Understanding Root Problems & Solutions

Famous in his book, Al-Imam Al-Hafiz Ibn Rajab, may Allaah have mercy explained, that the scholars differ about the hadeeth which is called the axis of Islam (madaarul Islaam). Among the opinions which he nukil there is the opinion of Imam Ahmad bin Hambal [1]), Imam ibn Ishaq Rahawaih [2]), Imam Uthman ibn Sa'id Ad Darimy [3]), and Imam Abu 'Ubeid Al Qaasim bin Sallaam [ 4])-rahimahumullah-. But of the many diverse opinions were, all agree that the hadith 'A'ishah follows is one of the axis of Islam:

قال رسول الله e: من أحدث في أمرنا هذا ما ليس فيه فهو رد. رواه البخاري ومسلم, وفي رواية لمسلم: من عمل عملا ليس عليه أمرنا فهو رد.

"Whoever forges a new case in our affairs, which was not from him, then his actions were rejected" (Bukhari and Muslim, 2499 No. 3242). In other Muslim history (No. 3243) stated: "Whoever is working on a practice that is not based on any of our business, then the practice was rejected" (See Hadith No. 5 in Al Arba'in An Nawawiyyah).

In his explanation, Ibn Rajab-may Allaah have mercy-said:

"This hadeeth is one of the great rules of Islam. It is a balance to weigh every deeds outwardly, as the hadeeth of 'Innamal a'maalu binniyyah' (= any practice depends on the intention) is the inner balance. If every charity is not intended to seek pleasure of Allah will not reward the perpetrators, so is any charity that is not based on the rule of Allah and His Apostle, charity is also definitely rejected.

Anyone who forges a new case in the religion without the permission of Allah and His Messenger, then it is not part of any religion ... "and then he continued:" This hadith al showed that the practice is not based on any matter for God & Messenger His deeds are then rejected. While knowledgeable (implied meaning) of this hadith is that every practice is based on matters of God and His Messenger means not disproven. Medium is 'our business' in this hadith is his religion and Shari'ah.

So the meaning is this: anyone who is charity out of the corridor shari'ah, not wanting to be bound by the procedures of the shari'ah, then practice it rejected "[5]).

Many times when someone has been cautioned that the practice has done is not exemplified by the Prophet e-alias-heresy, he reasoned: "It's good, why should be banned ...?!" Was if he was somewhat moderate and innocent. But some say precisely: "All-all heresy! ... Tahlilan heresy, heresy shalawatan, read litany (mberjanjen) heresy ... Where is the proof?". The second answer is indeed seem more 'scientific', why? Because he asked me 'Where is the proof'.


However ... there really any argument that heresy should be banned?

Try you ponder the above questions thoroughly ...

In order to more easily understand it, we'll make an example of a minor;

Some people say that dhikr congregation held a council is not a heretic, because there is no theorem that forbids us to do so. Similarly tahlilan, ngalap blessing, Tawassul with Prophet / person salih, shalawatan, istighatsah with the dead, etc ...

How do you think if we went back to the question: Is there a theorem that tells us entered the assembly of dhikr congregation tahlilan, ngalap blessings, etc ...? We are convinced, as one who objectively of course you would answer: "no", during which sought is the proposition that it saheeh and sharih. This means that the theorem can be accounted for validity, ie the form of the Qur'an or hadith saheeh, and its meaning clearly related to the issues being discussed. In other words, the theorem describes in detail how the implementation of the assemblies of dhikr in congregation, and shalawatan tahlilan earlier [6]).

What if there are people who perform prayers at dawn four roka'at for instance, on the grounds that dawn is the perfect leisure time for many of worship ... the atmosphere was fairly quiet, so when someone adds a four roka'at prayers were still feels Khushuu '. . . and anyway there's no theorem that forbids us to do that?! Surely you would deny this kind of thinking and menghukuminya as heretical dholaalah (heretic a heretic), why? The answer: because worship is not something that is free done arbitrarily, but obliged to follow 'rules' of Allah and His Messenger.

Even if we agree that prayer is the worship that should not be done haphazardly, we should be consistent to other rites. Obviously once we know what the actual definition of worship [7]).

But usually analogies (reasoning) like this would be rejected by some people. "If the prayers at dawn four roka'at dholalah it clear heresy. But if dhikr together, tahlilan, Tawassul, shalawatan, etc. other law. This is heresy Hasanah (heresy is good). This is all well and contain beneficial. and anyway we are commanded to much dhikr khan, reading the Qur'an, the Prophet bershalawat e, and so on ...?! "as they protested.

Some might argue that rather clever: "Did not the Prophet, Takbir, tahmid, beads, reciting shalawat, etc. It is recommended dhikr? Is not it all a pious charity? Why membid'ahkan his brother ...? Where is the proof ...?

And there are plenty more reasons for which they may express legitimate practices such heresy. Yes ... we said that it is heretical superstition attached to the teachings of Islam, but Islam innocent of him even though he was well regarded by most humans.


So, how the solution ...?

To settle this problem, we must set a standard in assessing where the heretical and the sunnah ... Which is where good and useful, and which are false and full of superstition ... aka a standard to judge which haq and which are false.

We invite the dear reader to incorporate the guidelines in this regard, namely the Qur'an, Sunnah (hadith saheeh), and Ijma '. We are confident that readers will not mind all the three sources of law in accepting the above as our guide in determining and applying a religious service, or as a reference when there is a dispute.

Now we have agreed that our reference is the Qur'an, Sunnah, and Ijma '. But not all groups are fighting each other that their reference is the Qur'an and Sunnah? So why are they still fighting as well? There must be something wrong ...

.... Yes, they disagreed in understanding the Qur'an and Sunnah of the Prophet e, hence they also remain at odds. During the Holy Qur'an and Sunnah are still understood by reason and taste each one, then find the intersection through enforcing threads like wet, aka a futile act!

Therefore, you must first agree on the understanding that we will make reference in understanding the Qur'an and Sunnah. We will offer the dear reader, a manhaj (methodology) in understanding the Qur'an and Sunnah. Manhaj this is not the result of our formulation or a particular class ... but he is a God manhaj Rabbani outlined in His Book. A manhaj who has blessed him and has been successfully practiced by the best generations of this Ummah. Manhaj that delivers them to the top of the triumph of the world and the hereafter.

.... Yes, that's manhaj salafus pious, our glorious ancestors ...

We will explain to you that this is manhaj manhaj best in understanding the Qur'an and Sunnah correctly, and certainly based on the postulates of the Qur'an and Sunnah. But first, open minds and hearts of our first ... tepislah all forms of subjectivity that would hold us to accept the truth of the other party. Let us briefly say a prayer to God so that He will show U the truth to us ...

اللهم أرنا الحق حقا وارزقنا اتباعه, وأرنا الباطل باطلا وارزقنا اجتنابه

"O God, who tampakkanlah al haq haq as for us, and we make those who follow him. Besides putting out a falsehood as kebatilan for us, and make us people who stay away. "

اللهم رب جبرائيل وميكائيل وإسرافيل فاطر السماوات والأرض عالم الغيب والشهادة أنت تحكم بين عبادك فيما كانوا فيه يختلفون اهدني لما اختلف فيه من الحق بإذنك إنك تهدي من تشاء إلى صراط مستقيم

"O Allah, his Lord Gabriel, Michael, and Israfil. Creator of the heavens and the earth. One who knows the unseen and the visible. Thou who decides disputes between thy servant. Show me the truth in their disputes with the permission of Thee. Thou art pleased to show anyone who you want on the right path "(Muslim).


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[1]) He is Al-Imam Ahmad ibn Muhammad ibn al-Baghdady Syaibany Hambal Ash. Imam Ahlussunnah wal Jama `a 'pious ascetic role models and experts. He was born in the month of Rabi al-Awwal in 164 H. He has one close friend and favorite disciple of Imam Shafi'i. Ahmad always melazimi teacher on this one until he (Imam Shafi) moved to Egypt. Imam Shafi'i said: "Never leave anyone in Baghdad is more cautious and faqieh (clever), from Ahmad bin Hambal". The Book of he who named the Al Musnad hadith is the book that came to our largest, includes approximately 30 thousand hadith. He was the only one which remains strong scholars reject the Qur'an kemakhlukan though tortured in such a way, so therefore he is called Imam Ahlussunnah wal Jama `ah. He died on Friday 12 Rabi al-Awwal in 241 H, rahimahullahu rahmatan waasi'an. (See: Wafayaatul A'yaan 1/63-64 & Tadzkiratul Huffazh 2/431-432)

[2]) Ishaq bin Ibrahim bin Al Handhaly Makhlad Al Marwazy. Imams and clerics Ahlussunnah jama'a wal. Collected her knowledge of hadith, fiqh, strong rote, honesty, piety 'and ascetic. He wandered into Iraq, Hijaz, Yemen, Syria, and returned to Khorasan and died in Nishapur. He is one friend of Imam Ahmad and professor of Imam Bukhari. Born in the year 161 H. Ibn Khuzaimah said: "By Allah, if he is living at a time Tabi'in, surely they recognize the power of memorization, the depth of knowledge, and understanding." Abu Dawood Al Khoffaf said: I heard Ishaq said: "As if I saw 100 thousand hadiths in my book, 30 thousand of them could read fluently." He died in 237 or 238 H, may Allaah have mercy. (See Tahdziebut Tahdzieb, Siyar A'laamin Nubala ', and Tahdziebul Kamal)

[3]) He is the Al Imam Al 'Allaamah Al Hafiz, Abu Sa'id Uthman ibn Sa'id ibn Khalid ibn Sa'id Ad Darimy At Tamimi. Born before the year 200H. He studied hadith from Ali Ibn Madiny, Ma'in ibn Yahya and Ahmad bin Hambal-rahimahumullah, - to outperform the people of his day. He is a tenacious person who holds the Sunnah, and experts in the debate. He wrote a book which denied error Bishr Al Marrisi (Jahmiyyah one of the characters), and the book Musnad. He died in the month Dhul-Hijjah the year 280 H (As Siyar, 2/2651-2653).

[4]) He is the Al Imam Al-Hafiz Abu 'Ubeid, Al Qasim bin Abdillah bin sallam. Born in 157 AH learning from Abdullah Ibn Mubarak, Vice ', Ibn Mahdy, Yahya Al Qatthan and others. Karnya quite a lot, including: Gharibul Hadith, Al Amtsal, Gharibul Mushannaf, Al Amwal, Fadha-ilul Koran, Ath Thuhur, and others. He is skilled in various disciplines, such as the hadith, qiraat, jurisprudence, and Arabic literature. Ibn Anbary said: "Abu Ubeid supposedly divides the night so the three; third for prayer, one third for sleep, and the remainder to compile the book." Rahawaih ibn Ishaq said: "Abu 'Ubeid wider knowledge of our nobler temperament, and more compile the book. We need him, but he does not need us. " He died in 224 H (As Siyar 2/3057-3060).

[5]) Jaami'ul 'wal Uluumi hikam p. 73-74, by Ibn Rajab Al Hambaly. CET. Daarut Tauzi 'wan Nasyril Islamiyya.

[6]) As a consequence, if the proposition is not saheeh hence illegitimate hold onto. Or if the proposition is saheeh but the instructions are general-as envisaged by the novel in many example-, it also can not hold onto. For the set of worship with a particular procedure, a particular place or a particular time is the affair of Allah and His Messenger. If you are commanded to worship freely made yes we should not restrict the number, timing and specific procedures. Conversely, if worship is commanded by a certain manner so we should be bound by these procedures.

[7]) the most universal definition of worship is mentioned by the Shaykh al-Islam Ibn Taymiyyah:

العبادة: اسم جامع لكل ما يحبه الله ويرضاه من الأقوال والأعمال الباطنة والظاهرة (كتاب العبودية ص 38)

Worship is the name for each of what is loved and blessed by God, either words or deeds, which seems to be well hidden. (Book of Al 'Ubudiyyah, p. 38)

Written in the Salaf, cantankerous | Labelled heresy, ittiba ', Salafi, Sunnah, doubtful

Assalamu'alaikum Warohmatullohi Wabarokatuh