Tawhid is the most important part of this religion, it is the nature that God has set in every human being. Tawhid also at the core of preaching and teaching of the prophets and apostles seeluruh, although sayri'at charged to each different race.
Tawhid is the science of the Oneness of God, believe in the oneness of God in rububiyah, willingly serve him, and set him for his name and nature. Thus there are three kinds of monotheism, that monotheism rububiya, uluhiyah monotheism, and monotheism asthma wa nature.
1. Tawheed of Lordship
Lordship is a word that is attributed to one of the names of Allah Subhanahu Wa Ta-style, ie Rabb. This name has several meanings, among others: Al Murrabi (Preserver), An Nasr (Helper), Al Malik (owner), Al Mushlih (The repair), As Sayyid (master), and Al-Wali (Wali).
in terms of shari'ah definition of monotheism rububiyah is: "To believe that Allah is the sole creator, owner, controller of the universe by His providence He is turn on and off and control nature by sunnah-Sunnah."
Tawhid rububiyah faith dimensions include the following:
1. Faith in God's acts of a general nature, such as creating, giving good luck, turn on, turn off, controls and so on.
2. Faith in God's destiny
3. faith in Allah substances
Tauhid rububiyah not the entire teachings of monotheism, it is only part of the whole. Someone who has admitted kerububiyahan Allah Subhanahu Wa Ta ala not necessarily that he also believed in uluhiyan and asthma wa character. It was as experienced by most of the Arab idolaters who will admit Rububiyatullah but deny His law. The purpose of this rububiyah monotheism is that man recognizes the greatness of God over all His creatures.
2. Tawhid Uluhiyajh
Uluhiyah Tauhid is the Oneness of God with deeds servants based on intent taqarub that disyari'atkan, such as: prayer, nadzar, sacrifice, the king '(hope), fear, trust, mahabah, Inabah, and so on.
Tauhid uluhiyah the propaganda purposes of the Apostles. Uluhiyah so called because it is the nature of God shown by his name "Allah" which means Dhul uluhiyah (which has properties uluhiyah). Uluhiyah monotheism without realizing it, all deeds will not be accepted. Because if it does not happen then it will bercokollah opponent is shirk. Allah says:
"Verily Allah will not forgive the sin of shirk" (Qur'an, An-Nisa ': 48)
"If they are to Allah, He fled away from their deeds they have done" (QS. Al An'am: 85).
Asthma Tawhid Wa Nature
Ama Tawhid Wa properties that define and recognize that God has good names and properties of high and perfect that everything contained in the verses of the Qur'an and Sunnah nabawiyah.
Salaf argues that we must recognize and define all asthma and attributes of God contained in the Qur'an without even doing a disclaimer, tahrif, ta'til, takyif (determination of the substance) as well as imagery. Such opinion is based on the word of God which reads:
"There is nothing whatever like unto Him. And He is All-Hearing, All-Seeing "(Qur'an, 42: 11).
Salaf argued in detail all the names and attributes defined by Allah Subhanahu Wa Ta-style for himself or set Messenger Salallahu Alaihi Wa Salam and disclaim globally all the names and nature are denied of God for himself or diafikan Messenger Salallahu Alaihi Wa Salam.
Imam Ahmad said: God should not be disifati except with what disifati him or what he characterized His messenger, and should not exceed the Qur'an and hadith.
Tawhid is the science of the Oneness of God, believe in the oneness of God in rububiyah, willingly serve him, and set him for his name and nature. Thus there are three kinds of monotheism, that monotheism rububiya, uluhiyah monotheism, and monotheism asthma wa nature.
1. Tawheed of Lordship
Lordship is a word that is attributed to one of the names of Allah Subhanahu Wa Ta-style, ie Rabb. This name has several meanings, among others: Al Murrabi (Preserver), An Nasr (Helper), Al Malik (owner), Al Mushlih (The repair), As Sayyid (master), and Al-Wali (Wali).
in terms of shari'ah definition of monotheism rububiyah is: "To believe that Allah is the sole creator, owner, controller of the universe by His providence He is turn on and off and control nature by sunnah-Sunnah."
Tawhid rububiyah faith dimensions include the following:
1. Faith in God's acts of a general nature, such as creating, giving good luck, turn on, turn off, controls and so on.
2. Faith in God's destiny
3. faith in Allah substances
Tauhid rububiyah not the entire teachings of monotheism, it is only part of the whole. Someone who has admitted kerububiyahan Allah Subhanahu Wa Ta ala not necessarily that he also believed in uluhiyan and asthma wa character. It was as experienced by most of the Arab idolaters who will admit Rububiyatullah but deny His law. The purpose of this rububiyah monotheism is that man recognizes the greatness of God over all His creatures.
2. Tawhid Uluhiyajh
Uluhiyah Tauhid is the Oneness of God with deeds servants based on intent taqarub that disyari'atkan, such as: prayer, nadzar, sacrifice, the king '(hope), fear, trust, mahabah, Inabah, and so on.
Tauhid uluhiyah the propaganda purposes of the Apostles. Uluhiyah so called because it is the nature of God shown by his name "Allah" which means Dhul uluhiyah (which has properties uluhiyah). Uluhiyah monotheism without realizing it, all deeds will not be accepted. Because if it does not happen then it will bercokollah opponent is shirk. Allah says:
"Verily Allah will not forgive the sin of shirk" (Qur'an, An-Nisa ': 48)
"If they are to Allah, He fled away from their deeds they have done" (QS. Al An'am: 85).
Asthma Tawhid Wa Nature
Ama Tawhid Wa properties that define and recognize that God has good names and properties of high and perfect that everything contained in the verses of the Qur'an and Sunnah nabawiyah.
Salaf argues that we must recognize and define all asthma and attributes of God contained in the Qur'an without even doing a disclaimer, tahrif, ta'til, takyif (determination of the substance) as well as imagery. Such opinion is based on the word of God which reads:
"There is nothing whatever like unto Him. And He is All-Hearing, All-Seeing "(Qur'an, 42: 11).
Salaf argued in detail all the names and attributes defined by Allah Subhanahu Wa Ta-style for himself or set Messenger Salallahu Alaihi Wa Salam and disclaim globally all the names and nature are denied of God for himself or diafikan Messenger Salallahu Alaihi Wa Salam.
Imam Ahmad said: God should not be disifati except with what disifati him or what he characterized His messenger, and should not exceed the Qur'an and hadith.
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