definition according to the Islamic faith


Discussion on issues of faith is one of the important fundamental matters. This fact is the basis of Aqeedah Muslim. Misunderstood faith can cause a person to fall within the prohibition, kebid’ahan, even can lead to infidelity. Hopefully a bit of discussion of this faith can benefit us all.

al quran

[Definition of Faith]

The scholars define the faith that speech with oral, liver belief, and practice with limbs, can grow with obedience and decreases with disobedience. This is the meaning of faith according to Ahlus Sunnah wal Jama’ah. The majority of Ahlus Sunnah include I’tiqad defines faith (belief), words and deeds.

Imam Muhammad ibn Isma’il ibn Muhammad ibn al-Fadl at Taimi al Asbahani said: “Faith in the view of the Shari’a is the justification of the liver, and the practice of limbs”.

Imam Al Baghawi said: “The friends, tabi’in, and scholars of the Sunnah ahlis after them that charities including faith … they say that faith is the words, deeds, and Aqeedah”

Al Imam Ash-Shafi’i said in the book Al-Umm: “There has been an ijma ‘(consensus) among the Companions, the tabi’in, and after their followers from which we get the word that is the faith, charity, and intentions. It is not enough one without the other includes a third element ”

Al Imam Al Laalikaa-i narrated from Imam Bukhari: “I have met more than a thousand scholars from various countries. I do not get none of them disagree that faith is words and deeds, can increase and decrease ”

In conclusion according to law definition of faith that includes the words and deeds of faith. Words includes two things: the words of the liver, which I’tiqad (beliefs) and the spoken word. The act also includes two things yati heart action, namely the intention and sincerity, as well as the actions of limbs. So there is no difference in the meaning of the words of the scholars in the above, that there is only a difference in terms alone. [1]

[Faith Includes Faith, words, and deeds]

Here are the arguments that explain that faith includes belief hearts, words, and deeds.

Arguments regarding beliefs heart:

Allah the Exalted says:

ولما يدخل الإيمان في قلوبكم

“Because faith is not yet come into your heart” (Al Hujurat: 14)

الإيمان قلوبهم في كتب

“They had that people who have instilled faith in their hearts” (Al Mujaadilah: 22)

Messenger of Allaah alaihi wa sallam said:

يا معشر من آمن بلسانه ولم يدخل الإيمان قلبه

“O ye who believe, with his tongue, but his faith has not entered into his heart” [2]

Argument about the words spoken:

Word of Allah, the Exalted:

قولوا ءامنا بالله ومآأنزل إلينا ومآأنزل إلى إبراهيم وإسماعيل وإسحاق ويعقوب والأسباط ومآأوتي موسى وعيسى ومآأوتي النبيون من ربهم لا نفرق بين أحد منهم ونحن له مسلمون {136}

“Say (O those who believe):” We believe in Allah and that which is revealed to us and what was revealed to Abraham, Isma’il, Isaac, Jacob and the Tribes, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between one of them and we are Muslims submitted to Him “(Al-Baqarah: 136)

Messenger of Allaah alaihi wa sallam said:

أمرت أن أقاتل الناس حتى يقولوا لا إله إلا الله فمن قال لا إله إلا الله فقد عصم منى ماله ونفسه إلا بحقه وحسابه على الله

“I am commanded to fight against people till they say, ‘There is no god (the right to be worshiped) but Allah’, then he who say, ‘There is no god (the right to be worshiped) but Allah’, then indeed he has been guarding the treasure and soul of (my attack) unless the rights of Islam, and reckoning submitted to God “[3]

Arguments regarding the practice of limbs:

Allah the Exalted says:

وما كان الله ليضيع إيمانكم … {143}

“And God will not waste your faith (your prayers)” (Al-Baqarah: 143)

Messenger of Allaah alaihi wa sallam said:

لا يزنى الزانى حين يزنى وهو مؤمن

“A believer is not called a believer when he committed adultery” [4]

And many other postulates of the Quran and hadith shows that faith includes beliefs, words, and deeds [5]

[Faith Can Increase and Decrease]

Among the true belief about faith is that faith can grow and can also be reduced. Increases with obedience and decreases with disobedience. The evidence is the word of Allah, the Exalted:

فزادهم إيمانا

“The words that add to their faith” (Ali Imran: 173)

ليزدادوا إيمانا مع إيمانهم {4}

“Faith so that they grow in addition to their faith (which already exist)” (Al-Fath: 4)

Prophet of Allaah alihi wa sallam said:

يخرج من النار من قال لا إله إلا الله وكان فى قلبه من الخير ما يزن ذرة

“Will come out of hell, people who say, ‘La ilaha Illaahu (There is no god worthy of worship but Allah)’, and in his heart there is a good weighing mustard seed” [6]

In the above hadith the prophet explains that faith is stratified. If anything could have additional, it can also be reduced, as a consequence of the addition is something that more or less given additional than bartambah. [7]

Faith can be increased due to the miraculous things:

  1. Know God Almighty through the names and attributes of His. The more one knows God, faith semkain increases.
  2. Attention to the Signs of Allah both verses and verses kauniyah Syar’iyah.

  3. Many do ketaaatan.

  4. Leaving kemakisatan in order to draw closer to God

The ha-things that can reduce faith in them:

  1. Turning from knowing God and the names and attributes of His
  • Do not want to pay attention to the verses kauniyah and Syar’iyah

  • At least deeds

  • disobedience to God [8]

  • [Faith Has Many Branches]

    Messenger of Allaah alaihi wa sallam said:

    الإيمان بضع وسبعون أو بضع وستون شعبة فأفضلها قول لا إله إلا الله وأدناها إماطة الأذى عن الطريق والحياء شعبة من الإيمان

    “Faith was seventy three to seventy-nine, or sixty-three to sixty-nine branches. The main thing is the words, Laa illaaha illallah (There is no god worthy of worship but Allah). And the lowest is to remove distractions from the road. And shame it is a part of faith. “[9]

    This hadith among proposition shows that faith includes belief and practice liver liver, spoken word, and also act limbs .In addition, this hadith also shows that faith has branches.

    Al Imam Ibn al-Qayyim rahimahullah said: “The essence of faith has many branches. Each branch is a part of faith. Prayer is a branch of faith, as well as charity, pilgrimage, fasting, and practices of the liver such as embarrassment, trust … Among those branches adacabang that if lost will cancel the creed of faith as a branch. There is also a branch whose loss does not invalidate faith like getting rid of distractions from the road. In between these two branches are the branches of another faith that is stratified. There are branches that follow and closer to cabanag creed. There also follow and closer to getting rid of distractions from the road branch. Similarly, infidelity, has principal and cabng-branch. As a branch of faith is including faith, then disbelief branch also includes disbelief. Shame is a branch of faith, then reduced the shame is a branch of disbelief. Honestly is a branch of faith, whereas a lie is a branch of disbelief. Completely immoral is a branch of disbelief, sebgaiaman all obedience is a branch of faith “[10]

    [Faith Betingkat-Level]

    Shaykh Ibn Baaz when commenting on the words of the Imam at Thahawi “Faith is a single entity and its owners have the same faith” says: “The words of the Imam at this Thahawi need to be reviewed again, even this is a word that is vanity. The believer is not the same in the faith. On the contrary, they have faith that stratified with a striking difference. The faith of the apostles can not be equated with a faith other than them. Similarly, the faith of the first four caliphs al companions along with others, is not the same as others. The faith of those who truly have faith also not the same as the faith of the wicked. This is based on the differences that exist in the heart, in the form of an introduction to God, the names and attributes of His, and all that is prescribed for His servants. This is the opinion of Ahlus Sunnah wal Jama’ah, differed with murjiah and who disagree with mereka.Wallahul musta’an “[11]

    This problem is very clear if we look at the arguments contained in the Quran and Sunnah and the reality happens that faith was stratified.

    Allah hath most apostle than the other apostles. Allah the Exalted says:

    تلك الرسل فضلنا بعضهم على بعض منهم من كلم الله ورفع بعضهم درجات … {253}

    “The apostles We preferred some (of) them over others. Among them is that God spoke (directly with him) and partly Allah raised to degrees. … “(Al-Baqarah: 253)

    Giving primacy apostle skillful than others due to differences in the level of their faith. Similarly, among the apostles there were included ulul ‘Azmi. They are messengers who have the greatest position and the highest degree. The apostles were not at all kedudukannaya in the sight of Allah.

    Allah the Exalted says:

    فاصبر كما صبر أولوا العزم من الرسل … {35}

    “So be patient as people who have the courage of the apostles …” (Al Ahqaf: 35)

    Similarly, the faith of the companions. Their faith is different. The most tingggi Faith is belief held by Abu Bakr radi ‘anhu. Sahalallhu Prophet ‘alaihi wa sallam said: “If the whole people keimaanan weighed with faith Abu Bakr, the faith of Abu Bakr heavier”. Abu Bakr al qaari Su’bah said: “It is Abu Bakr mendhaului you with many prayers and shodaqoh, but with faith that lodged in his heart” [12]

    [Actors Remain Great Sin of believers]

    Including critical discussion on the issue of faith is in menghukumi commit major sins. Basically, a believer that sin which is not to the degree of disbelief still judged as a believer. This is the madhhab of Ahlus Sunnah wal Jama’ah. Among the argument that paragraph qishos in the word of God:

    فمن عفي له من أخيه شيء فاتباع بالمعروف

    “Whoever gets a pema’afan of his brother, let (the mema’afkan) follow in a good way” (Al-Baqarah: 178). They (evildoers) still considered brethren with kemksiatan they do. Allah said:

    وإن طآئفتان من المؤمنين اقتتلوا فأصلحوا بينهما فإن بغت إحداهما على الأخرى فقاتلوا التي تبغي حتى تفىء إلى أمر الله فإن فآءت فأصلحوا بينهما بالعدل وأقسطوا إن الله يحب المقسطين {9} إنما المؤمنون إخوة فأصلحوا بين أخويكم … {10}

    “And if there are two groups of those who believe that war be ye reconciled between the two! But if one violates the agreement against the other, in violation of the treaty let you fight to recede back to the command of God. If he had subsided, make peace between them according to justice, and let justice; Allah loves those who act justly. The true believers are brothers. Therefore make peace (correct any relationship) between the two brothers was “(Al Hujurat: 9-10). In this verse Allah characterization of two factions fighting with predicate believer even though they fight each other. God also reported that they are brothers, and fraternity are not materialized except among the believers, not between believers and unbelievers.

    As for the wicked who do kemakisatan, their faith is not lost in total Arguments Shari’a sometimes set on their faith, such as the word of God:

    وتحرير رقبة مؤمنة

    “(Let) he freed a slave (slave) who believe” (An-Nisa ‘: 92). Faithful slave is included also the wicked slave.

    Sometimes also the arguments on the law denying their faith, as in the hadith:

    لا يزنى الزانى حين يزنى وهو مؤمن

    “A believer is not called a believer when he committed adultery” [13]

    Madhhab ahlussunnah in addressing the evildoers are not mengkafirkannya, but also not absolutize faith in themselves. By akarena we say sec- tors as an explanation Shaykh al-Islam Ibn Taymiyyah rahimahullah: “They (the wicked) is a believer in faith is lacking (not perfect), or it could be said to be a believer in his faith and wicked to sin magnitude. They did not get the title of absolute faith, nor lost faith (in total) with a magnitude of sin “[14] (Matan al ‘Aqeedah al Washitiyah)

    [Between Faith and Islam]

    What is the difference between faith and Islam? The word of faith and Islam are sometimes mentioned together in one sentence, but sometimes mentioned one of them. If mentioned one of them, then cover both meanings. And if both of them mentioned, the faith and Islam have a different meaning. If the mention of faith, then it is included in the meaning of faith and Islam. And vice versa. However, if that described faith and Islam, then each have the meaning of their own. Faith involves the practice of prophecy-heart, while Islam include deeds born.

    Imam Ibn Rajab al-Hanbali explains: “If each one mentioned Islam and faith alone (mentioned only or Islamic faith alone) then there is no difference between them. However, if mentioned secra bersaamaan, in between there is a difference. Faith is belief liver, acknowledgment and recognition. While Islam is surrender to God, His subject kepadan by Amlan obedience “[15]

    [Levels Minimal Tenets]

    Principles of faith contained in the six pillars of faith, as explained Prophet of Allaah alaihi wa sallam in the hadith of Jibril:

    قال أن تؤمن بالله وملائكته وكتبه ورسله واليوم الآخر وتؤمن بالقدر خيره وشره

    “You believe in Allah, His angels, His books, His Apostles, the end of the day, and good and bad fate.” [16]

    Each of these pillars of faith have a valid minimum levels so that said person’s faith to the pillars. In general, the minimum levels for the six pillars of faith are as beikut

    Faith in God:

    • Faithful to the manifestation of God
  • Faithful to God rububiyah

  • Faithful to God uluhiyah

  • Faithful to the names and attributes of God

  • Faith in the angels of God:

    • Faithful to the presence of the angels of God
  • Believing in detail the names of the angels that we know, and believe globally we do not know

  • Believing in detail their properties that we know, and believe globally we do not know

  • Believing in detail their duties as we know, and believe globally we do not know

  • Faith in Allah’s book:

    • Mengimanai that the entire book comes from God
  • Believing in detail the names of the books of God we know and believe globally we do not know

  • Justifying the news contained in these books

  • Charity with the laws that are in it for yet removed

  • Faith of the apostles of God:

    • Believing that the whole message of the apostles came from God
  • Believing detailed secra names of the prophets and messengers of God that we know and believe globally we do not know

  • Justifying authentic news that comes from them

  • Charity with the law of the Prophet which was sent to us (ie Muhammad shalallhu ‘alaihi wa sallam)

  • Faith in the final days:

    • Faith in the resurrection
  • Faithful to the day of reckoning and recompense (al hisaab wal jazaa ‘)

  • Faithful to heaven and hell

  • Faithful with everything that happens after death

  • Faith in the destiny of God:

    • Having faith that God knows everything that happened
  • Faith that God has set everything in the Lawh Mahfouz

  • Having faith that everything happens by the will of God

  • Having faith that everything that happens is God’s creatures [17]

  • Those who do not believe that there are points on the minimum levels of the pillars of faith, then canceled the pillars of faith. And whoever canceled one of the pillars of faith, the whole faith is also canceled.

    [Legal Saying “I believer Hopefully”]

    Can say the words “I am a believer Hopefully?”. These words termed by scholars with al istisnaa ‘fil faith (exceptions in faith). Humans are divided into three groups in this matter. There are absolutely forbid it, which allowed no absolute, and there are legal detailing.

    Shaykh Muhammad ibn Saalih al ‘Uthaymeen rahimahullah was asked about the law’s words: I am a believer Insha Allah “. He explains: “The words of someone ‘I’m a believer Inshallah’ termed by scholars at al istisnaa ‘fil faith (exceptions in faith). This problem needs to details:

    1. If istisna ‘arises because of doubts about the existence of the subject of faith, then it is haram even disbelief .. Because faith is something that is certain (sure), while doubt cancels faith.
  • If istisna ‘appear for fear of falling into tazkiyatun nafsi (purify themselves), but still with the application of faith in words, actions, and beliefs, then it is something that is required because of the anxiety to something dangerous that can destroy faith.

  • If the intent istisna ‘is bertabaruk by calling masyiah (God’s will) or to explain the reason, and faith in the hearts of God’s will remain dependent, then it is permissible. And the explanation for the mention of the reason (bayaani ta’lil) does not negate the justification of faith. There has been an explanation of this case as in the word of God:

  • تدخلن المسجد الحرام إن شآء الله ءامنين محلقين رءوسكم ومقصرين لاتخافون … {27}

    “… That ye shall surely enter the Sacred Mosque, if Allah wills in a safe state, with a shaved head and cut it, are you not afraid …” (Al-Fath: 27). And also in the prayer of the Prophet when the pilgrimage grave:

    وإنا إن شاء الله بكم لاحقون “and inshallah we will follow you” [18]

    With the above explanation, it should not absolutize law in matters al istisna ‘fil faith. The truth is detailing this problem [19].

    Similarly, some explanation about issues of faith. May be useful.

    Alhamdulillahiladzi bi ni’matihi tatimus shaalihaat

    Author: Adika Mianoki

    articles http://www.muslim.or.id

    footnotes
    [1]. See Nawaaqidul Iman al I’tiqodiyyah wa Dhowabitu Takfiir ‘inda as Salaf I / 35-37

    [2]. H.R Abu Dawud, Ahmad, Tirmidhi. Classed as saheeh Albani in Shohihul Jaami ‘VI / 308

    [3]. H.R Muslim22

    [4]. Transmitted by Muslim 57

    [5]. See the arguments of a more complete and explanation in Nawaaqidul Faith I / 38-54

    [6]. Muslim H.R 193

    [7]. Syarh Lum’atil I’tiqad 57, Shaykh Muhammad ibn Sholeh al ‘Uthaymeen

    [8]. Summarized from Sharh al ‘Aqeedah al Wasithiyah 594-596, Shaykh’ Uthaymeen. Set of Ulama.

    [9]. Muslim H.R 58

    [10]. Quoted from Nawaaqidul Faith I / 55-56

    [11]. Shaykh Ibn Baaz Ta’liq against al ‘Aqeedah at Thahawiyah. In Jaami’us Syuruh al ‘Aqeedah ath Thahawiyah II / 488. Cet. Dar Ibn Jawzi.

    [12]. See Sharh al ‘Aqeedah at Thahawiyah, Sholeh Shaikh Shaikh Alu. In Jaami’us Syuruh al ‘Aqeedah ath Thahawiyah II / 488

    [13]. Transmitted by Muslim 57

    [14]. Matan al ‘Aqeedah al Washitiyah

    [15]. Jaamiul ‘Ulum wal Hikam 63, Ibn Rajab Al-Hanbali.

    [16]. Transmitted by Muslim 8

    [17]. Please see the full discussion in Sharh Usul Faith, Shaykh Muhammad ibn Sholeh al ‘Uthaymeen.

    [18]. Muslim H.R 974

    [19]. Alfaadz Mafaahim wa wa fii Mizani as Syar’i ad Deen 28-29, Sholeh al Shaykh Muhammad ibn ‘Uthaymeen.

    Komentar ditutup.

    %d blogger menyukai ini: