Wednesday, December 14, 2011

Unity of god

Unity of god
Tawheed in understanding
Tawheed is based on "la ilaha illa 'llah, Muhammadur-Messenger": "There is no god that must be worshiped in truth except Allah and Muhammad is the Messenger of Allah". Or "an la ilaha asyhadu illa'Llah, wa-Allah asyhadu Muhammadar anna":
"I bear witness that there is no god that must be worshiped in truth except Allah and I bear witness that Muhammad is the Messenger of Allah". It is required in the text, among others, which means: "Know that there is no god but Allah ...".(Surah Muhammad: Verse 19).
Testimony is the product of confidence and faith without doubt is doubt about the reality of divine compassion, which is the axis for everything. Confidence comes from knowledge and awareness of the inner person that is referred to as ilmul-confident, or 'ainul-YAQIN or haqqul-YAQIN. Ilmul-YAQIN comes from the level of confidence arising from the knowledge regarding the faith as a result of his knowledge, in the light-bokti bokti, whether the berifat nakli or Akhis or intellectual.
'Ainul-YAQIN arising from a certain stage of spiritual awareness with respect to the fact of monotheism. Haqqul-YAQIN refers to the fact that the introduction of faith based on the "inner witness" - musyahadah - the truth that does not leave any doubt.
Faith in the unity of faith evolved into the "pillars of faith" other-faith of the angels with his duties, the apostles ass with their tasks, the book of divine teachings, the last is-Karim al-Qur'anul, regarding the afterlife and finally qadha 'and described by scholars qadar.Semuanya Ahlis-Sunnah in the texts they usulud-din, Allah have mercy on them.
Faith of God and Worship with the descriptions of the attributes that are not measurable, and then tried as a key to the identification of twenty and thirteen properties, is based on reasonable evidence or proof be rude, we do not talk in detail here.

However, it is sufficient if we say that nature - to memperbaharukan our memory of it - as a present, qidam or sight, Baqa 'or permanent, against all creation, stand alone, single, life or the life, knowledge, qudrat or power, will, listen to , see, and speak all scholars formulated based on the Qur'an and Sunnah, not as alleged by some people, from ancient Greek philosophy, then added with a discussion of the properties of the circumstances of life, knowledge, power, desires, hear, see and speak.

He also talk about mentauhidkan done with talking about the name-name of the ninety-nine-name with the name of Allah, ar-Rahman ar-Rahim al-Malik, al-Quddus, as-Salam, al-Mu'min, al-Muhaimin, al-'Aziz, al-Jabbar al-Mutakabbir, and so the descriptions of any such meaning as in the "Tafsir al-Jamal" in his commentary on the verse which means: "And Allah's QualitiesThe Most Beautiful nature, then you summon it by speaking ... ".Mentauhidkan God and believe in the tenets of another faith as a result of faith in the unity of God in human life-effect mentioned in some hadith as "branches of the faith" ("shu'ab al-iman"). For example, in "Fathul-Bari" described the hadith:
الايمان بضع وستون شعبة والحياء شعبة من الايمانWhich means: "Faith is more than sixty branches, and shame are located is a branch of the faith".
In the hadith narrated by Bukhari are stated belief that more than seventy branches, and the highest is say "no god but Allah", the lowest one is removed or a painful thorn from the street.
In "Fahul-Bari" in the analytical with respect to "branches" of faith theology and keyakikan result of faith, the author divides the effects into sections such as "faith practices".
Pointed out that the practices of faith: faith towards God, His angels, His books, His messengers, QadarNya, the Day of Judgement. Environmental grave, Rise after death, of Assembly in the hereafter, Counts charity, Charity Balance Scales, Bridge Sirat, Heaven, Hell; love and hate for Allah loves messenger messenger doctrine of supremacy and glory, bless him, as the Sunnah, mengamallkan candor in practice, does not take-off in practice, leaving the hypocrisy, repentance, the fear of God, hope in Him, thank Him, all its promises and trust, patience, and His pleased with the resolution, trust Him, to be the nature of love (mercy), tawadhu ', glorifying the old, loves young people, not arrogant, not' ujub, no jealousy, no revenge, no anger is not in place.
"The practice of tongues" consists of: berlafaz with the word faith, reading the Qur'an, studied, taught the knowledge, prayer, remembrance remembering and mentioning the names of God, forgiveness, and away from the acts and conversations in vain (ijtinab al -laghw).
"The practice of the body" is mentioned: in a state of purity in terms of birth and the law, away from droppings, cover, perform the obligatory prayers and fasts, the charity, freeing slaves (it applied to the modern state of the "slave- economic slaves ", etc.), generous practice (al-Jud), feed those who need it, glorifying the dhif, obligatory fasting and sunatnya, as do the pilgrimage, and umrahnya, perform tawaf, and in retreat, trying to appreciate the Night of Power, moved to save the religion when it is demanded by religion, emigrated from the land of shirk (with conditions), fulfill a vow, sought to keep faith firmly sunguh, performing some cases, to control ourselves from evil through marriage, perform family rights, adhere to the head and gentle attitude to the slave (including subordinates).
With regard to life and relationships with people: according to the Muslim Jama'ah, obey waliyul-amri, reconcile those who fought, fought against those who rebel and the Khawarij (as opposed to waliyul-amri), help one another in doing good, ask the -what is good and forbid evil things, adopt rules of serious crimes in Islam, do jihad, including here in charge of the border to rescue her from the enemy, performing trusts, including the discharge of "khumus" (from the spoils of war) , give the person in debt, and paying off debts, honored guests, mingling with good character ('Husn al-mu'amalah'), including in it gather assets from legitimate sources, spending in its rightful place, not to be wasteful , and not excessive in the extreme expense (including, if present "Conspicuous consumerism": shop for showing off not because of a reasonable requirement), respond to the greeting, praying for the person sneezing, refrain from hurting other people, stay away from the hilariously -pleas, removing thorns (or any harm) from the street.

He stated that perhaps seventy-nine branches, taking into account the nature of divorce and a half of what the combined and not separated.Practices, the attributes and attitudes that arise are all from the unity of God in man. The effect was evident in family life and society and nation and the people when unity was established.

Tawheed in understanding the effect of the believer:If seen from a different, may be mentioned that the implications of human faith and life can be seen in some ways, among which are:
In terms of belief in monotheism means that the medium is believed to be the truth without the Oneness of Allah, no doubt, and doubt it. The proof is whether the nature Akhis or nakli be evidence of the truth; evidence of sexual experience and awareness is the strongest evidence for themselves one holds to the truth. That is the highest purpose of the verse which means:"This is my way and I call people to God based on the 'basirah' (real evidence) or view matahati, and those who follow me."(Surah Yusuf: Verse 108).
This gives the axis of the human, personal, and life and civilization. It Looks as occupying the place of regular and strong, not chaos, not unstable.
For example, we can say how we are still on the seats, fixed seats so that there is floor building, the building remains on the basic, fundamental building remains because there is a fixed earth, earth as it is in the solar system with gravity and other other causes it to remain.
Such people feel firm to the conviction of faith with it, he was still no footing for the soul, heart and mind.Tawheed in understanding also means that the worship of the One true God is, there is nothing else besides.

Worship in the sense of devotion - 'ubudiyyah - yangg are for Allah, as stated in al-Fatiha, "You are the we worship, and to Engkalah alone we ask for help". This fact is stated in the verse that says: "No, I created the jinn and mankind except to worship Me".
A deeper understanding of faith no longer cause other powers attributed to him of God; lost myth, the notion of polytheism, and sorcery, loss of the blame bernujum practice the Shari'ah, and the loss of the Shari'ah prohibited the worship 'of the jinn, and others .Including loss of worship to things maknawi like common sense, human intelligence, or any aspect of skill or knowledge manusia.Semuanya result of confidence in the oneness of God.

Monotheism on human understanding gives the final goal of life that gives meaning to all activities. The man who believes in faith and work in the context of working to please Allah in this world, that leads to eternal happiness. This was evident in the benediction of the interpretation of the believer after prayers, the prayers, which means:
"My prayers, pengorbananku, my life (including perjuanganku, profesiku, the implementation task) is to Allah, Lord of the worlds governing". With this there is no vacancy or loss of meaning - "loss of meaning" - in his life. Everything was meaning in the context of God's pleasure. In the context of this kind the Prophet s.a.w. state keheranannya of life of those who believe to say when his feet hit duripun is meaningless. Disease "loss of meaning" will not occur on the effective believer of his faith in shaping lives and kablbunya.

Faith of the believer's faith makes no despair in his life, even bagaimamanapun severity of the challenge and no matter how negative mood face, which if viewed in terms of temporal arrangement there is nothing that can be done though, it did not give up. This is among others to which the verse of the Qur'an, which means"Do not despair with the help of Allah, do not despair of grace (or favor) of God but those who disbelieve"(Surah Yusuf: Verse 87).
This is where faith provide a basis for the believer aksiologi, so complete and high-value systems.From al-Asma' Aksiologi-al-Husna:

Tawheed in understanding human make sure the faith is to get the "map" pembangungan personal on "God's Own Self-Zat the nature of the Most Excellent and name-his name is the Most Beautiful" (al-Kamalat wa'l-Asma 'al-Husna) That is, as described among others in the "Tafsir al-Jamal" in connection with the hadith Tirmidi which means "Lord have ninety-nine names, then it masyuk membilangnya anyone into Heaven".

This means, among others, are described that shall be individuals who believe that making personal form based on the lessons available from the meaning of the names of his Lord.

For example, if God is the nature of the Gentle Poor - with his name al-Rahim - then the believer as a servant of the Lord shall be kind nature manusiawinya level. Thus it is "close" to the Lord in that capacity.

Thus it is closer to perfection as a man of faith. If God called al-Malik - King of the attributes according to the name "al-Malik," is, let the servant personal form in accordance with the position as "king" who controls himself to be obedient to God and carry out His Will, do not let itself be low and serve the Devil. If God called al-'Alim - Who knows - the people who believe to constitute itself into the wise, who know the Lord, the teachings of their Lord, and know the other sciences in the context of the unity of his Lord, knowing the knowledge to make himself and his dignity in this world.
Therefore be it close to the Lord by their nature itu.Kalau knowledge applied to race, then the people who are knowledgeable people that noble status as knowledge. Here the faith of Tauhid has implications in the field of science and epistemology, or understand, or understand the value of aksiologi much needed clarity.

Here we see the importance of knowledge is the principal attention of Islamic scholars, like Imam al-Ghazali and Ibn Khaldun rh rd among the so many that. And Ibn Khaldun rh requires that the knowledge is to achieve a heightened skills in knowledge until it becomes as second habit sepertri for himself, as if the birds fly in space and bernang fish in water. Comparative words are not from Ibn Khaldun, but from this writer. He uses the term "malakah" to express the highest skills in knowledge.

Because knowledge is so important, then the Imam al-Ghazali rd describes how the knowledge that served well in the development of knowledge communicating with God - bertaqarrub-through activities that: do the students who mempalajari useful knowledge - the knowledge of religion and the sciences general because of God and serve the people in the obligatory kifayah - bertaqarrub to God in the learning activities.

In addition he describes how in the context of faith are all serving the Lord, ranging from the merely religious ('abid), up to the teaching of knowledge, the seeker of knowledge, family care workers (muhtarif), one who served the community (walin), and the highest standard of faith immersed in the experience of heightened Straight Path (muwahhid) all work in the success of faith in their lives - from ordinary people come to the community and care staff are also members of the family once tertinmggi spiritual umat.Dalam kitra context of modern society can kiaskan those involved in it with their duties, respectively.

If God called by the name of Al-Sattar - The closed shame his servants, and in the hereafter if he's lucky he's forgiven, then shame shall cover her embarrassment faithful neighbors and acquaintances so that the shame he was not in the "open" by God before all being in the Hereafter. O salimna.

If God called al-Mutakabbir - the bringing up of Himself, the Takburr, because it has the right to act so - then let the believers humility to the Lord and to all believers, but bertakabur with Satan so that it does not allow itself to be a "servant" to Satan, who undermine the glory himself, until he would be "to be among the hateful".With this the servant has the nature of the self-righteous or self-esteem should be the caliph of God on earth, and His servants.When God called by name An-Nafi '- that giveth to all akhlukNya Menfaat - then the believer should be a personal form as the cause kemanafaatan to others, not vice versa. This clearly is the hadith of the Prophet s.a.w. which means: "a handsome man is the most beneficial to mankind".If God called the name of al-Muhaimin - in-Charge - then the slave must be at level manusawinya be the guardian of all that must be taken care of himself, his family, his people, his people, his religion, so forth and let it be a pest. Thus what is referred to as "the slave" - ​​hazz al-'abd - the author of "Tafsir al-Jamal" in association with the Names of God that will determine his life in metafisikanya, understand its nature, aksiologi or understand its value, epistemological or understand the knowledge.
Tawheed in Practice:
When we focus on the practice, the faith that makes people perform worship, like prayer - because the height of slavery, terlambang by the fact that it is given during the Prophet's Mi'raj - Fasting, Zakat, Hajj, his vows, kafarahnya, read the Qur'an, wirid and zikirnya, do'anya, but, as taught by Imam al-Ghazali rd in the "Ihya '' her," Let all the movements of your life and be ye silent worship or assistant to the worship of God, "to convey this key rd Imam bermainpun let that happen in the context of slavery or the observance of the Lord!

Cause people to practice monotheism on the character of a noble character as is true, trustworthy, honest, kind, understanding, brotherhood, love for the family and society, tolerance is not revenge, is not stingy generous charity, non-wasteful, non-extreme in spending, prudently and carefully, not just the only bad economic times, maintain unity not division working on, what else in the nation facing the threat, work in the charity, which works in the family, in society, nation and people, between people and people, between people with the organizers, work among scholars, intellectuals, leaders, tycoons and the public. Be persistent and persevere in doing good and service to all mankind.

Tawheed resulted in unity in the family and the emergence of a powerful family and help in building a civilized society, knowledgeable, and empowered by the adoption of "strong culture" or "strong culture". This can be attributed to the famous words "Life bersendikan customs, customs bersendikan the Shari'ah and the Shari'ah bersendikan Book" which symbolizes the unity of life is guided by the inspiration of civilization and religion and assisted by the ability of human reason.

Tawheed in the practice of human life posed in full obedience to the will of God is embodied in obedience to the Law Syara'Nya in the worship, family life, mu'amalahnya, kenegaraannya life, culture, science and sainsnya, technology and research and information. Obedience to God in all things is a manifestation of faith in human civilization other than real faith in the personal life and family and community.
Disobedience in the presence of human society - because the world is not the hereafter, is that human weakness - "human failings" - not because agamaa is not practical or "above human." As explained in the Qur'an in the verse which means "God does not burden the man except to the extent that they can afford it", and another in the context of God said, meaning "God does not burden a man but from what is given to him ( from Ni'matNya) ".

Tawheed in practice led people to build a civilization of life according to what is taught by God in a culture of knowledge, siasahnya, the economy, their social life, art and culture, war and damainya. Deviations that occur are because of human weaknesses in terms of individual and group. Religion came to heal people and civilization of the "weaknesses manusiawinya" not to punish people or prevent them pleasure rationally and reasonably, and peace in this world.

Because of the history and reality of life in accordance with rates varying faith and principles reflected in their life who believe in the confidence of faith, worship, life morals, family, mayarakatnya, and the Muslims. I remembered this fact in the knowledge - harmonious relations between religious knowledge and general knowledge as reflected in the description of Ibn Khaldun rh in "al-Muqaddimahnya", in Islamic literature, art benanya, urban planning, as well as the harmony between nature tabi ' I and the human built environment ("human built environment").

Al-Marhum Prof. Ismail Raji al-Faruqi in the famous book "Tawhid: Its Implications For Thought and Life" speaks of wide aspects and implications of this faith to speak of faith as the essence of religious identity, the essence of Islam, the principles of the history, principles metaphysics, ethics, social order, the principles of community, family principles, principles of political order, economic order principles, principles of living arrangements around the world, as well as aesthetic principles.

Kesyirikan the Contrary With Tawheed In understandingViewed in terms of ideology, kesyirikan is menisbahkan powers or attributes of God to the beings or powers other than God the Lord of the fact.Kesyirikan meaningful worship other than God or the powers other than, or other worships other than as They worshiped and adored, or as it is honored and revered. This is referred to as large and clear shirk (shirk akbar or associate jaliy). Polytheism is if the person concerned did not repent of it, it will cause a lasting doom. Nau'udhu billahi min dhalik.

Polytheism is the worship of the other small or hidden shirk (idolatry or polytheism khafy Asghar). Minor shirk is polytheism in the sense of doing good for another example of the intention to seek the pleasure of God, such a person to do that to find the influence of worship, or to give alms to the intent that the respected and accepted as a person who has priority; so forth; the small shirk or polytheism hidden to cancel the reward and welfare practice, it was not the cause remains in torment in the Hereafter; however, it results in practice be wasted without reward, but a punishment according to the weight or trivial offense the person concerned.

In such a relationship with God asking Him in the Qur'an in the verse that says: "Do you see the person desires to make his own desire (" hawahu ") as a god?"(Surat al-Furqan: Verse 43).
As for worldly practices, such as trade or a skill they have, when someone is doing well and even efforts to practice provided excellent value and good performance, so it becomes popular, it is therefore legitimate and have been provided, it does not fall into the vile things mentioned above.
Even the person concerned, if they believe, can install the intention that it is doing the work to strengthen the economy of the people, to give strength to him, as enjoined by Ibn al-Hajj rh in his famous "Al-Madkhal" it. This fact can be included within the meaning of the hadith of the Prophet which means: "Those who demand the world's halal as to prevent him from asking for aid from others, because to fill the needs of his family, and being kind to their neighbors (and it helps them with wealth ), then it came to Ahirat at the last day with her face as bright as the moon PERNAMA fourteen days of the month ".

A scientist doing research to build a powerful weapon that could defend the nation from invaded by the enemy, so they keep their religion and race and country, or it can give strength to his brother Muslims in other countries that are not being victimized by others, then it is the most significant act in service to the people.

Be remembered, in the classical rh how al-Baghdadi said that one of the Ahlis-Sunnah wal-Jama'ah who served the people who determine the place of the ones in charge of the Muslim state boundaries so as not to be invaded by the enemy ("al- murabitun "). So the meaning of success include the functions so by providing an effective weapon for the purpose. Thus it fulfilled the command of the Qur'an which means:"Getting sedialah you to face the enemy with a variety of strength"(Surat al-Anfal: Verse 61)
appropriate to the circumstances and the period in question; if in our time it refers to the strength of weapons to match it.
And shall not be said to associate with those who defend the country, unless he considers the country as God for him! He kept away from this is!
Polytheism in action:

Associate with a large and visible short in the act refers to the act of worshiping anything other than Allah as worships God; included therein adore tiny creatures or humans exceed limits; As for the nature of a person because he loves to do good to people, that is something that well coming to the hadith of the Prophet's meaning, which means: "Those who are ungrateful to the people (who do good to him), then that person is not perfect in the works thanks to God".Includes a practice that should be avoided because it destroys the magic of human faith and can memnbawa to kesyirikan.Witchcraft practices reported in the media led to the murder other than the other consequences that are harmful and destroys the good relations of society.
Small and hidden shirk is the nature of fun, which is doing good in religion because people craving attention and adulation; to cancel practice and the welfare of a person; As for worldly acts, such as crafts and skills, then it does not matter, even more preferably is a person is carrying his professional and his skills with the intention of strengthening the community in order to carry out obligatory kifayahnya, as mentioned in the book of Imam al-Ghazali rd or the book of Ibn al-Hajj rh.In the teachings Ahlis-Sunnah wal-Jama'ah bertawassul is a must, whether the people living or deceased. No need to be a problem when there are some who consider it among kesyirikan therefore requested is from Allah, the exalted position of honor is called before the Lord. Thus the application quickly makbulnya.

Act to visit the main shrine and rewarding those who reward practices have done a noble in the sight Ahlis-Sunnah, and pray at the grave of the person, with barakahnya, the prayers may be answered immediately. That practice is not prohibited in Ahlis-Sunnah wal-Jamaah, although some parties against it, such as Muhammad bin 'Abdul Wahhab and Ibn Taymiyya. That is their opinion, contrary to the majority opinion. O sallimna wal-Muslimeen. Those who wish to consider their views are superior to both the majority, it is their choice.

Shall be applied in different manners dalkam opinion matters like this and not made an issue until a party accusations and misguided innovations to others. What else up there attitude make blood and fought the Muslims, as was done by Muhammad ibn 'Abdul Wahhab who fought overthrow Turkey' Ottoman cause until now people do not have the caliphate as the children without a father. And the enemy tends to let these thoughts so that Islam destroyed from within, as long as the they are not affected. Other case, if a matter was diijma'kan wrong, it is necessary to be stated clearly.

Likewise, need not be considered pleasing to those who hold temporal rules in any field activities such as communications, transportation, agriculture, and the like in the form of rules that ensure the success of the profession in question in accordance with the habits of this skill. Those who adopt such rules in order to maintain the success of such areas - provided they are not inconsistent with the requirement to maintain norms of religious life, religion, honor, property, progeny, peace and whatever is needed - not be construed as " seized "or Power Hakimiyyatu'Llah Order form is in God - and therefore their actions be kesyirikan. We need to escape from the tendency of such Khawarij already resulted in bitterness in the history of da'wah in some countries in West Asia. Such matters do not need to repeat it elsewhere.

This kind of thing covered well by Hasan al-Hudaibi rh in his famous book was called "la Du'atun Qudah" (Preachers Not Punisher).The discussion of the kesyirikan not be stuck there until the allegations and accusations, such as:

minor shirk is a part that is not separated from Him great, make blood leading to the people involved in it;

or allegations that Ahlis-Sunnah scholars understanding of faith in general one;or Abu Jahl more aware of la ilaha illa'Llah of Islamic scholars;or allegations that kesyirikan on earth begins with the act of knowledge and religion, because they love to the saints;

or allegations that the kufar the knowledge of their disbelief is better guided than those who believe-inna 'l-kuffara' lladhina ya'rifuna kufran ahda sabilan MINAL-mu'minin <or of "such a situation merusutnya until, among most people, serve the people of religion is the best practice, referred to as status as guardian, and said the Islamic jurists serve as 'the knowledge of jurisprudence'. Then things got merusut again until those who are not Auliya 'no god other than Allah, and in the second degree, the ignorant "

It also charges that sya'ir Burdah by al-Busiri as a form of kesyirikan (as praise of the Prophet saw-p).or allegations that a call "qadil-qudah" - the gentlemen kadhi kadhi - similar to "Syahin-ruler-king of kings and gentlemen" (which led to the judge who disbelieved)or up to bring to the notion that Allah have two hands, right hand holds the heavens and the other holding the earth. "Conclusion:In conclusion we see that faith-based statement:لا اله الا اللهor the statement:شهد ان لا اله الا الله و اشهد ان محمدا رسول الله"There is no god to be worshiped in truth except Allah and Muhammad is the Messenger of Allah" or "I bear witness that there is no god to be worshiped in truth except Allah and I bear witness that Muhammad is the messenger of Allah," is to mean and confidence that in actual fact only one, namely God, and He God is One God, whom we serve. He was only last pleasure that we are looking for: Will we follow only; fact understand this impact on our environment, understand science, and understand the value. This is what determines our concepts about life, culture, civilization, knowledge, and values. This is the religious, spiritual life, morality, rules of life, and struggle in the lives of individuals, and collectively, and our civilization.

This is a fact and should uphold and honor the principles of the world come to us from the eternal realm. This is what unites and strengthens us in the game of life, not vice versa. Kesyirikan is to diversify the form of God's greatest sin and crime, followed by small polytheism worships his own lusts and desires that led to the abuses of living with the negative things in life the individual, collective and culture and civilization.

Restitution for accurate and widespread understanding of the faith as well as a comprehensive appreciation of the implications, with the rejection of polytheism in the beliefs and practices as far as possible, in order to live Sunni beliefs and practices, this is surely ensure success and happiness, and this is the actual fate of himself and our people.Allah knows best.

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