The Prophet's advice about prayer
Islamic advice, Having told us Abdurrazaq told us Malik from Nafi 'from Ibn Umar he said, "The Messenger of Allaah' alaihi wasallam said:" Let one of you do not pray at sunrise and sunset. "
Having told us Yahya from Abdul Malik told me 'Atho' from Jabir said; A solar eclipse occurred during the time of the Prophet sallallaahu 'alaihi wasallam coincided with the day of the death of Ibrohim the son of the Prophet sallallaahu' alaihi wasallam. People say; "Truly the eclipse was due to Ibrohim's death." Then the Prophet sallallaahu 'alaihi wasallam stood up and prayed with the people, six recitations and every four prostrations bowed, then read (verses) long then bowed at the same length as the prostration time, then raised his head and read less than the first reading, then bow as you stand and raise your head with a shorter reading than the second reading, then bow as long as you stand and raise your head. Then tilt to prostrate and prostrate twice then stand up and bow three times before prostration. The duration is shorter than before and the reconciliation is the same as the time of establishment. Then he ended his prayer and the person marching behind him. Then he advanced by standing followed by his back row and prayed and it turned out that the sun was already visible. Then he said: "O people, the sun and moon are two signs of the signs of the greatness of Allah AzzaWaJalla and both of them do not happen eclipse because of human death. If you see such things happen then pray your prayers until they are seen again. Actually nothing has been promised to you unless I have seen it in my prayer earlier, I see hell when you see me going to end it because I am afraid of being licked until I say: O Rob, I see in it a person wearing a crooked stick dragging his stomach in hell, because he stole someone's possession the hajj with his stick even though he knows. (The Messenger of Allaah alaihi wasallam) said: "He carried his wand, if anyone neglected then he took it away", I also saw someone who had tied a cat and did not feed it and did not let the cat it is to find their own food to die of starvation . And I see heaven when you see me advancing until I stand at my place and I extend my hand to take the fruit so you can see it but I undo it.
Having told us Yahya from Abdul Malik told me 'Atho' from Jabir said; A solar eclipse occurred during the time of the Prophet sallallaahu 'alaihi wasallam coincided with the day of the death of Ibrohim the son of the Prophet sallallaahu' alaihi wasallam. People say; "Truly the eclipse was due to Ibrohim's death." Then the Prophet sallallaahu 'alaihi wasallam stood up and prayed with the people, six recitations and every four prostrations bowed, then read (verses) long then bowed at the same length as the prostration time, then raised his head and read less than the first reading, then bow as you stand and raise your head with a shorter reading than the second reading, then bow as long as you stand and raise your head. Then tilt to prostrate and prostrate twice then stand up and bow three times before prostration. The duration is shorter than before and the reconciliation is the same as the time of establishment. Then he ended his prayer and the person marching behind him. Then he advanced by standing followed by his back row and prayed and it turned out that the sun was already visible. Then he said: "O people, the sun and moon are two signs of the signs of the greatness of Allah AzzaWaJalla and both of them do not happen eclipse because of human death. If you see such things happen then pray your prayers until they are seen again. Actually nothing has been promised to you unless I have seen it in my prayer earlier, I see hell when you see me going to end it because I am afraid of being licked until I say: O Rob, I see in it a person wearing a crooked stick dragging his stomach in hell, because he stole someone's possession the hajj with his stick even though he knows.
(The Prophet sallallaahu 'alaihi wasallam) said: "He carried his wand, if anyone neglected then he took it away", I also saw that someone had tied a cat and did not feed it and did not allow the cat to feed itself until it died of starvation . And I see heaven when you see me advancing until I stand at my place and I extend my hand to take the fruit so you can see it but I undo it.
Tuesday, October 9, 2018
Useful Share of Hadith
Useful Share of Hadith
Having told me Zakaria bin Yahya he said; has told us Shaykh he said; had told us Abu 'Awanah from Al Hurr bin Shayyah of Hunaidah bin Khalid from his wife, he said; have told me some of the wives of the Prophet sallallaahu 'alaihi wasallam, that he fasted on Ashura, nine days from Dhu al-Hijjah month and three days each month, the first Monday of the month and two Thursday. "(Nasa'i)
Having told us Al 'Abbas bin Al Walid he said; my father and 'Uqbah have told us from Al Auza'i he said; have told me 'Atha he said; have told me people who have heard Ibn 'Umar say; that the Prophet sallallaahu 'alaihi wasallam said: "Whoever fasts forever, he is considered not fasting." (Nasa'i)
Having told us Muhammad bin Hatim, he said; preached to us Hibban, he said; has told us Abdullah of Ibrahim bin 'Uqbah that Kuraib said; I once asked Usamah bin Zaid, and he was the one who was carried by the Messenger of Allaah alaihi wasallam on the evening of Arafat. Then I say; how do you do it? He said; we came by walking up to Muzdalifah, then he went down, and performed Maghrib prayers and then sent messengers to humans to come down so they descended on the places they descended, and did not really go down until the Messenger of Allaah alaihi wasallam performed Isha'akhir prayers , then their people really went down. When I went out in the morning on foot among the Quraysh who walked fast and he was led by Al Fadhl. (Nasa'i)
Having told us Zakaria bin Yahya said; had told us Ishaq bin Ibrahim he said; told us Ali bin Al Husain bin Waqid said; had told me my father he said; had told us Yazid An Nahwi of 'Ikrimah from Ibn Abbas regarding the word of God:' (Which verses do we recite or make us forget about it then we bring forth better than that or comparable from them) '(Surat al-Baqarah: 106 ), and the word of God: '(And if we put a verse in another verse as a substitute even though Allah knows better what He has revealed)' (Surat an Nahl: 1o1), and the word of Allah: '(Allah abolished what what he wants and determines (what he wants, and on his side there are Ummul-Kitab (Lauh mahfuzh)) '(Qs. Ar Ra'd: 39). The first thing in the Qur'an is about the qiblah, and the word: '(Women who are rebuked should refrain (wait) three times the quru'. They must not hide what Allah created in his womb, if they believe in Allah and the Hereafter. And their husbands have the right to refer to it in the waiting period, if they (the sua mi) wants ishlah) '(Qs. Al Baqarah: 228) That is because if a man divorces his wife, then he is more entitled to return to him even though he has divorced him three times, then Allah removes it and says: '(Divorce (which can be reconciled) twice. After that it may be reconciled again who is ma'ruf or divorces in a good way) '(Surat al-Baqarah: 229). (Nasa'i)
Having told us Abu Daud, he said; had told us Ja'far bin 'Aun, he said; had told us Abu 'Umais of Qais bin Muslim of Tariq bin Shihab, he said; "A Jewish man had come to Umar bin Al Khathab and said:" O Amir al-mu'minin, there is one verse in your book that you read, if it comes down to us the Jews surely we make that day a Feast. What verse is that? "Umar said:" I have perfected this day for you, your religion, and I have given you My favor, and I have blessed Islam as a religion for you. Then Umar said; "Indeed, I know the place where the verse came down, and the day. The verse came down to the Messenger of Allaah alaihi wasallam in 'Arafat on Friday." (Nasa'i)
Having told me Zakaria bin Yahya he said; has told us Shaykh he said; had told us Abu 'Awanah from Al Hurr bin Shayyah of Hunaidah bin Khalid from his wife, he said; have told me some of the wives of the Prophet sallallaahu 'alaihi wasallam, that he fasted on Ashura, nine days from Dhu al-Hijjah month and three days each month, the first Monday of the month and two Thursday. "(Nasa'i)
Having told us Al 'Abbas bin Al Walid he said; my father and 'Uqbah have told us from Al Auza'i he said; have told me 'Atha he said; have told me people who have heard Ibn 'Umar say; that the Prophet sallallaahu 'alaihi wasallam said: "Whoever fasts forever, he is considered not fasting." (Nasa'i)
Having told us Muhammad bin Hatim, he said; preached to us Hibban, he said; has told us Abdullah of Ibrahim bin 'Uqbah that Kuraib said; I once asked Usamah bin Zaid, and he was the one who was carried by the Messenger of Allaah alaihi wasallam on the evening of Arafat. Then I say; how do you do it? He said; we came by walking up to Muzdalifah, then he went down, and performed Maghrib prayers and then sent messengers to humans to come down so they descended on the places they descended, and did not really go down until the Messenger of Allaah alaihi wasallam performed Isha'akhir prayers , then their people really went down. When I went out in the morning on foot among the Quraysh who walked fast and he was led by Al Fadhl. (Nasa'i)
Having told us Zakaria bin Yahya said; had told us Ishaq bin Ibrahim he said; told us Ali bin Al Husain bin Waqid said; had told me my father he said; had told us Yazid An Nahwi of 'Ikrimah from Ibn Abbas regarding the word of God:' (Which verses do we recite or make us forget about it then we bring forth better than that or comparable from them) '(Surat al-Baqarah: 106 ), and the word of God: '(And if we put a verse in another verse as a substitute even though Allah knows better what He has revealed)' (Surat an Nahl: 1o1), and the word of Allah: '(Allah abolished what what he wants and determines (what he wants, and on his side there are Ummul-Kitab (Lauh mahfuzh)) '(Qs. Ar Ra'd: 39). The first thing in the Qur'an is about the qiblah, and the word: '(Women who are rebuked should refrain (wait) three times the quru'. They must not hide what Allah created in his womb, if they believe in Allah and the Hereafter. And their husbands have the right to refer to it in the waiting period, if they (the sua mi) wants ishlah) '(Qs. Al Baqarah: 228) That is because if a man divorces his wife, then he is more entitled to return to him even though he has divorced him three times, then Allah removes it and says: '(Divorce (which can be reconciled) twice. After that it may be reconciled again who is ma'ruf or divorces in a good way) '(Surat al-Baqarah: 229). (Nasa'i)
Having told us Abu Daud, he said; had told us Ja'far bin 'Aun, he said; had told us Abu 'Umais of Qais bin Muslim of Tariq bin Shihab, he said; "A Jewish man had come to Umar bin Al Khathab and said:" O Amir al-mu'minin, there is one verse in your book that you read, if it comes down to us the Jews surely we make that day a Feast. What verse is that? "Umar said:" I have perfected this day for you, your religion, and I have given you My favor, and I have blessed Islam as a religion for you. Then Umar said; "Indeed, I know the place where the verse came down, and the day. The verse came down to the Messenger of Allaah alaihi wasallam in 'Arafat on Friday." (Nasa'i)
Sunnah Rasul on Friday night and Friday
Sunnah Rasul on Friday night and Friday
Let's Turn on the Sunnah of the Apostles on Friday & Friday ...
Let's read Al Kahfi's Letter
First Hadith:
مَنْ قَرَأَ سُورَةَ الْكَهْفِ لَيْلَةَ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ فِيمَا بَيْنَهُ وَبَيْنَ الْبَيْتِ الْعَتِيق
ِ
"Whoever reads the letter of Al Kahfi on Friday night, he will be illuminated by the light between him and the Ka'bah." (HR. Darimi)
Second Hadith:
مَنْ قَرَأَ سُورَةَ الْكَهْفِ فِى يَوْمِ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ مَا بَيْنَ الْجُمُعَتَيْن
ِ
"Anyone who reads Al Kahfi's letter on Friday, he will be illuminated between the two Friday." (Narrated by Baihaqi)
Please share so that it becomes a Jariyah practice.
Let's Turn on the Sunnah of the Apostles on Friday & Friday ...
Let's read Al Kahfi's Letter
First Hadith:
مَنْ قَرَأَ سُورَةَ الْكَهْفِ لَيْلَةَ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ فِيمَا بَيْنَهُ وَبَيْنَ الْبَيْتِ الْعَتِيق
ِ
"Whoever reads the letter of Al Kahfi on Friday night, he will be illuminated by the light between him and the Ka'bah." (HR. Darimi)
Second Hadith:
مَنْ قَرَأَ سُورَةَ الْكَهْفِ فِى يَوْمِ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ مَا بَيْنَ الْجُمُعَتَيْن
ِ
"Anyone who reads Al Kahfi's letter on Friday, he will be illuminated between the two Friday." (Narrated by Baihaqi)
Please share so that it becomes a Jariyah practice.
Reasons for the reasons for the Prophet Muhammad polygamy
Reasons for the reasons for the Prophet Muhammad polygamy
1. Khadijah binti Khuwailid
He was the first wife of the prophet Muhammad. Before marrying the Prophet, he had been the wife of Atiq ibn Abiddan Abu Halah bin Malik and had given birth to four children, two with her husband named Atiq, namely Abdullah and Jariyah, and two with her husband Abu Halah namely Hindun and Zainab. Various histories explain that when Muhammad s.a.w. married to Khadijah, Khadijah's age was 40 years old while the Prophet was only 25 years old. But according to Ibn Katsir, a figure in the fields of interpretation, hadith and history, they marry in their age. Prophet Muhammad SAW. with him as husband and wife for 25 years, 15 years before receiving the first revelation and 10 years after that until Khadijah's death, about 3 years before moving to Medina Khadijah died when he was 50 years old. He is the wife of the prophet Muhammad s. which was never combined, because all of his wives were married and married after Khadijah's death. In addition, all the children of the Prophet except Ibrahim were the biological children of Khadijah. Kasawin from the prophet Muhammad s. as many as 20 bakrah and the wedding ceremony was held by his father Khuwailid. Another history states, the ceremony was carried out by his brother Amr bin Khuwailid.
The motive of the Prophet Muhammad married Khadijah because of the feeling of love or biological law. Khadijah himself expressed love to Muhammad because of his good character and could advance his business. The Prophet Muhammad also understood this so that he received love from Khadijah.
2. Saudah binti Zam'ah
The Prophet married Saudah after Khadijah's death that same month. Saudah is an old widow. His first husband was al-Sakran bin Amr. Saudah and her husband al-Sakran were among those who had migrated to Habsyah. When her husband passed away after returning from Habsyah, the Prophet (peace and blessings of Allaah be upon him) took her to become a wife to protect her and give her husband high respect. The wedding was conducted by Salit bin Amr. Another history states that the ceremony was carried out by Abu Hatib bin Amr. The winner is 400 dirhams.
The motive of the Prophet Muhammad to marry Saudah for helping the widow and giving a great appreciation to the widow whose husband is a sahid in the war. This is very valuable in Arab culture, especially the heroes in war.
3. Aisyah bint Abu Bakar
The marriage contract was held in Mecca before Hijrah, but after the death of Khadijah and after the Prophet Muhammad married Saudah. At that time Aisha was 16 years old. The Messenger of Allah was not with him as a husband and wife but after emigrating to Medina. At that time, Ayesha was 19 years old while the prophet Muhammad was 53 years old. Ayesha was the only wife of the Messenger of Allah who was still a girl at the time of marriage. The ceremony was carried out by his father Abu Bakar with a dowry of 400 dirhams
The motive of the Prophet Muhammad married Aisyah bint Abu bakar because of politics. Because the Prophet Muhammad Post was abandoned by Khadijah no one accompanied and served at home so he was offered by Abu Bakar to marry Aisyah when he was enough. Besides that it also strengthens the strength of Muslims with family values so that they can be spared from children or other people who want to destroy the power of Islam. Marrying with political motives can be justified because Arab culture at that time was a way to protect and strengthen a people.
5. Umm Salamah
Salamah, an elderly widow had 4 children with the first husband named Abdullah bin Abd al-Asad. Her husband was martyred in the Battle of Uhud and his cousin was also martyred during the war and the prophet Muhammad proposed to him. At first the application was rejected because he realized his old age. The reason for age was also used when rejecting Abu Bakar and Umar al Khattab's applications. The second time the Prophet Muhammad received the application with a dowry, a bowl of flour flour
The motive of the Prophet Muhammad to marry Umm Salamah for helping the widow and giving a great appreciation to the widow whose husband is a sahid in war. This is very valuable in Arab culture, especially the heroes in war.
6. Ummu Habibah bint Abu Sufyan
Ummu Habibah is a widow. His first husband was Ubaidillah bin Jahsyin al-Asadiy. Ummu Habibah and her husband Ubaidullah had migrated to Habsyah. Ubaidullah died when he was migrated and Umm Habibah who was in Habsyah lost his place of dependence. Through al Najashi, the prophet Muhammad proposed to Umm Habibah and the wedding ceremony was carried out by Khalid bin Said al-As with a marriage of 400 dirhams, paid by al Najashi to the prophet.
The motive of the Prophet Muhammad married Ummu Habibah for helping the widow and giving a great appreciation to the widow whose husband was a sahid in the war. This is very valuable in Arab culture, especially the heroes in war.
7. Juwairiyah (Barrah) bint Harits
Juwairiyah's father was the chairman of the Bani Mustaliq group who had gathered his troops to fight the prophet Muhammad in the War of Al-Muraisi 'After Bani al-Mustaliq was killed and Barrah was captured by Thabit bin Qais bin al-Shammas al-Ansariy. Thabit was about to be doomed with 9 threes of gold, and Barrah complained to the prophet. The Messenger of Allah was willing to pay for the miracle, then marry him.
The motive of the Prophet Muhammad married Juwariyah because of political motives and forms of help with Juwariyah because of being held captive by Thabit bin Qais bin al-Shammas al-Ansariy. So as to raise the dignity of women.
8. Zainab bint Jahsy
Zainab was the wife of Zaid bin Harithah who had become a cult and later became the adopted son of the prophet Muhammad, after he was freed. A husband and wife relationship between Zainah and Zaid was unhappy because Zainab, of noble descent, was not easily obedient and not on par with Zaid. Zaid had divorced him even though he had been advised by the prophet Muhammad s.a.w. The wedding ceremony was carried out by Abbas bin Abdul-Muttalib with a marriage of 400 dirhams, paid for by the prophet Muhammad s.
The motive of the Prophet Muhammad married Khadijah because of Zainab or the biological Law. In addition, it is also against Arab culture that prohibits marrying adopted children. Allah blessed the marriage of Prophet Muhammad with Zainab.
9. Asma 'bint al-Nu'man al-Kindiyah
Asma 'was married to the prophet Muhammad s.a.w.but divorced by the Prophet and escorted back to his family before living together because Asthma suffered from hair disease
10. Umrah bint Yazid al-Kilabiyah
Prophet Muhammad SAW. married Umrah when Umrah had just converted to Islam. Umrah has been divorced and returned to his family.
11. Zainab bint Khuzaimah
Zainab bint Khuzaimah passed away when the prophet Muhammad s.a.w. still alive.
12. Maria al-Qibthiya
Maria al-Qibthiya was the only wife of the Prophet from Egypt and the only one with whom the Prophet obtained a child other than Khadijah, Ibrahim, but unfortunately died at the age of 4
The motive of the Prophet Muhammad married Mary because of political motives. The culture of the King of the world that gives gifts in the form of slaves or women is common as part of building allies or relations between countries. So the Prophet Muhammad married Mary for da'wah and received a gift from the King of Egypt so that relations between countries could be good and Islam could develop.
It was concluded that the Prophet Muhammad married an Arab woman had rational considerations and could be accounted for. The position of the Arab woman is patriarchal or marginalized or underestimated even sold. So that by marrying is an attempt to elevate the status of women in the current conditions. Even the King of the King at that time had a wife of more than 50. Khalid bin Walid had more than 50 wives. Or other Arab societies. Because culture has a wife showing a lot of status and position. There is no motive for lust or hypersex disorder such as the Orientalist accusation against Islam. The marriage of the Prophet Muhammad to Khadijah lasted for 25 years. After Khadijah passed away the Prophet Muhammad because the conditions of struggle and promote Islam became logical because the motive was to protect widows, to elevate women's status and political motives or to change the wrong Arabic culture so that they could be accounted for.
1. Khadijah binti Khuwailid
He was the first wife of the prophet Muhammad. Before marrying the Prophet, he had been the wife of Atiq ibn Abiddan Abu Halah bin Malik and had given birth to four children, two with her husband named Atiq, namely Abdullah and Jariyah, and two with her husband Abu Halah namely Hindun and Zainab. Various histories explain that when Muhammad s.a.w. married to Khadijah, Khadijah's age was 40 years old while the Prophet was only 25 years old. But according to Ibn Katsir, a figure in the fields of interpretation, hadith and history, they marry in their age. Prophet Muhammad SAW. with him as husband and wife for 25 years, 15 years before receiving the first revelation and 10 years after that until Khadijah's death, about 3 years before moving to Medina Khadijah died when he was 50 years old. He is the wife of the prophet Muhammad s. which was never combined, because all of his wives were married and married after Khadijah's death. In addition, all the children of the Prophet except Ibrahim were the biological children of Khadijah. Kasawin from the prophet Muhammad s. as many as 20 bakrah and the wedding ceremony was held by his father Khuwailid. Another history states, the ceremony was carried out by his brother Amr bin Khuwailid.
The motive of the Prophet Muhammad married Khadijah because of the feeling of love or biological law. Khadijah himself expressed love to Muhammad because of his good character and could advance his business. The Prophet Muhammad also understood this so that he received love from Khadijah.
2. Saudah binti Zam'ah
The Prophet married Saudah after Khadijah's death that same month. Saudah is an old widow. His first husband was al-Sakran bin Amr. Saudah and her husband al-Sakran were among those who had migrated to Habsyah. When her husband passed away after returning from Habsyah, the Prophet (peace and blessings of Allaah be upon him) took her to become a wife to protect her and give her husband high respect. The wedding was conducted by Salit bin Amr. Another history states that the ceremony was carried out by Abu Hatib bin Amr. The winner is 400 dirhams.
The motive of the Prophet Muhammad to marry Saudah for helping the widow and giving a great appreciation to the widow whose husband is a sahid in the war. This is very valuable in Arab culture, especially the heroes in war.
3. Aisyah bint Abu Bakar
The marriage contract was held in Mecca before Hijrah, but after the death of Khadijah and after the Prophet Muhammad married Saudah. At that time Aisha was 16 years old. The Messenger of Allah was not with him as a husband and wife but after emigrating to Medina. At that time, Ayesha was 19 years old while the prophet Muhammad was 53 years old. Ayesha was the only wife of the Messenger of Allah who was still a girl at the time of marriage. The ceremony was carried out by his father Abu Bakar with a dowry of 400 dirhams
The motive of the Prophet Muhammad married Aisyah bint Abu bakar because of politics. Because the Prophet Muhammad Post was abandoned by Khadijah no one accompanied and served at home so he was offered by Abu Bakar to marry Aisyah when he was enough. Besides that it also strengthens the strength of Muslims with family values so that they can be spared from children or other people who want to destroy the power of Islam. Marrying with political motives can be justified because Arab culture at that time was a way to protect and strengthen a people.
5. Umm Salamah
Salamah, an elderly widow had 4 children with the first husband named Abdullah bin Abd al-Asad. Her husband was martyred in the Battle of Uhud and his cousin was also martyred during the war and the prophet Muhammad proposed to him. At first the application was rejected because he realized his old age. The reason for age was also used when rejecting Abu Bakar and Umar al Khattab's applications. The second time the Prophet Muhammad received the application with a dowry, a bowl of flour flour
The motive of the Prophet Muhammad to marry Umm Salamah for helping the widow and giving a great appreciation to the widow whose husband is a sahid in war. This is very valuable in Arab culture, especially the heroes in war.
6. Ummu Habibah bint Abu Sufyan
Ummu Habibah is a widow. His first husband was Ubaidillah bin Jahsyin al-Asadiy. Ummu Habibah and her husband Ubaidullah had migrated to Habsyah. Ubaidullah died when he was migrated and Umm Habibah who was in Habsyah lost his place of dependence. Through al Najashi, the prophet Muhammad proposed to Umm Habibah and the wedding ceremony was carried out by Khalid bin Said al-As with a marriage of 400 dirhams, paid by al Najashi to the prophet.
The motive of the Prophet Muhammad married Ummu Habibah for helping the widow and giving a great appreciation to the widow whose husband was a sahid in the war. This is very valuable in Arab culture, especially the heroes in war.
7. Juwairiyah (Barrah) bint Harits
Juwairiyah's father was the chairman of the Bani Mustaliq group who had gathered his troops to fight the prophet Muhammad in the War of Al-Muraisi 'After Bani al-Mustaliq was killed and Barrah was captured by Thabit bin Qais bin al-Shammas al-Ansariy. Thabit was about to be doomed with 9 threes of gold, and Barrah complained to the prophet. The Messenger of Allah was willing to pay for the miracle, then marry him.
The motive of the Prophet Muhammad married Juwariyah because of political motives and forms of help with Juwariyah because of being held captive by Thabit bin Qais bin al-Shammas al-Ansariy. So as to raise the dignity of women.
8. Zainab bint Jahsy
Zainab was the wife of Zaid bin Harithah who had become a cult and later became the adopted son of the prophet Muhammad, after he was freed. A husband and wife relationship between Zainah and Zaid was unhappy because Zainab, of noble descent, was not easily obedient and not on par with Zaid. Zaid had divorced him even though he had been advised by the prophet Muhammad s.a.w. The wedding ceremony was carried out by Abbas bin Abdul-Muttalib with a marriage of 400 dirhams, paid for by the prophet Muhammad s.
The motive of the Prophet Muhammad married Khadijah because of Zainab or the biological Law. In addition, it is also against Arab culture that prohibits marrying adopted children. Allah blessed the marriage of Prophet Muhammad with Zainab.
9. Asma 'bint al-Nu'man al-Kindiyah
Asma 'was married to the prophet Muhammad s.a.w.but divorced by the Prophet and escorted back to his family before living together because Asthma suffered from hair disease
10. Umrah bint Yazid al-Kilabiyah
Prophet Muhammad SAW. married Umrah when Umrah had just converted to Islam. Umrah has been divorced and returned to his family.
11. Zainab bint Khuzaimah
Zainab bint Khuzaimah passed away when the prophet Muhammad s.a.w. still alive.
12. Maria al-Qibthiya
Maria al-Qibthiya was the only wife of the Prophet from Egypt and the only one with whom the Prophet obtained a child other than Khadijah, Ibrahim, but unfortunately died at the age of 4
The motive of the Prophet Muhammad married Mary because of political motives. The culture of the King of the world that gives gifts in the form of slaves or women is common as part of building allies or relations between countries. So the Prophet Muhammad married Mary for da'wah and received a gift from the King of Egypt so that relations between countries could be good and Islam could develop.
It was concluded that the Prophet Muhammad married an Arab woman had rational considerations and could be accounted for. The position of the Arab woman is patriarchal or marginalized or underestimated even sold. So that by marrying is an attempt to elevate the status of women in the current conditions. Even the King of the King at that time had a wife of more than 50. Khalid bin Walid had more than 50 wives. Or other Arab societies. Because culture has a wife showing a lot of status and position. There is no motive for lust or hypersex disorder such as the Orientalist accusation against Islam. The marriage of the Prophet Muhammad to Khadijah lasted for 25 years. After Khadijah passed away the Prophet Muhammad because the conditions of struggle and promote Islam became logical because the motive was to protect widows, to elevate women's status and political motives or to change the wrong Arabic culture so that they could be accounted for.
Collection of Sholawat from the Hadith and Its Meanings
Collection of Sholawat from the Hadith and Its Meanings
• Please be practiced and shared, God willing to become Sadaqah knowledge of fingers whose reward flows even though we have passed away
from 'Amru bin Sulaim Az Zuraqiy had told me Abu Humaid as-Sa'idiy radliallahu' anhu that they said;
"O Messenger of Allah, how do we treat the king?"
Then the Prophet sallallaahu 'alaihi wasallam said: "Say; Allahumma shalli' alaa Muhammadin wa azwaajihi wa dzurriyyatihii kamaa shollaita 'alaa aali Ibrahim wa baarik' alaa Muhammadin wa azwaajihi wa dzurriyyatihii kamaa baarakta 'alaa aali Ibrahim innaka hamiidun majiid"
(O Allah, give prayers to Muhammad, his wives and offspring as you have prayed to the family of Abraham and given Muhammad to his wives and offspring as you gave the family to Abraham. Indeed, Allah is praiseworthy and Most Glorious. ) ".
(Narrated by Bukhari 3369)
had told me 'Abdullah bin' Isa he heard 'Abdur Rahman bi Abi Laila said; Ka'ab bin 'Ujrah met me then said;
"Will you give me a gift that I heard from the Prophet sallallaahu 'alaihi wasallam". I answer; "Yes, give me".
Then he said; "We once asked the Prophet sallallaahu 'alaihi wasallam;" O Messenger of Allah, how can we treat the lords of the Ahlul Bait while Allah has taught us how to convey greetings to you? ".
So He said: "Say; Allahumma shalli 'alaa Muhammadin wa' alaa aali Muhammad kamaa shollaita 'alaa Ibrahiim wa' alaa aali Ibrahim innaka hamiidun majid. Allahumma baarik 'alaa Muhammadin wa' alaa aali Muhammadin kamaa baarakta 'alaa Ibrahiim wa' alaa aali Ibrahim innaka hamiidun majiid "
(O Allah bless Muhammad and the family of Muhammad as you have prayed to Ibrahiim and to the family of Ibrahim, in fact Engkah is Praiseworthy and Most Glorious. O Allah give Muhammad and the family of Muhammad just as you have given Abraham and his family Ibrahim, in fact Engkah is Praiseworthy and Most Glorious ".
(Narrated by Bukhari 3370)
@lamlam advice
Having told us Adam had told us Shu'bah had told us Al Hakam he said; I heard Abdurrahman bin Abu Laila he said; Ka'b bin 'Ujrah once met me, then he said; "Will I give you instructions? Verily the Prophet sallallaahu 'alahi wasallam had come out to meet us, then we asked," O Messenger of Allah, we have known the greetings to you, then how do you treat you?
He replied: "Say it; ALLAHUMMA SHALLI 'ALAA MUHAMMAD WA' ALAA AALI MUHAMMAD KAMAA SHALLAITA 'ALAA AALII IBRAAHIM INNAKA HAMIIDUM MAJIID. ALLAAHUMMA BAARIK' ALAA MUHAMMAD WA'ALAA AALI MUHAMMAD KAMAA BAARAKTA 'ALAA' AALI IBRAHIIMA INNAKA HAMIIDUM MAJIID
(O God give prayers to Muhammad and to the family of Muhammad as you have prayed to Ibrahiim, in fact Engkah is Praiseworthy and Most Glorious. O Allah give Muhammad and Muhammad's family the same as You have given Abraham, in fact Engkah is Praiseworthy and Most Noble)."
(Narrated by Bukhari 6357)
• Islamic advice
Having told us Ibrahim bin Hamzah told us Ibn Abu Hazim and Ad Darawardi of Yazid from Abdullah bin Khabbab from Abu Sa'id Al Khudri he said; we ask; "O Messenger of Allah, we have known the greetings to you, then how do we treat?" he replied: "Say it; ALLAHUMMA SHALLI 'ALAA MUHAMMAD' ABDAS THE WARSUULIKA KAMAA SHALLAITA 'ALAA IBRAAHIM WA BAARIK' ALAA MUHAMMAD WA'ALAA AALI MUHAMMAD KAMAA BAARAKTA 'ALAA IBRAHIIM WA' ALAA AALI IBRAHIIMA (O Allah give prayers to Muhammad servants and messengers- Thou, as Thou hast prayed to Ibrahiim, and give Muhammad and Muhammad's family the same as You have given Abraham, and the family of Abraham). "
(Narrated by Bukhari 6358)
Having told us Abdullah bin Maslamah of Malik from Abdullah bin Abu Bakr from his father from 'Amru bin Sulaim Az Zuraqi he said; has told me Abu Humaid As Sa'idi that they said; "O Messenger of Allah, how do we treat you?" he said: "Say it; ALLAHUMMA SHALLI 'ALAA MUHAMMADIN WA AZWAAJIHI WA DZURRIYYATIHII KAMAA SHALLAITA' ALAA AALI IBRAHIM WA BAARIK 'ALAA MUHAMMADIN WA AZWAAJIHI WA DZURRIYYATIHII KAMAA BAARAKTA' ALAA AALI IBRAHIM INNAKA HAMIIDUN MAJIID" (Yes Allah give prayers to Muhammad, wife his wife and his offspring as You have given prayers to the family of Abraham and given Muhammad to his wives and offspring as You gave the family of Abraham a blessing. Verily you are All Praised and Most Glorious. "
(HR. Bukhari 6360)
@lamlam advice
Having told us Yahya bin Yahya at-Tamimi he said, I read before Malik from Nu'aim ibn Abdullah al-Mujmir that Muhammad ibn Abdullah bin Zayd al-Ansari and Abdullah bin Zaid whom he was the one who was given instructions in regard to the call for prayer (adzan), he had told it from Abu Mas'ud al-Ansari he said, "the Messenger of Allaah 'alaihi wasallam came to us while we were in the assembly Sa'd bin Ubadah, then Bashir bin Sa'ad said to him,' Allah ordered us to say prayers upon you, O Messenger of Allah, then how do you treat you? Then the Prophet sallallaahu 'alaihi wasallam said, "Say,' ALLOOHUMMA SHOLLI 'ALAA MUHAMMAD WA'ALAA AALI MUHAMMAD, KAMAA SHOLLAITA' ALAA AALI IBROOHIIMA WABAARIK 'ALAA MUHAMMAD WA'ALAA AALI MUHAMMAD KAMAA BAAROKTA' ALAA AALI IBROOHIIMA FIL'AALAMIINA INNAKA HAMIIDUN MAJIID . " O God, give prayers to Muhammad and the family of Muhammad as you offer prayers for the family of Abraham, and bless blessings on Muhammad and the family of Muhammad as you give blessings to the family of Abraham in the world. You are Praiseworthy and Most Glorious. ' And greetings as you know. "
(HR. Muslim 405)
• Please be practiced and shared, God willing to become Sadaqah knowledge of fingers whose reward flows even though we have passed away
from 'Amru bin Sulaim Az Zuraqiy had told me Abu Humaid as-Sa'idiy radliallahu' anhu that they said;
"O Messenger of Allah, how do we treat the king?"
Then the Prophet sallallaahu 'alaihi wasallam said: "Say; Allahumma shalli' alaa Muhammadin wa azwaajihi wa dzurriyyatihii kamaa shollaita 'alaa aali Ibrahim wa baarik' alaa Muhammadin wa azwaajihi wa dzurriyyatihii kamaa baarakta 'alaa aali Ibrahim innaka hamiidun majiid"
(O Allah, give prayers to Muhammad, his wives and offspring as you have prayed to the family of Abraham and given Muhammad to his wives and offspring as you gave the family to Abraham. Indeed, Allah is praiseworthy and Most Glorious. ) ".
(Narrated by Bukhari 3369)
had told me 'Abdullah bin' Isa he heard 'Abdur Rahman bi Abi Laila said; Ka'ab bin 'Ujrah met me then said;
"Will you give me a gift that I heard from the Prophet sallallaahu 'alaihi wasallam". I answer; "Yes, give me".
Then he said; "We once asked the Prophet sallallaahu 'alaihi wasallam;" O Messenger of Allah, how can we treat the lords of the Ahlul Bait while Allah has taught us how to convey greetings to you? ".
So He said: "Say; Allahumma shalli 'alaa Muhammadin wa' alaa aali Muhammad kamaa shollaita 'alaa Ibrahiim wa' alaa aali Ibrahim innaka hamiidun majid. Allahumma baarik 'alaa Muhammadin wa' alaa aali Muhammadin kamaa baarakta 'alaa Ibrahiim wa' alaa aali Ibrahim innaka hamiidun majiid "
(O Allah bless Muhammad and the family of Muhammad as you have prayed to Ibrahiim and to the family of Ibrahim, in fact Engkah is Praiseworthy and Most Glorious. O Allah give Muhammad and the family of Muhammad just as you have given Abraham and his family Ibrahim, in fact Engkah is Praiseworthy and Most Glorious ".
(Narrated by Bukhari 3370)
@lamlam advice
Having told us Adam had told us Shu'bah had told us Al Hakam he said; I heard Abdurrahman bin Abu Laila he said; Ka'b bin 'Ujrah once met me, then he said; "Will I give you instructions? Verily the Prophet sallallaahu 'alahi wasallam had come out to meet us, then we asked," O Messenger of Allah, we have known the greetings to you, then how do you treat you?
He replied: "Say it; ALLAHUMMA SHALLI 'ALAA MUHAMMAD WA' ALAA AALI MUHAMMAD KAMAA SHALLAITA 'ALAA AALII IBRAAHIM INNAKA HAMIIDUM MAJIID. ALLAAHUMMA BAARIK' ALAA MUHAMMAD WA'ALAA AALI MUHAMMAD KAMAA BAARAKTA 'ALAA' AALI IBRAHIIMA INNAKA HAMIIDUM MAJIID
(O God give prayers to Muhammad and to the family of Muhammad as you have prayed to Ibrahiim, in fact Engkah is Praiseworthy and Most Glorious. O Allah give Muhammad and Muhammad's family the same as You have given Abraham, in fact Engkah is Praiseworthy and Most Noble)."
(Narrated by Bukhari 6357)
• Islamic advice
Having told us Ibrahim bin Hamzah told us Ibn Abu Hazim and Ad Darawardi of Yazid from Abdullah bin Khabbab from Abu Sa'id Al Khudri he said; we ask; "O Messenger of Allah, we have known the greetings to you, then how do we treat?" he replied: "Say it; ALLAHUMMA SHALLI 'ALAA MUHAMMAD' ABDAS THE WARSUULIKA KAMAA SHALLAITA 'ALAA IBRAAHIM WA BAARIK' ALAA MUHAMMAD WA'ALAA AALI MUHAMMAD KAMAA BAARAKTA 'ALAA IBRAHIIM WA' ALAA AALI IBRAHIIMA (O Allah give prayers to Muhammad servants and messengers- Thou, as Thou hast prayed to Ibrahiim, and give Muhammad and Muhammad's family the same as You have given Abraham, and the family of Abraham). "
(Narrated by Bukhari 6358)
Having told us Abdullah bin Maslamah of Malik from Abdullah bin Abu Bakr from his father from 'Amru bin Sulaim Az Zuraqi he said; has told me Abu Humaid As Sa'idi that they said; "O Messenger of Allah, how do we treat you?" he said: "Say it; ALLAHUMMA SHALLI 'ALAA MUHAMMADIN WA AZWAAJIHI WA DZURRIYYATIHII KAMAA SHALLAITA' ALAA AALI IBRAHIM WA BAARIK 'ALAA MUHAMMADIN WA AZWAAJIHI WA DZURRIYYATIHII KAMAA BAARAKTA' ALAA AALI IBRAHIM INNAKA HAMIIDUN MAJIID" (Yes Allah give prayers to Muhammad, wife his wife and his offspring as You have given prayers to the family of Abraham and given Muhammad to his wives and offspring as You gave the family of Abraham a blessing. Verily you are All Praised and Most Glorious. "
(HR. Bukhari 6360)
@lamlam advice
Having told us Yahya bin Yahya at-Tamimi he said, I read before Malik from Nu'aim ibn Abdullah al-Mujmir that Muhammad ibn Abdullah bin Zayd al-Ansari and Abdullah bin Zaid whom he was the one who was given instructions in regard to the call for prayer (adzan), he had told it from Abu Mas'ud al-Ansari he said, "the Messenger of Allaah 'alaihi wasallam came to us while we were in the assembly Sa'd bin Ubadah, then Bashir bin Sa'ad said to him,' Allah ordered us to say prayers upon you, O Messenger of Allah, then how do you treat you? Then the Prophet sallallaahu 'alaihi wasallam said, "Say,' ALLOOHUMMA SHOLLI 'ALAA MUHAMMAD WA'ALAA AALI MUHAMMAD, KAMAA SHOLLAITA' ALAA AALI IBROOHIIMA WABAARIK 'ALAA MUHAMMAD WA'ALAA AALI MUHAMMAD KAMAA BAAROKTA' ALAA AALI IBROOHIIMA FIL'AALAMIINA INNAKA HAMIIDUN MAJIID . " O God, give prayers to Muhammad and the family of Muhammad as you offer prayers for the family of Abraham, and bless blessings on Muhammad and the family of Muhammad as you give blessings to the family of Abraham in the world. You are Praiseworthy and Most Glorious. ' And greetings as you know. "
(HR. Muslim 405)
Ushul Fiqh
Fiqh and Ushul Fiqh are two inseparable sciences. Both appear together. However, Fiqh Science was first codified. If Ushul Fiqh focuses more on a general theoretical foundation, then Fiqh is more focused on the practical level. Both also have similarities, namely seeking legal provisions of syar'i. The scholars agreed that Imam Syafi'i was the founder of this discipline. Mustafa Abdul Raziq (2006: 239) dubbed Imam Syafi'i the first philosopher in the Islamic world.
Imam Syafi'i
Imam Syafi'i was born in Asqalan, a small village in Gaza in 150 H, to coincide with the year of Abu Hanifa's death. That said, Nasab Imam Syafi'i met the Messenger of Allah. Born in an orphanage, his mother was unable to pay the teacher to teach him. However, Syafi'i is still allowed to take lessons from his teacher. I was so poor, he was willing to write his memories on the bones and midrib dates. His intelligence appears at the age of 7 when he memorizes the Qur'an. His teacher at that time was Shaykh Ismail the son of Qostantin. Entering the age of 15, Syafi'i was allowed to give a fatwa by Muslim bin Khalid Zanji. He also learned a lot from the scholars in Makkah in various disciplines.
Syafi'i's journey to study in Medina was welcomed by Imam Malik. Initially, Imam Malik refused because he was too early. However, after seeing Syafi'i able to master al-Muwata 'very well, the Imam accepted it. For 16 years, Syafi'i accompanied Imam Malik until his death. The knowledge taken from Imam Malik is the initial capital for Syafi'i in istinbat to the texts. After receiving his education in Madinah, Imam Syafi'i studied science in Iraq to Muhamad bin Husain al-Saibani who was also a disciple of Abu Hanifa.
Manhaj istimbat Imam Malik in Madinah who relied on hadith rather than rationality and rationalist thought of Muhammad bin Husain al-Syaibani was the strategic place of Imam Syafi'i in combining two methods at once. This is one of the special features of Shafi'i among the four Islamic priests. The emergence of the book of al-Risalah began when Abdurahman bin Mahdi asked Imam Syafi'i to write a book that contained mansukh narratives, acceptance of the news of Ahad, and relating to the knowledge of the Qur'an. Imam Syafi'i himself never named the book al-Risalah. He more often said "Kitab", "my book", and "our book." Kitab al - Risks written by Imam Shafi'i for two times, which was first compiled in Makkah (Minutes of Qadimah) at the request of Abdurrahman al-Mahdi, one the priest of the hadith in the Hijaz, and the renewed Minutes of Eid in Egypt. Kitab al-Risalah Jadidah is the last manuscript that reaches us, the old text of his book has disappeared and it is most likely that he inserted the discussion material on the Risale Jadidah.
Ushul Fiqh Post Imam Syafi'i
After Imam Syafi'i laid the foundation of the knowledge of Ushul Fiqh, the scholars who came later tried to scour the book of the Risale. It was noted, Ibn Sirij, Abu Bakr Muhammad bin Abdullah Soirofi, Abi Walid Hasan ibn Muhamad Naisaburi, Ibn Qaththan, Imam bin Muhamad Ali Qaffal. After that, two big names emerged which according to the scholars greatly influenced the books of Ushul Fiqh in terms of authorship, namely Qadhi Baqilani al-Asy'ari and Qadhi Abdul Jabbar Mu'tazili. Al-Baqilani has a very large role in building the Mutakallimin methodology, one example is opposing Mu'tazilah in incorporating the doctrine of kalam, also his role in overcoming the two methods of Syafi'i and Hanafi which co-opt kalam as its trandmark.
The fifth century Ushul Fiqh had begun to flourish since Imam Haramain al-Juwaini took many benefits from the book of al-Baqilani entitled at-Taqrib wal Irshad. Al-Juwaini himself has three works: Al-Waraqât (directed by Jalal al-Mahali, Talkhis, and al-Burhân (directed by al-Mazrid in the book Fiqfi Idhohil Mahsul min Burhânil Ushûl).
Qadhi Abdul Jabar had the book al-Amd which was directed by his own student, Abul Husain al-Basri and gave birth to the work of al-Mu'amad. Kitab Mu'amad was also responded well by Qadhi Abu Ya'la in his book, al-ʻUdah min al-Mu'amad. Abu al-Hitab and Abu al-Wafa 'bin Aqil were students of Abi Ya'la who each wrote the book of Al-Tamhid and al-Wadhi fî Ushûl al-Fiqh. Among Ibn Aqil's students who were quite productive was Ibn al-Barhan, author of the book al-Wushul ilal Ushul who also inspired Shaykh Islam Ibn Taymiyyah to compose the book al-Musawadah.
After the Imam Juwaini era, there emerged a name like Imam Ghazali which was more or less influenced by Qadhi Baqilani, Qadhi Abdul Jabar, Abul Husain al-Basri, and Imam Juwaini in his work al-Mustasyf. Ibn Khaldun praised al-Mustasyf as the best book ever written in Ushul Fiqh beside al-Burhan by Imam Juwaini. The book Mustasyfa itself is summarized by Abu Walid bin Rusyd (595), grandson of Ibn Rushd, in his book, Dharuratu fi Ilmi Ushûl and Ibn Rashiq (632) in Lubâbul Mahsûl fil Ilmi Ushûl. In addition to these two scholars, Ibn Qudamah mentashihnya in Raudhatunnâdhir and was directed by Soffiyuddin al-Hanbalidalam Qawâ'idul Ush wal wa Maâqidul Fushûl. Syamsuddin Ba'lidan, his student, Tufi, was even more special because he was able to summarize it for 10 days in the matan Ghayatul Itqân. Matan Gayatul Itqân became the reference material for Ala’udin Kanani Asqalani in Sawadunnâdhir wa Siqâqu Raudatunnâdhir. Not to miss Ibnu Badran and Amin Syanqiti, commenting on Tufi's essay in the Nujhatu Khatir.
The Book of al-Mustasyf's work by Ghazali received great attention after generations, such as Khatib Bagdhadi in his work, Faqih wal Mutafaqih, although the contents also contain many discussions of hadith, but the Ushuliyah rules are also rare in this book. The back of Bagdadi in Faqih wal Mutafaqih is al-Risalah by Syafi'i and Tabshîrah by Syairozi which became the forerunner of the emergence of Allumâ '. In addition to Khatib Bagdadi, this generation also gave rise to names such as Sam'ani in his book, Qawâtiul. It was a match against the book Taqwimul Adilah belonging to Abu Zaid Dabusi. Syahrawardi's Attankihât also appeared in this generation.
Imam Fakhrurazi and Saifuddin al-Amidi are two big names after Ghazali, each of whom has the work of al-Mahsûl whose characteristics are istidlal and mu'aradah and almost have manhaj which are different from the previous books. Al-Mahsûl gave birth to the books of Tajuddin Armawi, al-Hâsil minal Mahsûl and at-Tahsil minal Mahsûl by Sirajuddin Armawi. Among Armawi's students who took the method of his teacher were Abdullah Muhamad bin Abad al-Asfahani, Najmuddin Qaswani, and Tibrizi. Imam Qarafi al-Maliki also has an essay from Nafâisul Ushûl, Tankihkul Fushûl fi Iinjauil Mahsûl. Saifudin al-Amidi has a well-known work in Ushul Fiqh, including al-Ihkam fi Usulil Ahkam as a study of the book Mustasyfâ, Muhammad, and Mahsûl.
After Amidi and Fakhrurazi, Ibn Hajib appeared with his book Muntahasûl wal Amal fi Ilmi Ushûl wa Jadal. Imam Baidhawi, who attacked al-Hasil and Mukshtasar, later gave birth to the book Minhajul Ushul which became the dictate at various Islamic universities in the world. Whereas the one which is the Baidhawi Minhaj book is the student of Fakhruddin Jaribridi in Siraj al-Wadaj. Imam al-Asnawi in Zawâidul Ushûl ‘ala Minhajil Ushûl who became the dictate in the Islamic sharia faculty of al-Azhar. Tajuddin Subhi addressed Ibn Hajib's book which was divided into two books, Raf'ul Hajib anibni Hajib and Ibhaj fi Syarhil Minhâj.
After al-Subhi arrived Imam Badrudin Zakarsyi with his very comprehensive book on various issues related to Ushul Fiqh, his students themselves continued their relay, namely Barmawai in his book, Nabdhah Alfiyah Ushûlil Fiqh and his book entitled Tahrir. Imam Syaukani from San'a, Yemen, gave birth to the work of Irsyadul Fuhul ila Tahqiqil Haq min Ilmi Ushûl (directed by Sadiq Hasan Khan who incidentally was his own friend in the book Ikhtisharil Irsyâdul Fukhul fi Khusûlil Ma’mul.
So little is the sketch of the history of the emergence of the science of Usul Fiqh and the primary books of the Mutakallimin school. Characteristics of writing this method prioritize analysis or theoretical formulations without looking at differences or similarities to the problem of furu'iyah and trying to avoid bigotry towards the school. It is also noted that the Mutakallimin Tariqah has an inductive study methodology for texts. Among the adherents of this method are Syafi'iyah, Mu'tazilah, and Malikiyah.
The Hanafiyah method or known as the fuqaha method raises the name Isa bin Abandalam in his work, Istbatul Qiyas, Khabarul Wakhid, Ijtihad ar-Ra'yu, Ishaq Syasi in the book of Ustadh Asyâsi, Abu Manshur al-Maturidi in his book, Min Akhdi Syara'i fil Ushûl, Abdullah Karakhi in the book of the Risale fi Ushûl. The most famous books include Ushul Karakhi by Abidillah bin Khusain al-Kharahi (340), Ush al-Jasas by Abu Bakar Ahmad bin Ali Rozi. There were also books of Ush Bazdawi and Kanzul Wushul ila Ma'rifatil Ushul by Bazdaw. Abi Zaid Abdullah bin Umar al-Dabusi had a phenomenal essay, Taqwîmul Adillah, which had been praised by Ibn Khaldun as the best apostle in Ushul Fiqh in addition to Mustasyf by Ghazali.
In the seventh century there were many writing systems using accommodative methodologies. Named accommodative reporting system, these books discuss ushuliyah rules which are supported by logical argumentation, then conduct comparative analysis studies. Among the books written by the ulamas are: Badi'unnidham al-Jami 'by Ushull Bazdawi wal Ahkâm by Mudfiruddin bin Ali Aaati, Tankhihul Ushûl by Abdullah bin Mas'ud al-Hanafi, Jam'ul Jawami' by Tajuddin bin Subkhi and Taqrir wa Tahbir by Muhamad Amirul Haj Halbi. Next generation Muhibudin bin Abdussukur arrived in the Muslim book al-Subut, and amah Allamah Abdul Ali bin Nidhamuddin in his book Fawatihurrahmah bi Syarhil Muslim ats-Tsubût.
Discourse on the reconstruction of Ushul Fiqh is an interesting theme to study. Besides being 13 centuries old, since Imam Syafi'i wrote the book ar-Risalah, Ushul Fiqh actually has undergone many fundamental changes, such as the methodology of writing and discussion of the material. The urgency of renewing this knowledge has implications for the constellation of Islamic law and because Ushul Fiqh is a science of human creation that is not sacred.
The creed of renewal of Ushul Fiqh which is believed by Muslim intellectuals is manifested in the hadith narrated by Ahmad bin Hanbal which means: "Verily Allah will send every 100 years to this people who will renew (understanding) their religion." The scholars say at least that the first era mujaddid in Islam was Umar bin Khattab, then came the second hundred years of Imam Shafi'i, who claimed the scholars occupied the position. In the 20th century came a famous mujaddid from Nejd named Muhamad bin Abdul Wahab who was famous for purification in the field of monotheism. Keep in mind that the mujadid brought by Allah SWT in one hundred years is not only represented by personal, but also can be shaped in an institution or organization.
Dr. Yusuf Qaradawi said that the knowledge that emerged from the womb of the people was very possible to be reconstructed. If knowledge such as Fiqh, Sufism and Interpretation can be updated, why is the science of Ushul Fiqh not?
The same thing was confirmed by Dr. Ali Jum'ah Muhamad in his book, Aliyat al-Ijtihâd, he said that it would be ironic for people who mastered Ushul Fiqh and Fiqh simultaneously, but he only knew the theory and system of teaching and nothing more. He also said that Ushul Fiqh must be a problem solver - this people in solving contemporary problems. Ulama who once criticized Ushul Fiqh for a review was Imam Asnawi.
The idea of renewal has been increasingly carried out by academics in this field, one of them is the Egyptian reformer, Refa'at Tahtawi. Although generally pinned on reforms that are for all branches of science, but his book entitled al-Qaulu Sadid fi Tajdid wa Taqlid is quite astonishing to many circles. Not to mention the demands for reconstruction among Cairo University lecturers in the early 20th century. The theme carried out in the reconstruction discourse is only about the systematic rewriting of Ushul Fiqh, because this will facilitate students in the study of Ushul Fiqh.
It's different from what Hasan Turabi said. According to him, Ushul Fiqh is currently not relevant to the times. According to Hasan Turabi, Ushul Fiqh classical is the answer to the problems of the people who developed at that time. This one figure is one that is very intense in voicing tajdid Ushul Fiqh. For him, Ushul Fiqh must be more accommodating to contemporary problems. The stagnation of the spirit of the Islamic ijtihad increasingly frowned the Orientalists' forehead which led to an assumptive conclusion that this science grew and developed in response to the problems of the earlier people. To instruct the science of Ushul Fiqh in order to achieve Islamic renewal there must be a supplement of Western social sciences that would actually reconstruct the epistemology of Islam in Ushul Fiqh.
The discourse was later denied by Muhamad Said Ramadhan Buthi who said Ushul Fiqh and Islamic sciences did not appear as answers to the problems that existed at the time, such as economic, political, social issues, and so on. Sciences Ushul Fiqh was born axiomatically, and was the result of the understanding of the scholars on texts. A question arises, if the contemporary problem continues to develop, does Ushul Fiqh also have to adjust? This knowledge, according to Muhammad Said Ramadhan Buth, is very difficult to reconstruct, especially if viewed in terms of its contents because the land itself is the Qur'an and Sunnah. Reconstructing this science is tantamount to doing the final results.
Among the causes of the rise of the idea of the reconstruction of Ushul Fiqh, according to Sheikh Abdul Fadhil Abdu Salam, is that this knowledge seems unproductive if faced with new problems due to several factors: first, the breaking of the series of mutaakhirin books with books written by salaf scholars, causing the spread of their books (mutaakhirin) and must begin the discussion from the beginning. Secondly, the spread of blindness and fanaticism in the problems of the Islamic Law itself. Third, the absence of real attention to this knowledge is due to the words "the closure of the door of ijtihad" and it causes intellectual sterility and feelings that are quickly satisfied by the reviewers of the science of Usul Fiqh. Fourth, the liberation of the discussion of Usul Fiqh with Fiqh, and each ushuliyyun differed in view of the Fuqaha, so that the message spread "not every ushuli is faqih" and "not every faqih is ushuli", as happened to Mutakallimin. Fifth, the science of Ushul Fiqh in fact is more mastering things that are theoretical than the practical level as in Fiqh. This actually resulted in this knowledge being barren and not producing Fiqh products, so that it became a burden for students to explore this science. Sixth, there is a lot of repetition of material in Ushul Fiqh so that we often encounter the same discussion in taking samples. Seventh, the fact that the science of Ushul Fiqh is the most difficult science among other Islamic sciences, this is recognized by experts and instructors of Ushul Fiqh. Eighth, Ushul Fiqh was too long-winded in discussing the problems of kalamiyah, as well as discussions such as language that had no connection with this knowledge, thus making it increasingly difficult for people who study Ushul Fiqh. Ninth, the weakness of attention to the qaidah ushuliyah so that often the occurrence of errors in applying qaidah ushuliyah with qaidah fiqhiyah.
Some of the examples above are a few problems that are also often complained by some contemporary scholars of the classic Ushul Fiqh. However, some of them are pessimistic that the Ushul Fiqh can be reconstructed, considering the study of the classic Ushul Fiqh is even more detailed and detailed in the aspects of death.
Alternative Solution for Tajdid
There are several alternative offers to review Ushul Fiqh, including what was written by Abdussalam Balaji and Dr. Ali Jum'ah Muhamad. First, rearrange the writing system of Ushul Fiqh with a method that is simpler and easier to understand by the general public considering that this science is one of the greatest sciences ever born by Muslims. This method was also carried out by Dr.Mustofa Syalbi to students at various Islamic universities. In addition to rearranging the writing system, the contents of the reconstruction materials need to be reviewed, such as removing expert debate and making easy-to-understand definitions. Another element that needs to be added is to include new sciences that are considered very important, such as maqashidsyariah, qawaid, furu 'and takhrij. Second, the need to incorporate other sciences in the Ushul Fiqh is a kind of science related to social society or better known as sociology. Third, the bookkeeping of Ushul Fiqh should be adjusted to contemporary accounting and discarding discussions that have nothing to do with Ushul Fiqh. Fourth, developing themes in the Ushul Fiqh, such as ijtihad and ijma 'were formed in formal institutions, the use of Ushul Fiqh methodology in the social sciences, making the maqshid sharia as a foundation in the practice, and redeveloping the legal sources used such as (adawat, manahij and mashadir) and frame it in a better format.
Dr. The victim Muhamad Ismail has several ideas about the reconstruction of Ushul Fiqh which are substantially the same as those which were discouraged by Ali Jum'ah and Abdussalam Balaji. First, tajdid means the development and expansion of the science of Ushul Fiqh, as well as inserting knowledge that supports it. If you examine the roots of the genealogy, Ushul Fiqh actually has reached that level. In addition to writing the book Ar-Risalah, Imam Syafi'i has also written the book Jima'ul Ilmi, Ikhtilaful Hadith, Ibtalul Istihsân, as an extension of the book ar-Risalah.
Second, another form of tajdid is purification, judgment, and selecting discussions that are debated among scholars. This is important considering that rarely khalaf scholars are critical of the work of their predecessors, so that they do not leave a trace. Until the emergence of Imam Syaukani (1255) in his work, Irsyadul Fuhul fi Tahqiqi Ilmi Wusûul, who tried to criticize several books then said, "Do not let anyone think that all the rules of ushuliyah are all qhat'i that should not be touched by human ijtihad. He also explained which problems were not allowed to occur and which allowed mistakes.
The history of the formation of Ushul Fiqh is the largest intellectual treasure of Muslims, considering that the efforts of the previous ulemas in istimbatat will not be separated from experience, appreciation, and hard work on their classic books. Our attitude towards turas must be in the right and fair corridor. We appreciate the works of past scholars, but are still critical of what they build, because all the words may be taken and may be abandoned except the Messenger of Allah. Knowledge and good reading of history will certainly lead to good understanding. Quoting the words of Rajib Sarjani, "the history of Islam is a hidden pearl that must be issued by this people.
Imam Syafi'i
Imam Syafi'i was born in Asqalan, a small village in Gaza in 150 H, to coincide with the year of Abu Hanifa's death. That said, Nasab Imam Syafi'i met the Messenger of Allah. Born in an orphanage, his mother was unable to pay the teacher to teach him. However, Syafi'i is still allowed to take lessons from his teacher. I was so poor, he was willing to write his memories on the bones and midrib dates. His intelligence appears at the age of 7 when he memorizes the Qur'an. His teacher at that time was Shaykh Ismail the son of Qostantin. Entering the age of 15, Syafi'i was allowed to give a fatwa by Muslim bin Khalid Zanji. He also learned a lot from the scholars in Makkah in various disciplines.
Syafi'i's journey to study in Medina was welcomed by Imam Malik. Initially, Imam Malik refused because he was too early. However, after seeing Syafi'i able to master al-Muwata 'very well, the Imam accepted it. For 16 years, Syafi'i accompanied Imam Malik until his death. The knowledge taken from Imam Malik is the initial capital for Syafi'i in istinbat to the texts. After receiving his education in Madinah, Imam Syafi'i studied science in Iraq to Muhamad bin Husain al-Saibani who was also a disciple of Abu Hanifa.
Manhaj istimbat Imam Malik in Madinah who relied on hadith rather than rationality and rationalist thought of Muhammad bin Husain al-Syaibani was the strategic place of Imam Syafi'i in combining two methods at once. This is one of the special features of Shafi'i among the four Islamic priests. The emergence of the book of al-Risalah began when Abdurahman bin Mahdi asked Imam Syafi'i to write a book that contained mansukh narratives, acceptance of the news of Ahad, and relating to the knowledge of the Qur'an. Imam Syafi'i himself never named the book al-Risalah. He more often said "Kitab", "my book", and "our book." Kitab al - Risks written by Imam Shafi'i for two times, which was first compiled in Makkah (Minutes of Qadimah) at the request of Abdurrahman al-Mahdi, one the priest of the hadith in the Hijaz, and the renewed Minutes of Eid in Egypt. Kitab al-Risalah Jadidah is the last manuscript that reaches us, the old text of his book has disappeared and it is most likely that he inserted the discussion material on the Risale Jadidah.
Ushul Fiqh Post Imam Syafi'i
After Imam Syafi'i laid the foundation of the knowledge of Ushul Fiqh, the scholars who came later tried to scour the book of the Risale. It was noted, Ibn Sirij, Abu Bakr Muhammad bin Abdullah Soirofi, Abi Walid Hasan ibn Muhamad Naisaburi, Ibn Qaththan, Imam bin Muhamad Ali Qaffal. After that, two big names emerged which according to the scholars greatly influenced the books of Ushul Fiqh in terms of authorship, namely Qadhi Baqilani al-Asy'ari and Qadhi Abdul Jabbar Mu'tazili. Al-Baqilani has a very large role in building the Mutakallimin methodology, one example is opposing Mu'tazilah in incorporating the doctrine of kalam, also his role in overcoming the two methods of Syafi'i and Hanafi which co-opt kalam as its trandmark.
The fifth century Ushul Fiqh had begun to flourish since Imam Haramain al-Juwaini took many benefits from the book of al-Baqilani entitled at-Taqrib wal Irshad. Al-Juwaini himself has three works: Al-Waraqât (directed by Jalal al-Mahali, Talkhis, and al-Burhân (directed by al-Mazrid in the book Fiqfi Idhohil Mahsul min Burhânil Ushûl).
Qadhi Abdul Jabar had the book al-Amd which was directed by his own student, Abul Husain al-Basri and gave birth to the work of al-Mu'amad. Kitab Mu'amad was also responded well by Qadhi Abu Ya'la in his book, al-ʻUdah min al-Mu'amad. Abu al-Hitab and Abu al-Wafa 'bin Aqil were students of Abi Ya'la who each wrote the book of Al-Tamhid and al-Wadhi fî Ushûl al-Fiqh. Among Ibn Aqil's students who were quite productive was Ibn al-Barhan, author of the book al-Wushul ilal Ushul who also inspired Shaykh Islam Ibn Taymiyyah to compose the book al-Musawadah.
After the Imam Juwaini era, there emerged a name like Imam Ghazali which was more or less influenced by Qadhi Baqilani, Qadhi Abdul Jabar, Abul Husain al-Basri, and Imam Juwaini in his work al-Mustasyf. Ibn Khaldun praised al-Mustasyf as the best book ever written in Ushul Fiqh beside al-Burhan by Imam Juwaini. The book Mustasyfa itself is summarized by Abu Walid bin Rusyd (595), grandson of Ibn Rushd, in his book, Dharuratu fi Ilmi Ushûl and Ibn Rashiq (632) in Lubâbul Mahsûl fil Ilmi Ushûl. In addition to these two scholars, Ibn Qudamah mentashihnya in Raudhatunnâdhir and was directed by Soffiyuddin al-Hanbalidalam Qawâ'idul Ush wal wa Maâqidul Fushûl. Syamsuddin Ba'lidan, his student, Tufi, was even more special because he was able to summarize it for 10 days in the matan Ghayatul Itqân. Matan Gayatul Itqân became the reference material for Ala’udin Kanani Asqalani in Sawadunnâdhir wa Siqâqu Raudatunnâdhir. Not to miss Ibnu Badran and Amin Syanqiti, commenting on Tufi's essay in the Nujhatu Khatir.
The Book of al-Mustasyf's work by Ghazali received great attention after generations, such as Khatib Bagdhadi in his work, Faqih wal Mutafaqih, although the contents also contain many discussions of hadith, but the Ushuliyah rules are also rare in this book. The back of Bagdadi in Faqih wal Mutafaqih is al-Risalah by Syafi'i and Tabshîrah by Syairozi which became the forerunner of the emergence of Allumâ '. In addition to Khatib Bagdadi, this generation also gave rise to names such as Sam'ani in his book, Qawâtiul. It was a match against the book Taqwimul Adilah belonging to Abu Zaid Dabusi. Syahrawardi's Attankihât also appeared in this generation.
Imam Fakhrurazi and Saifuddin al-Amidi are two big names after Ghazali, each of whom has the work of al-Mahsûl whose characteristics are istidlal and mu'aradah and almost have manhaj which are different from the previous books. Al-Mahsûl gave birth to the books of Tajuddin Armawi, al-Hâsil minal Mahsûl and at-Tahsil minal Mahsûl by Sirajuddin Armawi. Among Armawi's students who took the method of his teacher were Abdullah Muhamad bin Abad al-Asfahani, Najmuddin Qaswani, and Tibrizi. Imam Qarafi al-Maliki also has an essay from Nafâisul Ushûl, Tankihkul Fushûl fi Iinjauil Mahsûl. Saifudin al-Amidi has a well-known work in Ushul Fiqh, including al-Ihkam fi Usulil Ahkam as a study of the book Mustasyfâ, Muhammad, and Mahsûl.
After Amidi and Fakhrurazi, Ibn Hajib appeared with his book Muntahasûl wal Amal fi Ilmi Ushûl wa Jadal. Imam Baidhawi, who attacked al-Hasil and Mukshtasar, later gave birth to the book Minhajul Ushul which became the dictate at various Islamic universities in the world. Whereas the one which is the Baidhawi Minhaj book is the student of Fakhruddin Jaribridi in Siraj al-Wadaj. Imam al-Asnawi in Zawâidul Ushûl ‘ala Minhajil Ushûl who became the dictate in the Islamic sharia faculty of al-Azhar. Tajuddin Subhi addressed Ibn Hajib's book which was divided into two books, Raf'ul Hajib anibni Hajib and Ibhaj fi Syarhil Minhâj.
After al-Subhi arrived Imam Badrudin Zakarsyi with his very comprehensive book on various issues related to Ushul Fiqh, his students themselves continued their relay, namely Barmawai in his book, Nabdhah Alfiyah Ushûlil Fiqh and his book entitled Tahrir. Imam Syaukani from San'a, Yemen, gave birth to the work of Irsyadul Fuhul ila Tahqiqil Haq min Ilmi Ushûl (directed by Sadiq Hasan Khan who incidentally was his own friend in the book Ikhtisharil Irsyâdul Fukhul fi Khusûlil Ma’mul.
So little is the sketch of the history of the emergence of the science of Usul Fiqh and the primary books of the Mutakallimin school. Characteristics of writing this method prioritize analysis or theoretical formulations without looking at differences or similarities to the problem of furu'iyah and trying to avoid bigotry towards the school. It is also noted that the Mutakallimin Tariqah has an inductive study methodology for texts. Among the adherents of this method are Syafi'iyah, Mu'tazilah, and Malikiyah.
The Hanafiyah method or known as the fuqaha method raises the name Isa bin Abandalam in his work, Istbatul Qiyas, Khabarul Wakhid, Ijtihad ar-Ra'yu, Ishaq Syasi in the book of Ustadh Asyâsi, Abu Manshur al-Maturidi in his book, Min Akhdi Syara'i fil Ushûl, Abdullah Karakhi in the book of the Risale fi Ushûl. The most famous books include Ushul Karakhi by Abidillah bin Khusain al-Kharahi (340), Ush al-Jasas by Abu Bakar Ahmad bin Ali Rozi. There were also books of Ush Bazdawi and Kanzul Wushul ila Ma'rifatil Ushul by Bazdaw. Abi Zaid Abdullah bin Umar al-Dabusi had a phenomenal essay, Taqwîmul Adillah, which had been praised by Ibn Khaldun as the best apostle in Ushul Fiqh in addition to Mustasyf by Ghazali.
In the seventh century there were many writing systems using accommodative methodologies. Named accommodative reporting system, these books discuss ushuliyah rules which are supported by logical argumentation, then conduct comparative analysis studies. Among the books written by the ulamas are: Badi'unnidham al-Jami 'by Ushull Bazdawi wal Ahkâm by Mudfiruddin bin Ali Aaati, Tankhihul Ushûl by Abdullah bin Mas'ud al-Hanafi, Jam'ul Jawami' by Tajuddin bin Subkhi and Taqrir wa Tahbir by Muhamad Amirul Haj Halbi. Next generation Muhibudin bin Abdussukur arrived in the Muslim book al-Subut, and amah Allamah Abdul Ali bin Nidhamuddin in his book Fawatihurrahmah bi Syarhil Muslim ats-Tsubût.
Discourse on the reconstruction of Ushul Fiqh is an interesting theme to study. Besides being 13 centuries old, since Imam Syafi'i wrote the book ar-Risalah, Ushul Fiqh actually has undergone many fundamental changes, such as the methodology of writing and discussion of the material. The urgency of renewing this knowledge has implications for the constellation of Islamic law and because Ushul Fiqh is a science of human creation that is not sacred.
The creed of renewal of Ushul Fiqh which is believed by Muslim intellectuals is manifested in the hadith narrated by Ahmad bin Hanbal which means: "Verily Allah will send every 100 years to this people who will renew (understanding) their religion." The scholars say at least that the first era mujaddid in Islam was Umar bin Khattab, then came the second hundred years of Imam Shafi'i, who claimed the scholars occupied the position. In the 20th century came a famous mujaddid from Nejd named Muhamad bin Abdul Wahab who was famous for purification in the field of monotheism. Keep in mind that the mujadid brought by Allah SWT in one hundred years is not only represented by personal, but also can be shaped in an institution or organization.
Dr. Yusuf Qaradawi said that the knowledge that emerged from the womb of the people was very possible to be reconstructed. If knowledge such as Fiqh, Sufism and Interpretation can be updated, why is the science of Ushul Fiqh not?
The same thing was confirmed by Dr. Ali Jum'ah Muhamad in his book, Aliyat al-Ijtihâd, he said that it would be ironic for people who mastered Ushul Fiqh and Fiqh simultaneously, but he only knew the theory and system of teaching and nothing more. He also said that Ushul Fiqh must be a problem solver - this people in solving contemporary problems. Ulama who once criticized Ushul Fiqh for a review was Imam Asnawi.
The idea of renewal has been increasingly carried out by academics in this field, one of them is the Egyptian reformer, Refa'at Tahtawi. Although generally pinned on reforms that are for all branches of science, but his book entitled al-Qaulu Sadid fi Tajdid wa Taqlid is quite astonishing to many circles. Not to mention the demands for reconstruction among Cairo University lecturers in the early 20th century. The theme carried out in the reconstruction discourse is only about the systematic rewriting of Ushul Fiqh, because this will facilitate students in the study of Ushul Fiqh.
It's different from what Hasan Turabi said. According to him, Ushul Fiqh is currently not relevant to the times. According to Hasan Turabi, Ushul Fiqh classical is the answer to the problems of the people who developed at that time. This one figure is one that is very intense in voicing tajdid Ushul Fiqh. For him, Ushul Fiqh must be more accommodating to contemporary problems. The stagnation of the spirit of the Islamic ijtihad increasingly frowned the Orientalists' forehead which led to an assumptive conclusion that this science grew and developed in response to the problems of the earlier people. To instruct the science of Ushul Fiqh in order to achieve Islamic renewal there must be a supplement of Western social sciences that would actually reconstruct the epistemology of Islam in Ushul Fiqh.
The discourse was later denied by Muhamad Said Ramadhan Buthi who said Ushul Fiqh and Islamic sciences did not appear as answers to the problems that existed at the time, such as economic, political, social issues, and so on. Sciences Ushul Fiqh was born axiomatically, and was the result of the understanding of the scholars on texts. A question arises, if the contemporary problem continues to develop, does Ushul Fiqh also have to adjust? This knowledge, according to Muhammad Said Ramadhan Buth, is very difficult to reconstruct, especially if viewed in terms of its contents because the land itself is the Qur'an and Sunnah. Reconstructing this science is tantamount to doing the final results.
Among the causes of the rise of the idea of the reconstruction of Ushul Fiqh, according to Sheikh Abdul Fadhil Abdu Salam, is that this knowledge seems unproductive if faced with new problems due to several factors: first, the breaking of the series of mutaakhirin books with books written by salaf scholars, causing the spread of their books (mutaakhirin) and must begin the discussion from the beginning. Secondly, the spread of blindness and fanaticism in the problems of the Islamic Law itself. Third, the absence of real attention to this knowledge is due to the words "the closure of the door of ijtihad" and it causes intellectual sterility and feelings that are quickly satisfied by the reviewers of the science of Usul Fiqh. Fourth, the liberation of the discussion of Usul Fiqh with Fiqh, and each ushuliyyun differed in view of the Fuqaha, so that the message spread "not every ushuli is faqih" and "not every faqih is ushuli", as happened to Mutakallimin. Fifth, the science of Ushul Fiqh in fact is more mastering things that are theoretical than the practical level as in Fiqh. This actually resulted in this knowledge being barren and not producing Fiqh products, so that it became a burden for students to explore this science. Sixth, there is a lot of repetition of material in Ushul Fiqh so that we often encounter the same discussion in taking samples. Seventh, the fact that the science of Ushul Fiqh is the most difficult science among other Islamic sciences, this is recognized by experts and instructors of Ushul Fiqh. Eighth, Ushul Fiqh was too long-winded in discussing the problems of kalamiyah, as well as discussions such as language that had no connection with this knowledge, thus making it increasingly difficult for people who study Ushul Fiqh. Ninth, the weakness of attention to the qaidah ushuliyah so that often the occurrence of errors in applying qaidah ushuliyah with qaidah fiqhiyah.
Some of the examples above are a few problems that are also often complained by some contemporary scholars of the classic Ushul Fiqh. However, some of them are pessimistic that the Ushul Fiqh can be reconstructed, considering the study of the classic Ushul Fiqh is even more detailed and detailed in the aspects of death.
Alternative Solution for Tajdid
There are several alternative offers to review Ushul Fiqh, including what was written by Abdussalam Balaji and Dr. Ali Jum'ah Muhamad. First, rearrange the writing system of Ushul Fiqh with a method that is simpler and easier to understand by the general public considering that this science is one of the greatest sciences ever born by Muslims. This method was also carried out by Dr.Mustofa Syalbi to students at various Islamic universities. In addition to rearranging the writing system, the contents of the reconstruction materials need to be reviewed, such as removing expert debate and making easy-to-understand definitions. Another element that needs to be added is to include new sciences that are considered very important, such as maqashidsyariah, qawaid, furu 'and takhrij. Second, the need to incorporate other sciences in the Ushul Fiqh is a kind of science related to social society or better known as sociology. Third, the bookkeeping of Ushul Fiqh should be adjusted to contemporary accounting and discarding discussions that have nothing to do with Ushul Fiqh. Fourth, developing themes in the Ushul Fiqh, such as ijtihad and ijma 'were formed in formal institutions, the use of Ushul Fiqh methodology in the social sciences, making the maqshid sharia as a foundation in the practice, and redeveloping the legal sources used such as (adawat, manahij and mashadir) and frame it in a better format.
Dr. The victim Muhamad Ismail has several ideas about the reconstruction of Ushul Fiqh which are substantially the same as those which were discouraged by Ali Jum'ah and Abdussalam Balaji. First, tajdid means the development and expansion of the science of Ushul Fiqh, as well as inserting knowledge that supports it. If you examine the roots of the genealogy, Ushul Fiqh actually has reached that level. In addition to writing the book Ar-Risalah, Imam Syafi'i has also written the book Jima'ul Ilmi, Ikhtilaful Hadith, Ibtalul Istihsân, as an extension of the book ar-Risalah.
Second, another form of tajdid is purification, judgment, and selecting discussions that are debated among scholars. This is important considering that rarely khalaf scholars are critical of the work of their predecessors, so that they do not leave a trace. Until the emergence of Imam Syaukani (1255) in his work, Irsyadul Fuhul fi Tahqiqi Ilmi Wusûul, who tried to criticize several books then said, "Do not let anyone think that all the rules of ushuliyah are all qhat'i that should not be touched by human ijtihad. He also explained which problems were not allowed to occur and which allowed mistakes.
The history of the formation of Ushul Fiqh is the largest intellectual treasure of Muslims, considering that the efforts of the previous ulemas in istimbatat will not be separated from experience, appreciation, and hard work on their classic books. Our attitude towards turas must be in the right and fair corridor. We appreciate the works of past scholars, but are still critical of what they build, because all the words may be taken and may be abandoned except the Messenger of Allah. Knowledge and good reading of history will certainly lead to good understanding. Quoting the words of Rajib Sarjani, "the history of Islam is a hidden pearl that must be issued by this people.
AHLUS SUNNAH DISCUSSED ONLY MISTAKES TO SAVE HUMAN FROM ORDER
AHLUS SUNNAH DISCUSSED ONLY MISTAKES TO SAVE HUMAN FROM ORDER
.
Asy-Shaykh Ahmad bin Yahya An-Najmy rahimahullah
.
There is nothing that encourages us to refute Hizbiyah, preach the Salaf, invite to follow the Book of Allah and the Sunnah of the Prophet sallallaahu alaihi was sallam, other than to invite humans to goodness. We want to save our brothers and we also want to achieve merit for ourselves when we pray for them. The Prophet sallallaahu alaihi was sallam said:
.
من دعا إلى هدى كان له من الأجر مثل أجور من تبعه, لا ينقص ذلك من أجورهم شيئا, ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه, لا ينقص ذلك من آثامهم شيئا
.
"Anyone who invites to the instructions, then he gets a reward such as the reward of anyone who follows him without reducing their reward at all. On the contrary, anyone who invites to error, then he gets sin like the sins of anyone who follows him without reducing their sins in the slightest. "(Sahih Muslim no. 2674)
.
So our goal of all that is not because of malice to someone or angry with him for the world. Not that, for the sake of Allah, no one has the right to be worshiped properly except Him. We do not want this kind of thing, and Allah Subhanahu wa Ta'ala knows that it is a lie and a deception when they accuse Salafiyun of this kind of accusation. I am not saying about myself, even though I am sure from my heart, but I know my brothers Salafiyun that no one encourages them to do this except to tell the truth and preach the truth. And the person who says this kind of accusation does not deserve to study with him even though he has knowledge, unless he repents to Allah. When it was reported to Imam Ahmad bin Hanbal that Ibn Abi Qutailah in Mecca said that the Hadith Experts were a bad people, then he said: "He is zindiq, zindiq, zindiq." And he waved his clothes
.
Asy-Shaykh Ahmad bin Yahya An-Najmy rahimahullah
.
There is nothing that encourages us to refute Hizbiyah, preach the Salaf, invite to follow the Book of Allah and the Sunnah of the Prophet sallallaahu alaihi was sallam, other than to invite humans to goodness. We want to save our brothers and we also want to achieve merit for ourselves when we pray for them. The Prophet sallallaahu alaihi was sallam said:
.
من دعا إلى هدى كان له من الأجر مثل أجور من تبعه, لا ينقص ذلك من أجورهم شيئا, ومن دعا إلى ضلالة كان عليه من الإثم مثل آثام من تبعه, لا ينقص ذلك من آثامهم شيئا
.
"Anyone who invites to the instructions, then he gets a reward such as the reward of anyone who follows him without reducing their reward at all. On the contrary, anyone who invites to error, then he gets sin like the sins of anyone who follows him without reducing their sins in the slightest. "(Sahih Muslim no. 2674)
.
So our goal of all that is not because of malice to someone or angry with him for the world. Not that, for the sake of Allah, no one has the right to be worshiped properly except Him. We do not want this kind of thing, and Allah Subhanahu wa Ta'ala knows that it is a lie and a deception when they accuse Salafiyun of this kind of accusation. I am not saying about myself, even though I am sure from my heart, but I know my brothers Salafiyun that no one encourages them to do this except to tell the truth and preach the truth. And the person who says this kind of accusation does not deserve to study with him even though he has knowledge, unless he repents to Allah. When it was reported to Imam Ahmad bin Hanbal that Ibn Abi Qutailah in Mecca said that the Hadith Experts were a bad people, then he said: "He is zindiq, zindiq, zindiq." And he waved his clothes
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