أنت تبحث عن وسطية اهل السنة والجماعة في باب الاعتقاد ، سنشارك معك اليوم مقالة حول وسطية أهل السنة والجماعة – ويكيبيديا تم تجميعها وتحريرها بواسطة فريقنا من عدة مصادر على الإنترنت. آمل أن تكون هذه المقالة التي تتناول موضوع وسطية اهل السنة والجماعة في باب الاعتقاد مفيدة لك.
وسطية أهل السنة والجماعة – ويكيبيديا
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argument In the Arabic language, it has several meanings, including “justice”, “half”, and “the fairest thing is the middle and the middle.” As for the terminology, it is: (justice, goodness, and mediation between excess and negligence). ومن ذلك قوله: (إِنَّ في الْجَنَّةِ مِائَةَ دَرَجَةٍ أَعَدَّهَا الله لِلْمُجَاهِدِينَ في سَبِيلِ اللَّهِ ما بين الدَّرَجَتَيْنِ كما بين السَّمَاءِ وَالْأَرْضِ فإذا سَأَلْتُمُ اللَّهَ فَاسْأَلُوهُ الْفِرْدَوْسَ فإنه أَوْسَطُ الْجَنَّةِ وَأَعْلَى الْجَنَّةِ أُرَاهُ فَوْقَهُ عَرْشُ الرحمن وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ) رواه البخاري. Ibn Hajar said: (What is meant by the middle here is the fairest and the best).
Manifestations of moderation of the people of the Sunnah and the community in the faith[عدل]
First: Their moderation in the chapter on the names and attributes of God[عدل]
So the Sunnis are in the middle in the matter of names and attributes between the people of two false articles, the article of the defects of the attributes and in their forefront the Jahmi, and the article of those who liken God – the Almighty – with the attributes of creatures as it is the way of the representative; So ta’teel is invalid because it is denial and denial of what God has established for Himself of the attributes of perfection, and analogy is invalid because it is a representation of God with creatures.
As for Ahl al-Sunnah, they did not negate the names and attributes of God – the Most High – and did not liken God to creatures. Creator of the heavens and the earth has made for you mates from yourselves and mates from the cattle, dispersing you in it. So they were delivered from the two pests, and they went on the right path.
The Sheikh of Islam – may God have mercy on him – says about them: “They are in the door of God’s names, verses and attributes, between the people of ta’teel who deviate from God’s names and verses and negate the facts of what God has called him, so that they liken him to nonexistence and death, and between the people of representation who set proverbs for him and liken him to creatures. So the people of the Sunnah and the community believe in what God described Himself with, and what His Messenger described him with, without distortion or disruption, and without conditioning and representation.
Second: their moderation in the matter of fate[عدل]
Ahl al-Sunnah is also in the middle in the matter of fate between fatalism. Those who claim that the servant has no will, and that he is compelled to do it, has no will or choice in it, for he is like a leaf in the wind, but actions are attributed to him metaphorically, otherwise the real actor is God – the Almighty. And between the fatalists are those who do not believe in God’s all-encompassing power and His pervasive will, and they say: The actions of the servants are not included under the predestination and predestination, for God does not control the actions of the servants, and His will has no relation to them, so God does not guide the lost, and He does not mislead the one who is guided, but the servants are the creators of their actions. she has.
As for the Sunnis, they mediated in this matter between these two falsehoods. Where they believe that the servant has a will and a choice, and that he is the real doer of his actions, and that his will is under the will of God Almighty – as he said – the Almighty And you do not will unless Allah, Lord of the worlds, wills.
The Almighty’s saying in the verse: For whoever among you wills to be upright is a response to fatalism, which negates the will of the servant. The middle is the saying of the Sunnis who affirm the servant’s will and place it under the will of God Almighty.
Third: Their moderation in the matter of promises and threats[عدل]
Ahl al-Sunnah wal-Jama’ah is also in the middle in the matter of promises and intimidation between the Murji’ah and the intimidation of the Kharijites and others. So the Murji’ah practice the texts of the promise and neglect the texts of the warning, and the Al-Aediyah work the texts of the warning and neglect the texts of the promise. As for the Sunnis, they are a medium between these and those. So they blinded the texts of the promise and the warning, so they did not neglect the threat as the Murji’ah neglect, and they did not neglect the promise as the warning, rather they combined them, and worshiped God with them, and this is the approach of the Qur’an; enticement and intimidation, hope and fear, heaven and hell; Allah says: Inform My servants that I am the Forgiving, the Merciful
Fourth: Their moderation in the section on names and rulings[عدل]
Ahl al-Sunnah are in the middle in this regard between the Haruriyya, the Kharijites, and the Mu’tazila, who take away the name of faith from the perpetrator of a major sin, so the Kharijites call him an infidel, and place him in a position between the two positions. The Jahmi Murji’ah who say: The one who commits a major sin is a believer who has perfect faith, and committing major sins does not affect faith. 
As for the Sunnis, they mediated as they said: The perpetrator of a major sin without shirk is a believer who lacks faith, so he does not give the name at all, and he does not take it away from him at all. Then take him out of the fire, so he will not be there forever 
Fifth: Their moderation in the chapter on the Companions[عدل]
One of the manifestations of the moderation of Ahl al-Sunnah wal-Jama’ah in belief is also their mediation in the Companions – upon them, may God be pleased with them – between the Nasibi Kharijites who disbelieved Ali – may God be pleased with him – and a large group of the Companions, and considered lawful their blood, and between the Rafidah who went to extremes regarding Ali and his household until they preferred him over Abu Bakr and Umar . As for Ahl al-Sunnah wal-Jama’ah, their methodology is justice and moderation with the Companions. They did not accuse any of them of disbelief, or disavow them, but rather sent them down to their homes that they deserve. So they loved them, supported them, prayed for them, and were satisfied with them, and they did not fall into or disparage any of them, and they believed that they are the best of people after the prophets – upon them be prayers and peace – and they did not go to extremes in Ali or others, or believe in the infallibility of any of the companions.  Their belief in the Companions – may God be pleased with them – is in accordance with His saying – the Most High: And those who came after them say our Lord, forgive us and our brothers who have preceded us with faith, and do not make us.
Sixth: Their moderation in combining the adoption of reasons and reliance[عدل]
One of the manifestations of moderation in the belief of Ahl al-Sunnah wal-Jama’ah is also their moderation in combining trust in God and taking the means together, according to his saying – may God’s prayers and peace be upon him: ((Strive for what benefits you, and seek the help of God))  His saying: ((Strive for what benefits you)) is an order for every religious and worldly reason, rather it is an order for seriousness and diligence, in which there is intention and aspiration, and action and planning. And his saying: ((And seek the help of God)) is an order to believe in fate and destiny, and trust in God to bring benefits and ward off harm. They believe that trust must combine the two things: the action of the cause, and reliance on the cause, which is God, so whoever nullifies the reason and claims that he is trustworthy, then he is in reality trusting, deceived and deceived, and his doing this is nothing but inability, waste and negligence, and whoever does the reason looking at it, relies on it. He is unaware of the reason, turning away from it, so his action is incapacity and betrayal, and its end is loss and deprivation of “scattered benefits” (pp. 35-37).
Seventh: Their moderation in combining love, fear and hope[عدل]
Among the manifestations of the moderation of the Sunnis in belief is also their moderation between the difference in combining love, fear and hope. The Murji’ah prevailed over hope until they committed major sins. And the Sufis prevailed on the side of love until they became heretic, and they said solutions and union. As for the Sunnis, they worshiped God – the Most High – by combining these three: Some of the predecessors said: “Whoever worships God with love alone is a heretic, whoever worships Him with fear alone is a Haruri, whoever worships Him with hope alone is a Murji’, and whoever worships Him with love, fear and hope is a monotheistic believer.” 
Eighth: Their mediocrity in the matter of honoring saints[عدل]
Dignity is an extraordinary thing that God Almighty reveals to whomever He wills of His faithful servants, not compared to the claim of prophecy. 
Among the principles of Ahl al-Sunnah is belief in the dignity of the saints, and what God is doing at their hands in terms of the supernatural and habits in the types of sciences, revelations and influences. And that revealing and dignity are not an argument in the provisions of the purified Sharia, and the owner of guardianship and dignity is not distinguished from individual Muslims in anything of clothing, action and speech, and it is not limited to vows and other things that should be for God, Glory be to Him. They are in the middle in this regard between the Sufis who went to extremes in the matter of dignity, and went to extremes in it and exceeded the limit until they claimed for the saints – in the name of dignity – that which is one of the characteristics of God alone, until some of them said: God has servants, if they wished from God not to establish the resurrection, he would not have established it. And between the Mu’tazilites who were dry about dignity and neglected it, and denied its occurrence; On the pretext that if the supernatural were permitted to occur from the saints, the Prophet would be confused with others; As the difference between them – according to them – is the miracle, and they built on that that it is not permissible for a supernatural appearance except for a prophet.
- ^ Language Standards Dictionary (6/108).
- ^ Total Fatwas (3/373).
- ^ See: “Explanation of the Five Principles” p. 323, “Al-Fariq Bain al-Furq” p. 186.
- ^ What is meant by names here are the names of the religion, such as: Muslim, believer, infidel, sinner, and as for rulings, what is meant by them is the rulings of the owners of these names in this world and the Hereafter, see: “Al-Fatawa” (3/38).
- ^ See “Majmoo’ al-Fatawa” (7/673-679), and “Wasatiyyah of Ahl al-Sunnah” p. (335-339).
- ^ See: “Sharh Al-Wasitiyyah”; Al-Rasheed, p. (202-204), and “Wasatiyyah Ahl al-Sunnah,” p. (399).
- ^ Narrated by Muslim in his “Sahihah” No. (2664) from the hadith of Abu Hurairah.
- ^ See: “Explanation of Al-Aqeedah Al-Tahawiyyah” p. (330), and “Al-Aboudieh” p. (128).
- ^ See: “Reaping the fruit in explaining the creed of the people of Athar,” p. (100).
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فيديو حول وسطية اهل السنة والجماعة في باب الاعتقاد
وسطية اهل السنة والجماعة في باب الاعتقاد
سؤال حول وسطية اهل السنة والجماعة في باب الاعتقاد
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قيم المقالات وسطية أهل السنة والجماعة – ويكيبيديا
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