nuqûl fi Asbâbin nuzul . As- Suyuti , Jalal . Beirut : Dar al Kitab al - Araby , without molds , 2006 M.
6 . Qur'an and terjemahnya .
7 . Sahih Muslim . Muslim ibn al - Hajjaj al- Naisaburi . Beirut : Darul Jiel and Darul Afaq al - Jadidah , no mold , no year .
8 . Tafsir al - Qur'ânil ' Azhîm . Ibn Kathir , Abu Al- fida ' Isma'il ibn Umar al - Qurasyi . Of Riyadh - KSA : Darut - Taibah , Moulds second , th.1417 H / th.1997 M.
9 . Taisîrul Karîmir Rahman fi Tafsîri Kalâmil Mannan , . al - Sa'di , ' Abdurrahman ibn Nasir . Beirut : al -Risala Muassasat , without molds , 1999 M.
10 . Tawhid Sharh Tamhid Kitabut . Saleh bin Abdul ' Aziz Shaykh Alu . Riyadh : Darut Tawheed , cet . First , th . 2002 M.

[ Copied from the Sunnah Edition magazine 07/Tahun XV/1432H/2011M . Published Istiqomah Standing Committee Foundation Surakarta , Jl . Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-761016 ]

PHENOMENON COMMITTED WHEN WANT repent adulterous


There is the phenomenon of ' odd ' in some people . When will commit adultery , have been implanted to repent after the bad things he did . In his heart he whispered , "Later, after I did this immoral , I will repent " .

It is true , the door will remain open repentance before the sun rises from the west . Anyone repent to Allah with repentance is real ( repentance NASHUHA ) from shirk and other deeds lower him , Almighty Allah will accept his repentance .

NASHUHA repentance is repentance which includes several aspects which stops from sin , repent of sin is done and determined to not repeat as the realization of his fear of the Almighty Allah , pengagungannya to Allah Almighty and for the hope of His forgiveness and mercy .

Terms validity repentance increased to four when the errors associated with the right one neighbor (others ) . That is to surrender the rights of the person taken by wrongdoers , either property ( stolen ) or ask to be released ( lawful ) from him . It is based on the words of the Prophet sallallaahu ' alaihi wa sallam :

قال رسول الله صلى الله عليه وسلم من كانت له مظلمة لأخيه من عرضه أو شيء فليتحلله منه اليوم قبل أن لا يكون دينار ولا درهم إن كان له عمل صالح أخذ منه بقدر مظلمته وإن لم تكن له حسنات أخذ من سيئات صاحبه فحمل عليه

Those who never do injustice to his brother on his honor or the other , henadaknya ask that person to justify the mistake of acts of persecution today before coming days no dinar and dirham . If he has a kindness , then some good will be taken from him comparable to act kezhalimannya ( to be submitted to the persecuted ) . If no goodness , it will diambilakn sin and transferred to Country his brother [ HR . A - Bukhari no. 2269 ]

Determination to repent of sin are entitled to goodwill appreciated . But when the whisper of " repent " is actually prompted him to initiate a plan repentance with immoral acts , is to watch . If this happens , no doubt , this includes deceit devil in a human being to ease the sinner with excuses later on he will repent after sinner . Do not worry about the offender himself ? It could be Allah Almighty makes it difficult for him to repent way , so will have no remorse and sadness about immeasurable remorse when no longer useful .

The obligation of a Muslim is to avoid shirk and dragging things to him and avoiding the whole immoral acts . Therefore , he could have tried to wallow in vice , but do not get taufik to repent . Therefore , he should always stay away from the entire lawsuit is forbidden by Almighty Allah and invoke His salvation , not persuasion demons obeyed , so dare to commit adultery with insert intention in the heart to repent before.

Consider the words of Allah Almighty that contains the following command to always feared him , a threat to anyone who is desperate sinner , and the ban following the promptings of the demon of lust and seduction . Allah Almighty says :

وإياي فارهبون

and just to me the one you should fear ( subject ) [ al - Baqarah / 2:40 ]

In another verse , Allah Almighty says :

ويحذركم الله نفسه

And Allah warns you against yourself ( punishment) of his [ Ali ' Imran / 3:28 ]

In another verse , Allah Almighty says which means :

يا أيها الناس إن وعد الله حق فلا تغرنكم الحياة الدنيا ولا يغرنكم بالله الغرور ) 5 ( إن الشيطان لكم عدو فاتخذوه عدوا إنما يدعو حزبه ليكونوا من أصحاب السعير

O mankind , indeed the promise of Allah is true , then not ever let life of the world beguile you, and let not demons at all that clever trick , deceive you about Allah . Verily Satan is an outright enemy to you , so treat her enemy ( mu ) , for verily demons invite only party so they will be the dwellers of hell burning [ Fâthir/35 :5 - 6 ]

( Adapted from Fataawa wa Majmu Maqâlât Mutanawwi'ah , Shaykh Bin Baz , 5/410-411 )

[ Copied from the Sunnah Edition magazine 01/Tahun XIV/1429H/2008M . Published Istiqomah Standing Committee Foundation Surakarta , Jl . Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-761016 ]


Dissecting Dhikr Afdal MOST BY SUFI


They include Sufi ideology , their commitment to the dhikr - dhikr and wird wird - which has been created and set by their leaders . Furthermore, this group of pilgrims bound to read and practice the internal regulations which , unfortunately, was never taken by the Prophet sallallaahu ' alaihi wa sallam .

Dhikr Afdal MOST BY SUFI
Sufism in the dictionary , there is dhikr classification into three types , ie dhikr ' amma ( dhikr common people ) , khâsh ​​dhikr ( remembrance special person ) , khâshsshatil khâshshah dhikr ( remembrance of the most major ones ) . Surprisingly dhikr taught by the Prophet sallallaahu ' alaihi wa sallam instead they categorize the types of the first dhikr ( remembrance amma ) which is the lowest level of dhikr in their views . Dhikr is la ilaha illa Allah is speech . The second level of dhikr , dhikr with isim simplex ( single name ) is by repeating lafzhul jalâlah ( Allah , Allah .... ) [ 1 ] . Whereas according to the highest level in their dhikr , repeating the word huwa (pronounced hu .. hu .. hu ) which is isim dhamir ( third singular pronoun ) of lafzhul jalâlah ( Allah ) that He means . [ 2 ]

Thus three levels of dhikr that they have along with examples . Before you consider how far they are from the instructions of the Prophet sallallaahu ' alaihi wa sallam , it's good to look at their foundation in this matter in order to determine their initial mistakes in this matter .

Pretext THE SUFI MODEL TO JUSTIFY SUCH Dhikr
All groups have strayed pretext that they claim justify what they believe . Dalilh they can be intangible false hadith , verse or authentic hadith coercion . This is the real problem . Saheeh arguments mutawatir pulled to support and accommodate what has become a class provisions . They validate and establish the remembrance of Allâh said more Afdhal with basic word Allah Almighty :

قل الله ثم ذرهم في خوضهم يلعبون

Say : " Allah, the one ( the down ) " , and then ( after you deliver al - Qur'ân to them ) , let them play around in their error ... [ al - An `am / 6 : 91 ]

They held on to the verse in which Allah Almighty ordered to say Allah ( alone ) in the dhikr . Verily Allah Almighty ordered dhikr to his name with the name of Allah ( only ) , without mentaqyid with another command exceeds this wording . Because dhikr is dizkir special people from among His servants be maintained because the world [ Adh - Dhiya al - Mustabîn , Muhammad Fadhil al - Habib p . 155 ] [ 3 ]

Moreover , according to them there is a history that the Prophet sallallaahu ' alaihi wa sallam mentalqin ' Ali ibn Abi Talib radi 'anhu to say , " Allah , Allah, Allah " . The Prophet sallallaahu ' alaihi wa sallam repeated three times . Then ordered ' Ali to do so . ' Ali radi anhu also repeated it three times .

Ahlus Sunnah Scholars ANSWERED
Ahlu Sunna clerics dhikr has scalped models that are considered the best available . The main reason , the Prophet Muhammad sallallaahu ' alaihi wa sallam as the most competent man explains the law of Allah Almighty never completely set dhikr such models , let alone to call to remembrance the main predicate ? ! . And in fact there is no one else on the arguments of the arguments that demonstrate Sharai suggestion about it . And again , also no one Salaful atsar of the ummah [ 4 ]

Shaykh al-Islam rahimahullah has revealed the weaknesses of remembrance with a very long-winded explanation and interesting . Among these , he asserts , " Anyone who thinks that this ( dhikr la ilaha illa reading ) is dhikr ' amma ( dhikr common people / lay ) and ( believes ) khâsh ​​dhikr is to mention ismul simplex ( refer to the wording ' Allah , Allah ... ) and dhikr khâshsshatil khâssah is by repeating the word huwa ( third pronoun for Allah, which means he ) , he is a heretic and fall into error " .

Dhikr is viewed from the side of Arabic grammar alone is wrong , because it is not a number Mufidah [ 5 ] . The mention of the isim simplex ( name something ) only, even with the mention of the name or use the pronouns ( he , she ) is not a perfect sentence also is not the sum Mufidah . When repeating the name of Allah , Allah , Allah , so many times , it does not bring a repeat of any understanding . In addition , one name that repeatedly uttered no effect on belief , disbelief and guidance , because it was not finished giving any details .

Therefore , linguists from around the kind of language that is agreed that the right people do not pronounce the name , and after it is idle and silent . Therefore , the name he mentioned was not commonly known word perfect . Even Shaykh al-Islam rahimahullah said , "If someone repeating God's name a million times , it does not make believe, is not entitled to a reward from Allah and His heaven ... " . [ 6 ]

The istidlâl them with verses to reinforce their opinion , said by Shaykh al-Islam not as obvious fallacies . While Shaykh al - Fauzan Hafizhahullah in Tashawwuf Haqîqatut vote as a form istidlâl ( making the proposition ) that includes tahrîfil Kalim ( deviations words / postulate ) from where it should be. If they further reflect on the word of Almighty Allah before it will be clear. Paragraph that they make the handle is beginning paragraph answer . Because at the beginning of paragraph letter al - An'am verse 91 says :

وما قدروا الله حق قدره إذ قالوا ما أنزل الله على بشر من شيء قل من أنزل الكتاب الذي جاء به موسى نورا وهدى للناس تجعلونه قراطيس تبدونها وتخفون كثيرا وعلمتم ما لم تعلموا أنتم ولا آباؤكم

And they were not supposed to honor Allah with respect dikala they said : " Allah revealed anything to humans " . Say : " Who is that lowering the Book ( Torah ) that Moses brought as light and guidance for mankind , the book you make sheets of paper scattered divorced , you show ( in part ) and you hide the most part , when I have taught you what ye and your fathers did not know (it) " .

So let's say he meant Allah sent down the Book which was brought by Moses . With this , the istidlâl them with verses into autumn . While they convey hadeeth degree maudhu ' ( false ) based cleric agreement , as stated by Shaykh al-Islam Ibn Taymiyah rahimahullah in Fatawânya . With this, it means dhikr with simplex or isim dhamir isim has no basis in Islamic law at all .

Dhikr THE MOST Afdal Muhammad hadith of the Prophet sallallaahu alaihi wa sallam
The best of guidance is the guidance of the Prophet sallallaahu ' alaihi wa sallam . In matters of dhikr , he has delivered the best dhikr dhikr - charge tauhidi very clear . Even in some of the history of Hadith , he declared himself a certain dhikr is the dhikr - remembrance and Afdhal foremost . Among them , the Prophet sallallaahu ' alaihi wa sallam said :

أفضل الذكر لا إله إلا الله وأفضل الد عاء الحمد لله

The best of dhikr is ( read ) la ilaha illa Allah . And the best of prayer is thank God [ HR . 99 al - Bukhari ]

This is the best dhikr is pronounced a Muslim . It also requested that he told his uncle , Abu Talib to say it in the hospital led him to death . Consists of a mild sentence , but the meaning is very grand and very high position

Lâ ilaha illallah is already a perfect sentence , to say it is not leaving a question mark on the listener . There are many examples of the Prophet's dhikr filled with virtue and entirely a perfect tenses . Unlike the Sufi dhikr above , still leaves confusion for people who listen to it . Try to imagine , if you witness someone mention a name such as Ahmad with repetitive , what do you conclude from him ? . Or when he said the word ' he , he , he ' a hundred times , what do you think of that person ? ? .

CLOSING
It's a model that they pursue dhikr no origin in the law by leaving the direction of the Prophet sallallaahu ' alaihi wa sallam and dhikr - remembrance that Sharai raises questions about the real motivations that drive them to do so ? . Why do they make dhikr with wird never revealed by Allah Almighty , however they are very glorify and commitment to her , even down the significance of dhikr is exemplified by Prophet Muhammad sallallaahu ' alaihi wa sallam ? . May the Almighty Allah give guidance to all of us to understand and practice the instructions of the Prophet Muhammad in every facet of life . ( Ustadz Abu Olaya )

[ Copied from the Sunnah Edition magazine 12/Tahun XIII/1430H/2009M . Published Istiqomah Foundation Standing Committee of Surakarta , Jl9 Solo - Solo Purwodadi Gondangrejo Km.8 Selokaton 57 183 Tel . 0271-761016 ]

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