Abi Fauzi.
Fitri Liza Universitas Muhammadiyah Sumatera Barat.
Indonesia Tanwir Arabiyyah: Arabic as Foreign Language Journal p-ISSN: 2776-6063, e-ISSN: 2776-6071/Vol.
4 No.
1 June 2024, pp.
https://doi.
org/10.
31869/afl.
https://jurnal.
id/index.
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An Analysis of Ibn Taimmiyah's HijA' in Qasdah LAmiyah as the Identity of the Mahdzab Hambali Abi Fauzi1.
Fitri Liza2 Universitas Muhammadiyah Prof Dr.
Hamka Jakarta.
Indonesia abifauzi22@gmail.
com1, fitriliza@uhamka.
ARTICLE INFO
Article History:
Received: 19 January 2024
Revised: 21 March 2024
Accepted: 05 May 2024
Published: 24 June 2024
ABSTRACT
*Corresponding author This research aims to analyze the rhetorical style of satire .
ijAA.
used by Ibn Taymiyyah in his book titled "Qasdah LAmiyah .
It is a work by Ibn Taymiyyah that contains satirical poetry directed at those who question his scholarly identity.
In Qasdah LAmiyah.
Ibn Taymiyyah frequently uses the rhetorical style of satire .
ijAA.
with the aim of conveying information about his straight aqdah .
to Allah SubhAnahu wa Ta AlA.
The rhetorical style of satire .
ijAA.
used by Ibn Taymiyyah possesses an educational strength imbued with praise, encouraging people to understand and recognize his scholarly identity.
his use of hijAAo.
Ibn Taymiyyah aims to affirm that the Islamic practices he adheres to are part of the school of thought he believes in, namely the Hanbali school.
The rhetorical style of satire .
ijAA.
is poetry used to mock other poets in a distinctive way, often in the form of self-praise or belittling a group.
However, since the advent of Islam, this style has often been used to defend Islam, both individually and collectively, as exemplified by the scholar Ibn Taymiyyah.
This research uses a qualitative approach with the content analysis method, according to Creswell, content analysis is a qualitative research method used to identify specific patterns or themes within a text.
The data analysis procedure includes data collection, preparation and organization of data, data coding, theme identification, data presentation in the form of tables, and data interpretation.
The results of the analysis show that verses of hijAAo poetry are found in Qasdah LAmiyah, with details indicating 2 types of al-hijAAo al-akhlAq and 14 verses of al-hijAAo al-dn.
Subsequently, the verses of hijAAo poetry were further analyzed and aspects of the Hanbali school of thought were identified in the qasdah, namely adherence to the Qur'an, the Sunnah, the sayings of the Companions, and the sayings of the TAbi'n.
Keyword Arabic language, hijAAo, sectarian identity Copyright A 2024.
AuthorAos, et.
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Please cite this article as AuthorAos Tanwir Arabiyyah: Arabic as Foreign Language Journal.
Vol.
No.
DOI: https://doi.
org/10.
31869/afl.
An Analysis of Ibn TaimiyahAos Hijaz in Qashidah LamiyahA.
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INTRODUCTION
Language is the most important aspect of human life (Fanshuri et al.
, 2.
The emergence of a language in a community does not occur instantly or spontaneously, but rather through a process of discussion and mutual agreement (Harun, 2.
As for Arabic, as a Semitic language, it has the concept of expressing thoughts from one person to another, it has distinctive characteristics in language style that differentiate it from other language styles (Thoriqussu, 2.
In Arabic the term language style is known as ""style of speakingAy (Noor, 2.
, then style of speaking used by each person differs from one individual to another based on personality, experience, surrounding circumstances and other factors (Mohd Rifain et al.
, 2.
In Arabic literature style of speaking has a lot of fascinating Soleh Ibrahim believes thatstyle of speaking divided into 15, namely repetitions .
, litotes .
adaAoi.
,erotesis .
l-istifha.
,hyperbole .
,paradox .
,smile .
,metaphor .
sta'ara.
,personification .
t-tajsi.
, epithet .
l-was.
, synecdoche .
l-istihada.
, metonymy .
, implying .
l-isyara.
,sarcasm .
t-takrar az-zai.
,sinestasia .
t-tajsu.
(Ibrahim, 2.
In the study of rhetoricstyle of speech enter into the branch of rhetoric that has the function of improving aspects of communication, attracting attention, and helping listeners or readers to understand and absorb the message that a speaker or writer wants to convey (Yusoff & Damit, 2.
So the goal of sciencebehind to enrich the expression of a literary work (Shabriyah & Nuruddien, 2.
Literary works are representations of the products of a writer's thoughts and inner expressions which cannot be separated from the scope of the facts of human life (Karim, 2.
Fitri Liza stated in AuPolitical Hegemony Through Adab Al Muqawah in the Context of Palestina and Israel : A Study of Literary Anthropology and Comummunication the world of literature is a reflection of reality and does not merely cater to the desires and interests of the writers (Fitri Liza et al.
, 2.
Onestyle of speaking frequently used is "style is"As for the Arabic literary traditionstyle is often used to convey messages subtly or indirectly (Aminah, 2.
Styles a poem used to Abi Fauzi.
Fitri Liza ridicule other poets in a distinctive way, often in the form of self-praise or denigration of a group (Buana, 2.
Term here'refers to the poem used forgiving rise to hostility, anger, hatred, envy, strife, division, ethnic fanaticism, defense of certain individuals, and most famously in pre-Islamic times for triggering conflict and war (Safira Fitri.
, 2.
Dr.
Cahya Buana.
MA, in his book titled "Religious Symbols in Pre-Islamic Poetry," categorizes this type of poetry into five parts: al-hijy al-syakhshy, al-hijy al-akhlyqy, al-hijy alsiyysy, al-hijy al-dyny, and al-hijy al-ijtimyAoi (Buana, 2.
Al-hijy al-syakhshy refers to words intended to mock someone through insults or ridicule that degrade specific body parts (Mara & Bahry, 2.
Al-hijy al-akhlyqy is a style used to mock the inner qualities of a person such as manners and respect towards others, often highlighting negative aspects (Solekhati, 2.
Al-hijy al-siyysy is a linguistic style used to satirize the political situation in a society (Suciartini, 2.
Al-hijy al-dyny is poetry used to defend and uphold the Islamic This type of poetry is often employed after the advent of Islam (Barokah, 2.
Al-hijy al-ijtimyAoy is poetry aimed at criticizing a social condition within a community (Fitri Safira et al.
, 2.
This emphasizes that the style of hijAAo varies depending on the situation and conditions.
The style of hijAAo is also often used in literary works, such as qasdah.
In Arabic literature, qasdah is employed for various purposes and is not limited to praise alone.
Qasdah contains poems of lamentation and serves as a platform for mutual advice and criticism of social conditions during specific times (Nihayah, 2.
One of the scholars who used qasdah as a means to satirize, advise, and confirm his identity as a follower of a particular school of thought was Ibn Taymiyyah in his work titled "Qasdah LAmiyah (The Satirical Poe.
" Qasdah LAmiyah is a work by Ibn Taymiyyah that contains satirical poetry directed towards someone who questioned Ibn Taymiyyah's identity.
According to Gazi Saloom, identity is a bridge that connects an individual with a group (Saloom, 2.
In line with what was stated by Henri Tajfel in his book "Human Groups and Social Categories: Studies in Social Psychology" Social identity is an aspect of an individual's selfconcept formed by their awareness of belonging to a specific social group.
Meanwhile, according to Michel Foucault's "The Archaeology of Knowledge" Identity is a social construct formed through complex discursive formations, with power and knowledge playing crucial roles within it.
Thus, identity is the ability of someone to be recognized or remembered by an individual, distinguishing them from others (Sherly Maulana 2021.
Ibn Taymiyyah was born into a religious family.
He was born in Harran on January 22, 1263 CE .
Rabi' al-Awwal 661 H) (Dedi, 2.
He came from a highly educated family, and his father and uncle were prominent scholars of the Hanbali school (Sutrisno.
The Hambali Madzhab is the name given to Imam Ahmad bin Hambal and is the result from thought and his fatwas during his life.
His thoughts began when he was 40 years old in 204 AD (Fuqaha et al.
, 2.
The Hambali school is often justified as a school that is very firm in holding its principles, because he emphasizes the importance of referring directly to the Qur'an and hadith and rejects opinions based on individual opinions or analogies and prefers to follow the religious text literally, then the school Hambali also maintains a conservative attitude in practicing Islamic law, so many people doubt this Hambali sect.
(Pidana & P-issn, 2.
(Muhammadiyah & Barat, 2.
Meanwhile, the implementation of the Hambali school of thought in Indonesia tends to be less popular, because the Islamic boarding school tradition in Indonesia generally has a majority of the population following the Shafi'I school of thought, because the influence of ulama and religious educational institutions that apply the Syafi'I school of thought is more dominant compared to other schools of thought (Rohmah & Zafi, 2.
Please cite this article as AuthorAos Tanwir Arabiyyah: Arabic as Foreign Language Journal.
Vol.
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DOI: https://doi.
org/10.
31869/afl.
An Analysis of Ibn TaimiyahAos Hijaz in Qashidah LamiyahA.
According to Muhammad Abu Zahrah, as cited in (Ardiansyah 2019 et al.
, n.
Ibn Taymiyyah is recognized as one of the scholars adhering to the Hanbali school.
In his religious practice.
Ibn Taymiyyah adhered steadfastly to the Qur'an, the Sunnah, the sayings of the companions .
awl auAba.
, and the sayings of the successors .
awl tAbi.
These principles form the core teachings of Imam Ahmad bin Hanbal.
Ibnu Taimmiyah came from a highly educated family and possessed extensive knowledge in disciplines such as theology .
Islamic jurisprudence .
, hadith.
Quranic exegesis .
, and Arabic poetry .
hir Ara.
(Ridlo & Muhajirin, 2.
However, there are also people who doubt and even underestimate Ibn Taymiyyah's identity as a scholar.
Thus, with one of his works, "Qasdah LAmiyah" .
In "Qasdah LAmiyah," Ibn Taymiyyah endeavored to affirm his identity and the knowledge he possessed by employing the style of hijAAo to assert his affiliation with the Hanbali school.
(Yasmar et al.
, 2.
Based on the views from the sources above.
The author concludes that the use of linguistic styles, including hijAAo style, can depict the state of the writer, including their Through the analysis of the hijAAo style in Qasdah LAmiyah, one can uncover the message conveyed by Ibn Taymiyyah regarding his scholarly identity within the Hanbali (Nurul Fakhrin.
Rifana Wahdi, 2.
As a figure with extraordinary scholarly attributes.
Ibn Taymiyyah is worthy of study for his knowledge and thoughts by academics.
Previous research has some relevance to this study.
There are many studies that examine Ibn Taymiyyah's thought in general.
However, each of these studies has characteristics and differences based on the research objects, such as the type, concept, meaning examined, and others.
The research conducted by (Saputra, 2.
titled "Character-Based Education Communication: A Critical Study of Ibn Taymiyyah's Thought on Tazkiyah Al-Nafs.
" The research discusses Ibn Taymiyyah's concept of human beings and the main objectives of his thought using qualitative content analysis.
The second research conducted by (Hambal, 2.
titled "Education of Tawhid According to Ibn Taymiyyah and Muhammad Suwaid.
This research examines the education of Tawhid according to Ibn Taymiyyah and Muhammad Suwaid.
The third research conducted by (Setiawan, 2.
entitled "The Epistemology of Sufistic Ethics of Ibn Taymiyyah".
This research explores the epistemology of Ibn Taymiyyah's thought on Sufi ethics, the fourth research conducted by (Arifin & Luayyin, 2.
titled "Discourse on Islamic Economics According to Ibn Taymiyyah.
" This research explores the concept of Islamic economics, focusing on fair pricing, market mechanisms, and price regulations.
According to Ibn Taymiyyah, there are various explanations in Islamic economic thought.
The fifth research conducted by (Bisri Tujang, 2.
titled "The Influence of Ibn Taymiyyah's Thought on Ibn Abdul Wahhab's Thought Regarding Shirk.
" This research contains minimal domination of Ibn Taymiyyah's thought over Ibn Abdul Wahhab's thought regarding the issue of shirk.
From the five studies mentioned above, a conclusion can be drawn previous studies have extensively explored Ibn Taymiyyah's thought in aspects such as education, economics, and others, and compared it with the thoughts of other figures, but none have yet examined one of Ibn Taymiyyah's works, namely "Qasdah LAmiyah (The Satirical Poe.
," therefore, this research becomes important to position and confirm Ibn Taymiyyah's identity as a thinker and a Muslim intellectual, distinguishing this research from previous studies.
Abi Fauzi.
Fitri Liza
METHOD
This research uses a qualitative approach with content analysis method.
According to Creswell in his book titled "Research Design: Qualitative.
Quantitative, and Mixed Methods Approaches" published in 2009.
Content analysis is a qualitative research method used to identify specific patterns or themes within text (Creswell, 2.
Content analysis procedure as described by Creswell involves several steps : data collection: this process begins with collecting relevant data from various sources such as documents, books, both physical and digital.
Data preparation and organization : the collected data is then prepared and organized, involving sorting through documents, and arranging the data in a form that can be further analyzed.
Data coding : the data is then coded by reading through all of it and identifying important aspects related to the research.
These codes are labels or categories that describe specific pieces of data.
Identifying themes : after the data is coded, the next step is to identify themes according to the objectives of the data.
This theme is a significant pattern or meaning within the context of the research.
Data decomposition into table format : the categorized data is then summarized in the form of tables that depict the research findings.
Interpreting data : the final stage is where a researcher draws conclusions and interpretations based on the themes or categories that have been identified.
This involves interpreting the meaning of the data within the context of the research and addressing the research questions posed.
RESULTS & DISCUSSION
Ibnu Taimmiyah was one of the scholars who strongly supported ijtihAd.
Because of his moderate mindset, he introduced a new nuance in the thought patterns of Muslims in his time.
Therefore, the moderate way of thinking may not be accepted by everyone, and there are indeed many who doubt it, therefore.
Ibn Taymiyyah wrote a work titled "Qasdah LAmiyah (The Satirical Poe.
" as information for those who doubt his Islam.
Therefore, using Creswell's content analysis approach, it is found that Qasdah LAmiyah serves as a confirmation of the religious school .
believed by Ibn Taymiyyah, namely the Hanbali school.
The qasdah LAmiyah contains 16 verses of poetry.
Therefore, in the following verses of poetry .
Ibn Taymiyyah beautifully expresses himself using the hijAAo style.
Based on the data that has been researched, verses of satirical poetry .
hir hij.
were found in the qasdah LAmiyah .
atirical poe.
with details that include 2 types of ethical satire .
l-hijy al-akhlyq.
and the discovery of religious satire .
l-hijy al-dyn.
totaling 14 verses.
Then from these verses of satirical poetry .
hir hij.
, the identity of the Hambali school was identified, encompassing the Quran.
Sunnah, the sayings of the Companions, and the sayings of the Successors.
Please cite this article as AuthorAos Tanwir Arabiyyah: Arabic as Foreign Language Journal.
Vol.
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DOI: https://doi.
org/10.
31869/afl.
An Analysis of Ibn TaimiyahAos Hijaz in Qashidah LamiyahA.
Qasidah Hija Al-QurAn 2 types al- hijy al-akhlyqy 12 types al- hijy al-dyny 1 shir in line 9 2 shir in lines 5 Sunnah 6 shir in lines 10, 11, 12, 13, 14, 16 Qawl TAbin Qawl SauAbat 2 shir in lines 8 1 shir in line 4 4 shir in lines 1, 2, 3, and 7 Al-Hijy Al-Akhlyqy a AaC e a U IEa eI aI a aA AEC a aI aO a a aNA a e a a a a a ac a a e a a AE E aEA AO Iu E OCOE CA "It is bad for those who set aside the book of Allah when making excuses and even take the saying of Al-Akhtal".
In this poem.
Ibn Taymiyyah employs ethical persuasion to urge those reluctant to adhere to the Book of Allah and the Sunnah of the Prophet Rasulullah shallahuAoalaihi wa sallam and choosing the opinion of Al-Akhtal, someone who lacks credibility in religious orientation Through this poem.
Ibn Taymiyyah invites Muslims to reflect on their actions and return to true values, namely the Qur'an as the primary reference in life, not the words or opinions of other figures lacking credibility in religious matters.
Abi Fauzi.
Fitri Liza In the book titled 'A'OOI EEA, written around 18 to 90 AH, it is stated that AlAkhtal was a renowned poet of the Umayyad era.
His full name is Ghiyath ibn Ghawth AlAkhtal, who belonged to the Taghlin tribe and was a Christian poet renowned for his poems praising the Umayyad caliphs.
He also had a reputation as one of the greatest poets of his time and a court poet whose verses were often used as authoritative references in the context of literature and culture, even life.
Although the poems composed by Al-Akhtal mainly revolve around the genres of madh .
and hijA .
In the book "Mutyn Thylib al-AoIlmi, muhaqqaqah, jamAou wa tartyb: Dr.
Abdul Muhsin Muhammad al-Qysim, al-Mustawy al-Awwal.
Nawyqidh al-IslymAy.
Sheikh Muhammad bin Abdul Wahab emphasized AuThat someone who takes guidance other than the Book of Allah and the Sunnah of the Prophet Muhammad shallahuAoalaihi wa sallam ,claiming to have a more perfect guidance or seeking other than that law.
In his other book.
AuAl-yamynAy' Ibn Taymiyyah explains that 'Allah Tabaraka wa Ta'ala, declares the absence of faith in someone who turns away from the Book of Allah and the Sunnah of the Messenger of Allah, peace and blessings be upon him.
In a moderate perspective, possessing such qualities prioritizes the teachings of the Quran and the Sunnah of the Prophet Muhammad .
eace be upon hi.
as the primary sources in religion, and using their intellect and wise understanding to implement the teachings of Islamic theology Moderation will also disregard or avoid human opinions in religion that lack religious qualifications in this faith.
Therefore, in this poem.
Ibn Taymiyyah uses ethical criticism to satirize those who favor the poetry or words of Al-Akhtal, which manifest a tendency towards human speech rather than the speech of Allah, the Exalted, namely revelation.
In Ibn Taymiyyah's view, alhijy al-akhlyqy emphasizes setting aside theological aspects and prioritizing the words of someone perceived as authoritative and renowned in a particular field.
a AaOE aE caEN eI aC e U a aE aO a A I aEA
AI IIA
a AEA ca eO aC I eI aN eI eAA
ac AaEE caI aIA
aAEA
AIA
AI I IA
"Each of the Prophet's companions has a high position and priority, but Abu Bakar Ash Siddiq is the most important.
In this poem.
Ibn Taymiyyah uses al-hijy al-akhlyqy to praise the companions of the Prophet Muhammad .
eace be upon hi.
, emphasizing that although all the companions possess virtues and high status,the companions of Abu Bakr Ash-Shiddiq are acknowledged as the foremost among them, indicating respect and recognition for their contributions and character.
Ibn Fyris in his book titled 'MuAojamu Maqyyisil-Lughah' volume i page 335 in chapter "AA-AA-A "AAsaid, 'Three combined letters give the impression that the recipient is involved in something and connected with those around him.
Ibrahim Mustafa stated in 'MuAojamul-Wasyth' that a Shyhabahu has a companion named ryfaqahu .
ccompanies hi.
, whereas Istashhaba SyaiAoan is a person who has a companion named lyzamahu .
ccompanies ca means In the book 'Majmu' al-Fatawa' by Ibn Taymiyyah, it is explained that 'A'EA e aA 'companionship' or 'companions in Islam, those who accompanied the Prophet Sallaahu'alaihi wa sallam for a short or long period are known as As-uubah.
However, the duration of time spent with Prophet Muhammad ShallallahuAoalaihi wa sallam determines Please cite this article as AuthorAos Tanwir Arabiyyah: Arabic as Foreign Language Journal.
Vol.
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An Analysis of Ibn TaimiyahAos Hijaz in Qashidah LamiyahA.
the status of each companion.
In the book 'Faslu Ab Bakrin a-iddqi' According to Ibn Taymiyyah someone is only considered 'more special' if they have unique advantages compared to the benchmark one could be considered special if both are the same, yet with one unique advantage that others do not possess.
Ibn Taymiyyah also explained that the virtues of Abu Bakr cannot be equated with those possessed by other companions.
In his book 'Al-FawyAoid,' on page 17.
Ibnul Qayyim explains all the companions who were promised by the Prophet Muhammad .
eace be upon hi.
to enter paradise, or who are informed that they have been forgiven, do not consider themselves free to commit sins or transgressions, or feel free to neglect religious duties.
On the contrary, they became even more diligent in their worship and more fearful of Allah after receiving the good A clear example is the ten companions promised paradise, among whom Abu Bakr ay Allah be pleased with hi.
was known for his extreme caution and fear of Allah
Al-hijy al-dini AaO a I IEO a eI aI aN IO aO a IC eO a IOA
a Aa aCA
AEN aO aI eI IEE IN a aO I aO e aEA
AIA
"O people who question my sect and my aqidah, hopefully you will get guidance for people who ask about it" In this poem.
Ibn Taymiyyah uses "al-hijy al-dyny" to emphasize the importance of following religious teachings and seeking guidance in religious matters such as schools of thought .
and creed .
Ibn Taymiyyah also shows respect towards religious inquiries by offering a prayer that those who ask may receive guidance.
In the poem, it is also considered a message of da'wah inviting people to seek guidance and enlightenment within the teachings of Islam.
Thus, this poem demonstrates a respect for seeking knowledge and emphasizes the importance of seeking guidance in understanding the religion of Islam.
In the book 'Kutub Hadzara Minha Ulama,' volume 1 pages 229-230.
Sheikh Masyhur bin Hasan Salman asserts Authat the critics of Ibn Taymiyyah are very numerous.
Their ancestors are highly regarded by those who wish to read the books of scholars, and their descendants have grown up around us today.
From generation to generation, they discuss nothing but criticism of Ibn Taymiyyah and those who share his views among the companions, followers, and those who follow their guidance.
Indeed, the reason for the hostility they launch is simply because Ibn Taymiyyah adheres to the correct path of creed, that is when they are unable to confront the truth directly.
They also believe that by criticizing defenders of truth, it is easier to erode the truth itself,they have done so in various ways in every place and opportunity, whether through disseminating books, writings, lies, or accusations.
The theory of identity proposed by Dominic Abrams and Michael A.
Hogg in their book "Social Identifications: A Social Psychology of Intergroup Relations and Group Processes" correlates with this poem, that is, affirming how identity functions within a group such as religious beliefs or specific schools of thought, plays a significant role in an individual's self-understanding and interaction with others and encompasses group identity, that is, how someone identifies Ibn Taymiyyah with a particular group based on beliefs, values, and practices.
In the context of this poem, schools of thought .
and creed .
are parts of identity that help an individual form self-concepts and connect with Abi Fauzi.
Fitri Liza larger groups.
Muhammad Abu Zahrah explains that Ibn Taymiyyah was one of the scholars who followed the Hanbali school of thought, that is, he had a line of thought closer to the ideas of Imam Ahmad bin Hanbal, which emphasized deriving legal rulings from the Quran.
Hadith, scholarly consensus .
jma'), and analogy .
According to Ibn Taymiyyah himself.
Imam Ahmad bin Hanbal was a scholar who adhered firmly to the Quran.
Sunnah, the sayings of the companions .
awl sahaba.
, and the sayings of the successors .
awl tabi'i.
(Nasri et al.
, 2.
In the social identity theory proposed by Dominic Abrams and Michael A.
Hogg in their book "Social Identifications: A Social Psychology of Intergroup Relations and Group Processes".
It involves the pursuit of guidance and a deeper understanding of group identity, where schools of thought .
and creed .
are manifestations of a social learning process in which an individual seeks to comprehend and internalize the values within a group.
In the book "Majmu' Fatywy," it explains regarding this poem they are people who adhere firmly to the Quran and Sunnah, as well as to what was agreed upon by the companions among the Muhyjirin and Anshyr, and those who follow them a a AI e aI e EE aI aI a IC sC IAO C eOIE INA ae a AE aOI IIO a eI aN OE aO ca a aEA AuListen to the words of those who follow who do not deviate or change.
ac a ac Aa acA AEA a a I E IE IN eI IE eO aI aN UA aa a AaO aI aO ca aA AEC eaO I aN aO caA aAEA AuLoving all the companions of the Messenger of Allah is my mazhab.
Likewise, loving the relatives of the Messenger of Allahmay Allah bless him and grant him peacewhich I make a means of worship" In this poem.
Ibn Taymiyyah uses "al-hijy al-dyny" to urge Muslims to follow the schools of thought and opinions of the generation of the Prophet's companions.
defends by refuting the notion that their opinions were deviant or changeable.
They are the ones who met him while believing in him and died adhering to the religion of Islam.
Imam
a AE aI ca aE aI aEA
Ahmad bin Hanbal explains this in his book titled "Sharh Usul al-Sunnah " that AIA
AIA
a A a a eOE cEEA
e A" aEON AAdhering to the principles of the companions of a AA aA
AAEO cEE EON OEI aOuEC I a a I IN eIA
AI IA
AIA
the Prophet Muhammad .
eace be upon hi.
and emulating them", thus.
Imam Ahmad emphasized that without a doubt, adhering to the principles of the companions of the Prophet and emulating them is an integral part of the foundations of the Sunnah.
"Whoever opposes the Messenger [Muhamma.
after guidance has become clear to him and follows other than the way of the believers.
We will give him what he has taken and drive him into Hell, and evil it is as a destination.
" (Quran.
Surah An-Nisa, 4:.
In the book "Matan Al-AoAqidah Ath-Thahawiyah," number 5.
Imam Abu Ja'far AthThahawi said Au"And we, the people of Sunnah and Jama'ah, love the companions of the Prophet Muhammad .
eace be upon hi.
, and we do not exceed the bounds in loving any one of them".
Imam Abu Zur'ah Ar-Razi in his book "Al-Kifayah fi 'Ilmi Ar-Riwayah" also explains "If you see someone deliberately disparaging any of the companions of the Prophet Muhammad .
eace be upon hi.
, then know that he is a heretic .
isguided and Please cite this article as AuthorAos Tanwir Arabiyyah: Arabic as Foreign Language Journal.
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An Analysis of Ibn TaimiyahAos Hijaz in Qashidah LamiyahA.
" In the book "Sharh Lum'atul I'tiqad," Imam Abu Amr Al-Auzai'i stated "You must adhere to the footsteps of the earlier scholars, even if people reject youAy.
According to the book "MuAojamul-Wasyth" by Ibrahim Mustafa, the word A( E eNEAala U a U a ah.
is derived from the root A IN aE Ae aO aN aE eNE aO aN eOEA, which means to inhabit or dwell, such as A eN aEA aae ac A" eN aE a eOA A IEEIAmeaning those who inhabit a place.
Therefore, "AEI I ca IOA .
hl bayt al-nab.
refers to AIA the Prophet's household, which includes his wives, daughters, and his relatives such as Ali and his wife, as mentioned in the dictionary "Muhit".
Ibnu Taimmiyah tended to categorize himself and others into various social groups known as in-group .
ne's own grou.
and out-group .
xternal grou.
Ibnu Taimmiyah's statement uses the style of hijAAo.
This indicates that Ibn Taymiyyah identified himself with a group that respects and loves the companions of the Prophet Muhammad .
eace be upon hi.
This is a form of in-group identification, where Ibn Taymiyyah feels part of the Muslim community that honors the companions of the Prophet.
a AaO a aCO aE AOA
AEC II aI a a e I INA
AIA
aAON aA eN aO eE aEeO aI eIEa eI aEA
AIA
"About the Al Quran I state as mentioned in its verses.
It is something that was revealed to us" In this poetry.
Ibn Taymiyyah uses religious satire .
l-hijy al-dyn.
to demonstrate submission and belief in the call of the Qur'an as the primary source of guidance for Muslims.
Ibn Taymiyyah emphasizes the greatness of the Qur'an as the holy book revealed by Allah SubuAnahu wa TaAlA, which must be respected and highly esteemed.
Additionally, in his poetry.
Ibn Taymiyyah speaks about the Quran based on what is expressed in its verses, this demonstrates full trust and authenticity in understanding the entirety of Allah's revelation without any misleading interpretation.
This poem also contains a moderate aspect, namely that moderate Islam can address various issues in religion and global civilization, equally important is that a Muslim who possesses moderate qualities will be able to respond loudly and peacefully to radical and extremist groups, as well as to puritans who carry out everything with violent actions (Fahri, mohammad, 2.
This is strongly supported by the verse QS Al-AnAoam: 115 AuThe word of your Lord .
he Qura.
has been perfected in truth and justice.
No one can alter His words, and He is the All-Hearing, the All-KnowingAy.
Ibn Kathir in his book 'Tafsir Ibn Kathir' said that 'true' means His words are true and His judgments are just, always true in His statements and just in His demands.
Everything that is proclaimed by Allah is true, without any doubt or uncertainty.
a a a AEA a A aCA:AaO a aCO aEA ANEE a caE aEE aNA a aa e aAeIEA a AA a aAOA AEN IO aOE O aEA AuI say the Qur'an is the word of GodJalla Jalaluh who has been chosen .
or His chosen Messenge.
and gives guidance, and I do not repeat it" In this poem.
Ibn Taymiyyah emphasizes that his creed regarding the Quran as the chosen word of Allah provides guidance to humanity,this demonstrates deep respect and profound trust in the teachings of Islam as well as regarding it as a sacred scripture that should be upheld and respected.
In the poem.
Ibn Taymiyyah refers to the Quran as a guidance and also affirms the excellence of the Prophet Muhammad as a bearer of the Abi Fauzi.
Fitri Liza message and messenger of Allah.
In his other book "Al-'Aqdah al-WAsithyah," Ibn Taymiyyah explains belief in Allah and His books, including the conviction that the Quran is the Word of Allah revealed and not a creation of human beings.
The Quran originates from Allah and returns to him, verily, the Quran that Allah has revealed to Muhammad .
eace be upon hi.
is truly the word of Allah, and not the word of anyone else.
Similarly to what Imam Thahawi stated in his book "Al-AoAqidah ath-Thahawiyah," verily, the Quran is the word of Allah, and from Him it came without questioning 'how'.
In the book "Al-Tamhd," volume 7, page 145.
Ibn Abdil Bar explains that the Ahlul Sunnah wal Jama'ah have committed to believing in the attributes of Allah as stated in the Quran and Sunnah, and they have faith in them.
They interpret them according to their literal meanings and not figuratively, without likening them to anything else or restricting them to specific attributes.
a a ac
a a A II ac aNA
AEAA IA
AO II eO a O IA A IA a e ac a a a a a cU a AE a a E caO aEA
AC EI ICE IA
"All the verses that mention the nature of Allah.
I state them correctly as mentioned by the first pious generation before them" In this poem.
Ibn Taymiyyah employs religious knowledge .
l-hijy al-dyn.
to praise himself and his scholarship,because the notion that he presents arguments without strong fundamentals is incorrect, however, everything Ibn Taymiyyah mentions regarding Quranic verses or Hadiths, he interprets them in accordance with the majesty of Allah azza wa jalla without anthropomorphism .
ikening Allah's attributes to those of His creatio.
, without engaging in takyif .
nquiring about their exact natur.
, without ta'thil .
egating their meaning.
, and without ta'wil .
nterpreting them in a way other than their apparent meaning.
, as taught by the first generation of Muslims.
As in the hadith: "The best of mankind are my generation, then those who follow them, and then those who follow them.
" (Narrated by Al-Bukhari, no.
2652, and Muslim.
Imam Ahmad bin Hanbal, the founder of the Hanbali school of thought, said in his book titled "Syaru Ul as-Sunnah" the salaf generation is known for their approach of preserving the purity of Islamic teachings, rejecting excessive ta'wil .
, and rejecting tabh .
ikening Allah to His creatio.
, which means likening Allah to his creatures.
Ibnu Taimmiyah in another book, "Majmu' Fatywy," also affirms that Following the understanding of religion from the righteous Salaf generation .
he best generatio.
means avoiding extremes in interpreting the attributes of Allah, whether it be overly literal .
or overly negating .
a't.
Thus.
Ibn Taymiyyah explains that the moderate approach in understanding the attributes of Allah is by following the understanding of the righteous Salaf generation .
he best generatio.
, which avoids extremist interpretations.
a a AaO a ac a eN a a aN IuEO I caC IE aNA a AaO aA AA aOI aN a eI E I caE aI aO a caO aEA "I returned the fragments to those who narrated them and I guarded the previous verses from every imaginary thing" Ibn Taymiyyah used al-hijy al-dyny to demonstrate the moderate aspect in managing sources of knowledge and information by returning texts to those who are authorized and Please cite this article as AuthorAos Tanwir Arabiyyah: Arabic as Foreign Language Journal.
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An Analysis of Ibn TaimiyahAos Hijaz in Qashidah LamiyahA.
responsible for passing on the legacy of Islamic knowledge from generation to generation.
Therefore, this reflects Ibn Taymiyyah's responsible and cautious attitude in conveying and preserving the correctness of knowledge, without falling into deviant or exaggerated religious interpretations.
The moderate concept in this poem aligns with the principle of moderation in Islam, emphasizing the importance of maintaining integrity and truth in conveying the noble teachings of Islam.
In "Majmu' Fatywy," Ibn Taymiyyah also asserts that following the understanding of religion from the righteous Salaf generation .
he best generatio.
means avoiding extremism in interpreting the attributes of Allah, whether it be overly literal .
or overly negating .
a't.
,through this approach, he ensures that the Muslim community remains on the correct middle path.
a AaO eIEa eI aIO aI aO aA
AOI a UC aca aNIA
AIA
aAE aI aO aEOA aO eIEA ac AaO IuEOA AI I I s IA "The believers will one day see their Rabb correctly and that Allah's descent into the heavens of the world is true without asking how it came down.
In this poem.
Ibn Taymiyyah uses "al-hijy al-dyny" to affirm that the believers will indeed see Allah on the Day of Judgment, based on evidence from the Quran and Sunnah.
As Allah has said, 'On that Day, faces will be radiant, gazing at their Lord.
'" (Quran.
AlQiyamah: 22-.
In his book "Al-'Aqdah Al-WAithyah," Ibn Taymiyyah explains that Muslims believe they will see Allah with their own eyes in the Hereafter.
In the book "Aqdatu auAwiyyah," Imam Ibn Abi Al Izz Al Hanafi affirms that the Muslims will see their Lord clearly on the Day of Judgment, as stated by the companions, the followers of the companions .
abi'i.
, and the leading scholars of the Muslim community known for their steadfast faith in Islamic teachings, similarly, the scholars of hadith and all groups of theologians .
hl al-kala.
who identify themselves as Ahl al-Sunnah wa al-Jama'ah affirm this belief.
Imam Ibn Khuzaimah in his book "KitAb At-Tauud" states that Ahl al-Sunnah wa al-Jama'ah believe in the descent of Allah Subhanahu wa TaAoala to the lower heaven in a real manner, without anthropomorphism .
ikening Allah to His creatio.
with the descent being distinct from that of creatures, without likening Allah's descent to that of creatures, and without inquiring into the modality .
of how Allah descends.
As in the hadith:
"Our Lord, blessed and exalted, descends to the lower heaven every night when one-third of the night remains, saying: 'Who will call upon Me, that I may answer him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?'" (Narrated by Bukhari, .
e AaOC ac eIE eO aI aO eE aA
A E IOA
AOA
Aa I I a IA AIA ac A e aO I IIO iN IUcO I aN aEA "I believe in the existence of a mizan, which is the scale of charity and the well of the Messenger of Allah may Allah bless him and grant him peace which I hope can quench my thirst by drinking it the first time" In this poem.
Ibn Taymiyyah uses "al-hijy al-dyny" to express that the creed of Ahlul Sunnah is to believe in the existence of the scales of deeds and the pool (Haud.
explained by Ibn Taymiyyah in his book "DAru Ta'Arudh Al-'Aql Wa An-Naql" (The House of Reason and Revelatio.
he explains that the mizan .
can refer to the measurement Abi Fauzi.
Fitri Liza between good deeds and sins, and it includes the concept of munAqasyah .
iscussion or By affirming Ibn Taymiyyah's belief in the existence of the scales .
and the pond .
in the Hereafter, and his hope to receive refreshing drinks from the pond of the Prophet Muhammad .
eace be upon hi.
Thus, this poem depicts Ibn Taymiyyah's devotion to religious teachings and his hope to receive rewards and mercy from Allah in the Hereafter.
Imam Ahmad bin Hanbal in his book "Syaru Ul as-Sunnah" stated that among the fundamental tenets of Islam is the obligation to believe in the pond belonging to the Prophet Muhammad .
eace be upon hi.
on the day of Judgment, which will be visited by his followers, may peace and blessings be upon him, as mentioned in many authentic Hadiths from the Prophet Muhammad, may peace and blessings be upon him.
"Aqdatu auAwiyyah," Imam Abu Ja'far ath-Thahawi explains that al-Haudh refers to the pond bestowed by Allah Subhanahu wa Ta'ala to honor the Prophet Muhammad, may peace and blessings be upon him, which his followers, may peace and blessings be upon him, will drink from on the Day of Judgment, something that must be believed in.
a ac
a aa
a a AEA a aO aI ac A eOC a caNI sIA
AOE IA
a a aI a caE UI aI aOA A aI eN aI aEA "I also believe that it isshirath .
that is spread over hellhell,among them some are safe while others are not" In this poem.
Ibn Taymiyyah uses "al-hijy al-dyny" to emphasize that on the Day of Judgment, a bridge will be stretched out, as mentioned in the book "Al QAms Al Muh" page 872, where "shiryth" etymologically means a straight and clear path.
As for its terminology in the book "LawAmi Al-AnwAr, volume 2, page 189," it is the bridge that stretches over the Hellfire, which people will cross on their way to paradise.
This is as stated in the Quranic evidence: "And there is none of you except he will come to it (Hel.
That is upon your Lord an inevitability decreed.
" (Maryam: .
Ibn Kathir in "Tafsir Ibn Kathir" explains that regarding this matter, it is narrated from among the companions of the Prophet Muhammad, may peace and blessings be upon him, including Ibn Abbas.
Ibn Mas'ud, and Ka'ab bin Ahbar .
ay Allah be pleased with the.
, that the reference to approaching Hellfire in the verse signifies crossing the Sirat .
This is similar to what is described in the hadith of the Prophet Muhammad, may peace and blessings be upon him: "A bridge will be set up over Hellfire," we asked, "O Messenger of Allah, what is the bridge?" He answered, "A slippery bridge with hooks on it.
there are thorns as sharp as the thorns of Sa'dan .
type of thorny tree found in Naj.
Some of the believers will cross it as quick as lightning, some as fast as the wind, some as fast as the best horses or camels.
Some will be saved without any harm, some will be scratched and saved, and some will fall into Hellfire, so that the last of them will pass over it being dragged.
" (Narrated by Bukhari.
Hadith no.
Imam Al-Qurtubi in his book "At-Tadzkirah," volume 1, page 381, said, "Imagine.
O brothers! "If you were to find yourself on the Sirat .
and beneath you see the dark, intensely hot, and blazing Hellfire, you would then walk sometimes and crawl at other a e a a ac
AAEN E IC acO I IE aI sA
AOEI OA
ac AaO aE aA AE IC acO IuEO E I aI II a aO e aEA Please cite this article as AuthorAos Tanwir Arabiyyah: Arabic as Foreign Language Journal.
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An Analysis of Ibn TaimiyahAos Hijaz in Qashidah LamiyahA.
"Hell will be entered by the wretched, because of God's wisdom, while the pious will enter heaven" In this poem.
Ibn Taymiyyah uses "al-hijy al-dyny" to affirm that on the Day of Judgment, paradise and hell are already determined, both existing now, and that paradise and hell are eternal abodes.
His Paradise will be inhabited by the righteous, while His Hellfire will be inhabited by those who disbelieved and were disobedient to Allah.
"As for those who disbelieve in Our signs.
We shall certainly cast them into the Fire.
" (Quran.
Surah An-Nisa, 4:56-.
Ibn Kathir explains this matter in "Tafsir Ibn Kathir," quoting the words of Imam Ahmad bin Hanbal "The bodies of the inhabitants of Hellfire will expand therein until the distance between their earlobes and shoulders is like the span of a journey of seventy years.
The thickness of their skin will be seventy cubits, and the size of their molars will be like Mount uhud.
As for the promise for those who are righteous, as mentioned in the words of Allah "And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous - those who spend .
n the cause of Alla.
during ease and hardship and who restrain anger and who pardon the people.
And Allah loves the doers of " (Quran.
Surah Ali Imran .
: 133-.
In "Majm FatAwA," volume 20, page 132.
Ibn Taymiyyah explains that taqwa is not just abstaining from sins and evils, but rather, as interpreted by the early and later scholars, it is obeying what Allah commands and avoiding what Allah prohibits.
AaOIEE I caE a ca sO a IC sE AO C e I INA
a Aa aI UE aO aC aI aN aN aIA
AE aOO e aEA
AIA
"People who are alive and intelligent .
when they are in the grave will be accompanied by their deeds and asked" In this poem.
Ibn Taymiyyah employs "al-hijy al-dyny" to affirm the creed of Ahl alSunnah wa al-Jama'ah, which includes belief in the trials of the grave such as the questioning in the grave, the blessings of the grave, its punishment, and that one's deeds will accompany them in the grave.
Imam As-Suyuti also stated in his book "Aiyat al-Suy wa al-Sind AoalA Sunan al-NasAAo, volume 3, page 292," "No one is spared from the confinement of the grave, whether righteous or not".
The only difference between a Muslim and a disbeliever in it .
he grav.
is continuous constriction for a disbeliever.
As for the believer, they experience this condition initially upon descending into their grave, then it becomes spacious for them.
In the book "Syaru Al-Sunnah Li Al-Muzan," it is explained that the Prophet Muhammad, may peace and blessings be upon him, said, "When a Muslim is questioned in the grave, he will affirm that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah.
" This is the interpretation of the verse: "Allah will establish in strength those who believe with the word that stands firm in this world and in the Hereafter.
" (Narrated by Bukhari, no.
a e a a ac
A IC a E IA I ca IO aO aI IE sEA
ANA
aa e a a a e a ac a a a e a a a AO IO IIOA I I OICEA "This is the belief of Imam Shafi'I.
Malik.
Likewise, the belief of Imam Abu Hanifah and Ahmad" Abi Fauzi.
Fitri Liza In this poem.
Ibn Taymiyyah employs religious moderation .
l-hijy al-dyn.
to affirm that he holds a moderate stance, emphasizing theological unity in their teachings, thus, this emphasis provides a more inclusive understanding of diversity within Islam.
In this poem, he also affirms that his creed, which he propagates, is the creed of the four Imams of the Sunni schools: Shafi'i.
Malik.
Abu Hanifah, and Ahmad, may Allah have mercy on them.
They are in agreement on matters of creed .
, although they do not all agree on some fiqh issues .
By mentioning the four imams of Islamic jurisprudence, it emphasizes the importance of following the teachings of scholars who have authority and profound knowledge, as Imam Al-Ghazali stated in his book "IuyA Ulm al-Dn".
Imam Al-Qurtubi in "Tafsr Al-Qurb" frequently refers to the opinions of the scholars of the four major schools of thought in Islam to interpret the verses of the Quran, because the four imams of the schools of thought are known for their balanced approach in understanding and practicing religion neither exaggerating nor underestimating this is what Ibn Taymiyyah intended to convey in this poem.
Imam Nawawi, a prominent scholar in the Shafi'i school, said in his book "AlMajm": By adhering to the beliefs of the four schools of thought .
Muslims can find common ground and unity amidst diversity in schools of thought.
This includes a moderate attribute that is crucial for maintaining harmony and unity among the Muslim ac a a AA Iu II ca a e a a I eOE aN eI A aI aOA UCA a a a e aae a AAI aE eO aE aI a caO aEA AO IuI A "If you follow them, it means you get taufik.
But if you make things up with fruitbid'ah,then you have absolutely no support.
In this poem.
Ibn Taymiyyah uses "al-hijAh al-dn" to affirm that those who follow the creed of Ahl al-Sunnah wa al-Jama'ah are following the creed of the four Imams of the Islamic schools of thought.
Thus, they receive guidance to follow the straight path.
But whoever refuses to adopt their creed, or worse, introduces new statements in religious matters without any guidance and teachings from the Prophet Muhammad allallAhu 'alayhi wa sallam and his companions, is in a worse state.
Imam Ibn Qayyim stated in his book "I'laEm Al-Muwaqqi'n" the importance of following the Sunnah of the Prophet Muhammad .
eace be upon hi.
and avoiding bid'ah, which is introducing new practices into religion.
Ibn al-Qayyim emphasizes that guidance and success .
come only from Allah by following the Sunnah of the Prophet Muhammad .
eace be upon hi.
Imam Shafi'i also explained a similar matter in his book "Ar-RisAlah," emphasizing the importance of adhering firmly to the Sunnah of the Prophet Muhammad .
eace be upon hi.
and stressing that the laws of religion can only be understood through proper investigation of the Quran and the Sunnah of the Prophet Muhammad allallAhu 'alayhi wa sallam.
The Prophet Muhammad allallAhu 'alayhi wa sallam said, "Whoever performs an action that is not in accordance with our affair .
Isla.
, it will be rejected.
" (Narrated by Bukhar.
May Allah have mercy on them and distance them from blind adherence to schools of thought .
Taqlid means following something without having strong foundational knowledge, so it suffices to follow what has been transmitted Prophet Muhammad allallAhu 'alayhi wa sallam.
Allah commands.
AuWhatever the Messenger has given you, take Please cite this article as AuthorAos Tanwir Arabiyyah: Arabic as Foreign Language Journal.
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An Analysis of Ibn TaimiyahAos Hijaz in Qashidah LamiyahA.
and whatever he has forbidden you, refrain from it.
And fear Allah.
Allah is severe in penalty.
'" (Quran Surah Al-Hashr .
AuAnd indeed, you have in the Messenger of Allah an excellent example for those who hope in Allah and the Last Day, and remember Allah much.
" (Quran.
Surah Al-Ahzab .
) CONCLUSIONS Based on the analysis above of the hijA' style in the qasdah lAmiyah by Ibn Taymiyyah, two types of hijA' style were found: al-hijA' al-akhlAq .
thical hijA') and al-hijA' aldn .
eligious hijA').
From these two types of hijA' styles, further analysis revealed the aspects of the Hanbali school's identity in the qasdah, namely the Qur'an.
Sunnah, statements of the companions .
awl auAba.
, and statements of the followers of the companions .
awl tAbi.
When Islam emerged, the hijA' style was frequently used to defend Islam and to criticize those whose characteristics contradicted Islamic teachings.
Thus, the hijA' style can also serve as a tool to identify the identity of the author, namely Ibn Taymiyyah, who adhered to the Hanbali school of thought, thereby embodying the theological principles of Ibn Taymiyyah and affirming that he spoke with authority and integrity, adhering strictly to the teachings of the first generation of Muslims.
namely the Prophet Muhammad allallAhu 'alayhi wa sallam and his companions.
The hijA' style is not just poetry intended to criticize and provoke conflict, but it is a platform used to defend Islam in general, both individually and collectively.
ACKNOWLEDGMENT