Making Dhikr in Circles

Making Dhikr in Circles

Posted on January 3, 2013 by Grand Mufti Ali Gomaa

Question:

What is the ruling of gathering in circles to make invocations (dhikr)?

Answer:

Gathering to make invocations in circles is a sunna that is established by evidences in the Shari’ah. God ordained it in the Qur’an saying, {Restrain yourself along with those who cry unto their Lord at morning and evening, seeking His Countenance} (al-Kahf,18:28), and the Prophet said, “God Most High has angels that travel the roads seeking out those who make invocations. When they find a group of people invoking God they call out to each other, “Come to that which you seek!” and they encircle them with their wings up to the sky…And God says [to the angels], “You are My witnesses, I have forgiven them.” The angels say, “So and so is not one of them, he only came for a personal need.” To which God replies, “The one who sits with them does not suffer.”

According to Mu`awiyah, the Prophet (s) encountered a gathering of his companions and asked them, “What has brought you together here?” They replied, “We have gathered to invoke and praise [God] for guiding us to Islam and blessing us.”…He said, “Jibril came and told me that God is boasting to the angels about you.” In his book Riyad al-Salihin al-Nawawi placed the first hadith under the chapter heading, “Circles of Invocation.”

Invocation has many meanings in the terminology of the Shari`ah. These meanings include: the mere mentioning of God’s Essence, Attributes, Actions, or Rulings; the recitation of the Qur’an; supplicating and beseeching Him; and praising Him through His sanctity, exaltation, unity, praise, thanks, and glorification. There is no evidence to support those who claim that the sessions of religious study are what are intended here by circles of invocation.

Al-San’ani mentions the hadith narrated by Muslim on the authority of Abu Hurayrah that says, “The Messenger of God said, ‘No group of people gathers to invoke God except that angels surround them, mercy descends upon them, and God mentions them to those in His presence.” Then he [al-San’ani] says: This hadith indicates the virtues of gathering for the purpose of invocation. Al-Bukhari narrates that, “Angels travel the roads seeking out those who make invocations. When they find a group of people invoking God they call out to each other, ‘Come to that which you seek!’ and they encircle them with their wings up to the sky…” So one of the virtues of gatherings for the purpose of invocation is that the angels are in attendance after having sought them out. That which is meant by invocation is the glorification and praise [of God], the recitation of the Qur’an, and similar acts of worship.

In the hadith narrated by al-Bazzar God Most High asks the angels, “What are my servants doing?” even though he knows better than they, and they reply, “They glorify Your divinity, recite Your Book, pray for Your prophet, and ask of you concerning their worldly lives and their afterlives.”

The literal meaning of invocation is the invocation of the tongue, and whoever pronounces it is rewarded. Being conscious of the meaning [of the invocation] is not a condition, rather it is a condition not to intend other than God. Adding the invocation of the heart to the invocation of the tongue is more complete, adding to that a consciousness of the meaning of the invocation along with what it comprises of glorification of God and negating all shortcomings on His behalf is even more complete, if this occurs during a mandatory act of righteousness, like prayer, jihad, and the like, it is even more complete, and if it is done sincerely for God, it is the most complete.

Let it be known based on that which has preceded that gathering together to invoke God by reciting the Qur’an, studying religious knowledge, or pronouncing God’s Glorification [by saying subhan Allah], His Oneness [by saying la ilaha illa Allah], and His Praise [by saying al-hamdu lillah] is one of the sunnas that our Lord encouraged us to perform in the Qur’an, and it is the correct and incontrovertible sunna of His Prophet And God is Most High and Knows best.

Shaykh Ali Gomaa, Grand Mufti of Egypt

Building domes and shrines over the deceased

Building domes and shrines over the deceased

Posted on December 22, 2012 by Grand Mufti Ali Gomaa

Question:

There are two adjacent mosques in our village, each containing a shrine of a Friend of Allah. Since the 50′s we have been alternating Friday prayers in the two mosques, but during audible prayers disturbance is inevitable due to the proximity of the two mosques. One person wants to tear down the two mosques and build a single one instead and pay for the construction himself but stipulated removing the two shrines from the mosques and transferring the remains of their inhabitants to the village cemetery. Some brothers agreed on the basis of the opinion of those who maintained the prohibition of praying in mosques containing shrines. What is the ruling on this?

Answer:

Praying in mosques containing shrines of the friends of Allah is not only valid and permissible, but reaches the status of recommendation as confirmed by primary evidence from the Qur`an and Sunnah, the practice of the Companions and the practical consensus of the community.

Evidence from the Qur`an

Allah the Almighty says:

{They dispute among themselves as to their affair. (Some) said, “Construct a building over them”: Their Lord knows best about them.” Those who prevailed over their affair said, “Let us surely build a place of worship over them.”} (Al-Kahf, 21)

The context of the verse indicates that the words in the first quotation were uttered by the disbelievers while those in the second were uttered by the believers. Allah the Almighty relates the two statements without repudiation, demonstrating the permissibility of both opinions. But contrary to the words of the believers which were marked with indecision, the words of the believers imply commendation and resoluteness in their desire to erect a mosque and not a mere structure.

Scholarly opinions

• Imam Al-Razi’s interpretation of {Let us surely build a place of worship over them} means a place in which ‘to worship Allah and keep the remains of the people of the cave in it.’
• In his meta-commentary on Al-Baidawi’s exegesis, al-Shihab al-Khafaji wrote: “This is evidence on the permissibility of building mosques over the [graves of the] righteous.”

Evidence from the sunnah

• `Urwa Ibn al-Zubair narrated through al-Musawer Ibn Makhrama and Marawan Ibn al-Hakam (may Allah be pleased with them) that when Abu Basir died, Abu Jandal Ibn Suhail Ibn Amr buried him and constructed a mosque over his grave at Saif al-Bahr in the presence of three hundred of the Companions.[1] The ascription of this hadith is sound and includes trustworthy scholars. Such an action could not have been concealed from the Prophet ; in spite of this it was not reported that the Prophet ordered that the grave be removed or exhumed.

• It was confirmed that the Prophet said, “The graves of seventy prophets can be found in the mosque of Al-Khayf.”[2]

• Non-prophetic narrations confirm that prophet Ismai’il and his mother Hajar (may Allah be pleased with her) were both buried in Al-Hijr in the Sacred Precinct. This was mentioned by trustworthy historians and acknowledged by Islamic historians such as Ibn Is-haq in Al-Sira, Ibn Jarir al-Tabari in Tarikhu, al-Suhaili in Al-Rawd Al-Unuf, Ibn al-Jawzi in Muntadhim, Ibn al-Athir in Al-Kamel, al-Dhahabi in Tarikh Al-Islam and Ibn Kathir in Al-Bidaya wa Al- Nihaya among others. The Prophet acknowledged both the fact that prophets are buried in Khayf Mosque and that Ismai’il and his mother are buried in al-Hijr and did not order that their graves be removed.

Practice of the Companions

Imam Malik recorded the Companions’ disagreement over the Prophet’s burial place in his Muwatta`. He cited that some people favored that the Prophet be buried at the pulpit while others wanted to bury him at al-Baqi`. Abu Bakr then came forward and said, ‘I heard the Prophet say, “Whenever a Prophet died, he was buried in the same place where he died’; therefore, the Prophet was buried in a grave in the same room where he died.
None of the Companions renounced the suggestion to bury the Prophet at the pulpit which is definitely part of the mosque. Abu Bakr (may Allah be pleased with him) only refrained from acting upon this suggestion to conform to the Prophet’s order to be buried in the place where he died. Consequently, the Prophet was buried in ‘A`isha’s room which was adjoined to the Prophet’s Mosque where Muslims pray. In our time, this corresponds to the scenario of mosques adjoining rooms containing the shrines of the friends of Allah.

The claim that adjoining a shrine or a grave to a mosque is a privilege of the Prophet is invalid since it is unsubstantiated by any evidence and is, furthermore, completely nullified by the burial of Abu Bakr and `Umar in the same room in which ‘Ai`sha (may Allah be pleased with her) lived and performed both her obligatory and voluntary prayers. The Companions’ acknowledgment of this is proof of their unanimous agreement on its permissibility.

The practical consensus of the community and scholarly acknowledgement

• The righteous predecessors and later generations offered their prayers in the Prophet’s Mosque and others containing shrines without anyone raising objections.
• In the year 88 A.H., Al-Walid Ibn Abd al-Malik issued orders to the governor of Medina at that time, `Umar Ibn `Abd al-`Aziz, to include the room where the Prophet was buried within the premises of the mosque itself. Scholars from among the seven scholars of Medina approved of this and none of them objected except Sa`id Ibn al-Musaib. He only protested because he wanted to preserve the Prophet’s quarters to serve as an example for Muslims to become acquainted with the living conditions of the Prophet and thereby renounce worldly pleasures not because he maintained the prohibition of praying in a mosque containing a grave.

‘A`isha’s hadith

‘A`isha narrated that the Prophet said, “Allah cursed the Jews and the Christians for taking the graves of their prophets as masjids” (Recorded in the Sahih of Bukhari and the Sahih of Muslim). The word ‘masjids’ here refers to places of worship i.e. they prostrated before the graves in glorification and worship like the disbelievers who worshipped statues and idols. This is further elucidated in an authentic hadith mentioned by Ibn As`ad in Tabaqat Kubra through Abu Huraira (may Allah be pleased with him) who narrated that the Prophet said, “O, Allah do not make my grave an object of worship; Allah cursed those who took the graves of their prophets as masjids.” The words “Allah cursed those…” indicate that taking the grave as an object of worship and therefore the hadith is interpreted as: ‘O Allah! Do not let [people take] my grave as an object of worship before which people prostrate and worship as others did with the graves of their prophets.’

Imam Al-Baidawi said:

Allah cursed the Jews and the Christians because they prostrated in glorification before the shrines of their prophets, took the graves as their Qibla towards which they turned for prayer and as objects of worship. Allah forbade Muslims from imitating them. However, there is no objection to building a mosque around the grave of a righteous person or to praying inside his shrine, by way of seeking blessings and not veneration to its inhabitant. Do you not see that the grave of Isma`il in the Holy Mosque and the graves at Hatim are the best places in which to pray? The prohibition only concerns exhumed graves containing filth.

It is established in Islamic law that a grave must have been either owned by its inhabitant before his death or endowed to him after his death. Conditions laid down by the endower are tantamount to rulings laid down by the Legislator and so it is impermissible to use the grave for any other purpose.

The sanctity of the deceased

Islam forbids violating the sanctity of the dead and renders it impermissible to exhume their graves, since the sanctity of the dead is tantamount to the sanctity of the living. If the inhabitant of a grave is one of the pious friends of Allah, then it is even more prohibited and a greater crime to disinter or remove his grave. This is because they are of great importance in the eyes of Allah and consequently whoever violates their graves will be subject to Allah’s punishment. Concerning this issue, Abu Huraira narrated the following hadith Qudsi, “I will declare war against whoever is hostile to a friend of Mine”( Recorded by Bukhari])

The ruling

It is impermissible to disinter the two shrines mentioned in the question and violate the sanctity of their inhabitants with the excuse of building a single mosque instead of the two present ones. It is better to join the two mosques and leave the shrines where they are since the performance of a righteous act through unlawful means is permissible. It is likewise impermissible for those in charge of the mosque to agree to removing the shrines as a condition of building the mosque.

Furthermore, it is better to keep the mosques separate until Allah the Almighty sends righteous people who know the status of the pious friends of Allah and who will preserve their sanctity by replacing the two mosques with a single structure containing the two shrines and therefore establishing the mosques on the basis of piety and devoutness.

Allah the Almighty knows best.

Shaykh Ali Gomaa, Grand Mufti of Egypt

[1]This hadith was related by Abd al-Raziq through Mu`amir, Abu Ishaq in Al-Sira and by Musa Ibn `Uqba in Maghaziyah.
[2]Included by Al-Bazar and by al-Tabarani in his Al-Mu`jam Al-Kabir. The hadith scholar, Ibn-Hajar, mentioned in Mukhtasr Zawa`id Al-Bazar that its ascription is sound

Celebrating Laylatu Nisf Sha`ban

Celebrating Laylatu Nisf Sha`ban

Posted on June 23, 2013 by Grand Mufti Ali Gomaa

Question:

Are there any dalils that show it is permissible or recommended to observe the Night of mid-Sha`ban with congregational worship?

Answer:

First: The night of mid-Sha`ban is a blessed night. There are numerous hadiths which strengthen one another (and are [thus] elevated to the degree of being fair and strong) and which establish the merit of this night. Therefore, commemorating this night is, undoubtedly, lawful regardless of the fact that these hadiths may be weak or fabricated.

Hadiths on the virtue of the night of mid-Sha’ban

‘A`isha, the Mother of Believers (may Allah be pleased with her), said: “One night, I did not find the Prophet in his bed, so I went out searching for him and found him at al-Baqi` cemetery with his head raised towards the sky. He said: ‘O ‘A`isha! Were you afraid that Allah and His messenger would treat you unfairly?’ I said, ‘No, I thought you had gone to spend the night with one of your [other] wives’ He said: ‘Allah Almighty descends to the lowest heaven on the night of mid-Sha`ban and forgives more people than the number of hairs on the hides of the sheep of Bani Kalb1 ” [al-Tirmidhi, Ibn Majah, and Ahmed].

Mu`adh Ibn Jabal (may Allah be pleased with him) narrated that the Prophet said: “On the night of mid-Sha`ban, Allah looks at His creation and forgives all of them except for the polytheist and the quarrelsome” [al-Tabarani. Ibn Hibban declared it authentic].

`Ali Ibn Abu Talib (may Allah honor his countenance) narrated that the Prophet said:

“Perform the night vigil prayers on the night of mid-Sha`ban and fast its day [i.e. the day preceding it] for Allah descends to the lowest heaven at sunset of that night and says: ‘Is there no one asking for forgiveness that I may forgive him? Is there no one asking for sustenance that I may grant him sustenance? Is there no one under trial that I may relieve him? Is there not such and such…, is there not such-and-such?’ And so forth until the beak of dawn” [Ibn Majah].

There is no objection to audibly recite Surat Ya Sin three times after Maghrib prayers in congregation because this is considered part of commemorating this night. As for the making dhikr [En. remembrance], the matter is open; it is permissible to designate certain places and times to regularly perform good deeds as long as this is not considered obligatory and thus a sin to neglect them. Abdullah Ibn `Umar (may Allah be pleased with them both) said: “Every Saturday, the Prophet used to go to Quba` Mosque either on foot or riding” [Bukhari and Muslim]. Al-Hafiz Ibn Hajar stated in al-Fath: “In spite of having different chains of transmissions, this hadith proves the permissibility of designating specific days to regularly perform certain good deeds.”

Al-Hafiz Ibn Rajab said in Lata’if al- Ma`arif:

The scholars of Sham differed over the manner of celebrating this night: The first opinion is that it is commendable to celebrate this night by assembling in mosques. Khaled Ibn Ma`dan, Luqman Ibn` Amer, and others used to wear their finest clothes, use incense, and line their eyes with kohl to celebrate this night in the mosque; Ishaq Ibn Rahawiyah approved of this. Concerning commemorating this night in congregation in the mosque, he said: “This is not an innovation.” Al-Karmani cited this opinion in his Masa’il.

The second opinion is that it is offensive to gather in mosques on this night to perform [special] prayers, narrate moral stories, and make supplications. It is not offensive for one to pray individually on this night. This is the opinion of al-Awza`i — the imam, jurist, and scholar of the people of Sham.

Based on this, it is permissible to celebrate the night of mid-Sha`ban in the aforementioned manner; it is neither an innovation nor is it offensive provided that it is not deemed an obligation. However, if it is considered obligatory to the extent of obligating others to observe it and accusing those who do not participate in its commemoration of committing a sin, it is then an innovation because they obligate what neither Allah nor His Messenger have made obligatory. This is the reason why there were some people among the predecessors who maintained the offensiveness of commemorating this night in congregation. Therefore, if this obligation is non-existent, then there is no offensiveness attached to it.

Second: It is commendable to celebrate different religious occasions provided they do not include anything unlawful. The command to remind people to observe ‘the days of Allah’ has been mentioned in the Shari`ah: … and remind them of the Days of God (14:5). It is also included in the magnanimous Sunnah— it has been reported in Muslim’s Sahih that the Prophet used to fast every Monday. He said: “I was born on this day”.

Likewise, it has been mentioned in Muslim’s Sahih and Bukhari’s Sahih that Ibn `Abbas (may Allah be pleased with them both) narrated:

When the Messenger of Allah came to Medinah, he found the Jews fasting on the day of ‘Ashura. So he asked: ” ‘What is [the significance of] this day you are fasting?’ They replied: ‘It is a day of great significance. On this day Allah delivered Musa and his people [from their enemy] and drowned Pharaoh and his army —so Musa fasted this day out of gratitude to Allah. Therefore, we [also] fast on this day.’ The Messenger of Allah then said: ‘We have more right to Musa than you.’ So the Messenger of Allah fasted on this day and commanded [Muslims] to fast it.”

Based on this, it is lawful to celebrate religious occasions in the aforementioned manner — it is neither offensive nor an innovation. Rather, such celebrations are by way of honoring the rites of Allah Almighty: {… those who honor God’s rite show the piety of their hearts} (22:32).

Allah Most High knows best.

Shaykh Ali Gomaa
Former Grand Mufti of Egypt

Ayat ash-Shifa (Six Quranic Verses of Healing)

Ayat ash-Shifa (Six Quranic Verses of Healing)

Posted on November 27, 2010 by Staff

Six Quranic Verses of Healing:  Ayat Ash-Shifa

وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ

wa yashfi sudoora qawmin mumineena

And [God] shall heal the breast of the believers. (at-Tawba, 9:14)

يَا أَيُّهَا النَّاسُ قَدْ جَاءتْكُم مَّوْعِظَةٌ مِّن رَّبِّكُمْ وَشِفَاء لِّمَا فِي الصُّدُورِ وَهُدًى وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

Yaa ayyuha an-naasu qad ja’atkum maw`izhatun min rabbikum wa shifaun limaa fee as-sudoori wa hudan wa rahmatun lil-mumineen

Mankind there has come to you a guidance from your Lord and a healing for (the diseases) in your hearts, and for those who believe a guidance and a mercy. (Yunus, 10:57)

َيخْرُجُ مِن بُطُونِهَا شَرَابٌ مُّخْتَلِفٌ أَلْوَانُهُ فِيهِ شِفَاء لِلنَّاسِ

yakhruju min butooniha sharaabun mukhtalifun alwaanuhu feehi shifaun lin-naas

There issues from within the bodies of the bee a drink of varying colors wherein is healing for mankind. (an-Nahl, 16:69)

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاء وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

Wa nunazzilu mina al-qurani ma huwa shifaun wa rahmatun lil-mumineen

And We sent down in the Quran such things that have healing and mercy for the believers (an-Najm, 17:82)

وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

Wa idha maridtu fahuwa yashfeeni

And when I am ill, it is [God] who cures me.” (ash-Shu`ara, 26:80) (A supplication of Prophet Abraham [as])

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء

qul huwa lil-ladheena amanoo hudan wa shifaun

And declare (O Muhammad) that [the Quran] is a guidance and healing for the believers. (al-Fussilat, 41:44)

Sifat-sifat Allah

Sifat Nafsiyyah, Salbiyah, Ma’ani,Ma’nawiyah

PEMBAGIAN SIFAT SIFAT ALLAH

Sifat Wajib dibagi 4 bagian:

I – Sifat Nafsiyyah

II – Sifat Salbiyah

III – Sifat Ma’ani

IV – Sifat Ma’nawiyah

I – SIFAT NAFSIYYAH(SIFAT KEPERIBADIAN)

Maksudnya sesuatu yang tidak bisa diterima oleh akal jika Allah tidak disifatkan dengan sifat ini. Atau bisa juga dikatakan sifat untuk menentukan adanya Allah, di mana Allah menjadi tidak mungkin ada tanpa adanya sifat tersebut. adapun yang tergolong sifat ini hanya satu yaitu sifat wujud.

1-         Sifat Wajib: Wujud

Artinya: Ada

Sifat Mustahil: ’Adam

Aritnya : Tidak Ada

Allah Taala itu ada. Mustahil Allah itu tiada.

 II – SIFAT SALBIYAH

Maksudnya sifat yang menolak apa yang tidak layak bagi Allah. Atau dikatakan juga sifat yang digunakan untuk meniadakan sesuatu yang tidak layak bagi Allah. Sifat Salbiyah ini ada lima sifat yakni, 2- Qidam, 3-  Baqo’, 4- Mukhalafatu lil hawaditsi, 5- Qiyamuhu binafsihi, 6- Wahdaniyyah.

2-         Sifat Wajib: Qidam

Artinya: Sedia/terdahulu/tidak ada permulaanya

Sifat Mustahil: Huduts

Artinya: Baru

Allah Taala itu sedia/terdahulu, tidak ada permulaanya. Mustahil Allah itu didahului oleh ‘Adam (ada permulaanya).

3-         Sifat Wajib: Baqa’

Artinya: Kekal

Sifat Mustahil: Fana’

Artinya: Binasa

Allah itu bersifat kekal. Mustahil Ia dikatakan fana (binasa)

4-         Sifat Wajib: Mukhalafah Lilhawaditsi

Artinya: Tidak sama dengan yang baru

Sifat Mustahil: Mumatsalah Lilhawaditsi

Artinya: Sama dengan yang baru

Allah itu tidak mempunyai sifat-sifat yang baru yakni dijadikan dan dihancurkan. Mustahil bersamaan dengan yang baru.

5-         Sifat Wajib: Qiyam Binafsihi

Artinya: Berdiri dengan dirinya sendiri

Sifat Mustahil: Ihtiyaj Ila Mahal Wa Mukhashshash

Allah Taala itu berdiri sendiri. Mustahil tidak berdiri dengan dirinya sendiri atau berdiri pada lainnya dan berdirinya tidak memerlukan tempat tertentu

6-         Sifat Wajib: Wahdaniyah

Artinya: Esa

Sifat Mustahil: Ta’addud

Allah itu Maha Esa Dzat-Nya, Esa sifat-Nya dan esa juga perangai-Nya. Mustahil ia mempunyai Dzat, sifat dan perangai yang berbilang-bilang.

 III – SIFAT MA’ANI

Maksudnya sifat yang diwajibkan bagi zat Allah suatu hukum atau sifat yang pasti ada pada Dzat Allah. Sifat ini terdiri dari tujuh sifat, 7- Qudrat, 8- Iradah, 9- Ilmu, 10- Hayat, 11- Sama’, 12- Bashar dan 13- Kalam.

7-         Sifat Wajib: Qudrah

Artinya: Kuasa

Sifat Mustahil: ’Ajez

Artinya: Lemah

Alah Taala itu Maha Berkuasa, apapun bisa dilakukannya. Mustahil Allah itu lemah atau tidak berkuasa.

8-         Sifat Wajib: Iradah

Artinya: Menentukan

Sifat Mustahil: Karahah

Artinya: Terpaksa

Allah itu Menentukan segala-galanya, semua terjadi dengan ketentuan Allah, Mustahil Allah Taala itu terpaksa dan dipaksa menentukan segala galanya

9-         Sifat Wajib: ’Ilim

Artinya: Mengetahui

Sifat Mustahil: Jahil

Artinya: Bodoh

Allah Taala itu amat mengetahui segala-galanya. Mustahil Allah tidak mengetahu atau bodoh.

10-       Sifat Wajib: Hayah

Artinya: Hidup

Sifat Mustahil: Maut

Artinya: Mati

Allah Taala itu sentiasa hidup yakni sentiasa ada. Mustahil Allah Taala itu bisa mati, dianiyaya atau dibunuh.

11-       Sifat Wajib: Sama’

Artinya: Mendengar

Sifat Mustahil: Shamam

Artinya: Tuli

Allah Taala itu mendengar. Mustahil Allah tuli atau tidak mendengar.

12-       Sifat Wajib: Bashar

Artinya: Melihat

Sifat Mustahil: ’Ama

Artinya: Buta

Allah Taala itu sentiasa melihat. Mustahil Allah Taala itu buta.

13-       Sifat Wajib: Kalam

Artinya: Berkata-kata

Sifat Mustahil: Bakam

Artinya: Bisu

Allah Taala itu berkata-kata atau berbicara. Mustahil Allah Taala itu tidak berbicara atau bisu.

IV – SIFAT MA’NAWIYAH

Maksudnya sifat Allah yang dilazimkan atau tidak bisa dipisahkan dengan Sifat Ma’ani. Sifat Ma’nawiyah adalah sifat yang mulazimah atau menjadi akibat dari sifat ma’ani. Sifat ini terdiri dari tujuh sifat, yakni 14- Kaunuhu Qadiran, 15- Kaunuhu Muridan, 16- Kaunuhu Aliman, 17- Kaunuhu Hayyan, 18- Kaunuhu Sami’an, 19- Kaunuhu Bashiran, 20- Kaunuhu Mutakalliman.

:14-       Sifat Wajib: Kaunuhu Qodiran

Artinya: Keberadaan Allah Maha Kuasa

Sifat Mustahil: Kaunuhu ’Ajizan

Artinya: Keberadaan Allah lemah (tidak berkuasa)

Allah Taala keberadaanya amat berkuasa sifatnya. Mustahil bagi Allah memiliki sifat lemah atau tidak berkuasa.

15-       Sifat Wajib: Kaunuhu Muridan

Artinya: Menentukan

Sifat Mustahil: Kaunuhu Mukrahan

Artinya: Terpaksa

Allah Taala itu berkuasa menentukan apa yang dikehendakinya. Mustahil sifatnya terpaksa atau dipaksa

16-       Sifat Wajib: Kaunuhu ‘Aliman

Artinya: Maha Mengetahui

Sifat Mustahil:Kaunuhu Jahilan

Artinya: Bodoh

Allah Taala itu maha mengetahui. Mustahil Allah Taala itu jahil/bodoh atau tidak mengetahui.

17-       Sifat Wajib: Kaunuhu Hayyan

Artinya: Hidup

Sifat Mustahil: Kaunuhu Mayyitan

Allah Taala itu Maha Hidup dan menghidupkan alam ini. Mustahil Allah itu bisa mati atau dibunuh.

18-       Sifat Wajib: Kaunuhu Sami’an

Artinya: Mendengar

Sifat Mustahil: Kaunuhu Ashamma

Artinya: Tuli

Allah Taala itu maha mendengar. Mustahil jika Allah Taala tidak mendengar atau tuli.

19-       Sifat Wajib: Kaunuhu Bashiran

Artinya: Melihat

Sifat Mustahil: Kaunuhu A’ma

Artinya: Buta

Allah Taala itu melihat semua kejadian di muka bumi. Mustahil jika sifat Allah itu tidak melihat atau buta.

20-       Sifat Wajib: Kaunuhu Mutakalliman

Artinya: Maha Berkata-kata

Sifat Mustahil: Kaunuhu Abkama

Artinya: Bisu

Allah Taala itu berkata-kata. Mustahil jika Allah Ta’ala bisu atau tidak bisa berkata-kata.

Sifat-sifat Allah (Islam)

Sifat-sifat Allah adalah sifat sempurna yang yang tidak terhingga bagi Allah. Sifat-sifat Allah wajib bagi setiap muslim mempercayai bahwa terdapat beberapa sifat kesempurnaan yang tidak terhingga bagi Allah. Maka, wajib juga dipercayai akan sifat Allah yang dua puluh dan perlu diketahui juga sifat yang mustahil bagi Allah. Sifat yang mustahil bagi Allah merupakan lawan kepada sifat wajib.

Sifat wajib terbagi empat bagian yaitu nafsiah, salbiah, ma'ani atau ma'nawiah.

Dalil

Berikut adalah beberapa terjemahan dalil yang terkandung di dalam Al-Qur'an dan Hadits tentang sifat-sifat Allah:

"Dan Tuhanmu adalah Tuhan Yang Maha Esa, tidak ada Tuhan melainkan Dia" - (Q.S. Al-Baqarah : 163)

Sesungguhnya Allah itu Amat Berkuasa atas segala sesuatu" - (Q.S Al-Baqarah: 20)

"Dan Dia Maha Mengetahui segala sesuatu" - (QS. Al-Baqarah : 29)

"Sesungguhnya keadaan-Nya apabila Dia menghendaki sesuatu hanyalah berkata kepadanya: "Jadilah!" maka terjadilah ia" - (QS. Yasin : 82)

"... Tidak ada sesuatupun yang serupa dengan Dia, dan Dia-lah yang Maha Mendengar dan Melihat" - (QS. Asy-Syura : 11)

"Allah, tidak ada Tuhan (yang berhak disembah) melainkan Dia Yang Hidup, yang berdiri sendiri... " - (QS. Al-Baqarah : 255)

"Dialah Yang Awal (tidak berpemulaan) dan Yang Akhir (tidak berkesudahan)... " - (QS. Al-Hadid : 3)

Sifat kesempurnaan

Dua puluh sifat yang tertera di atas yang wajib bagi Allah terkandung di dalam dua sifat kesempurnaan. Sifat tersebut adalah:

Istigna' ( ﺇﺳﺘﻐﻨﺎﺀ )

Kaya Allah daripada sekalian yang lain daripada-Nya yaitu tidak berkehendak ia kepada sesuatu. Maksudnya, Allah tidak menghendaki yang lain menjadikan-Nya dan tidak berkehendak akan tempat berdiri bagi zat-Nya.

Contohnya, Allah tidak memerlukan dan tidak menghendaki malaikat untuk menciptakan Arasy.

Maka, Maha suci Tuhan daripada tujuan pada sekelian perbuatan dan hukum-hukumnya dan tidak wajib bagi-Nya membuat sesuatu atau meninggalkan sesuatu.

Sifatnya: wujud, qidam, baqa', mukhalafatuhu lilhawadith, qiamuhu binafsih, sama', basar, kalam, kaunuhu sami'an, kaunuhu basiran, kaunuhu mutakalliman.

Iftiqar ( ﺇﻓﺘﻘﺎﺭ )

Yang lain berkehendak akan sesuatu daripada Allah yaitu yang lain berkehendakkan daripada Allah untuk menjadikan dan menentukan mereka dengan perkara yang harus.

Contohnya, manusia memohon kepada Allah melancarkan hidupnya.

Sifatnya: wahdaniat, qudrat, iradat, ilmu, hayat, kaunuhu qadiran, kaunuhu muridan, kaunuhu hayyan.

Perbedaan ilmu ma'ani dan ilmu ma'nawiyah

Posted by afrizalagusjaya | | 0 komentar

Didalam sifat Allah swt 20 yang wajib dan 20 sifat yang mustahil dan satu yang harus terbagi lagi menjadi 4 golongan yaitu sifat nafsia ada satu sifat yaitu wujud. Arti sifat nafsia adalah dengan sifat itu sendiri menunjukan adanya Allah swt,

golongan kedua yaitu golongan sifat salbia artinya suatu sifat yang menafikan atu meniadakan sifat-sifat yang tidak layak bagi Allah. 

Sifat itu adalah qidam,baqa.muklafatulilhawadish,qiyamuhu binafsihi dan wahdania. 

golongan sifat ketiga yaitu golongan sifat ma'ani misalnya qudrat,iradat,ilmu,hayat,sama',bashar,dan kallam. 

Golongan sifat keempat yaitu golongan sifat maanawiya,

misalnya qidirun,muridun,sami'un,bashirun,allimun,hayyun dan mutakkalimun.

sifat ma'ani adalah ilmu teori misalnya Allah ta'ala QUDRAT(berkuasa) menurunkan hujan artinya hujan belum turun.

sifat ma'anawiya adalah ilmu praktek misalnya Allah taala QODIRUN(berkuasa) menurukan hujan artinya hujan sedang turun,itulah sedikit perbedaan antara ilmu ma'ani dan ma'anawiyah.

KENAPA SIFAT 20 DAN KENAPA WAJIB BELAJAR SIFAT 20???

Posted by: Habib Ahmad | 22 April 2014

KENAPA SIFAT 20 DAN KENAPA WAJIB BELAJAR SIFAT 20???

MENGAPA SIFAT ALLAH ADA DUA PULUH?

Kadang kala ada pertanyaan, “Mengapa sifat Allah yang wajib diketahui oleh setiap mukallaf hanya dua puluh sifat? Bukankah sifat-sifat Allah yang terdapat dalam al-Asma’ al-Husna ada Sembilan puluh Sembilan?”.

“Perlu diketahui bahawa Ahl al-Sunnah Wa al-Jama`ah tidak membataskan sifat-sifat Allah kepada dua puluh kerana sifat dua puluh itu adalah sifat Dzat Allah yang menjadi syarat ketuhanan (syart al-Uluhiyyah). Sedangkan sifat-sifat Allah yang lain adalah sifat af`al (sifat yang berkaitan perbuatan) Allah ta`ala. Dan sifat-sifat af`al Allah itu jumlahnya banyak serta tidak terbatas.”[1]

MENGAPA WAJIB MENGETAHUI SIFAT 20???

Dalam ma`rifatullah, Mazhab Ahl al-Sunah Wa al-Jama`ah telah mengetengahkan pemahaman terhadap konsep sifat 20 yang wajib bagi Allah. Konsep ini sangat masyhur dan wajib diketahui oleh setiap individu muslim yang mukallaf. Akhir-akhir ini terdapat satu golongan yang dikenali sebagai Wahhabi telah mempersoalkan sifat 20 tersebut dengan mengemukakan beberapa alasan yang antara lainnya adalah; tidak terdapat di dalam al-Qur’an dan al-Hadis nas yang mewajibkan pengetahuan umat Islam terhadap sifat 20. Bahkan termaktub di dalam hadis sendiri bahawa nama-nama Allah (al-Asma’ al-Husna) jumlahnya sembilan puluh sembilan.

Dari premis ini, timbul sebuah pertanyaan; mengapa sifat yang wajib bagi Allah yang harus diketahui itu hanya terhad kepada dua puluh sifat sahaja, bukan sembilan puluh sembilan sebagaimana yang terdapat di dalam al-Asma’ al-Husna?

Para ulama’ Ahl al-Sunnah Wa al-Jama`ah dalam menetapkan sifat dua puluh tersebut sebenarnya bersumberkan daripada kajian dan penelitian yang cermat dan mendalam. Terdapat beberapa alasan ilmiah yang logik serta relevan dengan fakta nas yang sedia ada yang telah dikemukakan oleh para ulama’ berhubung latar belakang wajibnya mengetahui sifat dua puluh yang wajib bagi Allah subhanahu wata`ala, antaranya ialah:

Pertama, setiap orang yang beriman harus meyakini bahawa Allah ta`ala wajib memiliki semua sifat kesempurnaan yang layak bagi keagungan-Nya. Mereka harus meyakini bahawa mustahil Allah ta`ala memiliki sifat kekurangan yang tidak layak bagi keagungan-Nya. Mereka juga harus meyakini pula bahawa Allah berkuasa melakukan atau meninggalkan penciptaan segala sesuatu yang bersifat mumkin iaitu seperti menciptakan, mematikan, menghidupkan, memberi rezki, mengurniakan kebahagiaan , menimpakan kecelakaan dan lain-lain lagi. Kesemua ini adalah sekian bentuk keyakinan yang paling dasar yang perlu wujud di dalam hati setiap orang Islam.

Kedua, para ulama’ Ahl al-Sunnah Wa al-Jama`ah sebenarnya tidak membataskan sifat-sifat kesempurnaan Allah hanya kepada 20 sifat sahaja. Bahkan setiap sifat kesempurnaan yang layak bagi keagungan Allah, sudah pasti Allah wajib memiliki sekian sifat tersebut, sehingga sifat-sifat kamalat (kesempurnaan dan keagungan) Allah itu sebenarnya tidak terbatas pada sembilan puluh sembilan sahaja sebagaimana yang telah dikatakan oleh al-Imam al-Hafiz al-Bayhaqi:[2]

“وَقَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ((إِنَّ لِلَّهِ تَسْعَةً وَتِسْعِيْنَ اِسْمًا)) لايَنْفِيْ غَيْرَهَا, وَإِنَّمَا أَرَادَ وَاللهُ أَعْلَمُ أَنَّ مَنْ أَحْصَى مِنْ أَسْمَاءِ اللهِ عَزَّ وَجَلَّ تِسْعَةً وَ تِسْعِيْنَ اِسْمًا دَخَلَ الْجَنَّةَ”.

Maksudnya:
“Sabda Nabi sallallahu`alaihi wasallam : Sesungguhnya Allah memiliki sembilan puluh sembilan nama”, tanpa menafikan nama-nama selainnya. Nabi sallallahu`alaihi wasallam hanya bermaksud -wallahu a`lam-, bahawa barangsiapa yang menghitung sembilan puluh sembilan nama tersebut akan dijamin masuk syurga”.

Pernyataan al-Hafiz al-Bayhaqi di atas bahawa nama-nama Allah ta`ala sebenarnya tidak terbatas dalam jumlah sembilan puluh sembilan dengan didasarkan pada hadith shahih: [3]

“عَنِ ابْنِ مَسْعُوْدٍ، قَالَ رَسُوْلُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اللَّهُمَّ إِنِّيْ عَبْدُكَ… أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ، سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِيْ كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوْ اسْتَأْثَرْتَ بِهِ فِيْ عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْآنَ رَبِيْعَ قَلْبِيْ، وَنُوْرَ بَصَرِيْ، وَجَلاءَ حَزَنِيْ، وَذَهَابَ هَمِّيْ “.

Maksudnya:
“Ibn Mas’ud berkata, Rasulallah sallallahu`alaihi wasallam bersabda:” Ya Allah, sesungguhnya aku Hamba-Mu.. Aku memohon dengan perantara setiap Nama yang Engkau miliki, baik yang Engkau namakan Dhat-Mu dengan-Nya, atau yang Engkau turunkan nama itu dalam kitab-Mu, atau yang Engkau ajarkannya kepada sesiapa di kalangan makhluk-Mu, atau yang hanya Engkau sahaja yang Mengetahui-Nya dalam ilmu ghaib di sisi-Mu, jadikanlah al-Quran sebagai taman/pengubat hatiku, cahaya mataku, penghilang kesedihanku dan penghapus rasa gundahku”.

Hadis di atas menjelaskan bahawa di antara nama-nama Allah ta`ala yang telah dijelaskan di dalam al-Qur’an, ada di antaranya yang diketahui oleh sebahagian hamba-Nya dan ada yang hanya diketahui oleh Allah ta`ala sahaja. Sehingga berdasarkan kepada hadis tersebut, nama-nama Allah itu sebenarnya tidak terbatas pada 99, maka apatah lagi 20 sifat yang telah dirumuskan oleh para ulama’ yang melaut ilmu mereka itu.

Ketiga, para ulama’ telah membahagikan sifat-sifat khabariyyah, iaitu sifat-sifat Allah yang terdapat di dalam Al-Qur’an dan hadis seperti yang terdapat di dalam al-Asma’ al-Husna, kepada dua bahagian.

Pertama, Sifat al-Af`al al-Zat iaitu sifat-sifat yang ada pada Zat Allah ta`ala, yang antara lain adalah sifat 20.

Dan kedua, Sifat al-Af`al, iaitu sifat-sifat yang sebenarnya adalah perbuatan Allah ta`ala, seperti sifat al-Razzaq, al-Mu`thi, al-Mani`, al-Muhyi, al-Mumit, al-Khaliq dan lain-lain.

Perbezaan antara keduanya adalah, sifat al-Zat merupakan sifat-sifat yang menjadi Syart al-Uluhiyyah, iaitu syarat mutlak ketuhanan Allah ta`ala. Kesemua sifat tersebut telah menyucikan zat Allah ta`ala daripada sebarang sifat yang tidak layak bahkan mustahil untuk disandarkan kepada zat Allah yang Maha Agung. Dari sini para ulama’ telah mentapkan bahawa Sifat al-Zat ini adalah azali (tidak ada permulaan), dan baqa’ (tidak ada pengakhiran bagi Allah). Hal tersebut berbeza dengan Sifat al-Af`al, ketika Allah ta`ala memiliki salah satu daripada Sifat al-Af`al, maka lawan kepada sifat tersebut adalah tidak mustahil bagi zat Allah ta`ala, bahkan ia menunjukkan lagi perihal kehebatan dan keagungan Allah kerana mampu menciptakan dua perkara yang berlawanan berdasarkan fungsi yang terkandung di dalam nama-nama dan sifat-sifat yang telah ditetapkan oleh Allah ta`ala kepada zat-Nya yang Maha Agung seperti; sifat al-Muhyi (Maha Menghidupkan), al-Mumit (Maha mematikan), al-Dhar (Maha Memberi Bahaya) dan al-Nafi` (Maha Memberi Manfaat), al-Mu`thi (Maha Pemberi) dan al-Mani` (Maha Pencegah) dan lain-lain. Di samping itu, para ulama’ mengatakan bahawa Sifat al-Af`al itu adalah baqa’.[4]

Keempat, dari sekian banyak Sifat al-Zat yang wujud tersebut, maka sifat dua puluh dianggap cukup dalam memberi kefahaman kepada kita bahawa Allah ta`ala memiliki segala sifat kesempurnaan dan maha suci Allah daripada segala sifat kekurangan. Di samping itu, kesemua Sifat al-Zat yang telah terangkum dalam sifat dua puluh tersebut, dari sudut fakta, telahpun ditetapkan berdasarkan dalil al-Qur’an, al-Sunnah dan dalil-dalil aqli.[5]

Kelima, sifat dua puluh tersebut dianggap cukup kuat untuk menjadi benteng kepada akidah seseorang daripada terpengaruh dengan faham yang keliru atau menyeleweng dalam memahami sifat Allah ta`ala. Sebagaimana yang telah kita maklum aliran-aliran yang menyimpang daripada fahaman Ahl al-Sunah Wa al-Jama`ah seperti Wahhabi, Muktazilah, Musyabbihah, Mujassimah, Karramiyyah dan lain-lain telah menyifatkan Allah ta`ala dengan sifat-sifat makhluk yang kesemua sifat tersebut dilihat dapat meruntuhkan kesempurnaan dan kesucian zat Allah ta`ala. Maka dengan memahami sifat dua puluh tersebut, iman seseorang akan dibentengi daripada keyakinan-keyakinan yang menyongsang fahaman arus perdana umat Islam berhubung zat Allah ta`ala. Misalnya, ketika golongan mujassimah mengatakan bahawa Allah ta`ala itu duduk di atas `Arasy, maka hal ini akan ditolak dengan salah satu daripada sifat Salbiyyah yang wajib bagi zat Allahta`ala iaitu; Qiamuhu Binafsih (Allah ta`ala tidak berhajat kepada sesuatu), ketika musyabbihah mengatakan bahawa Allah ta`ala memiliki anggota tubuh badan seperti mata, tangan, kaki, muka, betis dan lain-lain, maka dakwaan tersebut akan ditolak pula dengan sifat wajib bagi Allah ta`ala yang lain iaitu sifat Mukhalaftuhu lilhawadith (Allah tidak menyerupai sesuatupun), ketika golongan Muktazilah menafikan kewujudan sifat ma`ani pada zat Allah ta`ala dengan mengatakan bahawa Allah ta`ala maha kuasa tetapi tidak mempunyai sifat qudrat, maha mengetahui tetapi tidak mempunyai ilmu, maha berkehendak tetapi tidak mempunyai iradat, maka dakwaan songsang tersebut akan ditolak dengan sifat-sifat ma`ani yang jumlahnya adalah tujuh iaitu qudrat, iradat, ilmu, hayat, sama`, basar dan kalam. Demikian pula dengan sifat-sifat yang lain.[6]

الْقَائِدَةُ: “الْجَهْلُ بِالصِّفَاتِ يُؤَدِّيْ إِلَى الْجَهْلِ بِالْمَوْصُوْفِ مَنْ لا يَعْرِفُ صِفَاتِ الله لا يَعْرِفُ الله”.

Kaedah: “Jahil tentang sifat (Allah) membawa kepada jahil dengan yang mempunyai sifat (Allah), sesiapa yang tidak mengenal sifat Allah, tidak mengenal Allah ta`ala”.

[1] KH. Muhyiddin Abd al-Somad (2009), Aqidah Ahlussunnah Wal Jama`ah Terjemah dan Syarh Aqidah al-Awam, Jakarta: Khalista Surabaya, h. 25.

[2] Al-Hafiz al-Bayhaqi (1959), al-I`tiqad `ala Mazhab al-Salaf Ahl al-Sunnah Wa al-Jama`ah, Abu al-Fadhl Abdullah Muhammad al-Siddiq al-Ghumari (ed.), Kaherah: Dar al-`Abd al-Jadid, , h. 14.

[3] Diriwayatkan oleh al-Imam Ahmad (3528), al-Hakim di dalam al-Mustadrak (1830) dan al-Tabarani di dalam al-Mu`jam al-Kabir (10198). Al-Hafiz Ibn Hibban menilainya sahih di dalamSahih-nya (977).

[4] Al-Hafiz al-Bayhaqi(1959), op.cit., h. 15, 21 dan 22; Abu Mansur Abdul Qahir al-Baghdadi (1981), Usul al-Din, Beirut: Dar al-Kutub al-`Ilmiyah, h. 122-125. Dari sini dapat kita fahami bahawa pernyataan sebagian kalangan beberapa tahun yang lalu, bahawa untuk saat ini sifat Rahmah Allahta`ala adalah lebih layak ditekankan untuk diketahui daripada sifat-sifat yang lain, adalah tidak ada asasnya. Ini adalah bertitik tolak daripada ketidakfahaman mereka terhadap sifat al-Zat yang menjadi Syart al-Uluhiyyah dan Sifat al-Af`al yang bukan Syart al-Uluhiyyah.

[5] Hasan al-Ayyub (2003), Tabsit al-`Aqaid al-Islamiyyah, Kaherah: Dar al-Salam, h. 17.

[6] Lihat pernyataan Hujjatul Islam al-Imam al-Ghazali tentang tujuan mempelajari ilmu kalam menerusi kitabnya al-Munqidz min al-Dhalal, lihat al-Ghazzali (1998), al-Munqidz min al-Dhalal, Abdul Halim Mahmud (ed.), Kaherah: Dar al-Ma`arif, h. 36.

Selidikilah Bila Mendapat Sesuatu Berita

Wahai orang-orang yang beriman! Jika datang kepada kamu seorang fasik membawa sesuatu berita, maka selidikilah (untuk menentukan) kebenarannya, supaya kamu tidak menimpakan sesuatu kaum dengan perkara yang tidak diingini - dengan sebab kejahilan kamu (mengenainya) - sehingga menjadikan kamu menyesali apa yang kamu telah lakukan.

(Al-Hujuraat 49:6)