I'TIQAD 70 BAG I

بسم الله الرحمن الرحيم

حمدا شكرا لله صلاة وسلاما على رسول محمد بن عبد الله وعلى آله وصحبه ومن تبعه

Menanggapi permintaan dr rekan ahlus sunnah untuk memaparkan sifat 20, maka saya yg fakir ilmu mencoba menguraikan I'TIQAD 70 dg mengambil kesimpulam dr kitab KIFAYATUL AWAM,, dan akan saya paparkan secara bertahap-tahap.

semoga nantinya bermanfaat di dunia dan akhirat.

Saya berharap, semoga Allah mempermudah urusan ini, jika nantinya ada kesalahan atau kesilapan, mohon tuan guru disini memperbaiki tulisan saya yg fakir ini.

Dengan Nama Allah yg Maha Pemurah,, maka saya awali penjelasan iktiqad 70.

Iktiqad 70 adalah pengabungan iktiqad 50 dg 12 sifat pada Allah dan 4 sifat pada Nabi Muhammad saw.

Maka inilah rincian iktiqad 70

Sifat yg wajib bagi Allah = 20
Yg mustahil bagi Allah = 20
Yg harus bagi Allah = 1
Sifat yg wajib bagi Rasul = 4
Yg mustahil bg Rasul = 4
Yg harus bagi Rasul = 1
Sifat Fi'liyah Allah = 12
Sifat sayyidina saw = 4
Yg mustahil bg Sayyidina = 4

Maka jumlahnya 70, inilah yg dikatakan iktiqad 70.

Insya Allah akan saya bahas secara bertahap-tahap.

Maka saya sangat berharap agar tuan guru disini bisa menyimak dan mengoreksi, serta menegur jika ada kesalahan kelak..


BAB I
SIFAT-SIFATAT YG WAJIB & MUSTAHIL PADA ALLAH TA'ALA

Sebelum kita mengetahui sifat2 tersebut, mari kita ketahui dulu makna wajib dan mustahil dalam Ilmu Tauhid.

- wajib
الذي لا يتصور فى العقل عدمه
Perkara yg tidak akan diterima oleh akal sehat jika perkara tersebut tidak ada.

Contoh: kata org, satu pohon tidak memerlukan tempat untuk tumbuh.
 ini tidak akan diterima oleh akal jika pohon tidak memerlukan tempat untuk dia tumbuh.

- Mustahil
الذي لا يتصور فى العقل وجوده
Perkara yg tidak akan diterima akal jika perkara tersebut ada.

Contoh: kata org, jam 8 sizaid tidur dirumah dan jam 8 dia ada di kantor.
Ini tidak akan diterima akal jika jam 8 sizaid ada di kantor padahal dia sedang tidur dirumah.

Sekarang kita masuk ke sifat yg wajib bg Allah ( sifat 20) disertai dg yg mustahil.

Sifat 20 hanyalah sebagian sifat dr banyaknya sifat yg ada pada Allah, sifat 20 bukan berarti membatasi sifat Allah hanya dg 20 sifat.
Tetapi dg mengetahui 20 sifat ini maka seorang makhluk akan mengenal khaliqnya.

Tidak benar jika ahlussunnah membatasi sifat Allah dg 20 sifat saja, hal ini terbukti kalam para ulama dg permulaan ومما يجب فى حقه تعالى
مما dasar katanya من ما.
Maka min disana berfaedah sebagian.

Maka, sifat 20 itu terbagi kpd 4 bahagian:
A. صفة نفسية
هى الحال الواجبة للذات مادامت الذات غير معللة بعلة
Sifat Nafsiyah adalah:
Sifat yg wajib bagi zat selama kekal zat bukan krn alasan ataupun sebab apapun.

Maknanya sifat yg menyatu pada zat Allah bukan krn adanya sebab.

Dalam sifat nafsiah hanya terkandung 1 sifat yakni
١. وجود  lawannya عدم

B. صفة سلبية
هي ما دلت على نفى ما لا يليق بالله تعالى
Sifat Salbiyah adalah:
Sifat yg menunjuki untuk menafikan perkara yg tidak layak bagi Allah.

Maknanya, sifat untuk menolak dan membantah perkara yg tidak layak terhadap Allah

Dalam sifat Salbiyah terkandung 5 sifat, yakni
٢. قدام lawannya حدوث
٣. بقاء lawannya فناء
٤.  مخالفته للحوادث lawannya مماثلته للحوادث
٥.  قيامه بنفسه lawannya إحتياج الى محل او محدث
٦. وحدانية lawannya تعدد

C.صفة معانى
هي كل صفة موجودة قائمة بموجود أوجبت له حكما
Sifat ma'ani ialah:
Tiap2 sifat yg ada yg berdiri pada Allah yg mewajibkan hukum.

Maknanya, sifat-sifat yg sudah tetap dan pasti bagi Allah

Dalam sifat Ma'ani terkandung 7 sifat, yaitu:
٧. قدرة lawannya عجز
٨. إردة lawannya كراهة
٩.  علم lawannya جهل
١٠. حياة lawannya موت
١١. سمع lawannya صمم
١٢. بصر lawannya عمى
١٣. كلام lawannya بكم

D. صفة معنوية
هي الحال الواجبة للذات مادامت الذات معللة بعلة
Sifat maknawiyah adalah;
Sifat yg wajib bg zat selama kekal zat krn adanya  alasan ataupun sebab.

Maknanya, sifat yg melazimi dg sifat ma'ani dg kata lain sifat maknawiyah adalah sifat yg ada krn adanya sifat ma'ani

Dalam sifat maknawiyah juga terkandung 7 sifat, yaitu
١٤. كونه قادرا lawannya كونه عاجزا
١٥. كونه مريدا lawannya كونه كارها
١٦. كونه عالما lawannya كونه جاهلا
١٧. كونه حيا lawannya كونه ميتا
١٨. كونه سميعا lawannya كونه اصم
١٩. كونه بصيرا lawannya كونه أعمى
٢٠ كونه متكلما lawannya كونه ابكم


Bersambung...!!!

Argument of remembrance while shaking HEAD (ANSWERED SLANDER Wahabi)

بسم الله الرحمن الرحيم

Habits and in general, moving his head and tergeleng-Dhikr Current (Tawheed sentence). Actually, all of this has cause, reason and reasoning. One of these is a history of Sayyidina Ali Rodhiyallohu treatment mensifatkan Anhu that the companions of them: -
"friends when they are in the morning Berdzikrulloh in motion (sway) as swinging swaying trees windy."

This case is also referred to by the Mufti Sheikh Ahmed bin Mohammed Said in his book "Faraa-Eid al-Marwiyyah Maatsir lith Thoriqah al-Ahmadi" as follows: -
Al-Hafidz narrated Abu Nu`aim bahawa as-Sayyid al-Jalil al-Fudhail bin 'Iyyadh said: - "The friends of the Prophet alaihi Alai. Remembrance When they move the body leaning left to right like a leaning tree in the wind strong . "

Ways on how this dhikr, let him move his body leaning to the right side nafi commences with the words "La" (rather than verse tahlil La ilaha illa Allah) on the right-leaning his deep desire to crime is on the right. Then call lafadz "God" when his body leaning to the left, in order to receive all the light and rahsia lafadz "God".

Examples Recitation by Move head right to left it with istinbatnya
the word of God
then I will come at them from the front and from behind them, from their right and from their left. And you will not find most of them thankful (obedient) (QS.AL-A'raf: 17)

And do not occasionally deluded by the devil; The devil indeed a clear enemy. (QS.Az-Zukhruf: 62)

That's why the head should move dhikr

Dhikr upward movement meant to ward of demons attacking from the front and rear, dhikr movement to the right and to the left to shake off the devil is in the right and left.
and saying dhikr and loud noises and repeatedly in order to penetrate and vibrate the heart
so that the heart come berdzkir and remembering Allah

Imam Jalal al-Din Suyuti ra in wondering about "a group of Sufis who had gathered for a session of dancing dhikr," he replied: How MEMV0NIS damned MAY AND NEGATIVE TO PEOPLE WHO dhikr while standing, or standing while making dhikr,
Imam Jalalud din Suyuti (Rahimuhullah) in Al Hawi lil Fatawi, JUZ 2/234) CET Maktaba al Asriyyah, Beirut, Lebanon).

Imam Nawawi said: "Dancing does not violate Islamic rules, except the swing movement LUNGGAK WOMEN WITH AND NOT SEN0N0H. And allowed to sing poetry and dhikr." [Minhaj at talibin wa`umdat Muttaqin al. THN Cairo 1338/1920 CET. Mustafa al-Babi al-Halabi]

That O brother of the Aulia and ulema us they have their own way and so is the dhikr of this nature when they glorify and remember Allah also has its own way ..

Wahhabi ideology REFUSE: GOD SAYS THAT WHEN sky prays (Why raise your hands to the sky ???)

بسم الله الرحمن الرحيم

One of the scholars of Al Azhar, Al Muhaddith Shaykh Ahmad ibn Siddiq al Ghumari Al Maghribi (1380 H) has set out the reasons why it is prescribed raised my hands to the sky while praying.

In his essay, Al Manhu Al Mathlubah fi fi Istihbabi Raf'i Al Yadaini Ad Du'a` ba'da As Shalawati Al Maktubah (p.61), he said, "If anyone says, 'if Allah Ta'ala is free of direction, then why raise your hands to the sky when praying? '"

She answered that question with an answer of Imam At Thurthusi (529 H), scholars Malikiyah of Alexandria, as detailed in As Sadah al Muttaqin Ithaf, Sharh Ihya Ulum Ad Din (5 / 34,35).

In that answer, At Thurthusi give two answers:

First: It has something to do with the problem ubudiyah, such as facing the Qiblah while praying, and put his forehead on the earth while prostrating, which also purify God of place, be it the Kaba or place of prostration. So, as if the sky is a mecca while praying.

Second: Because the sky is the decline rizki, grace and blessing, as rain fell from the sky to the earth. Similarly, the sky is the place of the angels, God decides the order in which it was drawn to them, until they lowered it to the inhabitants of the earth.

In summary, the sky is the implementation of the decision, then the prayer addressed to the sky.
Answer At Thurtusi above actually refers to the answer Al Qadi Ibn Qurai'ah (367 H), when asked by Al Wazir Al Muhallabi (352 H), a minister of Baghdad that is very close to the scholars.

Where an Al Muhallabi when asked, "I saw you raise your hands to the sky and lowered her forehead to the earth, in which the actual He (Allah Ta'ala)?

Ibn Qurai'ah replied, "Actually we raised my hand to places rizki downs. And degrading our forehead-forehead to the expiration of our bodies. The first to ask rizki, the second to avoid the ugliness of death. Have not you heard the word of Allah Ta'ala (the meaning): "And in the sky you good luck and promised nothing." (Ad Dzariayat: 22). And Allaah says (which maknya), "From it We created you, and to him we return it to you." (Taha: 55).
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Quoted from Al Manhu Al Mathlubah fi fi Istihbabi Raf'i Al Yadaini Ad Du'a` ba'da As Shalawati Al Maktubah, Maktab Al Mathbu'at Al Islamiyah, cet 2 (2004) with tahqiq Al Muhaddith Sheikh Abdu Al Fattah Abu Ghuddah .