Knowing mashdar (source) and manhaj (method) of taking the creed of ahlusunnah wal jama'ah –or what is known as manhaj talaqqi- is a very urgent matter. Mistakes in this case will give rise to deviations. The emergence of heretical groups within the Muslim community is caused by no other reason than errors in selecting sources. Either the source is wrong, or the source is correct but the method used is wrong.
Rafidhah Shia1 deviated because they made their twelve imams the source of ma'shum which makes reason the sure source that judges revelation. The same is the case with other splinter groups.2 such as Jahmiyah, Mu'tazilah and Ash'ariyah ahlul kalam. Sufis are like that, making inspiration and dreams dreams like revelations that must be followed. OrSallallahu 'Alaihi Wasallam (free from sin) like the Prophet
As for Ahlussunnah, they havemanhaj talaqqi clear. Which has been passed down from generation to generation. So that we do not find any differences in belief between them.3
In the Ahlussunnah manhaj, the source of religious knowledge is different from the source of fiqh knowledge. Knowledge of faith is tauqifi, there is no room for ijtihad. The science of faith also does not use qiyas, mashlahat mursalah, istihsan, istishab and so on4 as the science of jurisprudence. Faith is built on submission to revelation, both in the form of the Qur'an and As Sunnah. to strive to understand the nash-nash that is there and how to practice it. Not then rejecting nash on the grounds that it conflicts with reason. Because both are gifts from Allahta'ala. So there can be no conflict between the two.
Al Qur'an, Sunnah, and Ijma' according to the understanding of Salafus Sholih
The Qur'an and the Sunnah and the consensus of theulama are the basic sources in taking the belief6< /span> (Qs. An Nisa: 59).O you who believe, obey Allah and obey the Messenger (His), and ulil amri among you. Then if you have a different opinion about something, then return it to Allah (the Quran) and the Messenger (the Sunnah), if you truly believe in Allah and the Last Day. That is more important (for you) and the consequences are better."said (which means), ”ta'ala. Allah
Al Qur'an is the main source. In it there are instructions for believers. Whoever holds fast to him, he will not go astray and be miserable. As Ibn AbbasRadhiyallahu 'Anhu said, "Allah ta'ala has guaranteed that whoever reads the Qur'an and practices its content will not be lost in the world and will not will be miserable in the afterlife".7
And Allah ta'ala has guaranteed its authenticity until the Day of Judgment. There will be no misuse in the form of additions or deletions to the Qur'an, as happened with previous holy books. Allah ta'ala said (which means), “verily we are the ones who sent down Ad Dzikro (Al Qur'an) and we will guard it" (Qs. Al Hijr : 9),
In understanding the Qur'an, the scholars have a method of interpretation known as tafsir bil ma'tsur. The scholars said, "the best method of interpretation is interpreting the Qur'an with the Qur'an, if there is none then with the Sunnah, if there is none then with the words of the Companions a i=4> which is valid, and if there is none (also) then with the agreement of the tabi'in”.8
As for As Sunnah, then Allah ta'ala has made it as a companion from the Qur'an. Allah ta'ala said, "And He taught them al Kitab (Al Qur'an) and Al Hikmah ( Sunnah)” (Qs. Al Baqoroh: 129). Rasulullah Sallallahu 'Alaihi Wasallam said, "truly I was given Al Qur'an and the like (As Sunnah)< /span>.9”
Allah put the two together because both the Qur'an and As Sunnah are based on revelation.10 As Sunnah is the word of the Messenger of Allah < a i=3>Sallallahu 'Alaihi Wasallam. Where Allah has protected him from mistakes in conveying His message. So all his words must be accepted. And no one has this quality after him Shallallahu 'alaihi Wasallam.
Then the companions Radhiyallahu 'Anhum Ajma'in have seriously conveyed and spread the Sunnah that they got from Rasulullah < a i=3>Shallallahu 'Alaihi Wasallamto the next generation. Likewise, from generation to generation, Muslims have tried to maintain and spread the Sunnah. So that at the time of writing, As Sunnah was recorded in sunnah books such as Sahih Bukhari, Muslim, Sunan An Nasa'i and so on.
However, as it is known, not all the hadiths written in the books of the sunnah are authentic and sourced from the Prophet Sallallahu 'Alaihi Wasalam. The intervention of liars in the transmission of hadith is the reason for the appearance of weak hadith (dha'if) and even false (maudhu '). Which is why the scholars are very careful in taking hadith as a source, especially in matters of faith. They also try to distinguish between authentic hadith and false hadith through the method of takhrij which is reliable among hadith scholars. And Ahlussunnah - in relation to mashdar talaqqi- only make authentic hadith as a source of belief, without distinguishing between hadith that are ahad or mutawatir.
In understanding the Qur'an and As Sunnah the scholars understand it as it appears outwardly11, this is due to the clear teachings of Islam, which is easy to understand even by the general public. Without needing interpretations of meaning as done by heretics such as Jahmiyah, Mu'tazilah and others. Rasulullah Sallallahu 'Alaihi Wasallamsaid, "I have left you on something very clear and bright, which (from clearly) the night is like the day, it does not deviate from it unless it perishes”12
Then in understanding the Qur'an and Sunnah they returned to the understanding of their predecessorssalafussalih, especially the Companions of the Prophet< a i=3>Shallallahu 'Alaihi Wasallam.13 This is because the revelation came down among them and in their language . Making them the people who best understand the true meaning of the Qur'an and Sunnah. Apart from that, they are all credible (uduul)14. So that the trust of the successor to the prophet's teachings in the form of the Qur'an and Sunnah was entrusted to them.
footnote
1 Discussion about masdhar talaqqiShia Rofidhoh can be read in the bookMashodir At Talaqqi Wa Ushulul Istidlal Indal Imamiyah (Dar Tadmuriyah, Cet 1; 1429 H). It is a magisterial treatise by Dr Iman Solih Al Ulwani (Jamiah Ummul Quro, Makkah)
2 Discussion Masdar talaaqi according toasyairoh(Darus Sofwah, Cet 1:1434 H), Dr. Safar Hawali, p. 42-47Manhajul Ashairoh Fil Akidah can be read in the book
3 Unless there are some small differences that are furu' in the science of faith, such as the difference between Ibn Abbas and Aisyah Radhiyallahu 'Anhum on the issue of whether Rosulullah Shallallahu 'Alaihi Wasallam saw Allah in the Isro Mi'roj incident.
4 Qiyas, Mashlahah Mursalah, istishab etc. including arguments used by ushul scholars to conclude a law, can be studied in the book of ushul fiqh.
5 See Muqoddimah wa Qowaid Manhajis Salaf Fil ‘Aqaid, Dr. Nasir Al Aql (Darul Fadhilah, Cet 1; 1436 H) Pg. 74
6 Lihat : Manhajut Talaqqi Wal Istidlal baina Ahlusunnah Wa Ahlul Bid’ah (Majallatul Bayan, Cet 3; 1422 H), Ahmad bin Abdurrahman As Shuwaiyan, Hal. 29
7 Issued by Al Hakim in Al Mustadrok and authenticated by Ad Dzahabi. See the Syarah of the faith At Tohawiyah, Ibn Abil Izz. Things. 126
8 See: Muqoddimah tafsir, Syaikhul Islam Ibn Taimiyah Syarah Syaikh Al Utsaimin (Madarul Wathon Lin Nasyr, 1433 AH) Pg. 130-132
9 Dr. Ahmad (6/8) Abu Dawud (4604) and Tirmidhi (2665)
10 Lihat Qs. An Najm : 3
11 See the discussion about this in Risalah Tadmuriyah, Ibnu Taimiyah (Darul Minhaj, Riyadh Cet I; 1431 H) Method 3, Hal. 69-78
13 As Ibn Mas'ud Radhiyallahu 'anhu when talking about the nature of the companions said, " they are the kindest people in this nation, the most knowledgeable, the least excessive (takalluf), the straightest guidance, the best situation, they are a people that God has chosen to be friends The Prophet Shallallahu 'Alaihi Wasallam” (Jami' Bayanul Ilmi (2/947)-quoted from Al Madkhol Ila Tsaqofah Islamiyah, Page 88).
14 Tentang credibelitas ('adalah) sahabat bisa dibaca di kitab ' a i=4>Adalatus Shohaabah Indal Muslimin, Muhammad Mahmud Lathif. (Maktabah Rusyd, Riyadh).
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Author: Abdullah Hazim
Source: Muslim.Or.Id
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