what it's bid'ah?
CHAPTER II
DISCUSSION
A. The text and translation of Hadiths
وحدثني محمد بن المثنى حدثنا عبدالوهاب بن عبدالمجيد عن جعفر بن محمد عن أبيه عن جابر بن عبدالله قال كان رسول الله صلى الله عليه و سلم إذا خطب احمرت عيناه وعلا صوته واشتد غضبه حتى كأنه منذر جيش يقول صبحكم ومساكم ويقول بعثت أنا والساعة كهاتين ويقرن بين أصبعيها لسبابة والوسطى ويقول أما بعد فإن خير الحديث كتاب الله وخير الهدي هدي محمد وشر الأمور محدثاتها وكل بدعة ضلالة ثم يقول أنا أولى بكل مؤمن من نفسه من ترك مالا فلأهله ومن ترك دينا أو ضياعا فإلي وعلي
[Muslim no: 867]
Muhammad ibn Mutsanna have told me: Abdul Majid bin Abdul Wahhab told us, from Ja'far bin Abdullah. He said: Rasulullah SAW when delivering the sermon, his eyes red, his voice loud and passionate emotions, until though he warner troops said: Enemies will come in the morning, the enemy will come in the afternoon. He said: I was sent when the Day of Resurrection like these two fingers. He combines his index finger and middle finger. He also said: 'Amma ba'du, in fact the best of speech is the Book of Allah, the best of the instructions are the instructions of the Prophet Muhammad, ugly-ugly case is that diada inventions, and every innovation is misguided. Then he said: I am more important for every believer than himself. Whoever leaves his property, then it belonged to his family. And whoever is in debt or displaced families, then it is my responsibility.
B. Takhrij
The above hadith we Takhrij use Gawame Al-Kalem software v4.5. From Takhrij we did against the hadith, we found that this hadith included in at least four books.
Book No.
Sahih Muslim 870
Sunan Ibn Majah 45
Sahih Ibn Hibban 10
Kubro Sunan An-Nasa'i 213: 3
Besides, we also tried to see the editor of the book of origin until finally we found on page 385 in the "as-Salah Takhfif chapter" in the "book Jum'ah". Imam Muslim narrated this hadith from three different paths to meet at Ja'far bin Muhammad bin Ali bin Husayn bin Ali ..
C. Explanation of Hadith
From the information we get, the hadeeth about the state of the Prophet while delivering the sermon on Friday in the pulpit. It says that when delivering the sermon, the Prophet's eyes reddened with a loud voice and passionate. This sermon the Prophet said of drawing as a form of warning that the distance between the Day of Judgment and a prophetic She was very close. This was revealed by gestures using the index finger and middle finger he.
Furthermore, the Prophet said in the sermon on the position of the Qur'an and hadith as a foothold for Muslims and said that the diada invent a perverse heresy.
Imam Nawawi explains the word "heresy" of drawing this hadith "as a new thing without any preceding example." In addition, he also divides heresy into five parts, namely wajibah, mandubah, permissible, makruhah, and muharramah.
D. Definition of Heresy
Bid'ah literally means every new thing that was first found and no contuh about it in the past, this new thing can be in touch with world affairs and religion, as faith, worship, or muamalah. While understanding the heresy according to the Shari'ah is any new things that contradict the arguments syar'i where new things related to religious affairs. In other words, new things that relate to the affairs of mankind beneficiaries are not called by heresy.
Ulama have some opinions about the definition of heresy in this law. Among these are an expression of some scholars cited by Dr. Abdul Ilah bin Husain following:
a. Ibn Taymiyyah: innovation is something contrary to the texts of Islam are heresy. This is an agreement Ulama. And the things that are not known at odds sometimes called heresy ".
b. Ibn Hajar: innovation is something new created and does not have the proposition syar'i.
Meanwhile, according to as-Syathibi heresy is a term about the way in which religion is made and resemble berkebihan law to be expressed in worship to God. In addition to several pngertian already mentioned, there are many other ideas on the notion of heresy.
E. Differences in Opinion About Heresy
With many of the heretical notion expressed by scholars, the application of an understanding of things, including heresy also vary. These differences arise in the determination of which include perverse heresy as Prophet and what is not. Here are three schools of scholars in determining matters including perverse heresy and what is not.
a. The first schools of thought say that everything is new, both in matters of religion or not, there will always be a commendable and there are despicable. Nushush Shari'ah and ijtihad of the scholars used as a standard in the determination of the law for new things. This opinion was expressed by the group muwassi'in.
b. Schools both found new things that are not found at the time of the Prophet's Companions, or at the time of as-Salaf as-Salih is heresy despicable and misguided. Those who follow this school of so-called group Mudhayyiqin.
c. The third school of the opinion that the new things in the religion in accordance with the rules and not Shari'a nushus called a heresy. But given the name of the law syar'i appropriate, whether it is obligatory, mustahabb, and others.
Of the three schools, the writers found that between the first and third schools differ only about the naming. The first schools divide "something new" in a good heresy and heretics are despicable. It is anchored in the ijtihad scholars anchored in the texts of the Shari'a. While the three schools classify "new things" to be adapted to the Shari'a law, do not call it heresy. Both groups memiliki pandangan more open to looking at things that are considered new. In contrast to the two schools which states that all new things that are not available at the time of the Prophet, companions, and salafus Salih is heresy, and every heresy is heresy.
F. Division of Heresy
Basically classification heresy woke up two kinds of schools (groups), first, a group that understands heresy textually that tends to make sense of heresy by a narrow sense. And secondly, groups that interpret heresy with a broad sense, by considering the possibility of other meanings indication (qarinah) and comparison with the previous sentence (muqabalah). But the writer will only use / display of the kinds of schools that the authors deem appropriate (relevant) with today follows on the basis of the background for understanding the associated heresy. As follows :
One mentions history, no doubt that the new judge actions to be divided into good and bad. Obviously, every case that is not supported by arguments syar'i recognized a despicable heresy, though the culprit culprit braced with a wide range of doubtful and interpretation. While every case that has the proposition of the Qur'an, Sunnah, ijma ', qiyas or postulates recommended Qur'an and Sunnah, then it is a good deed, wakaupun had never been there at the time of the prophetic ,
Based on the information above tradition, Imam Shafi'i as narrated by Abu Nu'aim said: "Heresy is divided into two kinds, heresy in accordance with the Sunnah (commendable) and heresy contrary to the Sunnah (reprehensible) . "in another narration Imam Shafi'i mentioned by Baihaqi in manaqibnya explaining that Imam Shafi'i said," the new things are divided into two:
1. Something created (ahdatsa) contrary to the Qur'an, Sunnah, ijma 'and atsar, the new thing is called heresy heretic (dlolalah).
2. This newly created yet included in the case of good (al-Khoir / hasanah) and does not conflict with anything of the Shari'ah, new things that are called heretics who are beyond reproach (al-Khoir / hasanah).
Referring to the above history, Shaykh al-Islam Ibn Abdussalam Izzuddin As-Shafi'i (d. 660 H) and his student Imam al-Qarafi Syihabuddin (Ahmad Ibn Idris Al-Maliki, d. 684 H), both classify heresies into five kinds:
1. Mandatory Heresy
That heresy is contained in the rules of compulsory and mandatory arguments.
Example: Codification of the Koran.
2. Heresy Haram
That heresy is contained in the rules of the arguments unclean and forbidden. Example: Rahbaniyah (clergy, forbid themselves married for concentrating worship Allah swt).
3. Heresy Mandubah (do get a reward, not do not anything, just like the sunnah)
That heresy is contained in the rules of NADB (recommended) and the arguments NADB. Example: tarawih prayer in congregation.
4. Heresy Makruh
That heresy is contained in the rules karahah (hated) and the arguments karahah. Example: are certain days that has the virtue of worship and decorate the mosque.
5. Heresy permissible (heresy is allowed)
That heresy is contained in the rules ibahah (permissible) and the arguments ibahah. Example: innovation (creativity) in terms of food.
CHAPTER III
COVER
Conclusion
From the above discussion of the heresy. The authors draw some tentative conclusions. Among them:
1. Bid'ah literally means the newly discovered / created without any previous example.
2. In this discussion there were three schools of scholars regarding heresy.
First, schools may consider that every new thing there is always a good and some are bad. If it is associated with the religious affairs of the ijtihad of scholars based on sharia nushush used as a standard in determining good and bad.
Second, these schools claim that every new thing that is not found at the time of the Prophet's Companions and the Salaf as-Salih is heresy astray.
Third, the three schools of thought says that the new things that correspond with the arguments of the Shari'a is not called with heresy, but are named in accordance with the law syar; i existing (obligatory, permissible, and others).
3. Imam al-Shafi'i heresy divides into two, namely heresy and heretics Dhalalah Hasanah.
4. Izzuddin bin Abd and al-Qarafi heresy divides into five, namely compulsory, unclean, mandubah, makruh, and permissible.
DISCUSSION
A. The text and translation of Hadiths
وحدثني محمد بن المثنى حدثنا عبدالوهاب بن عبدالمجيد عن جعفر بن محمد عن أبيه عن جابر بن عبدالله قال كان رسول الله صلى الله عليه و سلم إذا خطب احمرت عيناه وعلا صوته واشتد غضبه حتى كأنه منذر جيش يقول صبحكم ومساكم ويقول بعثت أنا والساعة كهاتين ويقرن بين أصبعيها لسبابة والوسطى ويقول أما بعد فإن خير الحديث كتاب الله وخير الهدي هدي محمد وشر الأمور محدثاتها وكل بدعة ضلالة ثم يقول أنا أولى بكل مؤمن من نفسه من ترك مالا فلأهله ومن ترك دينا أو ضياعا فإلي وعلي
[Muslim no: 867]
Muhammad ibn Mutsanna have told me: Abdul Majid bin Abdul Wahhab told us, from Ja'far bin Abdullah. He said: Rasulullah SAW when delivering the sermon, his eyes red, his voice loud and passionate emotions, until though he warner troops said: Enemies will come in the morning, the enemy will come in the afternoon. He said: I was sent when the Day of Resurrection like these two fingers. He combines his index finger and middle finger. He also said: 'Amma ba'du, in fact the best of speech is the Book of Allah, the best of the instructions are the instructions of the Prophet Muhammad, ugly-ugly case is that diada inventions, and every innovation is misguided. Then he said: I am more important for every believer than himself. Whoever leaves his property, then it belonged to his family. And whoever is in debt or displaced families, then it is my responsibility.
B. Takhrij
The above hadith we Takhrij use Gawame Al-Kalem software v4.5. From Takhrij we did against the hadith, we found that this hadith included in at least four books.
Book No.
Sahih Muslim 870
Sunan Ibn Majah 45
Sahih Ibn Hibban 10
Kubro Sunan An-Nasa'i 213: 3
Besides, we also tried to see the editor of the book of origin until finally we found on page 385 in the "as-Salah Takhfif chapter" in the "book Jum'ah". Imam Muslim narrated this hadith from three different paths to meet at Ja'far bin Muhammad bin Ali bin Husayn bin Ali ..
C. Explanation of Hadith
From the information we get, the hadeeth about the state of the Prophet while delivering the sermon on Friday in the pulpit. It says that when delivering the sermon, the Prophet's eyes reddened with a loud voice and passionate. This sermon the Prophet said of drawing as a form of warning that the distance between the Day of Judgment and a prophetic She was very close. This was revealed by gestures using the index finger and middle finger he.
Furthermore, the Prophet said in the sermon on the position of the Qur'an and hadith as a foothold for Muslims and said that the diada invent a perverse heresy.
Imam Nawawi explains the word "heresy" of drawing this hadith "as a new thing without any preceding example." In addition, he also divides heresy into five parts, namely wajibah, mandubah, permissible, makruhah, and muharramah.
D. Definition of Heresy
Bid'ah literally means every new thing that was first found and no contuh about it in the past, this new thing can be in touch with world affairs and religion, as faith, worship, or muamalah. While understanding the heresy according to the Shari'ah is any new things that contradict the arguments syar'i where new things related to religious affairs. In other words, new things that relate to the affairs of mankind beneficiaries are not called by heresy.
Ulama have some opinions about the definition of heresy in this law. Among these are an expression of some scholars cited by Dr. Abdul Ilah bin Husain following:
a. Ibn Taymiyyah: innovation is something contrary to the texts of Islam are heresy. This is an agreement Ulama. And the things that are not known at odds sometimes called heresy ".
b. Ibn Hajar: innovation is something new created and does not have the proposition syar'i.
Meanwhile, according to as-Syathibi heresy is a term about the way in which religion is made and resemble berkebihan law to be expressed in worship to God. In addition to several pngertian already mentioned, there are many other ideas on the notion of heresy.
E. Differences in Opinion About Heresy
With many of the heretical notion expressed by scholars, the application of an understanding of things, including heresy also vary. These differences arise in the determination of which include perverse heresy as Prophet and what is not. Here are three schools of scholars in determining matters including perverse heresy and what is not.
a. The first schools of thought say that everything is new, both in matters of religion or not, there will always be a commendable and there are despicable. Nushush Shari'ah and ijtihad of the scholars used as a standard in the determination of the law for new things. This opinion was expressed by the group muwassi'in.
b. Schools both found new things that are not found at the time of the Prophet's Companions, or at the time of as-Salaf as-Salih is heresy despicable and misguided. Those who follow this school of so-called group Mudhayyiqin.
c. The third school of the opinion that the new things in the religion in accordance with the rules and not Shari'a nushus called a heresy. But given the name of the law syar'i appropriate, whether it is obligatory, mustahabb, and others.
Of the three schools, the writers found that between the first and third schools differ only about the naming. The first schools divide "something new" in a good heresy and heretics are despicable. It is anchored in the ijtihad scholars anchored in the texts of the Shari'a. While the three schools classify "new things" to be adapted to the Shari'a law, do not call it heresy. Both groups memiliki pandangan more open to looking at things that are considered new. In contrast to the two schools which states that all new things that are not available at the time of the Prophet, companions, and salafus Salih is heresy, and every heresy is heresy.
F. Division of Heresy
Basically classification heresy woke up two kinds of schools (groups), first, a group that understands heresy textually that tends to make sense of heresy by a narrow sense. And secondly, groups that interpret heresy with a broad sense, by considering the possibility of other meanings indication (qarinah) and comparison with the previous sentence (muqabalah). But the writer will only use / display of the kinds of schools that the authors deem appropriate (relevant) with today follows on the basis of the background for understanding the associated heresy. As follows :
One mentions history, no doubt that the new judge actions to be divided into good and bad. Obviously, every case that is not supported by arguments syar'i recognized a despicable heresy, though the culprit culprit braced with a wide range of doubtful and interpretation. While every case that has the proposition of the Qur'an, Sunnah, ijma ', qiyas or postulates recommended Qur'an and Sunnah, then it is a good deed, wakaupun had never been there at the time of the prophetic ,
Based on the information above tradition, Imam Shafi'i as narrated by Abu Nu'aim said: "Heresy is divided into two kinds, heresy in accordance with the Sunnah (commendable) and heresy contrary to the Sunnah (reprehensible) . "in another narration Imam Shafi'i mentioned by Baihaqi in manaqibnya explaining that Imam Shafi'i said," the new things are divided into two:
1. Something created (ahdatsa) contrary to the Qur'an, Sunnah, ijma 'and atsar, the new thing is called heresy heretic (dlolalah).
2. This newly created yet included in the case of good (al-Khoir / hasanah) and does not conflict with anything of the Shari'ah, new things that are called heretics who are beyond reproach (al-Khoir / hasanah).
Referring to the above history, Shaykh al-Islam Ibn Abdussalam Izzuddin As-Shafi'i (d. 660 H) and his student Imam al-Qarafi Syihabuddin (Ahmad Ibn Idris Al-Maliki, d. 684 H), both classify heresies into five kinds:
1. Mandatory Heresy
That heresy is contained in the rules of compulsory and mandatory arguments.
Example: Codification of the Koran.
2. Heresy Haram
That heresy is contained in the rules of the arguments unclean and forbidden. Example: Rahbaniyah (clergy, forbid themselves married for concentrating worship Allah swt).
3. Heresy Mandubah (do get a reward, not do not anything, just like the sunnah)
That heresy is contained in the rules of NADB (recommended) and the arguments NADB. Example: tarawih prayer in congregation.
4. Heresy Makruh
That heresy is contained in the rules karahah (hated) and the arguments karahah. Example: are certain days that has the virtue of worship and decorate the mosque.
5. Heresy permissible (heresy is allowed)
That heresy is contained in the rules ibahah (permissible) and the arguments ibahah. Example: innovation (creativity) in terms of food.
CHAPTER III
COVER
Conclusion
From the above discussion of the heresy. The authors draw some tentative conclusions. Among them:
1. Bid'ah literally means the newly discovered / created without any previous example.
2. In this discussion there were three schools of scholars regarding heresy.
First, schools may consider that every new thing there is always a good and some are bad. If it is associated with the religious affairs of the ijtihad of scholars based on sharia nushush used as a standard in determining good and bad.
Second, these schools claim that every new thing that is not found at the time of the Prophet's Companions and the Salaf as-Salih is heresy astray.
Third, the three schools of thought says that the new things that correspond with the arguments of the Shari'a is not called with heresy, but are named in accordance with the law syar; i existing (obligatory, permissible, and others).
3. Imam al-Shafi'i heresy divides into two, namely heresy and heretics Dhalalah Hasanah.
4. Izzuddin bin Abd and al-Qarafi heresy divides into five, namely compulsory, unclean, mandubah, makruh, and permissible.
contoh bid'ah, bid'ah menurut imam syafi'i, pengertian bid'ah, bid'ah dalam islam, bid'ah adalah, bid'ah dalam masyarakat, bid'ah hasanah, bid'ah dalam shalat
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