sahih muslim
1539. Telah menceritakan kepadaku Ali bin Hujr As Sa'di telah menceritakan kepada kami Ali bin Mushir dari Al A'masy dari Abu Shalih dari Ibnu Umar ia berkata; Ketika khalifah Umar ditikam orang, beliau jatuh pingsan dan orang-orang pun meratapinya. Setelah siuman, Umar berkata,
"Tidakkah kalian tahu bahwa Rasulullah shallallahu 'alaihi wasallam bersabda:
'Sesungguhnya mayit itu benar-benar akan disiksa lantara tangisan mereka yang hidup.'"
Satu Aspek Dari Sumbangan Hamzah Fansuri Dalam Persuratan Melayu
oleh Muhammad 'Uthman El- Muhammady
Pendahuluan Tulisan ini bertujuan untuk menumpukan perhatian kepada satu aspek sumbangan Syaikh Hamzah Fansuri yang terkenal dan agung dalam dunia melayu - semoga Allah memberi rahmat kepadanya - yaitu aspek berkenaan dengan gambarannya tentang hubungan insan dengan Tuhannya. Ini akan dilakukan dengan menumpukan perhatian kepada koleksi puisinya, terutamanya sebagaimana yang dicatitkan dalam karya mutakhir yang sangat mendalam dan penting oleh Dr Abdul Hadi W.M. berjudul “Tasawuf Yang Tertindas, Kajian Hermeneutik terhadap Karya-Karya Hamzah Fansuri”, yang berdasarkan kepada tesis Ph.D. beliau (Penerbit Paramadina, Jakarta, 2001). Buku yang pertama membicarakan kaedah hermeneutic dan ta’wil dalam pemahaman Hamzah secara meluas dan dalam buku ini banyak sekali diterangkan kedudukan yang sebenarnya tentang pemikiran Hamzah berkenaan dengan agama. Penulis mengambil sikap ini dengan memahami bahawa kajian ini memanfaatkan kajian-kajian sebelumnya seperti yang dilakukan oleh Drewes, Brakel, Syed Naguib Al-Attas, dan Ali Hasym, dan Haji Muhammad Bukhari Lubis, juga Md Salleh Yaapar, juga penulis ini menyedari tentang kajian Haji Wan Mohd Saghir, antara lainnya.(1)
Penulis ingin melihat bagaimana Syaikh Hamzah mengulas tajuk yang penting ini dalam konteks tradisi kerohanian Ahlis-Sunnah wal-jamaah, yang merupakan aliran mahzab pegangan Islam di rantau ini, walaupun terdapat kecenderungan menganggap bahawa aliran yang dibawanya bukan aliran Sunni.
Hubungan antara insan dan Tuhan boleh digarapkan dengan kita melihat gubahan puisinya yang berbicara berkenaan dengan soal-soal fahaman, amalan-amalan kerohanian, akhlak atau nilai-nilai moral-spiritual, serta lambang-lambang yang digunakan olehnya yang mengungkapkan hubungan itu, sebagaimana yang akan dilihat nanti pada tulisan seterusnya.
Nuru al-Din al-Raniri menyerang ajaran Hamzah dan menganggapnya zindik. Antara tuduhan-tuduhan pokoknya ialah:
Beliau dituduhkan mempunyai fahaman alam adalah Tuhan, dan ini kekufuran.
Para sufi yang mengeluarkan kenyataan-kenyataan yang bersifat demikian berada dalam keadaan mabuk kerohanian (walhal Hamzah bukan demikian).
Golongan ulama sufiah yang wujudiah itu percaya bahawa masuknya mereka dalam keadaan demikian membebaskan mereka daripada Syariat.
Dalam hal ini mereka yang berpegang kepada wujudiah itu tersilap, kerana semua Muslimin wajib melakukan amalan-amalan yang wajib dalam semua keadaan.
Mereka yang terus menerus dalam perjalanan kufur demikian dan yang tidak mempedulikan amaran-amaran (pihak yang berwajib) mesti dibunuh dan dibakar. (29).
Abdul Hadi W.M. merumuskan penentangan itu dalam beberapa perkara:
Hamzah fansuri sesat kerana berpendapat alam, manusia dan Tuhan sama sahaja.
Faham wujudiah Hamzah Fansuri sama sahaja dengan panteisme kerana dia melihat Tuhan sepenuhnya immanen (‘tasybih’), padahal Tuhan transenden (‘tanzih’).
Hamzah Fansuri dan Syamsu al-Din Pasai sama seperti golongan falsafah melihat Qur’an itu makhluk.
Hamzah Fansuri percaya bahawa alam itu qadim atau abadi.
Dituduh bahawa Hamzah mengemukakan kata-kata ‘syatahiyyat’ seperti al-hallaj dan Bayazid dalam keadaan mabuk, tapi Hamzah bukan demikian. (30).
Pada penulis ini nampaknya tuduhan-tuduhan itu timbul daripada silap faham tentang puisi dan tulisan Hamzah, antaranya kerana tidak meneliti dengan cermat isi kandungannya yang sebenarnya, dan kerana tidak mengambil kira penafsiran ta’wil sebagaimana sewajarnya.
Kalau Hamzah menyebut tentang orang arif memandang alam dan manusia sebagai cermin kepada sifat-sifat Tuhan, maka itu adalah pengalaman kerohanian mereka, itu bukan aqidah. Tentang aqidah jelas bahawa Hamzah melihat Tuhan lain, manusia lain, alam lain. Ini boleh dirujuk kepada kenyataan-kenyataannya tentang perkara tersebut.
Tuduhan beliau itu berpegang kepada panteisme, itu juga tidak tepat, kerana panteisme adalah faham serba-Tuhan, juzuk-juzuk alam adalah Tuhan, dan difaham sebagai falsafah, walhal itu bukan dimaksudkan oleh Hamzah. (30a) Hamzah menerima Qur’an sebagai Kalam Ilahi, daripada KalamNya. Mungkin dalam hal ini tuduhan sesat terhadap ibn ‘Arabi boleh dipandang sebagai fenomena yang berkenaan, apa lagi bila dilihat bahawa Hamzah memang sangat terpengaruh dengannya. Sikap kita dalam hubungan dengan syaikh-syaikh sufiah–Allah memberi rahmat kepada mereka—kalau nampaknya ada apa-apa yang bercanggah dengan ilmu zahir, ada beberapa kemungkinan yang kita boleh faham daripadanya. (31)
Kita tidak anggapkan pendapat yang dinisbahkan salah pada mereka sebagai tepat, melainkan sehingga ditetapkan dengan teguhnya bahawa itu memang benar-benar daripada mereka dan bukan salah faham pihak yang menentang terhadap mereka.
Selepas dibuktikan secara autentik dan sahih bahawa itu daripada mereka, maka kita anggap itu ada maksudnya yang bersifat isyari atau yang memerlukan kepada ta’wilan; kalau tidak maka patutlah seseorang itu membuat kenyataan: Mungkin ia ada mempunyai maksud simbolis bagi mereka yang mempunyai ilmu kerohanian, dan para ‘arifin yang mempunyai ma’rifat terhadap Allah. Mungkin kenyataan-kenyataan itu datang daripada mereka dalam keadaan ‘mabuk kerohanian’ dan orang yang berada dalam keadaan demikian - selama dalam keadaan itu - ia tidak diambil salah oleh Syariat.
Selepas daripada memerhatikan kemungkinan-kemungkinan ini dan mengambil kira tentangnya, kalau seseorang itu masih lagi mempunyai pandangan yang jahat terhadap mereka yang berkenaan, maka alamatnya orang yang demikian akan binasa rohaninya. Allahumma sallimna. Antara para ulama yang mempunyai pendirian yang baik dan tinggi terhadap ibn ‘Arabi rd ialah mereka seperti: Al-Suyuti dan apa yang dilaporkannya dari al-Munawi, yang disuarakan oleh al-Safadi tentang beliau orang agung, kata-katanya paling baik, apa-apa yang sulit kita memahaminya kita serahkan kepada Allah.
Al-Qari dalam fatwanya tentang Ibn ‘Arabi mengakui bahawa jalan yang paling selamat dalam agama berkenaan dengan peribadi seperti ibn ‘Arabi ialah kita diam, kerana ulama berlainan pendapat tentangnya.
Ikhtilaf (differences) among the Madhhabs in Islam
Dr. G. Fouad Haddad
1 Al-Hafiz al-Bayhaqi in his book "al-Madkhal" and al-Zarkashi in his "Tadhkirah fi al-ahadith al-mushtaharah" relate: Imam al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq said:
"The differences among the Companions of Muhammad (s) are a mercy for Allah's servants.
Al-Hafiz al-`Iraqi the teacher of Ibn Hajar al-`Asqalani said:
"This is a saying of al-Qasim ibn Muhammad who said:
'The difference of opinion among the Companions of Muhammad (s) is a mercy.
2 Al-Hafiz Ibn al-Athir in the introduction to his "Jami` al-usul fi ahadith al-rasul" relates the above saying from Imam Malik according to al-Hafiz Ibn al-Mulaqqin in his "Tuhfat al-muhtaj ila adillat al-Minhaj" and Ibn al-Subki in his "Tabaqat al-Shafi`iyya."
3 Bayhaqi and Zarkashi also said: Qutada said: "'Umar ibn `Abd al-`Aziz used to say:
'It would not please me more if the Companions of Muhammad (s) did not differ among them, because had they not differed there would be no leeway (for us).'"
4 Bayhaqi also relates in "al-Madkhal" and Zarkashi in the "Tadhkira": Al-Layth ibn Sa`d said on the authority of Yahya ibn Sa`id:
"the people of knowledge are the people of flexibility (tawsi`a). Those who give fatwas never cease to differ, and so this one permits something while that one forbids it, without one finding fault with the other when he knows of his position."
5 Al-Hafiz al-Sakhawi said in his "Maqasid al-hasana" p. 49 #39 after quoting the above:
"I have read the following written in my shaykh's (al-Hafiz ibn Hajar) handwriting: 'The hadith of Layth is a reference to a very famous hadith of the Prophet (s), cited by Ibn al-Hajib in the "Mukhtasar" in the section on qiyas (analogy), which says: "Difference of opinion in my Community is a mercy for people" (ikhtilafu ummati rahmatun li al-nas).
There is a lot of questioning about its authenticity, and many of the imams of learning have claimed that it has no basis (la asla lahu).
However, al-Khattabi mentions it in the context of a digression in "Gharib al-hadith" . . . and what he says concerning the tracing of the hadith is not free from imperfection, but he makes it known that it does have a basis in his opinion.'"
6 Al-`Iraqi mentions all of the above (1-5) in his "Mughni `an haml al-asfar" and says: "What is meant by "the Community" in this saying is those competent for practicing legal reasoning (al-mujtahidun) in the branches of the law, wherein reasoning is permissible."
NOTE: What `Iraqi meant by saying "the branches wherein reasoning is permissible" is that difference is not allowed in matters of doctrine, since there is agreement that there is only one truth in the essentials of belief and anyone, whether a mujtahid or otherwise, who takes a different view automatically renounces Islam. (Shawkani, "Irshad al-Fuhul" p. 259 as quoted in Kamali, "Principles of Islamic Jurisprudence" p. 383.)
Al-Albani in his attack on the hadith "Difference of opinion in my Community is a mercy" ignores this distinction and even adduces the verse: "If it had been from other than Allah they would have found therein much discrepancy" (4:82) in order to prove that differences can never be a mercy in any case but are always a curse.
Al-Albani's point is directed entirely against those who are content to follow a madhhab.
The only scholar he quotes in support of his position is Ibn Hazm al-Zahiri, whose mistake he adopts without mentioning it was denounced by Nawawi. ("Silsila da`ifa" 1:76 #57)
7 Ibn Hazm said in "al-Ihkam fi usul al-ahkam" (5:64): "The saying "Difference of opinion in my Community is a mercy" is the most perverse saying possible, because if difference were mercy, agreement would be anger, and it is impossible for a Muslim to say this, because there can only be either agreement, or difference, and there can only be either mercy, or anger."
However, Imam Nawawi said in his Commentary on "Sahih Muslim": "If something (i.e. agreement) is a mercy it is not necessary for its opposite to be the opposite of mercy. No-one makes this binding, and no-one even says this except an ignoramus or one who affects ignorance.
Allah the Exalted said:
"And of His mercy He has made night for you so that you would rest in it," and He has named night a mercy: it does not necessarily ensue from this that the day is a punishment."
8 Al-Khattabi said in "Gharib al-hadith": "Difference of opinion in religion is of three kinds:
- In affirming the Creator and His Oneness: to deny it is kufr (disbelief);
- In His attributes and will: to deny them is innovation;
- In the different rulings of the branches of the law (ahkam al-furu`):
Allah has made them mercy and generosity for the scholars, and that is the meaning of the hadith: "Difference of opinion in my Community is a mercy." Al-Jarrahi cited it in "Kashf al-khafa" 1:64 #153.
9 Al-Hafiz al-Suyuti says in his short treatise "Jazil al-mawahib fi ikhtilaf al-madhahib" (The Abundant Grants Concerning the Differences Among the Schools):
"The hadith "Difference of opinion in my Community is a mercy for people" has many benefits among which are the fact that the Prophet (s) foretold of the differences that would arise after his time among the madhahib in the branches of the law, and this is one of his miracles because it is a foretelling of things unseen.
Another benefit is his approval of these differences and his confirmation of them because he characterizes them as a mercy.
Another benefit is that the legally responsible person can choose to follow whichever he likes among them."
After citing the saying of `Umar ibn `Abd al-`Aziz already quoted (#3 above), Suyuti says:
"This indicates that what is meant is their differences in the rulings in the branches of the law."
10 The muhaddith al-Samhudi relates al-Hafiz Ibn al-Salah's discussion of Imam Malik's saying concerning difference of opinion among the Companions: "Among them is the one that is wrong and the one that is right: therefore you must exercise ijtihad."
Samhudi said: "Plainly, it refers to differences in legal rulings (ahkam). Ibn al-Salah said: "This is different from what Layth said concerning the flexibility allowed for the Community, since this applies exclusively to the mujtahid as he said: "you must exercise ijtihad," because the mujtahid's competence makes him legally responsible (mukallaf) to exercise ijtihad and there is no flexibility allowed for him over the matter of their difference.
The flexibility applies exclusively to the unqualified follower (muqallid). The people meant in the saying: "Difference of opinion in my Community is a mercy for people" are those unqualified followers.
As for the import of Malik's saying "Among the Companions is the one that is wrong and the one that is right," it is meant only as an answer to those who say that the mujtahid is able to follow the Companions. It is not meant for others.""
11 The author of "al-Fiqh al-Akbar" (attributed to Imam Abu Hanifa) said: "Difference of opinion in the Community is a token of divine mercy."
12 Ibn Qudama al-Hanbali said in "Al-`Aqa'id": "The difference in opinion in the Community is a mercy, and their agreement is a proof."
Discussion
The decision of `Umar whereby he gave precedence to `Ubayy ibn Ka`b's ijtihad over the ijtihad of `Abdullah ibn Mas`ud on the validity of praying in a single garment is not a proof that `Abdullah was wrong, rather it is a proof that `Umar exercised his own ijtihad and authority as the Greater Imam in settling the question.
He overruled, not invalidated, and if Ibn Mas`ud held his position from the Prophet (s) he cannot change it even after `Umar's ruling.
This is true of every true mujtahid at any time: he is obligated to follow the result of his own ijtihad even if it should differ with that of every other mujtahid of the past and present, unless he becomes convinced that he was mistaken in his previous ijtihad.
According to all the scholars it is incumbent upon the leader of the Muslims to be a mujtahid and it is his responsibility in such cases to settle the question for the sake of the people of his time, and that is the proper context of Imam Malik's injuction: "Exercise ijtihad."
It is addressed to the mufti who must establish what is correct in clearcut fashion, not to the muqallid (follower) who is only interested in "a way to follow" (= madhhab) without having to verify its proofs and inferences.
However, another mufti may reach another conclusion and be followed, and is not bound by that of the first, nor are those who take their fatwa from him, and no-one finds fault with the other, as Al-Layth ibn Sa`d stated.
A clear proof that the fatwa of the leader overrules but does not invalidate the opinion of the Companions even if it directly contradicts it, is the fact that when `Umar ibn al-Khattab proposed to have all the hadith collected and written down he consulted the Companions and they unanimously agreed to his proposal; later he disapproved of it and ordered that everyone who had written a collection burn it.
Yet `Umar ibn `Abd al-`Aziz later ordered that hadith be collected and written. Al-Hafiz al-Baghdadi relates it in his "Taqyid al-`ilm" 49, 52-53, 105-106, and Ibn Sa`d in his "Tabaqat" 3(1):206, 8:353.
Those who think they are mujtahid but in reality are unqualified, when faced by the followers of madhahib, cover up their ignorance with the flashy claim:
"We follow Qur'an and Sunna, not madhahib."
When it is pointed out to them that to follow a madhhab is to follow Qur'an and Sunna through true ijtihad, they become upset:
"How can the four madhhabs differ and be right at the same time? I have heard that only one may be right, and the others wrong."
The answer is that one certainly follows only the ruling that he believes is right, but he can never fanatically invalidate the following of other rulings by other madhahib, because they, also, are based on sound principles of ijtihad.
At this they rebel and begin numbering the mistakes of the mujtahids: "Imam Malik was right in this, but he was wrong in that; Imam Shafi`i was right in this, but he was wrong in that . . . "
This is what they say, and what they hide in their heart is worse because it includes even the Companions. This we will never accept.
But when they are rebuked for this blatant disrespect they make it known that they have been wronged and "They are arrogant in their sin" (2:206).
This is nothing else than the legacy of the Wahhabi/Salafi movement.
Blessings and Peace on the Prophet, his Family, and His Companions.
May Allah be well pleased with the Four Mujtahid Imams, and all the scholars who feared Allah truly.
Fouad Haddad Sunnah Foundation
Comment by Dr Gibril Fouad Haddad, 2013
”As we have said time and again shaytan and its followers always want Muslims to make less Dhikr of Allah Most High, less Salawat on His Prophet (upon him blessings and peace), less Tarawih in Ramadan, less respect of Awliya, less Tawassul through the Prophet and Salihin, and less pursuit of all the blessings and spiritual knowledge and practice that Allah has made available to this Umma.
Even when the Umma is being physically attacked and slaughtered East and West, these enemies have no shame in continuously trying to divide Muslims, eviscerate the Deen from its spiritual content and weaken Da`wa as much as they can.”
”They wish to extinguish Allah's light by formalizing His religion, encouraging secularism, and dissociating Muslims from their emotional attachment to Allah and His Prophet and Awliya which is the basis of strong faith.
They are trying instead to produce automatons who force themselves and others to follow rules without understanding. This is the exact recipe of extremism that is now devastating the world.
Whenever we see someone trying to push such an agenda we should recognize them for what they are - Wahhabi ”Salafis”, modern offshoots of Kharijism - and send them packing, just as each generation of Sunni teachers did in their time and just as the true scholars of Ahl al-Sunna have always done and will continue to do. Wa-min Allah al-Tawfiq wal-Hidaya.”
KUALA LUMPUR – Orang Melayu kini terpaksa mengemis kepada orang bukan Melayu untuk raih sokongan bagi memenangi pilihan raya.
Bekas Perdana Menteri, Tun Dr Mahathir Mohamad berkata, ini berpunca daripada perpecahan yang berlaku dalam kalangan orang Melayu yang terbahagi kepada tiga puak.
“Orang Melayu kini tinggal 60 peratus dan dengan jumlah ini sepatutnya menang setiap kali pilihan raya kerana kita mempunyai majoriti. Tetapi kita berpecah sesama sendiri dan terbahagi kepada tiga puak yang jumlah setiap satu kurang 50 peratus.
“Dengan jumlah ini, kita tak mungkin mendirikan kerajaan dengan majoriti mutlak. Sebaliknya untuk dapat majoriti memerintah negara, kita terpaksa menjadi pengemis minta pertolongan kaum lain khususnya Cina,” katanya ketika menyampaikan ucap tama di Konvensyen Kepimpinan Melayu Muda Nusantara (NUSA’14) di sini, semalam.
Katanya lagi, baik Umno, Pas dan PKR masing-masing mengemis di kaki orang Cina DAP supaya mendapat sokongan.
“Bila kita jadi pengemis, kita tidak lagi jadi orang yang berkuasa. Namun, inilah keadaan yang berlaku sekarang,” katanya.
Beliau turut menegur sikap orang Melayu yang lebih utamakan kata-kata pemimpin atau puak sendiri berbanding ajaran Islam dan al-Quran.
“Kalau puak kita bertindak bercanggah dengan ajaran Islam sekalipun, kita lebih utamakan puak kita, pemimpin kita. Dengan itu, berlakulah perpecahan kerana pemimpin ada hasrat tertentu bagi dirinya.
“Dikumpulkan orang kita di kelilingnya dan mereka ini akan patuh kepada pemimpin walaupun bertentangan dengan agama. Sebab itu, hari ini perpecahan berlaku dalam kalangan orang Islam,” katanya.
Kualiti Umat Akhir Zaman Seperti Buih
( Nabi Muhammad Amat Bangga Pada Umatnya Yang Ramai tapi Berapa Ramaikah Yang Berkualiti? )
Rasulullah s.a.w bersabda :
"Hampir tiba masanya kamu dikerumuni oleh manusia seperti mana orang-orang mengerumuni sesuatu hidangan" Berkata seorang sahabat, "Adakah ia lantaran pada waktu kita yang sedikit?" Nabi menjawab, "Tidak,sebaliknya kamu ramai tetapi kamu menjadi seperti buih ketika berlaku banjir. Allah mencabutkan rasa gerun dari hati musuhmu dan memasukkan perasaan wahan ke dalam hatimu." Sahabat-sahabat bertanya, "Apakah itu wahan?" Bersabda nabi, "Cintakan dunia dan takutkan mati ".
(Hadis Riwayat Abu Daud)
Berhubung dengan hadith ini, as-Syeikh Said Hawa dalam al-Madkhal Ila Dakwah al-Ikhwan Al-Muslimin berkata, " Sejak runtuhnya kerajaan Uthmaniyah di Turki, umat Islam menjadi seperti yang disebutkan oleh hadith ini. Inilah penyakit yang menyerang umat Islam pada hari ini. Umat kehilangan kekuatan sehingga menjadi ringan dan terus hanyut di bawa arus. Bagaimanakah cara bagi menghentikan keadaan ini? Kita sebenarnya bertanggungjawab menerapkan nilai kebenaran pada umat dan seterusnya memproses umat ini sehingga mereka mempunyai nilai-nilai Islam yang kukuh, yang memampukan mereka melahirkan arus mereka sendiri.".
faktor-faktornya seperti berikut:
Kurang didikan agama dikalangan golongan masyarakat
Hari ini, jika kita perhatikan masyarakat kita dihanyutkan atau dimomokkan secara berlebihan dengan hiburan dan kemewahan dunia. Islam tidak menghalang atau melarang umatnya daripada mencari kesenangan dan kemewahan dunia, tetapi ianya haruslah berpaksikan kepada Al-Quran dan As-Sunnah.
Hal ini bersesuaian dengan sabda Nabi s.a.w. yang bermaksud, "
Carilah oleh mu kehidupan akhirat, tetapi jangan kau lupa bahagian mu di dunia "
Bahkan Allah S.W.T. di dalam Al-Quran sendiri secara jelas memerintahkan kita agar sentiasa mencari kebaikan di dunia dan kebaikan di akhirat. Jika kita lihat pada hari ini, mereka yang terlibat dalam gejala sosial, hingga melibatkan perkara aqidah adalah di kalangan membesar jauh dari Al-Quran.
Mereka ini kebanyakannya tidak pernah membaca apatah lagi mengetahui makna Al-Quran itu sendiri. Saya amat yakin dan percaya, sekirannya pembudayaan kepada pembaca Al-Quran seterusnya penerusan melalui kaedah pemahamannya yang berterusan, masalah dan gejala sosial yang melanda masyarakat kita pada hari in mampu untuk di atasi.
Kurang rasa penghormatan kepada golongan Ulama’dan Ilmuwan Islam
Para ulama’ dan ilmuwan Islam adalah mereka yang sentiasa berusaha untuk menjunjung Al-Quran dan As-sunnuh sebagai panduan dan pedoman umat. Mereka sentiasa berikhtiar untuk menjaga kemashalatan dan kebajikan masyarakat, Justeru, mereka sentiasa memberian pandangan dan pendapat terhadap sesuatu isu dan permasalahn yang dihadapi oleh negara dari kaca mata dan perspektif agama.
Malanglah, golongan ini sering kali ditohmahan yang tidak enak seperti golongan ulama’ yang jumud dan tidak terdedah pada arus kemodenan. Harus diingat bahawa golongan ini tadak sama sekali anti kepada pembangunan, tetapi pembangunan itu hendaklah seiring dengan pembangunan rohani dan spiritual yang selaras dengan ajaran Islam. Nah, beginilah jadinya sekiranya pandangan dan nasihat yang sering di keluarkan oleh golongan ini dianggap remeh dan tidak seiring dengan edaran masa.
Posted by Syarah Al-Hadith at 12:14 AM
Labels: Syarah Al-Hadith
Sesungguhnya, ilmu menempati tempat termulia, martabat tertinggi, keagungan teratas, keuntungan yang bermanfaat. Karena dengan ilmulah seseorang dapat bertauhid kepada Allah dan membenarkan para nabi dan para rasul.
Maka jadilah ulama itu sebagai hamba-hamba Allah yang khusus dan ditempatkan pada sumber pengetahuan agama serta diberi petunjuk kepada-Nya dengan fadhalnya. Mereka telah ditetapkan dan dipilih oleh Allah. Ulama adalah pewaris dan pelanjut para nabi dan para rasul. Mereka adalah orang-orang yang sangat mengenal para nabi dan rasul.
Sesuai dengan firman Allah dalam surah Al-Faathir ayat 32:
“Kemudian Kitab itu Kami wariskan kepada orang-orang yang Kami pilih di antara hamba-hamba Kami, lalu di antara mereka ada yang menganiaya diri mereka sendiri; dan di antara mereka ada yang pertengahan, (yaitu orang-orang yang sama amal baik dan buruknya). Juga di antara mereka ada orang-orang yang berlomba dalam
kebaikan.”
Juga sesuai dengan sabda Nabi:
“Ulama adalah pewaris pada nabi karena mereka memiliki ilmu. Seluruh penghuni langit mencintainya dan penghuni lautan memohon ampun bagi mereka sampai hari kiamat.”
Allah berfirman di dalam Al-Quran: (QS. Faathir: 28) “Di antara hamba Allah hanya ulama yang merasa takut kepada Allah”. Nabi bersabda:
“Pada hari kiamat Allah akan membangunkan seluruh manusia dan ulama akan dipisahkan”. Allah berfirman kepada mereka:
“Wahai para ulama, tidak Aku berikan ilmu-Ku kepadamu, kecuali karena Aku mengetahui keadaanmu dan pemberian ilmu-Ku padamu bukan karena Aku akan menyiksamu. Masuklah ke surga karena dosamu telah Aku ampuni.”
Segala puji bagi Allah dalam setiap keadaan. Allah tetap memberikan derajat bagi para ahli ibadah; dan qurbah bagi para ahli ma’rifat.
Kissing the Thumbs, etc. During The Adhan?
By Shaykh Muhammad Afifi al-Akiti
I hope that you are well and in good health with the grace of Allah Ta'allah. I spoke to you in the Mosque yesterday after your kutba, my name is [xyz].
I would like to know whether kissing the thumbs and putting them on your eyes on hearing the Prophet Muhammad (blessing and peace of Allah be upon him and his family) in the azan has any basis according to Shafi mazhab?
I have read that it is not aloud, but i have read that there is a Hadith about Hazrat Abu Bakr (may Allah be please with him) doing this action and the Prophet (blessing and peace of Allah be upon him and his family) saying follow my companions sunnah.
According to the literature this Ahadith is not authentic (weak), can you enlight me on this subject. I follow Hanafi mazhab but I want to hear your answer on this subject coz your neutral because your a Shafi teacher I want to know what the ruling is in Shafi mazhab.
Allah Hafiz Ma sha' Allah, Rabbi zidni 'ilman!
In fiqh, the discussion of taqbil al-unbulatayn wa mash al-'aynayn is usually found at the end of Bab Adhan. Certain gestures performed during the adhan, and specifically the 'amal of kissing the thumbs and wiping the eye, are something known to Shafi'is, and there can be no objection whatsoever by our jurists (and any jurists for that matter) to those wishing to perform this 'amal: as far as we are concerned, it is classified under the category of the Fada'il al-A'mal [I'anat, 1:243; al-Jurdani, Fath al-'Allam, 2:140-1].
Among its legal bases ['ilal] is that it is a Sunna of the first Khalifa of the Messenger of Allah (may Allah's blessings and peace be upon him!) [i.e., an Athar of the first Khalifa], and it is also based on a number of Hadiths, of which the most well known is the Hadith of Abu Bakr (may Allah be well pleased with him!):
lammA sami'a qawla l-mu'adhdhini ashhadu anna MuHammadan rasUluLlAhi qAla hAdhA wa qabbila bATina l-unmulatayni l-sabbAbatayni wa masaHa 'aynayhi fa-qAla SallaLlAhu 'alayhi wa sallama man fa'ala mithla khalIlI faqad Hallat 'alayhi shafA'atI
[Whenever he [Abu Bakr] heard the Mu'addhin say: "I bear witness that Muhammad is the Messenger of Allah", he would repeat this [phrase as it is the Mandub of Adhan] and would kiss the tip of the index fingers [or thumbs] and wipe his eyes. The Prophet (may Allah's peace and blessings be upon him!) said:
whosoever does what my friend [i.e., Abu Bakr] did, my intercession will come down upon him] (Related by al-Daylami, with variants).
Almost all of the Muhaddith consider this and other Hadiths like it to be weak [Da'if] (at its lowest level, a Marfu' Hadith [something ascribed to the Prophet]; and it is because the Hadith is Da'if that the 'amal is counted among the Fada'il, and not the confirmed Sunna!).
Nevertheless, this is definitely not a fabricated Hadith [Mawdu'], and weak Hadiths are not and cannot be considered as false and lies.
Furthermore, as Sayyid 'Alawi al-Maliki (may Allah be pleased with him!) reported in his dedicated treatise on the rules concerning the use of weak Hadiths, the Manhal Latif, that scholars of the four law-schools [madhhab] concurred by Ijma' [Consensus]--and that this Ijma' was recorded from the time of the Mujtahid Imam, Ahmad Ibn Hanbal (may Allah be well pleased with him!) until now--that any Hadith which are Da'if (as long as it is not Mawdu'), can be acted upon for the Fada'il al-A'mal ['Alawi al-Maliki, Manhal, 251-253].
Literally, "Fada'il al-A'mal" means 'extra works'; but technically it means the extra acts of devotion performed, or refrained from, beyond one's call of duty in order to please the Lawmaker, that is, an 'amal that can lead to it's being classed either as recommended [i.e., Mandub/Sunna/Mustahabb] or disliked [Makruh] but never Wajib [obligatory] or Haram [prohibited]. In this mas'ala, of course, it is a recommended act (and not Makruh).
Know that he who blames others--in the name of bid'a--for carrying out an 'amal, saying that it is based on a weak Hadith or that the 'amal is not based on an authentic Hadith, shows a sign that he may not be a trained faqih (whether he is called a Mufti/Shaykh/Mawlana or not); and that he probably has knowledge only of the literal Arabic but not a deep understanding of what is beyond the text, which is what the jurist is expected to know. In the old days, when scholarship was taken for granted (because scholastic 'alims were many and accessible then), even the public knew that a weak Hadith can form the basis of an 'amal. Imam al-Nawawi (may Allah be pleased with him!), in his popular work the Adhkar, says: "The specialists of Hadiths [i.e., Muhaddith] and the jurists [Fuqaha'] and other (scholars) have said that one is permitted, and in fact is recommended, to use weak Hadith in matters of 'extra acts of devotion' [Fada'il] and in 'arousing one's desire to do good and inspiring one's fear from doing evil' [Targhib wa al-Tarhib]--as long as it is not a fabricated Hadith.
As for the legal rulings pertaining to what is lawful and unlawful [al-Halal wa al-Haram], buying and selling, marriage and divorce, and others like it [because all of them involve either an injunctive legal ruling [Hukm Shar'i Taklifi] (such as Haram and Wajib) or a stipulatory legal ruling [Hukm Shar'i Wad'i] (such as Shart and Mani')] are concerned, one can only use a rigorously authenticated Hadith [Sahih] or a well authenticated Hadith [Hasan], except if a precautionary ruling [Ihtiyat] is [involved] in some matter relating to one of them. So, if a weak Hadith is found to object against some types of sales or some form of marriages, then it is recommended to avoid it (i.e., the sale or the marriage) even when it is not obligatory to do so [and even when the sale or the marriage is legally valid]." (al-Nawawi, Adhkar, 7-8)
I am not a Hanafi scholar (from whom you should really be asking your fiqhi/furu' questions), but classical Hanafi reference texts such as those of the Muhaqqiq of your school, Ibn 'Abidin (and in spite the fact that he knew this 'amal is based on weak Hadiths, he nevertheless) relates the opinion that this 'amal is permissible and even Mustahabb, that is, the act when done will entail a reward. [Ibn 'Abidin, Hashiya, 2:84-5].
In practice, apart from the Hanafis, some Shafi'i communities have inherited this 'amal, and among the Malikis, those who are in the Sudan.
Qa'ida: To this end, we could sum up a point of law tersely in the following maxim: al-'amalu bi-r-riDA yanfI l-Hurmata [an act that is consented to, prevents prohibition].
What I mean by this qa'ida is that once something has been accepted by some of the mustahiqq, in this case, the scholars and the public alike, no one has any right [haqq] to object to it.
So do not be swayed by what you read if Muslims have been doing this in the past and are still doing this fadila 'amal. If there are others who blame you for carrying on with this inherited 'amal, then know that the person, apart from wasting his precious time, knows not how to leave alone what does not concern him [tark ma la ya'nih] where his time could be better spent in improving the lot of the Muslims today or benefiting others in this world.
Not only does he not know how to mind his own business, but he has no right whatsoever to censure [Ihtisab] you in the first place (and by not tolerating and by criticizing you on this, he himself is transgressing a well known rule of Bab Amr bi-l-Ma'ruf wa Nahi 'an al-Munkar [roughly speaking, the duty of a Muslim to intervene when another is acting wrongly]: that the duty has no application in matters over which the fuqaha' differed, thereby making himself liable for others to advise him).
Furthermore, what is more embarrassing is that there is no legal basis ['illa] and cause [sabab] that warrants a Hisba for this case, or at least no jurist properly schooled will ever entertain the thought.
For when others are blamed by a Muhtasib for carrying out this 'amal, it is no different from the case of someone becoming upset at the sight of a pedestrian suddenly stopping to remove a wad of old chewing gum from his path (ponder over this!) or at the very minimum, complaining why a customer is buying only apples and not oranges.
According to Shafi'i jurists, this act is counted among the Fada'il, and there are undeniable benefits for those who wish to take from it and they are means to make one rich in the Next world; and in the same way that the one performing it cannot criticize others for neglecting it, nor can others criticize those who carry on doing it. It is a matter of personal choice (for one's private-but-made-public bank account is no one else's in the Next world) if one wants to take or overlook this Fadila in this world: take it or leave it, no more.
Allahumma aj'alna mina'l-'amilin wa-la taj'alna mina'l-mutakallikim! [O' Allah! Make us among those who do some work, not among those who can only talk]; Amin! May this be of benefit.
wa sallallahu 'ala Muhammadin wa 'ala alihi wa sahbihi wa sallam wa billahi t-tawfiq wa l-hidaya wa l-hamdulillah rabbi l-'alamin.
Your silent brother in Oxford, M. Afifi al-Akiti 24 Muharram 1425 17 III 2004
Select Bibliography: 'Alawi al-Maliki. al-Manhal al-Latif fi Ahkam al-Hadith al-Da'if. In Majmu' Fatawa wa-Rasa'il al-Imam al-Sayyid 'Alawi al-Maliki al-Hasani. Edited by [his son and our scholar] Muhammad ibn 'Alawi al-Maliki al-Makki al-Hasani. [Medina: Matabi' al-Rashid], 1413 H. al-Bakri. Hashiyat I'anat al-Talibin. 4 vols. Bulaq, 1300 H. al-Jurdani. Fath al-'Allam bi-Sharh Murshid al-Anam fi al-Fiqh 'ala Madhhab al-Sadah al-Shafi'iyah. Edited by Muhammad al-Hajjar. 4 vols. Cairo: Dar al-Salam, 1990. Ibn 'Abidin. Radd al-Muhtar 'ala Durr al-Mukhtar Hashiyat Ibn 'Abidin. Edited by 'Abd al-Majid Tu'mah Halabi. 12 vols. Beirut: Dar al-Ma'rifa, 2000. al-Nawawi. al-Adhkar al-Muntakhab min Kalam Sayyid al-Abrar. Beirut: al-Maktaba al-'Umawiyya, 1955.
vs.2.1
home latest update: Sat, 10 Oct 2009 2004-11-27 *
living Islam – Islamic Tradition * http://www.livingislam.org
