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Tauhiyd comes from the verb wahhad which literally means to unite . Tauhiyd nāk no darbības vārda wahhad kas burtiski nozīmē apvienot. In Islamic terminology, it means to realize and maintain the unity of All?h in one's actions (inwardly and outwardly). Islāma terminoloģijā tas nozīmē realizēt un uzturēt vienotību Visi? H vienā darbību (iekšēji un ārēji). The actual word tauhiyd does not occur in the Faktiskais vārds tauhiyd nenotiek Quran Korāns or Sunnah though the present tense of the verb (from which tauhiyd is derived) is used in Sunnah. vai Sunnah gan tagadnes un verb (no kuriem tauhiyd iegūst) izmanto, Sunnah. The Prophet sent Muadh ibn Jabal as governor of Yemen in 9 AH He told him, “You will going to the people of the book, so first invite yuwahhidu All?h [them to the assertion of the oneness of All?h]“.[1] Pravietis nosūtīja Muadh ibn Jabal kā governor Jemenas 9 AH Viņš teica viņam: "Tu gatavojas grāmatu cilvēki, tāpēc vispirms uzaicināt yuwahhidu Visi? H [tās apgalvojumu par tāpatība visu? H]." [1]

Further, the division of tauhiyd into the components known to us today were not done by the Prophet nor his Companions. Turklāt sadalījumu tauhiyd vērā sastāvdaļas zināma mums šodien nebija izdarīt pareģis, nedz viņa companions. It was systematically defined as such in order to convey, as concisely as possible, the simple unitarian belief of Tā tika sistemātiski definēts kā tāds, lai sniegtu, kā īsi, cik vien iespējams, vienkārši unitarian pārliecība par Islam Islams . . This was necessary because as Islam quickly spread to the four corners of the world, new converts began to interpret the teachings of Islam in line with their own philosophical concepts of All?h and so confusion arose. Tas bija nepieciešams, jo, kā islāmu var strauji izplatīties uz četriem stūriem pasaulē, jauno konvertē sāka interpretēt mācībām islāma saskaņā ar to pašu filozofisko jēdzienu Visi? H un tā neskaidrību radušās. Preconceived interpretations, all of which are blameworthy, were propagated by those who wanted to destroy Islam from the inside. Iepriekšizveidotu interpretācijas, kas visi ir nosodāms, tika pavairoti ar tiem, kas gribēja iznīcināt islāmu no iekšpuses. The first such enemy of Islam was an Iraqi convert from Pirmais šāds ienaidnieks islams bija Irākas konvertēt no Christianity Kristietība named Sausan who preached man's absolute free will while denying (qadr) Divine Decree[2]. nosaukts Sausan kurš sludināja cilvēka absolūto brīvas gribas, nepiešķirot (Qadr) Dievišķās dekrēta [2]. His student, Ma`bad ibn Khalid al-Juhani[3], spread such deviant ideas until he was tried and executed by the Umayyad Caliph. Viņa students, Ma `slikti ibn Khalid al-Juhani [3], izplatīt šādu antisociālu idejām, kamēr viņš bija mēģinājis un ko veic Galilejas jūra nokļuva Umajādu kalifs. There were three other such executions over the period of 26 years. Tur bija trīs citas šādas izpildes laikā 26 gadus. The later Umayyad Caliphs were relatively more corrupt and cared less about such religious issues. Vēlāk Galilejas jūra nokļuva Umajādu Caliphs bija salīdzinoši daudz korumpētu un rūpējas mazāk par šādu reliģijas jautājumiem. At the same time, the masses were also relatively less educated about their religion. Tajā pašā laikā masu bija arī salīdzinoši mazāk izglītoti par savu reliģiju. This proved to be a deadly combination. Šī izrādījās nāvīga kombinācija. As the number of deviants increased through the liberation of various lands, apostates were no longer executed. , Cik deviants pieaudzis caur atbrīvošanas dažādām zemēm, apostates vairs netika izpildīts. Instead, Muslim scholars rose to execute the tide of heretics intellectually. Tā vietā, musulmaņu zinātnieki pieauga izpildīt vilnis heretics intelektuāli. Tauhiyd, precisely defined, emerged out of this defense strategy.Tauhiyd had been divided into the three following categories: tauhiyd ar-rububiyah , tauhiyd al-asma was-sifaat , and tauhiyd al-`ibadah or tauhiyd al-`uluuhiyah . Tauhiyd has been likened to a tree, the roots being tauhiyd ar-rububiyah , the trunk being tauhiyd al-asma was-sifaat , and the fruit being tauhiyd al-`ibadah . Tauhiyd, precīzi definēti, radās no šīs aizsardzības strategy.Tauhiyd bija sadalīts trīs šādās kategorijās: tauhiyd ar-rububiyah, tauhiyd al-Asma bija-sifaat, un tauhiyd al-"ibadah vai tauhiyd al-" uluuhiyah. Tauhiyd ir tika pielīdzināta koka, saknēm tiek tauhiyd ar-rububiyah, stumbrs ir tauhiyd al-Asma bija-sifaat, un augļi ir tauhiyd al-"ibadah. Each category of tauhiyd will now be discussed in some detail. Katrs tauhiyd kategorijā tagad būs jāapspriež sīkāk.

On tauhiyd ar-rububiyah [4]. Uz tauhiyd ar-rububiyah [4]. All of mankind readily recognizes this aspect of tauhiyd (except the most arrogant[5]) because this belief in imprinted on our nature. Visas cilvēces viegli atzīst šo aspektu tauhiyd (izņemot visvairāk augstprātīgi [5]), jo šī pārliecība ir uzdrukāts uz mūsu dabu. This is belief in the uniqueness of All?h with respect to His actions. Tas ir ticība unikalitāti Visi? H attiecībā uz viņa darbībām. This belief, more specifically and among other things, is that He is the only Lord of the seven heavens (without partner in His dominion), the only Lord of the great Throne, the only One in whose hand is sovereignty of everything, the One who protects all yet is not protected nor is their a protector against Him, the only Creator (who creates from nothing), only Owner, and only Maintainer/Sustainer of all that exists, etc. Even the pagan Arabs knew this. Šī pārliecība, precīzāk un, cita starpā, ir tas, ka Viņš ir vienīgais Kungs no septiņām heavens (bez partnera Viņa valdīšana), vienīgais Kungs liels tronis, tikai viens, kuru puses ir suverenitāti viss, One kas aizsargā visas vēl nav aizsargātas ne arī viņu aizsargs pret Viņu, vienīgais Radītājs (kurš rada no nekā), tikai Īpašnieks, un tikai uzturētājs / Uzturētājs par visu, kas pastāv, utt Pat pagānu arābi zināja šo.

This category of tauhiyd necessitates the following beliefs: everything that happens in creation is by the decree and permission of All?h; sustenance and provision are from All?h alone; life and death are in His control only; all blessings and disasters come from Him only[6]; guidance and misguidance is by the will of All?h alone; All?h alone has knowledge of the unseen; nobody has any rights over All?h unless He Himself has laid down such upon Himself; legislation and prescribing a way of life is the right of All?h alone, among other things. Šī tauhiyd kategorija prasa šādu pārliecību: viss, kas notiek radīšana, ir dekrēts un h atļaujas visiem?, Uzturēšanu un sniegšanu ir no visiem? H tikai, dzīvību un nāvi ir Viņa kontrolē tikai, visas svētības un katastrofu nāk no Viņam tikai [6], norādījumus un nepareiza vadība, ir griba Visi? h tikai; Visi? h tikai ir zināšanas neredzēts, nevienam nav nekādas tiesības attiecībā uz visiem? h, ja vien viņš pats ir noteiktas šādas uz sevis, tiesību akti un kas nosaka dzīves veids ir tiesības Visi? h tikai cita starpā.

On tauhiyd al-asma was-sifaat . Uz tauhiyd al-Asma bija-sifaat. This aspect of tauhiyd includes belief in only those attributes All?h has described Himself with in His Book and in only those attributes His Messenger has attributed to Him[7]. Šis tauhiyd aspekts ietver ticību tikai tie raksturlielumi Visi? H ir aprakstīts sevi ar Viņa grāmatā, un tikai tie raksturlielumi Viņa Messenger, ir saistīti ar Viņu [7]. One must affirm that these attributes are perfect or absolute in All?h alone (ie, are unique to Him) and deny the similarity of His perfect attributes with anything other than Him[8]. Viens ir apliecina, ka šie atribūti ir perfekts vai absolūta Visi? H vien (ti, ir unikāla Viņam) un noliedz līdzību Viņa ideāls atribūtu ar jebko, kas nav Viņam [8]. Such affirmation is without distortion[9], interpretation, denial, nor are they depicted in a way that makes His attributes similar to His creation, and without stating how the attributes are. Šāds apliecinājums ir bez izkropļojumiem [9], interpretāciju, noliegšana, kā arī tie attēloti veidā, kas padara Viņa atribūtiem ir līdzīgas Viņa radīšanu, un nenorādot, kā atribūti ir. We do not negate His actions like His establishment on His throne or His descending to the lowest heaven. Mums nav noliegt Viņa darbības, piemēram, savā uzņēmumā uz Viņa troņa vai viņa dilstošā līdz zemākajam debesīm. Nor do we seek to explain the modality of such actions. Arī mēs cenšamies izskaidrot modalitāti šādu darbību. This is because the modalities of such actions are unknown though the actions themselves are known. Tas ir tāpēc, ka šādas darbības kārtība ir zināma, lai gan pasākumus pašiem ir zināmi. Belief in them is obligatory and asking about the modality is innovation. Ticību tiem ir obligāta, un jautā par modalitāte ir inovācija. Belief in this aspect of tauhiyd requires both negation and affirmation for “There is nothing similar to Him, and He is the All-Hearing, the All-Seeing.” [Qur'?n, ash-Shura:11]. Pārliecība šajā aspektā tauhiyd vajadzīga gan noliegums, un solījumu par "Nav nekas līdzīgs Viņam, un Viņš ir All-uzklausīšana, All-redzēt." [Qur "? N, pelnu Shura: 11].

The more one knows about All?h and His names and attributes, the more one will love, desire to please and have All?h pleased with him, fear, hope, and trust All?h. Vairāk viens zina par visiem? H un Viņa vārdiem un atribūtiem, jo vairāk viens būs mīlestība, vēlme lūdzu, un tiem visiem? H apmierināta ar viņu, bailes, cerību un uzticību visiem? H. Hence, the correct understanding of the names and attributes of All?h is very important and beneficial. Tādēļ pareiza izpratne par vārdu un atribūtu visiem? H ir ļoti svarīgs un izdevīgs.

On tauhiyd al-`ibadah : The implementation of tauhiyd is a fulfillment of the shahada . Uz tauhiyd al-"ibadah: tauhiyd īstenošana ir izpildīti Šahāda. This is the reason that messengers were sent and books revealed[10]. Tas ir iemesls, ka kurjeriem tika nosūtītas un grāmatu atklāja [10]. This is the belief, recognition, and knowledge that All?h has the position of God over all His creation. Tā ir ticība, atzīšanu, un zinot, ka visiem? H ir stāvoklis Dieva pār visiem Viņa radīšanu. It is the rejection of all the so-called “partners” of All?h and a rejection of worship of anything other than All?h. Tā ir noraidīti visi tā saukto "partneri" ir visi? H un dievkalpojumu par neko citu kā visiem? H. noraidījums The necessary and proper consequence of the recognition that there is no god except All?h is that all worship will reserved for All?h alone. Vajadzīgs un pienācīgi sekas atzīt, ka nav dievs, izņemot Visi? H ir tas, ka visi dievkalpojumu tiks rezervēta Visi? H tikai. This category of tauhiyd requires that one single out All?h in all acts of worship such as: purity of intention, gratitude, love, fear, hope, awe, repentance, putting one's trust, seeking aid and assistance, seeking guidance, as well as the obvious acts such as salah (ritual worship), being good to one's parents, supplication, sacrifice, jihad, etc.[11] The person will not have any goal other than pleasing his Lord and attaining His rewards. Šī tauhiyd kategorija nosaka, ka viens no visiem? H visos dievkalpojumos, piemēram, tiesību akti: tīrības nodomu, pateicība, mīlestība, bailes, ceru, AWE, grēku nožēlošana, liekot vienu uzticību, meklējot atbalstu un palīdzību, meklējot norādījumus, kā arī kā acīmredzami darbojas, piemēram, Salah (rituāls dievkalpojumu), kas ir labs vienu vecāku, sirsnīgs, upurēt, Jihad, uc [11] personai nebūs nekādu mērķi, kas nav patīkami savu Kungu un sasniegtu Viņa atlīdzības. His beliefs will be whatever is proven in the Quran and Sunnah, he will be following the Messenger of All?h, his deeds and actions will be what All?h and His Messenger prescribed, and his character and manners will be an imitation of the Prophet. Viņa uzskati tiks kāds ir pierādīta Korāns un Sunna, viņš būs pēc Messenger visu? H, viņa darbiem un darbības būs kādi Visi? H un Viņa Messenger noteikto, un viņa rakstura un izturēšanās būs imitācija pravietis.

There are two actions of the heart that must be combined for the spirit of worship to be realized: love and submission. Ir divas darbības, sirds, kas ir kopā par garu dievkalpojumu tiks realizēts: mīlestība un iesniegšanu. When faith enters a person's heart, it causes therein certain mental states, which result in apparent actions, both of which are proof of true faith. Kad ticība ienāk cilvēka sirdī, tas rada tajā noteiktiem garīgās valstis, kuru rezultātā izriet pasākumus, kuri abi ir pierādījums patiesai ticībai. Foremost among those mental states is the feeling of gratitude towards Allaah which could be said to be the essence of `ibadah. Vissvarīgākā no tām garīgi valstīm ir pateicības pret Allaah ko var teikt, ka tā būtība "ibadah sajūta. This feeling of gratitude is so important that a nonbeliever is called a kaafir which means “one who rejects the truth” as well as “one who is ungrateful”. Šī pateicības sajūta ir tik svarīgi, ka nonbeliever sauc kaafir kas nozīmē "tas, kurš noliedz patiesību", kā arī "tas, kurš ir nepateicīgs. And with the feeling of gratitude comes love. Un ar sajūtu pateicību nāk mīlestību. A believer loves and is grateful to All?h for His bounties, but being aware of the fact that his good deeds, whether mental of physical, are far from commensurate with All?h's favors. Ticīgais mīl un ir pateicīga visiem? H Viņa pabalstiem, bet apzinoties, ka viņa labie darbi, vai garīgo un fizisko, ir tālu no samērojami ar visiem? H's dod priekšroku. He is always anxious lest, because of his sins, All?h should withhold from him some of those favors or punish him in the hereafter. Viņš vienmēr ir noraizējies ka ne, jo viņa grēkiem, All? H vajadzētu atturēties no viņa dažus no šiem atbalsta vai sodīt viņam turpmāk. He therefore fears Him and surrenders to Him and serving All?h with humility. Tādēļ viņš baidās Viņu un padodas Viņam un kalpo visiem? H ar pazemību.

Other necessary components of the heart are fear and hope. Citas nepieciešamās sastāvdaļas sirds ir bailes un cerību. Fear comes out of the greatness of All?h and comes about when one truly glorifies and exalts Allaah and hope flows from complete and true love. Bailes nāk no diženumu Visi? H un nāk par to, kad viens patiesi cildina un exalts Allaah un ceru plūsmu pilnīgu un patiesu mīlestību. Both of these must be held in balance. Abus šos jātur līdzsvars. The scholars of Islam have described these components like the wings of a bird with which a believer flies towards All?h. Islāma zinātnieki ir aprakstītas šo sastāvdaļu tāpat kā putns, ar kuru ticīgais lido uz visiem? H. spārnus If they are balanced, he flies properly. Ja viņi ir līdzsvaroti, viņš lido pareizi. If one of them is missing, then he has a shortcoming. Ja viens no tiem trūkst, tad viņš ir trūkums. If they are both missing, the bird is on the verge of death. Ja viņi abi trūkst, putns ir uz draudēja nāve.

This category of tauhiyd is the key to real life. Šī tauhiyd kategorija ir galvenais dzīvē. A human's need for All?h that he worship Him and not associate any partner with Him as it is a need concerning which there is no comparison that one could even make an analogy to. Cilvēka nepieciešamību visiem? St, ka viņš pielūdz Viņu, un nav saistīt visas partnerorganizācijas ar Viņu, kā tas ir nepieciešams attiecībā uz kurām nav salīdzinājums, kas varētu pat veikt analoģijas. The reality of a human being is in his heart and soul and these can not be sustained without their relation with All?h, there is no tranquility in this world except in His remembrance. Realitāte cilvēks ir viņa sirds un dvēsele, un tos nevar ilgstoši bez to saistību ar visiem? H, nav miers šajā pasaulē, izņemot viņa piemiņai.

A significant part of tauhiyd al-`ibadah is the implementation of Divine Law and this aspect of tauhiyd al-`ibadah is referred to as tauhiyd al-hakamiyah [the oneness of All?h with respect to His rule]. Ievērojama daļa no tauhiyd al-"ibadah ir likuma īstenošanu Dievišķā un šī] aspekts tauhiyd al-" ibadah dēvē tauhiyd al-hakamiyah [tāpatība visu? H saistībā ar viņa noteikums.

On tauhiyd al-hakamiyah : Submission to All?h, alone, encompasses worshipping and obeying Him, alone. Uz tauhiyd al-hakamiyah: iesniegumu visām? H, tikai, ietver pielūdzot un pakļaujas Viņam vien. Associating partners with All?h with respect to His rule and associating partners with Him in worship are one and the same thing. Apvienojas partneri ar visiem? Attiecībā uz viņa varu h un piesaistot partnerus ar Viņu pielūgt ir viens un tas pats. Whoever follows a legal system other than All?h's is like one who prostrates to an idol. Kurš šādi tiesību sistēma, kas nav visiem? H's ir kā viens, kurš prostrates uz elks. All rulers who have changed the laws of All?h or rulers who rule in accordance with something other than Shari`ah (Divine Law) must be rejected and opposed. Visi valdnieki, kuri ir mainījuši likumus Visi? H vai vadītājiem, kas parasti saskaņā ar kaut ko citu nekā Šari `ah (Dievišķā Likuma), ir jānoraida, un pretēji. All?h says in the Quran that He had sent messengers to every single nation proclaiming the worship of All?h alone while also shunning at-taghuut[12]. Visi? H saka Korāns, ka Viņš bija nosūtījusi vēstnešus uz katru valsti pasludina dievkalpojumu visu? H tikai vienlaikus shunning at-taghuut [12]. Judging and ruling according to what He revealed is obligatory on believers so much so that it is one of the main reasons why messengers were sent with scripture to judge between people in matters they differed[13]. Spriežot un nolēmumu saskaņā ar to, kas Viņš atklāja ir obligāta par ticīgo tik daudz tā, ka tas ir viens no galvenajiem iemesliem, kāpēc kurjeri tika nosūtīti ar svētie raksti spriest starp cilvēkiem lietās viņi atšķiras [13]. Ruling in accord with what All?h has revealed is the exact same as singling out All?h for obedience and one owes complete obedience to Him. Nolēmumu saskan ar to, kas visiem? H ir atklājusi, ir tieši tāds pats kā norādot visas? Par paklausība h un viens parādā pilnīgu paklausību Viņam. It is therefore clear that those who do not rule or judge by what He had revealed are unbelievers[14]. Tādēļ ir skaidrs, ka tie, kas neizslēdz, vai tiesnesis, kādā viņš bija atklāts ir unbelievers [14]. The refusal to rule according to what All?h had revealed violates every aspect of tauhiyd. Atteikums lemt saskaņā ar ko visiem? H atklāja pārkāpj katru aspektu tauhiyd. It violates tauhiyd ar-rububiyah because All?h alone is in full charge of His creation and He directs all of its affairs. Tas pārkāpj tauhiyd ar-rububiyah jo visiem? H vien ir pilnībā atbildīgs par viņa radīšanu un Viņš vērš visu savu lietu. To rule by something else is to set up gods with All?h. Lemt par kaut ko citu, ir izveidot dieviem ar visiem? H. It violates tauhiyd al-asma was-sifaat because Al-Hakam (The only Judge, The only Decider, The only Ruler) is one of the beautiful names of All?h. Tas pārkāpj tauhiyd al-Asma bija-sifaat jo Al-Hakam (tikai tiesnesis, tikai Decider, tikai Ruler) ir viens no skaistākajām nosaukumi visiem? H. It violates tauhiyd al-`ibadah because All?h alone is to be submitted to. Tas pārkāpj tauhiyd al-"ibadah jo visiem? H vien jāiesniedz. It violates another type of tauhiyd, not previously discussed, and that is tauhiyd al-itibaa. Tā pārkāpj cita veida tauhiyd, iepriekš nav apspriests, un tas ir tauhiyd al-itibaa. This means that the only one who is to be followed and obeyed is the one whom All?h sent for that purpose (ie, the Messenger of All?h). Tas nozīmē, ka tikai viena, kas ir jāievēro, un paklausīja ir viens kuru Visi? H nosūtīts šim nolūkam (ti, Messenger visu? H).

“The dominion [(i'nil hukmu) ie, of rule and judgement] is for none but All?h. "Valdīšana [(i'nil hukmu), ti, tiesiskuma un spriedums] ir neviens, bet visiem? H. He commanded that you worship none but Him. Viņš pavēlēja, ka jūs dievkalpojumu neviens, bet Viņam. That is the straight deen [judgement or religion]” (Qur'?n, Sura' Yusuf: 40) Tas ir taisni deen [sprieduma vai reliģijas] "(Qur"? N, Sura "Yusuf: 40)
In Sura at-Tauba, All?h tells us that the Jews and the Christians took their rabbis and monks as lords. In Sura at-Tauba, All? H stāsta mums, ka ebreji un kristieši ņēma viņu rakstu mācītāji un mūki, kā kungi. When All?h's Messenger was reciting this verse, `Adi bin Hatim contradicted the Messenger saying, “they don't worship them.” The Messenger replied, “they certainly do. Kad visiem? H's Messenger bija skandētu šis dzejolis, "Adi bin Hatim ir pretrunā Messenger sakot:" tie dievkalpojumu viņiem "Messenger atbildēja:" viņi, protams, darīt.. [They] made lawful things as unlawful and unlawful things as lawful. [Viņi], kas likumīgi lietas par nelikumīgu un prettiesisku lietas par likumīgu. And they (Jews and Christians) followed them and by doing so, they worshipped them.”[15] Un viņi (ebreji un kristieši), kam seko tās un to darot, viņi pielūdza viņus "[. 15]

On submitting one's loyalties and love to the commands and guidance of Revelation. Iesniedzot savu lojalitāti un mīlestību pret komandas un Atklāsmes norādes. Having loyalty for the sake of All?h and basing one's love and hate on guidance from All?h is essential for one's faith to be correct and there is no proper implementation of the shahada without it. Ņemot lojalitāte labad Visi? H un balstot savu mīlestību un naidu norādēm Visi? H ir svarīga viena ticība ir pareiza un nav pienācīgi īstenotu Šahāda bez tā. Concerning this topic, nothing seems to be more stressed with more evidences provided for, after the obligation of tauhiyd, than loving and hating for the sake of All?h. Par šo tēmu, nekas, šķiet, ir vairāk jāuzsver vairāk liecina paredzēta pēc tam, kad pienākumu tauhiyd, kā mīlošs un riebumā labad Visi? H. Allaah will be more beloved than anything if one truly worships Him and because of that, he will love what All?h loves and despise what All?h despises. Allaah būs vairāk mīļoto nekā jebkas, ja viens patiesi pielūdz Viņu, un tāpēc, ka viņš būs mīlēt to, kas visiem? H mīl un nicināt to, ko visi? H nicina. He will be disgusted and will hold in contempt anything that is affront to his beloved. Viņš tiks riebumu un turiet nicinājumu jebko, kas ir apvainojums viņa mīļoto. Associating “partners” with All?h – though He alone is deserving of worship – is the greatest disrespect and opposition to All?h. Apvienojas "partneri" ar visiem? H - lai gan viņš viens pats ir pelnījusi dievkalpojumu - ir vislielākā necieņa un opozīciju, lai visiem? H. Those who give loyalty to the unbelievers – instead of opposing them – are not worshipping All?h properly because if they were, how could they show love, approval, and support to those who oppose All?h and His religion? Tie, kas dod lojalitāti neticīgajiem - nevis iebilst tiem - nav pielūdzot Visi? H pareizi, jo, ja tie, kā viņi varēja parādīt mīlestību, apstiprinājumu un atbalstu tiem, kuri iebilst pret visiem? H un Viņa reliģija? Should Muslims love, approve, and support unbelievers, while also keeping ties with unbelievers stronger than with each other, then such Muslims have violated the shahada and have apostated[16]. Ja musulmaņi mīlestība, apstiprināt un atbalstīt neticīgajiem, vienlaikus saglabājot saikni ar neticīgajiem spēcīgāka, nekā ar otru, tad šādas musulmaņi ir pārkāpušas Šahāda un ir apostated [16]. This is because the truthfulness of a statement is indicated by actions. Tas ir tāpēc, ka paziņojuma patiesumu ir norādīta darbības.

Notes Atzīmē

[1] Sahih Bukhari vol 9, No. 469 and Sahih Muslim vol 1, No. 27 [1] Sahih Bukhari vol 9, 469 nr un Sahih musulmaņu vol 1, Nr 27

[2] Denying qadr (ie, All?h's secret knowledge of the future) nullifies one's belief in tauhiyd for this is in violation to tauhiyd ar-rububiyah as well as the rejection of many verses from the Quran such as, “No calamity occurs on the earth or among yourselves but is inscribed in the Book before We bring it into existence. [2] liedzot Qadr (ti, visiem? H slepeno zināšanu nākotnē) anulē savu ticību tauhiyd tam ir pārkāpums, lai tauhiyd ar-rububiyah, kā arī noraidījumu daudzi verses no Korāns, piemēram, "Nav katastrofu notiek uz zemes vai starp sevi, bet ir ierakstīti grāmatā, pirms mēs nodrošinātu tā pastāvēšanu. Verily, that is easy for All?h.” (Qur'?n, al-Hadeed: 22). “And All?h created you and whatsoever you do.” (Qur'?n, 37:96). Patiesi, tas nav viegli visiem "? H (Qur"? N, al-Hadeed: 22). "Un visi? H radīts jums, un nekāda jūs darāt." (Qur "? N, 37:96). When one denies qadr thinking that all acts one does is new both to All?h and new to one, is to say that one can act outside the limits imposed by All?h ie, to act outside His realm of absolute control. Kad viena noliedz Qadr domāt, ka visus tiesību aktus, viens tas ir jauns, gan visiem? H un jaunu uz vienu, proti, ka viens var darboties ārpus noteiktās robežas Visi? H, ti, rīkoties ārpus Viņa karaļvalsts absolūtā kontroli. The realm of influence we have in the course of events which make up our lives are limited to the mental choice between options presented to us. Ietekmes sfēra mums ir notikumu gaitu, kas veido mūsu dzīvi, ir tikai garīgās starp iespējām izvēlēties iesniegts mums. In other words, man proposes and All?h disposes. Citiem vārdiem sakot, vīrietis ierosina un visiem? H rīcībā.

[3] It is narrated on the authority of Yahya ibn Yamur that the first man who discussed qadr in Basra was Ma'bad al-Juhani. [3] Tas stāsta par iestādes Yahya ibn Yamur ka pirmais cilvēks, kas apsprieda Qadr jo Basrā bija Ma'bad al-Juhani. I [Yahya] along with Humaid ibn Adbul Rahman al-Himyari set out for `umrah and said, “If it should so happen that we come into contact with anyone of the Companions of the Messenger of All?h, we shall ask him about what is being talked about concerning qadr.” Unexpectedly, we came across `Abdullah ibn `Umar ibn al-Khattab while he was entering the mosque. Es [Yahya] kopā ar Humaid ibn Adbul Rahman al-Himyari, kas noteikti "umrah un teica:" Ja tas būtu tā gadīties, ka mēs nonāk saskarē ar kāds no Messenger visu? H Companions, mēs lūgt viņam par kas tiek runāja par Qadr ". Negaidīti, mēs nāca pāri` Abdullah ibn `Umar ibn al-Khattab, kamēr viņš bija uzsākot mošeja. I and my friend surrounded him &ndash one of us was on the right and the other on the left. Es un mans draugs apkārt viņam & ndash viens no mums bija labi un pa kreisi otras puses. I expected that my friend would authorize me to speak so I said, “O Abu `Abdu Rahman, there have appeared some persons on our land who recite the Quran and pursue knowledge.” Then after explaining their affirs, I said, “they claim that there is no such thing as qadr.” Ibn `Umar said, “When you happen to meet such persons, tell them that I have nothing to do with them and they have nothing to do with me. Es gaidīju, ka mans draugs būtu atļaut man runāt, lai es teicu, "O Abu" Abdu Rahman, ka ir parādījušies dažas personas, uz mūsu zemi, kas stāstīt Korāns un turpināt attīstību. "Tad pēc tam, paskaidrojot savu affirs, es teicu," viņi apgalvo, ka nav tādas lietas kā Qadr "Ibn` Umar sacīja: "Kad jūs gadīties, lai apmierinātu šādu personu, pastāstiet viņiem, ka man nav nekāda sakara ar tiem, un viņiem nav nekāda sakara ar mani.. And verily, there are in no way responsible for my belief.” Ibn `Umar then swore by All?h saying, “If any of them had with him the gold equal to the bulk of the mountain of Uhud and then should spend it, All?h would not accept that from him unless he affirms his faith in the Divine Decree [meaning, that person is a kafir].” `Abdullah bin Abi Awfa advised people not to greet those who denied qadr nor to make the funeral prayer over them when they died [ie, they were kafir]. Un patiesi, nav nekādā veidā atbildīgs par savu ticību "Ibn` Umar tam zvērēja ar visiem? H sakot: "Ja kāds no tiem bija ar viņu zeltu vienāds ar lielāko no kalnu Uhud un tad vajadzētu tērēt., visi? h negribēja piekrist, ka no viņa, ja vien viņš apliecina savu ticību Dievišķās dekrēta [kas nozīmē, ka personai ir kaferis]. "" Abdullah Bin Abi Awfa ieteicams cilvēkiem, nevis sveicināt tiem, kas noliedz Qadr ne arī bēres lūgšanu pār tiem, kad tie gājuši bojā [ti, tie bija kaferis]. See Sharaha al-Arba`ain an-Nawawi #2 and also Fundamentals of Tawheed by Bilal Phillips, p. Skatīt Sharaha al-Arba `ain-Nawawi # 2, kā arī pamati tawheed ar Bilal Phillips, lpp 3. 3.

[4] The basis for tauhiyd ar-rububiyah is founded on many verses, such as Qur'?n, 39:62; 37:96; 8:17; 64:11, but in general, all verses in the Quran that speak of All?h's actions are bases for tauhiyd ar-rububiyah . [4] Pamatojoties uz tauhiyd ar-rububiyah pamatā ir daudzi verses, piemēram, Qur "? N, 39:62, 37:96, 8:17, 64:11, bet vispār visi runā verses Korāns, ka Visu ir? h darbību pamats tauhiyd ar-rububiyah.

[5] The main motive for denying All?h is unjustified pride. [5] Galvenais motīvs, lai liegtu Visi? H ir nepamatots lepnums. Such a proud person feels that it is not becoming of him to have to acknowledge someone greater than himself and therefore be governed by Him. Šāda lepna persona uzskata, ka tas nekļūst par viņu ir apstiprināt, ka kāds lielāks par sevi un tādējādi regulē Viņu. “Those who dispute concerning the signs of All?h, in their hearts is only pride that they shall never attain.” (Qur'?n, al-Ghaafir: 56) "Tie, kas strīdu par pazīmēm Visi? H, savās sirdīs ir tikai lepnums, ka viņi nekad sasniegšanai." (Qur "? N, al-Ghaafir: 56)

[6] “If All?h allows harm to befall you, none can remove it except Him” (Qur'?n, 6:17) [6] "Ja visi h ļauj? Kaitējumu notikt jūs, neviens nevar noņemt, izņemot Viņu" (Qur "? N, 6:17)

[7] He is not described by any names other than those He or His Messenger have made mention of in order to prevent giving a false description of All?h. [7] Viņš nav aprakstīta neviena nosaukumiem, izņemot tos, viņš vai viņa Messenger ir veikuši pieminēts, lai novērstu sniedzot nepareizu aprakstu visiem? H. The creation is in no position to describe the Creator so we are obligated to stay within the limits He defined. Izveide nav nekādā stāvoklī, lai aprakstītu Creator tāpēc mums ir pienākums apturēt robežās Viņš noteikti.

[8] A similarity is bound to arise due to the medium used, ie, the human language. [8] līdzība ir pienākums rasties nesēja veida, ti, cilvēka valoda. Yet these similarities are only in label, not magnitude. Tomēr šīs līdzības ir tikai etiķete, nevis apjoms. For example, we need microscopes to see small things and telescopes to see things far away. Piemēram, mums ir nepieciešams mikroskopi, lai redzētu mazām lietām un teleskopi redzēt lietas, tālu prom. So we see and All?h sees but He is All-Seeing. Tātad mēs redzam, un visiem? H redz, bet viņš visu redzēt.

[9] Meaning to explain away His names and attributes by giving them other than obvious meanings. [9] Jēdziens izskaidrot prom Viņa vārdus un atribūtus, sniedzot tām nav acīmredzamas nozīmes.

[10] See Qur'?n, 16:36 [10] Skatīt Qur '? N, 16:36

[11]These acts must also be done in manner that is prescribed by All?h. [11] Šie tiesību akti arī ir jādara veidā, kas ir noteikts ar visiem? H. Further, to perform any of the said acts for anyone other than All?h negates and destroys one's fulfillment of this category of tauhiyd . Turklāt, lai veiktu jebkuru no minētajiem tiesību aktiem ikvienam, kas nav visiem? H noliedz un iznīcina viens pilda šīs kategorijas tauhiyd.

[12] ie rulers who have changed the laws of All?h or rulers who rule in accordance with something other than what All?h reveals. [12], ti, valdnieki, kuri ir mainījuši likumus Visi? H vai vadītājiem, kas parasti saskaņā ar kaut ko citu nekā to, kas visiem? H atklāj. Also see: An-Nahl: 36 Apskatiet arī:-Nahl: 36

[13] See al-Baqara: 213 and also an-Nisaa`: 105 – “Surely, We have sent down to you the Book in truth that you might judge between men by that which All?h has shown you.” [13] Skatīt al-Baqara: 213, un arī-Nisaa ": 105 -" Protams, mēs esam nosūtīts uz leju, lai jums Book patiesība, ka jūs varētu spriest vīriešiem par to, kas visiem? H ir parādījusi jums. "

[14] This is the verdict regarding whether the rulers who fail to apply the guidance of All?h in their lands. [14] Šis ir spriedums par to, vai vadītājiem, kuri nespēj piemērot pamatnostādnes par visu? H savās zemēs. “Whoever does not rule by what All?h has revealed are unbelievers.” Al-Maidah 44 (also see vv. 45 and 47). "Kurš neizslēdz to, ko visi? H ir atklājis, ir neticīgajiem" Al-Maidah 44 (. Skatīt arī vv. 45 un 47). Ibn `Abbas when, while defending `Ali ibn Abi Talib when the Khawarij pronounced him kafir, said that not ruling by Islam in some of its aspects is a minor disbelief (kufr). Ibn `Abbas, kad, vienlaikus aizstāvot" Ali ibn Abi Talib kad Khawarij izrunā viņu kaferis, teica, ka ne nolēmumu islāma dažos aspektos ir neliela neticība (kufr). [This statement was most likely made by a student of ibn `Abbas and not ibn `Abbas.] The proper dimensions of this statement are realized when particular rulers are examined. [Šis paziņojums tika visticamāk, ko students ibn "Abbas un ne ibn" Abbas.] Pareizu izmēri šo paziņojumu tiek realizēta, kad īpaši valdniekiem tiek pārbaudīti. If a practicing Muslim ruler knows that it is obligatory on him to apply the Shariah in its entirety, yet for some reason (weakness) doesn&rsquot, then such a ruler is not a disbeliever (though he may be a faasiq). Ja praktizē musulmaņu valdnieks zina, ka tā ir obligāta viņam piemērot Shariah kopumā, bet kādu iemeslu dēļ (vājums) doesn & rsquot, tad šāds valdnieks nav disbeliever (lai gan viņam var faasiq). This is what Ibn `Abbas was referring to. Tas ir tas, Ibn `Abbas atsaucās uz. Other rulers – who openly deny Islam, do not believe that it is obligatory to apply Shariah, who prefer other systems like democracy or socialism over the Shari`ah, nor believe in its implementation- are full fledged unbelievers (even if they practice all the other rites in Islam). Citi valdnieki - kurš atklāti noliedz Islam, neuzskatu, ka tas ir obligāti jāpiemēro Shariah, kas dod priekšroku citām sistēmām, piemēram, demokrātijas vai sociālisms pār Šari `ah, nedz ticu tās ieviešanai, ir pilnvērtīgas neticīgajiem (pat ja tās praktiski visi citiem rituāliem islāmā).

[15] See: Tafsir at-Tabari Vol. [15] Skatīt: Tafsir at-Tabari Vol. 10, p. 10, lpp 114 or see the nine volume tafsir by Muhsin Khan and Hilali, vol 2, p. 114 vai redzēt deviņas tilpuma tafsir ar Muhsin Khan un Hilali, vol 2, lpp 370. 370.

[16] “You see many of them taking the unbelievers as their friends and protectors. [16] "Redzi daudzi no viņiem, ņemot neticīgajiem, jo viņu draugiem un aizsargi. Evil indeed is that which they have sent forward before them. Ļaunums tiešām ir tā, kas viņi ir nosūtīti uz priekšu pirms viņiem. For that reason, All?h's wrath fell upon them and in torment shall they abide. Šī iemesla dēļ visiem? H dusmām krita uz tām un mocīt to tās ievēro. And had they believed in All?h and the Prophet and that which was revealed to them , they would not have taken them as friends and protectors, but many of them are disobedient to All?h.” (Qur'?n, al-Maidah 80-81. Also see: vs. 51 & 55-57). Un ja viņi tic Visi? H un pareģis, un to, kas tika atklāts ar viņiem, viņi nebūtu pieņēmis tos kā draugu un aizstāvji, bet daudzas no tām ir nepaklausīgs, lai visiem? H. "(Qur"? N, al- 80-81 Maidah. Apskatiet arī: vs 51 un 55-57). The statement above, “and had they believed…” is a conditional statement meaning that if those who perpetuate those acts are unbelievers. Paziņojumu iepriekš, "un ja tie ticēja ..." ir atkarīga paziņojums nozīmē, ka tad, ja tie, kas saglabās šie tiesību akti ir neticīgajiem.