The Origins of Shirk

Tawhid

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Author: Shaikh Naasir ud-Din al-Albaani

From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a single nation upn true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allah, to other than Allah) gradually overcame them. The basis for this is the saying of Allah – the Most Blessed, the Most high:

“Mankind was one Ummah, then Allah sent prophets bringing good news and warnings.” (Surah Baqarah 2:213)

Ibn ‘Abbas - radiallaahu ‘anhu – said:

“Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners”(1)

Ibn ‘Urwah al-Hanbalee (d.837 H) said:

“This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers”(2)

I say: In it is also a refutation of some of the philosophers and athists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly:His (the prophet (sallallaahu `alaihi wasallam) ) saying that he related from his Lord (Allah) : “I created all my servants upon the true Religion (upon Tawheed, fre from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority.”(3)

Secondly:His (the prophet (sallallaahu `alaihi wasallam) ) saying: ” Every child is born upon the Fitrah(4) but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them.”

Abu Hurayrah said: Recite if you wish: “Allah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allah.”(Surah ar-Rum 30:30)(5)

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed)

Concerning the saying of Allah – the most perfect – about the people of Nooh:

“And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.”
(Surah Nooh 71:23)

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allah – the most high – and he whispered to them that this is what their forefathers used to do!!!

So Allah sent to them Nooh (as), commanding them to worship Allah alone. However none responded to hiscall except a few. Allah – the mighty and majestic – related this whole incident in surah Nooh

Ibn ‘Abbas relates:

“Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this.

However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them.”(6)

The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) - radiallaahu ‘anhum.

In ad-Durral-Manthoor (6/269):

“Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil (Babel), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don’t you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him.
‘Abdullaah ibn Humaid relates from Abu Muttahar, who said: Yazeed ibn al-Muhallab was mentioned to Abu Ja’far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allah was first worshipped. Then he mentioned Wadd and said:
When Iblees saw how they were (excessively) remembering him, he said : “Why doesn’t every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.”

So they all said “yes”. So each household made a picture of him, which they adored and venerated and which constantly reminded them of him.

Abu Ja’far said: “Those from the later generation saw what the (pevious generation) had done and considered that……..to the extent that they took him as an ilah (diety) to be worshipped besides Allah. He then said :” This was the first idol worshipped other than Allah, and they called this idol Wadd“(7)

Thus the wisdom of Allah – the Blessed, the Most High – was fufilled, when he sent Muhammed (sallallaahu `alaihi wasallam) as the final prophet and made his Sharee’ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk - which is the greatest of sins.

For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all bee prohibited.

All of these lead to excessiveness and lead to the worship of other than Allah – the Most High. This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, thre are few sincere advisors ( to the truth) and shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allah alone – the Blessed, the Most High.

Notes

(1) Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)
(2) Related by Ibn Jareer at-Tabaree in his tafseer (4/275) and al-Haakim (2/546) who said: “It is authentic according to the criterion of al-Bukhari.” Adh-Dhahabee also agreed.
(3) Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad’alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.
(4) Related by Muslim (8/159) and Ahmad (4/162) from ‘Iyaadh ibn Himaar al-Mujaashi’ee radiallaahu ‘anhu
(5) [From the Editors] Ibn-al-Atheer said in an-Nihaayah (3/457): “Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upona disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others…..”
Al-Haafidh Ibn Hajar said in Al-Fath (3/248): “The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islam. Ibn ‘abdul-Barr said: That is what was well known with most of the salaf (pious predecessors), and the scholars of tafseer are agreed that what is meant by the saying of Allah – the Most High - “Allah’s fitrah with which He created mankind.” is Islam
(6) Related by Al-Bukhaaree (11/418) and Muslim (18/52)
(7) Realted by al-Bukhaaree (8/534)
(8) Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn ‘Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee’s al-Kunaa wal-Asmaa, nor Muslim’s al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee’ah, but his biography is not included in at-Toosee’s al-Kunaa — from the index of Shee’ah narrators

Hukum Rokok

Dalam literatur fiqih Islam klasik, masalah rokok tidak pernah ditulis. Kemungkinan besar karena rokok di zaman itu belum lagi dikenal.   Baru pada beberapa abad yang lalu peradaban manusia mengenal rokok. As-Syeikh Ali Thanthawi mengatakan bahwa rokok di negerinya baru dikenal 1.000-an tahun yang lalu. Itu pun belum lagi diketahui sejauh mana bahayanya pada kesehatan. Karena itu bila kita mengacu pada literatur klasik, tidak kita temukan pernyataan mereka tentang rokok. Sedangkan para ulama masa kini, di antaranya para ulama di Saudi, Yaman dan Mesir dan negeri lainnya di Timur Tengah, banyak berbicara tentang bahaya rokok serta melarang umat Islam mengkonsumsinya karena alasan-alasan yang sangat nyata. Maka bila kita menelaah fatwa ulama masa kini dalam masalah rokok, hampir seluruhnya melarang. Jadi bila ada sementara tokoh agama, kiyai, ulama atau ustadz yang masih tetap merokok, besar kemungkinan beliau belum lagi menelaah fatwa para ulama masa kini tentang bahaya rokok. Atau belum mendapatkan informasi yang akurat berkaitan dengan bahaya rokok tersebut. Maka memang masih ada sementara kalangan yang membolehkannya atau sekedar memakruhkannya dan tidak sampai mengharamkannya. a. Yang Mengatakan Makruh Banyak kalangan ulama di negeri kita yang masih saja asyik merokok, hal itu lantaran dalam kitab fiqih mereka tidak pernah tercantum bab tentang rokok, kecuali sekedar benda yang mengakibatkan mulut berbau tidak sedap. Oleh karena itu hukumnya dalam alam pikiran mereka sekedar makruh saja, tidak pernah sampai haram. Karena ilmu pengetahuan penulis kitab fiqih di masa lalu baru sampai ke tingkat itu, tidak lebih. b. Yang Mengatakan Haram Berbeda dengan ulama di zaman sekarang, yang hidup di era kemajuan. Begitu banyak informasi yang baru terkuak di zaman ini, sementara 100-an tahun yang lalu orang masih buta tentang hakikatnya. Informasi yang paling akurat dan sangat terpercaya dari dunia kesehatan telah dengan aklamasi mengatakan bahwa tidak pernah ada batas aman untuk merokok. Sebab dalam sebatang rokok terdapat 200-an jenis racun yang paling berbahaya bagi manusia. Kalau racun-racun itu dikonsumsi terus menerus, maka nyaris hampir semua penyakit akrab dengan tubuh seseorang. Selain itu juga ada fakta-fakta yang tidak mungkin dipungkiri lagi: Reomendasi WHO, 10/10/1983 menyebutkan seandainya 2/3 dari yang dibelanjakan dunia untuk membeli rokok digunakan untuk kepentingan kesehatan, niscaya bisa memenuhi kesehatan asasi manusia di muka bumi. WHO juga menyebutkan bahwa di Amerika, sekitar 346 ribu orang meninggal tiap tahun dikarenakan rokok. 90% dari 660 orang yang terkena penyakit kanker di salah satu rumah sakit Sanghai Cina adalah disebabkan rokok. Prosentase kematian disebabkan rokok adalah lebih tinggi dibandingkan karena perang dan kecelakaan lalulintas. 20 batang rokok perhari menyebabkan berkurangnya 15% haemoglobin, yakni zat asasi pembentuk darah merah. Posentase kematian orang yang berusia 46 tahun atau lebih adalah 25% lebih bagi perokok. Maka wajar bila para ulama di masa sekarang ni yang hidup dengan semua sumber informasi umumnya mengharamkan rokok. Meski tidak terdapat nash sharih yang mengharamkannya, namun kriteria rokok sebagai racun yang haram dimakan telah dengan tegas di dalam quran dan sunnah. Mereka yang mengharamkan rokok, berangkat dari dalil umum tentang haramnya seseorang menceburkan diri ke dalam kehancuran. Misalnya firman Allah SWT: وَأَنفِقُواْ فِي سَبِيلِ اللّهِ وَلاَ تُلْقُواْ بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ وَأَحْسِنُوَاْ إِنَّ اللّهَ يُحِبُّ الْمُحْسِنِينَ Dan belanjakanlah di jalan Allah, dan janganlah kamu menjatuhkan dirimu sendiri ke dalam kebinasaan, dan berbuat baiklah, karena sesungguhnya Allah menyukai orang-orang yang berbuat baik. (QS Al-Baqarah: 195) يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلاَّ أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلاَ تَقْتُلُواْ أَنفُسَكُمْ إِنَّ اللّهَ كَانَ بِكُمْ رَحِيمًا Hai orang-orang yang beriman, janganlah kami saling memakan harta sesamamu dengan jalan yang batil, kecuali dengan jalan perniagaan yang berlaku dengan suka sama-suka di antara kamu. Dan janganlah kamu membunuh dirimu; sesungguhnya Allah adalah Maha Penyayang kepadamu. (QS. An-Nisa’: 29) Wallahu a’lam bishshawab, wassalamu ‘alaikum warahmatullahi wabarakatuh,

Precious Pearls on The Etiquette of Da’wah

By Abdul-Hameed ibn Baadees

A translation of a classical treatise on Da’wah by one of the leading Islamic scholars and Mujaahids of the twentieth Century from Constantine, Algeria. Annotated Translation by Dr. Abu Ameenah Bilal Philips PART I

The Path to Happiness and Success “Say: This is my way, I invite to Allaah with certain knowledge, I and whoever follows me. Allaah is glorified and I am not among the pagans.” (12:108) Introduction Allaah created Muhammad (saw) as the most perfect of humankind, made him humanity’s example, and made following him obligatory. Humanity cannot escape destruction, achieve happiness in this world or the afterlife, or attain their Creator’s forgiveness and pleasure, except by following his footsteps and traveling his path. As a result, Allaah commanded His Prophet (saw) to make his path clear to people, so that the Right Way will be apparent to those who are guided and the evidence will presented to those destroyed. He commanded him to make it crystal clear, such that it can be transformed into a scene visible to the eyes, which can be pointed out, in the same way other (physical) scenes are. He said to him: “Say: This is my way…” Then He clarified his path by three characteristics: The call to Allaah with certain knowledge. The glorification of Allaah, Most High. The disavowal of the idolaters. Then he said: “I invite to Allaah with certain knowledge, I and whoever follows me. And Allaah is glorified and I am not among the pagans.” The Call to Allaah Continual Da’wah From the day Allaah chose the Prophet for the mission (of spreading Islaam) until the last moment of his life, he called all the people to Allaah through his speech, deeds, and approvals, and did so in all situations and gatherings. His da’wah (call of Allaah), in all its forms, was clear and apparent, having no obscurity, as he said: “By Allaah, I have left you on what is like a clear plain, the day and night of which are equal.” [1] And it was visible to the eyes, as was indicated in the verse. He called to the Allaah’s religion, explained it, and exemplified it. He invited people to worship Allaah alone, maintain His unique unity (Tawheed), and obey Him. People used to witness this worship, Tawheed, and obedience within the Prophet (saw) as he was himself a complete invitation to Allaah. He did not call others to himself. Instead, he died and his armor was held in lieu of a debt. [2] Furthermore, he did not call to his people, instead, he said: “A black person has no superiority over a white person, nor a white over a black, except by taqwaa [3] of Allaah.[4]“ The Comprehensive Mission The Prophet (saw) used to call all the people, as he was the Messenger of Allaah to all humankind. Thus, he would write letters and send messengers, in order for his message to reach the various nations and their rulers. He used to call the disbelievers as well as the believers. He would call the former to enter Allaah’s religion and call the latter to establish Allaah’s religion. He did not stop, not even for a day, warning and giving glad tidings, preaching and reminding. Da’wah with Knowledge The Messenger of Allaah (saw) used to invite to Allaah based on clear evidences and proofs, thus enabling the minds to completely grasp the message, such that the matter would become as clear as something visible to the eyes. He had knowledge and certainty about everything he said and did and in every aspect of his da’wah to Allaah. He maintained this knowledge and certainty throughout his life and in all circumstances. Thus, his clear invitation was based on evidences and contained only the truth. He used the intellect as confirmation (of the truth) and supported it with knowledge. He also used emotions to aid his call. Furthermore, he would use as proof Allaah’s retribution of the previous nations, stories about them that have been handed down, as well as the remains of the earlier civilizations, which people pass by at night.[5] Every Muslim Must Invite to Allaah Muslims are Missionaries/Propagators Having explained that calling others to Allaah was the path of Prophet Muhammad (saw) who was the example and best model for his followers, this then indicates that the path of his followers should be that of inviting people to Allaah. However, in order to emphasize this matter to his followers, and to clarify the fact that following him necessitates this and is incomplete without it, it was clearly stated as follows: “I invite to Allaah with certain knowledge, I and whoever follows me.” Thus, Muslims as individuals and groups are obliged to invite to Allaah. Furthermore, their invitation should be based on clarity, evidence, belief, and certainty, and should be according to and following his example. What is the Invitation Composed of? What Constitutes the Invitation? The following are among the components of the invitation to Allaah: 1. A study of all the fields of Islaamic knowledge that make the caller knowledgeable about Allaah’s religion, make him aware of Allaah’s greatness, signs, and power, and point to Allaah’s mercy and His various types of blessings. Thus, the legist (faqeeh) who clarifies Allaah’s rulings and His wisdom (behind the rulings) is an inviter to Allaah, and the surgeon who explains the details of an organ and is a benefit to people is an inviter to Allaah. Like them is everyone who clarifies matters in any field of knowledge or work. 2. Clarifying the evidences of Islaam, removing doubts about it, and spreading information about its merits to those unfamiliar with it, in order for them to enter it. [And to also do so] among those whose faith has been shaken among Muslims, in order for them to become firm in it. 3. Gatherings of admonition and remembrance of Allaah[6] to inform Muslims about their religion, and educate them regarding Islaamic beliefs, character, and deeds, according to what the Prophet (saw) brought. Furthermore, in these admonitions, [the daa'ee] should endear all of this to them by explaining the goodness and happiness in it for them. He should also warn them about the innovations which have entered into the religion and which are the causes of all sufferings and evils that befall them. He should explain that there is nothing that will bring happiness to humankind, individuals and nations, except that the Prophet (saw) clarified it for them and invited them to it. And there is nothing that will bring misery to humankind, individuals and nations, except that he clarified it for them and prohibited them from it. [7] One must also clarify the fact that, were it not for the Prophet’s creed which is rooted in [his ummah[8] ], its remnants that still remain with them, and its external effects upon them, and nothing would have remained of them, for they are in fact powerless. And even the relics of their ancestor would have disappeared among the living nations. 4. Commanding goodness and prohibiting evil, which is an individual responsibility (fard ‘ayn) on every male and female Muslim without exception. The obligation varies according to the level of ability: it is obligatory with the hand, and if unable with the tongue (by speech), and if unable with the heart, which is the weakest form of faith and the minimum form of deeds. [9] 5. The appearance of Muslim individuals and groups implementing the decency, virtues, goodness, mercy, knowledge, righteous actions, truthfulness, and trustworthiness taught by their religion. For this is one of the greatest incentives causing non-Muslims to embrace Islaam. Similarly, its opposite is one of the greatest deterrents from Islaam, preventing them from accepting it. Furthermore, Islaam initially spread among the various nations only as a result of its propagators calling others by their actions as well as their statements. The fact remains that actions are the assessments of statements. 6. Sending out delegations to non-Muslim nations, publishing books in their languages, and sending propagators to the capitals of Muslim nations to guide and educate the people regarding the religion. All of this is a part of the call to Allaah, and its foundations are established in the Sunnah of the Prophet (saw) the righteous predecessors, and those after them. It is obligatory for each Muslim to do as much calling to Allaah that he or she is able in every one of its ways. He should know that calling to Allaah with clarity is the way of his prophet, as well as his brothers among the previous prophets – may Allaah’s peace be upon them all. It is not befitting that a Muslim abandon any part of this noble position – the position of successors of the Prophet (saw). Since this position is established for every male and female Muslim, and since the responsibility of undertaking it, according to ability, is an obligation on every male and female Muslim, then the people of knowledge are even more obliged and responsible. They are the ones in charge of it before all other people. The problems that have afflicted Muslims only took place when the people of knowledge retired from this obligation that was on them. If they return to fulfilling it, and they have, al-hamdu lillaah, then the afflictions on Muslims will soon be removed from them.

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1.Collected by Ibn Maajah, and authenticated in Saheeh Sunan Ibn Maajah, vol. 1, pp. 18-9, no. 5. 2.Narrated by ‘Aa’ishah and collected in Sahih Al-Bukhari, vol. 4, p. 106, no. 165. 3.Taqwaa is commonly translated as piety, God-consciousness, or fear of Allaah. More specifically, it is to do acts of obedience, desiring Allaah’s reward, and leave disobedience of Allaah from fear of His punishment. 4.Musnad Ahmad, vol. 5, p. 411, with an authentic chain of narration, according to Shaykh ‘Alee Hasan. Al-Hadeeth ash-Shareef CD, no. 22391. 5.As mentioned in Soorah as-Saaffaat, 37:136-8. 6.Such as lectures, etc. Al-Muttalib ibn Hantab reported that Allaah’s Messenger said: “I didn’t leave anything which Allaah commanded you without commanding you to do it. Nor did I leave anything which Allaah prohibited you except that I prohibited you from it.” (Collected by Ash-Shaafi’ee in al-Umm, vol. 7, p. 299 and al-Bayhaqee in his Sunan, vol. 7, p. 71 with an authentic chain). 8.Nation, followers. 9.Aboo Sa’eed al-Khudree reported that he heard Allaah’s Messenger say, “Whoever sees evil should change it with his hand. If he is unable, let him change it with his tongue. If he is (still) unable, let him do so in his heart, and that is the weakest (level) of faith.” (Sahih Muslim, vol. 1, p. 33, no. 79)

A Guide to Da’wah

by Dr. Abu Ameenah Bilal Philips

“Successful Da’wah requires that the basic conditions for Da’wah be fulfilled. The caller (Daa’ee) must be adorned with the characteristics of the Prophet (pbuh) in this regard. The call (Da’wah) must also be to the correct goal and following the correct methodology. And finally the conditions of those who are called must be taken into consideration for the Da’wah to effectively reach them. This column of the Da’wah times addresses these three pillars of Da’wah in order to prepare those considering taking on this sacred duty properly.”

INTRODUCTION TO DA’WAH

The Arabic term da’wah is derived from the verb da’aa which means “to call; to invite; and to supplicate, i.e. to call on God”. It is used to refer to the act of conveying or calling people to the message of Islaam. In that context it is a contraction of the phase ad-da’wah ilallaah (calling to Allaah).

“Say: This is my way and I invite to Allaah with certain knowledge …” (12: 108)

Virtues of Da’wah
Da’wah was the basic mission of the prophets of God. They were raised up among their respective people to call them to the worship of Allaah alone and to abandon the worship of the various false gods that they had invented.

“I have sent to every nation a messenger [proclaiming:] Worship Allaah and avoid the [worship of] false gods.”, (16: 36)

There are numerous verses in the Qur’aan which describe how the former prophets invited their people to Allaah. These stories serve as examples to the last Prophet (saw) and his followers. Furthermore, there are a number of other verses in which Allaah specifically exhorts the Prophet (saw) to convey the message of Islaam to people.

“Call to your Lord and do not be among the pagans.” (28: 87)

Consequently, Allaah praises those who engage in this noble endeavor as being the best in speech.

“Who is better in speech than one who calls to Allaah, does righteous deeds and says indeed I am among the Muslims.”, (41: 33)

The best words that any human being can speak are words of guidance inviting people to the purpose of their creation; the worship of God. This being the case, the reward for giving da’wah must be tremendous. Thus, it is no surprise to find that the Prophet (saw) addressed the great reward for this righteous pursuit saying, “Whoever directs someone to do good will gain the same reward as the one who does good.[1]”

He was also reported to have said, “Whoever calls to guidance will receive the same reward as the one who follows him without any decrease in the reward of [his follower].[2]“

As a show of divine grace, Allaah has promised that every good deed would be rewarded tenfold and more.[3] According to the Prophet (saw), one who guides others to do good deeds gets a reward equivalent to their reward for doing good. Consequently, people guided to righteousness earn, throughout their lives, good deeds for those who guided them. Such an immeasurable reward is specifically granted to those involved in the prophetic mission of da’wah.

As an illustration of the magnitude of the reward for guiding others to Islaam, the Prophet (saw) was also reported by Sahl ibn Sa’d as saying: “For Allaah to guide someone by your hand is better for you than having red camels.”[4] Camels were considered the most valuable property in ancient Arabia and the red variety was the most prized of all. Consequently, the Prophet (saw) here indicates that guiding others to the truth is worth more than our most prized possessions in this world. This fact is further reiterated in Chapter al-’Asr where Allaah declares humankind in a state of loss with the exception of “those who advise each other with truth.” [5]

Allaah also hinged the label of honor, “best of humankind,” granted to the Muslim nation on the fulfillment of their da’wah-duty of calling humankind to righteousness and prohibiting sin among them.

“You are the best nation raised up for humankind. You enjoin righteousness, forbid corruption and you believe in Allaah.” (2: 159)

Thus, the Muslim nation has been given the status of the best nation because of their belief in Allaah, their promotion of morality and their opposition to vice. If they fail to believe in Allaah by applying the Sharee’ah in their governments and promote vice by permitting ribaa based economies, the production of alcohol, and the spread of lewdness, they may sink below the worst of disbelieving nations. Consequently, Muslim nations top the list of the most corrupt nations on earth today.

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1 Sahih Muslim, vol. 3, p. 1050, no. 4665.
2 Sahih Muslim, vol. 4, p. 1406, no. 6470.
3 Soorah al-An’aam, 6: 160.
4 Sahih Al Bukhari, vol. 4, pp. 156-7, no. 253.
5 Soorah al-’Asr, 103: 3.

‘Why doesn’t Allaah send Signs’

	Author: Number of Scholars
	Topic: Tafseer
	Reference: see footnotes
	And nothing stops Us from sending the Ayaat (proofs, evidences, signs) except that the people of old denied them. And We sent the she-camel to Thamood as a clear sign, but they did her wrong. [Al Israa: 59] Allaah the Elevated mentions His mercy of not sending the miracles that the disbelievers request, that nothing prevents Him from sending them except the fear that they would not believe in them, for if they deny them, their punishment would be near, it would take them without delay, as was the case with the earlier generations who belied the miracles.Amongst the greatest of signs was the one revealed to the people of Thamood, it was a huge, magnificent camel which used to provide for the entire tribe. However they belied this miracle and the torment that Allaah related to us in His Book befell them. These people likewise, if the greatest of signs were to be shown to them, they would not believe, because what is preventing them from believing is not the concealment of what the Messengers came with, nor is it that it is unclear, whether it is the truth or falsehood. There is indeed a lot of substantial evidence that necessitates the following of guidance for those who are looking for it. So revealing other signs [such as miracles] are similar to it, they would follow the same path regarding them as they did with the evidence, so refraining from sending miracles in this state of theirs is better and more beneficial for them. Allaah explained elsewhere that there is no need for their request for miracles, because He revealed a miracle that is greater than any other miracle they requested, and that miracle is in this magnificent Qur-aan, it is His saying: Is it not sufficient for them that We have sent down to you the Book (the Qur-aan) which is recited to them [ Al ‘Ankaboot: 51] So rebuking them for not being satisfied with this Book and not other miracles shows that it is greater and more magnificent than any other miracle. And it is so, do you not see that it is a clear sign, a magnificent miracle, all of mankind together cannot not produce the likes of it, and it remains, being repeated to be heard by the creation until the hour is established, unlike other miracles at the hands of other Messengers, may the Salaat and Salaam be upon all of them, those miracles have all come to an end.Sa’eed ibn Jubayr said: “The polytheists said: ‘O Muhammad, you claim that there were Messengers before you, amongst them was one who could control the wind, one who would bring life to the dead, so if you would like us to believe in you and have faith, then invoke your Lord to turn Mount Safaa into gold.’ So Allaah revealed to him: ‘I have heard what they said, if you like that We make true what they requested it shall be so, but if they do not believe [after that], then the punishment would descend upon them, for indeed there is no dispute after the revelation of miracles, and if you wish that we wait with your people, then We shall wait with them.” The Messenger then said: ‘My Lord, wait with them.’ Al Imaam Ahmad narrated with his Isnaad that ibn ‘Abbaas said: The people of Quraysh said to the Prophet – صلى الله عليه وسلم -: ‘Invoke your Lord to turn Mount Safaa into gold and we shall believe in you.’ He replied: ‘Would you really believe?’ They said: ‘Yes’ So he invoked his Lord and Gibreel came and said: ‘Your Lord extends the Salaam to you and says: ‘If you wish, mount Safaa would turn to gold for them, but whoever disbelieves after that, I will torment him like I have not tormented anyone from Mankind and Jinn, and if you wish I shall open for them the door of repentance and mercy.’ He responded: ‘Rather the door of mercy and repentance. Compiled from the following books of Tafseer:Adwaa al Bayaan Tafseer as Sa’dee and Tafseer ibn Katheer

I worshiped Allaah for fifty years

	Author: Al Haafidh adh Dhahabee
	Topic: Treasures
	Reference: Siyar ‘Alaam an Nubalaa -
	Nasr ibn Mahmood al Balkhee said; Ahmad ibn Harb stated: “I worshiped Allaah for fifty years, I wasn’t able to find the sweetness of worship until I forsook three things: 1. I forsook seeking the acceptance of people, so I was able to speak the truth. 2. I forsook the companionship of the sinner, so I was able to accompany the righteous. 3. I forsook the sweetness of the life of this world, so I was able to find the sweetness of the afterlife.

Biografi Of Al Imaam Al Haafidh adh Dhahabee

	الحافظ الذهبي

Full Name: Muhammad ibn Ahmad ibn ‘Uthmaan ibn Qaymaaz ibn ‘Abdullaah adh Dhahabee at Tarkamaanee al Faaraqee ad Damashqee ash Shaafi’ee.Kunya: Abu ‘Abdullaah. Born: 637 H | 1239 C.E. Died: 748 H. | 1347 C.E. He grew up in a well off, knowledgeable, religious family, which aided him in gaining knowledge at a young age. His father was Shihaab ad Deen Ahmad ibn ‘Uthmaan, he studied knowledge, including Saheeh al Bukhaaree under al Miqdaad al Qaysee. Adh Dhahabee included him amongst his scholars. He also benefited from his paternal aunt, Sitt al Ahl bint ‘Uthmaan ibn Qaymaaz, she was also his mother through breast feeding. She was given an Ijaazah by Ibn Abee al Yaseer, Jamaal ad Deen ibn Maalik, Zuhayr ibn ‘Umar ibn az Zuraa’ee and others. She studied under ‘Umar ibn al Qawwaas and others. Adh Dhahabee narrated on her authority, she passed away 729 H. As far as his mother’s side, she was the daughter of Abu Bakr Sanjar ibn ‘Abullaah al Mawsoolee, he was also amongst his teachers. As far as the knowledge of Hadeeth, he gained the lions share, he devoted his attention to it to the point that it became his main concern during his life. He studied hundreds of books in Hadeeth, a glimpse at ‘al Mu’jam al Kabeer’ will give you a clear idea of his expansive readings and studies in this science, let alone the fruits of all this, the high status that he reached amongst the greatest scholars of the science. In addition to his knowledge of Hadeeth and Qira-aat, adh Dhahabee did not neglect the knowledge of the Arabic language, Adab, history, rather he studied them. His studies were reflected in the books he authored demonstrating his expansive knowledge in different sciences. He travelled to Egypt and Palestine and benefited from the major scholars there, he also performed Hajj and studied in Makkah, ‘Arafah, Mina and al Madeenah from a number of scholars, amongst other places. He reached the status of Imaam in a number of fields, he is an Imaam in the knowledge of Qira-aat, an Imaam in the knowledge of Hadeeth and an Imaam in History. Ibn Naasir ad Deen stated: “He was an Imaam in the knowledge of Qira-aat.” Ibn al jazaree stated: “The teacher, the trustworthy, the great one.” Ibn Hajar stated: “He interested people in his works, they traveled to him because of them and they accepted them, reading, studying and transcribing them.” Salaah ad Deen as Safdee stated: “Muhammad ibn Ahmad ibn ‘Uthmaan ibn Qaymaaz, the Imaam, the scholar, the ‘Allaamah, al Haafidh, Abu ‘Abdullaah adh Dhahabee, there is no equal to him, He mastered the knowledge of Hadeeth and chains of narrators, the defects of the chains and their states, he attained knowledge of the biographies of the narrators, he removed the confusion and uncertainty of their histories, with a mind that glows with intellect. His attribution to gold is truthful. He gathered a great deal, he benefitted a vast amount of people, he authored a great number of books and spared, by summarizing, the burden of length in his writings.” As Suyootee stated: “The Muhadithoon of today are dependant concerning the knowledge of narrators or other sciences of Hadeeth upon four: Al Mizee, adh Dahahabee, al ‘Iraqaaqee and ibn Hajar.” At Taaj as Sabkee stated: “As for Abu ‘Abdullaah, he is a treasure which has no equal, he if the reference point during calamities, the Imaam of memory, he is the gold of this time period, in meaning and actuality, the scholar of Jarh wa Ta’deel…a great number studied under him, he continued to serve the science of Hadeeth until his feet became well grounded in it. The night and day have tired, but his tongue and pen have not tired, his name became as his laqab ‘the sun’ except that he is not covered during the rain and does not disappear during the night. He lived in Damascus and people travel to him and questions reach him from all corners of the world.” Amongst his teachers: As Safdee stated he had more than 1300 teachers. Adh Dhahabee was keen on compiling a list of the names of his teachers, so he authored ‘al Mu’jam al Kabeer’, ‘al Awsat’ and ‘as Sagheer’. He was blessed to accompany three renowned scholars of his time, scholars whose reputations have spread across the horizons. Shaykhul Islaam ibn Taymiyyah. Al Haafidh al Mizzee. Al Haafidh al Barzaalee. Adh Dhahabee was the youngest amongst them and al Mizzee was the oldest, they used to study under each other, so they were peers and teachers to each other. They gathered because of the adherence to the creed of the Salaf, their eagerness to learn and propagate and defend it, their love for the knowledge of Hadeeth and occupying themselves with adhering to the Athaar of the righteous predecessors. This friendship had a strong effect of adh Dhahabee’s personality and the build up of his knowledge which is apparent in his books. Amongst his students: Hundreds of students studied under him, al Husaynee stated; ‘The Book, the Sunnah and mannerisms were learnt through him.’ As Sabkee stated: ‘An enormous number of students studied under him.’ Amongst the books he authored: He authored more than 215 books, amongst them: Al ‘Uloo lil ‘Alee al Ghaffaar. The Throne. Forty Ahaadeeth. Al Muntaqaa. The Major Sins. Al Imaamah al ‘Udhmah. Ahaadeeth on the Names and Attributes. Juz min ash Shafaa’ah. The Description of the Fire. The Issue of Backbiting. Seeing the Creator. Death and what comes after It. The Chains of the Hadeeth of the Descent. The Chains of the Hadeeth of the Voice. The Issue of the permanence of the Fire. Adhering to the Sunan. The Summary of the Book of Zuhd. The Summary of the Book of Devine Decree. The Summary of the Book of Resurrection. The Fright and Terror of the Remaining of Ad Dajjaal. The Summary of the Rebuttal of Ibn Taahir. Tashbeeh al Khasees bi Ahl al Khamees. Seeyar ‘Alaam an Nubalaa. Meezaan al ‘Itidaal. The History of Islaam. Reminders. The Countries of Islaam. Tadhkirat al Huffaadh. Al Kaashif. Al Muwqidhah.

WHY WE CHOOSE ONLY MANHAJ SALAFI

Limadza Ikhtartu Al-manhaj As-salafy

MENGAPA HANYA MEMILIH MANHAJ SALAFI SAJA

Oleh: Syaikh Abu Usamah Salim bin ‘Ied Al-Hilaaly

Sangat banyak dalil-dalil dari kitabullah dan sunnah Rasulullah Shallallahu ‘alaihi wa sallam serta perkataan para sahabat yang menjelaskan akan pujian terhadap orang yang mengikuti jalan As-Salaf dan celaan terhadap orang yang tidak melakukan hal demikian. Dan ini merupakan perkara-perkara yang menguatkan kewajiban mengikuti manhaj Salaf serta menegaskan bahwa dia merupakan jalan keselamatan dan kebahagian hidup. Di sini kami melemparkan beberapa belas anak panah kepada orang yang ragu lagi bimbang untuk membentangkan jalan kaum mukminin dari pohon keyakinan sehinnga memetik manisnya iman dari atas pohon yang subur dan berteduh dibawah kerindangannya dalam buaian dan wanginya.

Pertama
Firman Allah Subhanahu wa Ta’ala.
“Artinya : Orang-orang terdahulu lagi yang pertama-tama (masuk Islam) di antara orang-orang muhajirin dan anshar dan orang-orang yang mengikuti mereka dengan baik, Allah ridha kepada mereka dan Allah menyediakan bagi mereka jannah-jannah yang mengalir sungai-sungai di dalamnya, mereka kekal di dalamnya selama-lamanya. Itulah kemenangan yang besar” [At-Taubah : 100]

Sisi pendalilannya adalah, Rabb sekalian manusia telah memuji orang yang mengikuti sebaik-baik manusia maka jelaslah bahwa mereka (Orang-orang terdahulu lagi yang pertama-tama (masuk Islam) di antara orang-orang muhajirin dan anshar ) jika mengatakan satu perkataan lalu diikuti oleh orang yang mengikutinya maka haruslah hal itu merupakan hal yang terpuji dan berhak mendapatkan keridhaan, dan seandainya mengikuti mereka tidak memiliki keistimewaan dari selain mereka maka dia tidak berhak mendapatkan pujian dan keridhoan.

Kedua
Allah Subhanahu wa Ta’ala berfirman.
“Artinya : Kamu adalah umat yang terbaik yang dilahirkan untuk manusia, menyuruh kepada yang ma’ruf, dan mencegah dari yang munkar, dan beriman kepada Allah” [Ali Imran :110]
Allah Subhanahu wa Ta’ala telah menetapkan keutamaan atas sekalian umat-umat yang ada dan hal ini menunjukkan keistiqomahan mereka dalam setiap keadaan ; karena mereka tidak menyimpang dari syari’at yang terang benderang, sehingga Allah Subhanahu wa Ta’ala mempersaksikan bahwa mereka memerintahkan setiap kemakrufan (kebaikan) dan mencegah setiap kemungkaran, hal itu menunjukkan dengan pasti bahwa pemahaman mereka adalah hujjah atas orang yang setelah mereka sampai Allah Subhanahu wa Ta’ala mewarisi bumi dan seisinya.

Jika ditanya : Ini umum pada umat Islam seluruhnya tidak khusus untuk generasi sahabat saja.

Saya jawab : Bahwa merekalah orang yang pertama yang menjadi obyek penderita, dan tidak masuk dalam konteks ini orang-orang yang mengikuti mereka dengan baik kecuali dengan kias (analogi) atau dengan dalil sebagaimana dalil pertama. Dan seandainya konteksnya umum -inipun benar- maka para sahabat adalah yang pertama masuk dalam keumuman konteks ayat, karena mereka orang pertama yang menerima dari Rasulullah Shallallahu ‘alaihi wa sallam tanpa perantara (langsung) sedang mereka adalah orang-orang yang langsung berkenaan dengan wahyu, sehingga mereka lebih pantas dimasukkan dalam konteks ayat daripada selainnya karena sifat-sifat Allah Subhanahu wa Ta’ala jadikan sebagai sifat mereka tidak memiliki sifat -sifat tersebut dengan sempurna kecuali mereka. Dan kesesuaian sifat terhadap kondisi yang nyata merupakan bukti bahwa mereka lebih pantas dari selainnya untuk dipuji. Hal itu dijelaskan oleh :

Ketiga
Rasulullah Shallallahu ‘alaihi wa sallam bersabda :
“Artinya : Sabik-baiknya manusia adalah generasiku [1] kemudian generasi sesudahnya kemudian generasi sesudahnya lagi, kemudian datang satu kaum yang persaksian salah seorang dari mereka mendahului sumpahnya dan sumpahnya mendahului persaksiannya” [Mutawatir, sebagaimana telah ditegaskan oleh Al-Hafidz Ibnu Hajar dalam Al-Ishobah 1/12 dan Al-Muanawiy dalam Faidhul Qadir 3/478 serta disetujui oleh Al-Kataaniy dalam kitab Nadzmul Mutanatsir hal.127]
Apakah keutamaan yang ditetapkan kepada generasi sahabat ini ada pada warna kulit atau bentuk tubuh atau harta mereka … dst ?

Tidak akan ragu bagi orang berakal yang telah memahami Al-Kitab dan As-Sunnah bahwa bukan itu semua yang dimaksud ; karena tolak ukur keutamaan dalam Islam adalah ketakwaan hati dan amal shalih, sebagaimana Allah Subhanahu wa Ta’ala berfirman :
“Artinya : Sesungguhnya orang yang paling mulia diantara kami di sisi Allah ialah orang yang paling bertaqwa diantara kamu” [Al-Hujuraat : 13]

Dan sabda Rasulullah Shallallahu ‘alaihi wa sallam.
“Artinya : Sesungguhnya Allah Subhanahu wa Ta’ala tidak melihat kepada bentuk kalian dan harta kalian akan tetapi melihat kepada hati-hati kalian dan amalan kalian” [Hadits Shahih Riwayat Muslim 16/121 -Nawawiy]

Sungguh Allah Subhanahu wa Ta’ala telah melihat kepada hati-hati para sahabat Rasulullah Shallallahu ‘alaihi wa sallam dan mendapatkannya sebagai sebaik-baik hati diantara para hamba setelah hati Muhammad Shallallahu ‘alaihi wa sallam kemudian Allah memberikan kepahaman yang tidak didapatkan oleh orang-orang yang menyusul mereka, oleh karena itu apa yang para sahabat pandang sebagai kebaikan maka dia adalah kebaikan di sisi Allah Subahanahu wa Ta’ala dan apa yang mereka pandang sebagai kejelekan maka dia adalah kejelekan di sisi Allah Subhanahu wa Ta’ala.

Abdullah bin Mas’ud berkata : Sesungguhnya Allah Subhanahu wa Ta’ala telah melihat kepada hati-hati para hambaNya dan mendapatkan hati Muhammad Shallallahu ‘alaihi wa sallam sebaik-baik hati para hamba lalu memilihnya untuk dirinya dan diutus sebagai pembawa risalahNya, kemudian melihat kepada hati-hati para hamba setelah hati Muhammad Shallallahu ‘alaihi wa sallam dan mendapatkan hati-hati para sahabat beliau sebaik-baik para hamba lalu menjadikan mereka sebagai pembantu NabiNya, mereka berperang di atas agamaNya, maka apa yang dipandang baik oleh kaum muslimin maka dia baik di sisi Allah Subhanahu wa Ta’ala dan apa yang mereka pandang kejelekan maka dia adalah kejelekan di sisi Allah Subahanhu wa Ta’ala. [2]

Dari Abu Juhaifah, beliau berkata.
“Artinya : Saya telah bertanya kepada Ali bin Abi Thalib : ‘Apakah kalian memiliki kitab ? Beliau menjawab : ‘Tidak kecuali Kitabullah atau pemahaman yang diberikan kepada seorang muslim atau apa yang ada di lembaran ini[3]. Saya bertanya lagi : Apa yang ada di lembaran tersebut ? Beliau menjawab ; Diyat, pembebasan tawanan dan (pernyataan) bahwa seorang muslim tidak di bunuh dengan sebab orang kafir” [Hadits Shahih Riwayat Bukhari 1/204 - Al-Fath]
Dengan demikian maka pemahaman para sahabat terhadap Al-Kitab dan As-Sunnah merupakan hujjah atas orang yang setelahnya sampai akhir umat ini, oleh karena itu mereka menjadi saksi Allah Subhanahu wa Ta’ala dipermukaan bumi ini, hal ini dijelaskan berikut.

Keempat
Allah Subhanahu wa Ta’ala berfirman.
“Artinya : Dan demikian (pula) Kami telah menjadikan kamu (ummat Islam), ummat yang adil dan pilihan agar kamu menjadi saksi atas (perbuatan) manusia agar Rasul (Muhammad) menjadi saksi atas (perbuatan) kamu” [Al-Baqarah : 143]
Di sini Allah Subhanahu wa Ta’ala telah menjadikan mereka umat pilihan dan umat yang adil karena mereka adalah umat yang paling utama dan paling adil dalam perkataan, perbuatan dan kehendaknya, sehingga mereka berhak menjadi para saksi atas manusia dan dengan demikian Allah Subhanahu wa Ta’ala memuji mereka, mengangkat nama mereka dan menerima mereka dengan baik. Dan saksi yang diterima di sisi Allah Subhanahu wa Ta’ala adalah yang bersaksi dengan ilmu dan kebenaran sehingga mengkhabarkan kebenaran yang berdasarkan ilmunya, sebagaimana firman Allah Subhanahu wa Ta’ala.

“Artinya : Akan tetapi (orang yang dapat memberi syafa’at ialah) orang yang mengakui yang hak (tauhid) dan mereka meyakini(nya)” [Az-Zukhruf : 86]
Apabila persaksian mereka diterima di sisi Allah Subhanahu wa Ta’ala maka tidak diragukan lagi bahwa pemahaman mereka dalam agama merupakan hujjah atas orang yang setelah mereka, karena ayat ini telah menjelaskan penunjukkan tersebut secara mutlak dan umat Islam tidak memutlakkan sifat adil pada satu generasi kecuali kepada generasi sahabat, karena Ahlus Sunnah wal Jama’ah memberikan sifat adil pada mereka secara mutlak dan menyeluruh sehingga mereka mengambil dari sahabat secara riwayat dan ilmu seluruhnya tanpa kecuali. Berbeda dengan selain sahabat, maka Ahlus Sunnah wal Jama’ah tidak memberikan sifat adil ini kepada mereka kecuali yang telah diakui keimanan dan keadilannya. Kedua hal ini tidak diberikan kepada seseorang kecuali jika dia berjalan di atas jejak para sahabat.

Maka jelaslah dengan demikian bahwa pemahaman para sahabat merupakan hujjah atas selainnya dalam pengarahan nash-nash Al-Kitab dan As-Sunnah oleh karena itu diperintahkan untuk mengikuti jalan mereka, hal ini dijelaskan dalam.

Kelima
Firman Allah Subhanahu wa Ta’ala.
“Artinya : Dan ikutilah jalan orang yang kembali kepada-Ku” [Luqman : 15]
Setiap sahabat adalah orang yang kembali kepada Allah Subhanahu wa Ta’ala, lalu Allah Subhanahu wa Ta’ala memberikan kepada mereka hidayah (petunjuk) untuk mendapatkan perkataan yang baik dan amalan shalih dengan dalil firman Allah Subhanahu wa Ta’ala.
“Artinya : Dan orang-orang yang menjauhi thaghut (yaitu) tidak menyembahnya dan kembali kepada Allah, bagi mereka berita gembira ; sebab itu sampaikanlah berita itu kepada hamba-hamba-Ku, yang mendengarkan perkataan lalu mengikuti apa yang paling baik di antaranya. Mereka itulah orang-orang yang telah diberi Allah petunjuk dan mereka itulah orang-orang yang mempunyai akal” [Az-Zumar : 17-18]
Maka wajib mengikuti jalan mereka dalam memahami agama Allah baik Al-Qur’an ataupun As-Sunnah, oleh karena itu Allah Subhanahu wa Ta’a mengancam orang yang tidak mengikuti jalan mereka dengan neraka jahannam seburuk-buruknya tempat kembali, hal ini dijelaskan.

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Disalin dari Kitab Limadza Ikhtartu Al-Manhaj As-Salafy, edisi Indonesia Mengapa Memilih Manhaj Salaf (Studi Kritis Solusi Problematika Umat) oleh Syaikh Abu Usamah Salim bin ‘Ied Al-Hilaly, terbitan Pustaka Imam Bukhari, penerjemah Kholid Syamhudi

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Foote Note.
1. Tertulis dalam banyak buku hadits ini degan lafadz : “Sebaik-baiknya generasi”. Saya mengatakan bahwa lafadz-lafadz ini lemah dan yang benar apa yang telah saya tulis ini.

2. Dikeluarkan oleh Ahmad I/379, Ath-Thoyalisiiy dalam musnadnya hal.23 dan Al-Khotib Al-Baghdadiy dalam Al-faqih wal Mutafaqqih I/166 secara mauquf dengan sanad yang hasan. Kata-kata terakhir dari atsar ini telah masyhur sebagai hadits marfu’ dan itu tidak benar sebagaimana telah dijelaskan para imam dan itu hanyalah dari perkataan Ibnu Mas’ud, sebagaimana telah saya jelaskan dalam kitab Al-Bid’ah wa Atsaruha fil Umat, hal.21-22 silahkan dilihat.

3. Ini adalah nash yang cukup tegas dari Amiril Mukminin Ali bin Abi Thalib menghancurkan kebatilan syiah rafidhah yang menisbatkan diri mereka kepada keluarga Nabi (ahlil bait) secara dzolim dan menipu ketika mengaku-ngaku bahwa ahlil bait memiliki kitab yang berukuran tiga lipat dari Al-Qur’an yang berada di tangan kita yang mereka namakan Mushaf Fatimah. Lihat Bughyatul Murtaab karya Syaikhul Islam Ibnu Taimiyah hal.321-322

Hukum Musik dan Lagu

Allah Ta’ala berfirman:
 
“Dan di antara manusia (ada) yang mempergunakan lahwul hadits untuk menyesatkan (manusia) dari jalan Allah tanpa pengetahuan dan menjadikan jalan Allah itu bahan olok-olokan.”
(Luqman: 6)
Sebagian besar mufassir berkomen-tar, yang dimaksud dengan lahwul hadits dalam ayat tersebut adalah nyanyian. Hasan Al Basri berkata,ayat itu turun dalam masalah musik dan lagu. Allah berfirman kepada setan:
“Dan hasunglah siapa yang kamu sanggupi di antara mereka dengan suaramu.” Maksudnya dengan lagu (nyanyian) dan musik.
Rasulullah Shallallahu ‘Alaihi Wasallam telah bersabda:

“Kelak akan ada dari umatku beberapa kaum yang menghalalkan zina, sutera, minuman keras dan musik.”
(HR. Bukhari dan Abu Daud)
Dengan kata lain, akan datang suatu masa di mana beberapa golongan dari umat Islam mempercayai bahwa zina, memakai sutera asli, minum-minuman keras dan musik hukumnya halal, padahal semua itu adalah haram.
Adapun yang dimaksud dengan musik di sini adalah segala sesuatu yang menghasilkan bunyi dan suara yang indah serta menyenangkan. Seperti kecapi, gendang, rebana, seruling, serta berbagai alat musik modern yang kini sangat banyak dan beragam. Bahkan termasuk di dalamnya jaros (lonceng, bel, klentengan).
“Lonceng adalah nyanyian setan.” (HR. Muslim)
Padahal di masa dahulu mereka hanya mengalungkan klentengan pada leher binatang. Hadits di atas menun-jukkan betapa dibencinya suara bel tersebut. Penggunaan lonceng juga ber-arti menyerupai orang-orang nasrani, di mana lonceng bagi mereka merupakan suatu yang prinsip dalam aktivitas gereja.
Imam Syafi’i dalam kitabnya Al Qadha’ berkata: “Nyanyian adalah kesia-siaan yang dibenci, bahkan menyerupai perkara batil. Barangsiapa memperba-nyak nyanyian maka dia adalah orang dungu, syahadat (kesaksiannya) tidak dapat diterima.”
Nyanyian di masa kini:
Kebanyakan lagu dan musik pada saat ini di adakan dalam berbagai pesta juga dalam tayangan televisi dan siaran radio. Mayoritas lagu-lagunya berbicara tentang asmara, kecantikan, ketampanan dan hal lain yang lebih banyak mengarah kepada problematika biologis, sehingga membangkitkan nafsu birahi terutama bagi kawula muda dan remaja. Pada tingkat selanjutnya membuat mereka lupa segala-galanya sehingga terjadilah kemaksiatan, zina dan dekadensi moral lainnya.
Lagu dan musik pada saat ini tak sekedar sebagai hiburan tetapi sudah merupakan profesi dan salah satu lahan untuk mencari rizki. Dari hasil menyanyi, para biduan dan biduanita bisa mem-bangun rumah megah, membeli mobil mewah atau berwisata keliling dunia, baik sekedar pelesir atau untuk pentas dalam sebuah acara pesta musik.
Tak diragukan lagi hura-hura musik –baik dari dalam atau manca negara– sangat merusak dan banyak menimbul-kan bencana besar bagi generasi muda. Lihatlah betapa setiap ada pesta kolosal musik, selalu ada saja yang menjadi korban. Baik berupa mobil yang hancur, kehilangan uang atau barang lainnya, cacat fisik hingga korban meninggal dunia. Orang-orang berjejal dan mau saja membayar meski dengan harga tiket yang tinggi. Bagi yang tak memiliki uang terpaksa mencari akal apapun yang penting bisa masuk stadion, akhirnya merusak pagar, memanjat dinding atau merusak barang lainnya demi bisa menyaksikan pertunjukan musik kolosal tersebut.
Jika pentas dimulai, seketika para penonton hanyut bersama alunan musik. Ada yang menghentak, menjerit histeris bahkan pingsan karena mabuk musik.
Para pemuda itu mencintai para penyanyi idola mereka melebihi kecintaan mereka kepada Allah Ta’ala yang menciptakannya, ini adalah fitnah yang amat besar.
Tersebutlah pada saat terjadi perang antara Bangsa Arab dengan Yahudi tahun 1967, para pembakar semangat menyeru kepada para pejuang: “Maju terus, bersama kalian biduan fulan dan biduanita folanah … “, kemudian mereka menderita kekalahan di tangan para Yahudi yang pendosa.
Semestinya diserukan: Maju terus, Allah bersama kalian, Allah akan menolong kalian.” Dalam peperangan itu pula, salah seorang biduanita memaklumkan jika mereka menang maka ia akan menyelenggarakan pentas bulanannya di Tel Aviv, ibukota Israel -padahal biasanya digelar di Mesir-. Sebaliknya yang dilakukan orang-orang Yahudi setelah merebut kemenangan adalah mereka bersimpuh di Ha’ith Mabka (dinding ratapan) sebagai tanda syukurnya kepada Tuhan mereka.
Semua nyanyian itu hampir sama, bahkan hingga nyanyian-nyanyian yang bernafaskan Islam sekalipun tidak akan lepas dari kemungkaran. Bahkan di antara sya’ir lagunya ada yang berbunyi:
“Dan besok akan dikatakan, setiap nabi berada pada kedudukannya … Ya Muhammad inilah Arsy, terimalah …”
Bait terakhir dari sya’ir tersebut adalah suatu kebohongan besar terhadap Allah dan RasulNya, tidak sesuai dengan kenyataan dan termasuk salah satu bentuk pengkultusan terhadap diri Rasul Shallallahu ‘Alaihi Wasallam, padahal hal semacam itu dilarang.
Kiat Mengobati virus nyanyian dan musik :
Di antara beberapa langkah yang dianjurkan adalah:
Jauhilah dari mendengarnya baik dari radio, televisi atau lainnya, apalagi jika berupa lagu-lagu yang tak sesuai dengan nilai-nilai akhlak dan diiringi dengan musik.
Di antara lawan paling jitu untuk menangkal ketergantungan kepada musik adalah dengan selalu mengingat Allah dan membaca Al Qur’an, terutama surat Al Baqarah. Dalam hal ini Allah Ta’ala telah berfirman:
“Sesungguhnya setan itu lari dari rumah yang di dalamnya dibaca surat Al Baqarah.”
(HR. Muslim)
“Hai manusia sesungguhnya telah datang kepadamu pelajaran dari Tuhanmu dan sebagai penyembuh bagi penyakit-penyakit (yang berada) dalam dada dan petunjuk serta rahmat bagi orang-orang yang beriman.” (Yunus: 57)
Membaca sirah nabawiyah (riwayat hidup Rasul Shallallahu ‘Alaihi Wasallam) , demikian pula sejarah hidup para sahabat beliau.
Nyanyian yang diperbolehkan:
Ada beberapa nyanyian yang diperbolehkan yaitu:
Menyanyi pada hari raya. Hal itu berdasarkan hadits A’isyah:
“Suatu ketika Rasul Shallallahu ‘Alaihi Wasallam masuk ke bilik ‘Aisyah, sedang di sisinya ada dua orang hamba sahaya wanita yang masing-masing memukul rebana (dalam riwayat lain ia berkata: “… dan di sisi saya terdapat dua orang hamba sahaya yang sedang menyanyi.”), lalu Abu Bakar mencegah keduanya. Tetapi Rasulullah malah bersabda: “Biarkanlah mereka karena sesungguhnya masing-masing kaum memiliki hari raya, sedangkan hari raya kita adalah pada hari ini.” (HR. Bukhari)
Menyanyi dengan rebana ketika berlangsung pesta pernikahan, untuk menyemarakkan suasana sekaligus memperluas kabar pernikahannya. Nabi Shallallahu ‘Alaihi Wasallam bersabda:
“Pembeda antara yang halal dengan yang haram adalah memukul rebana dan suara (lagu) pada saat pernikahan.” (Hadits shahih riwayat Ahmad). Yang dimaksud di sini adalah khusus untuk kaum wanita.
Nasyid Islami (nyanyian Islami tanpa diiringi dengan musik) yang disenandungkan saat bekerja sehingga bisa lebih membangkitkan semangat, terutama jika di dalamnya terdapat do’a. Rasulullah Shallallahu ‘Alaihi Wasallam menyenandungkan sya’ir Ibnu Rawahah dan menyemangati para sahabat saat menggali parit. Beliau bersenandung:
“Ya Allah tiada kehidupan kecuali kehidupan akherat maka ampunilah kaum Anshar dan Muhajirin.”
Seketika kaum Muhajirin dan Anshar menyambutnya dengan senandung lain:
“Kita telah membai’at Muhammad, kita selamanya selalu dalam jihad.”

Ketika menggali tanah bersama para sahabatnya, Rasul Shallallahu ‘Alaihi Wasallam juga bersenandung dengan sya’ir Ibnu Rawahah yang lain:
“Demi Allah, jika bukan karena Allah, tentu kita tidak mendapat petunjuk, tidak pula kita bersedekah, tidak pula mengerjakan shalat.
Maka turunkanlah ketenangan kepada kami, mantapkan langkah dan pendirian kami jika bertemu (musuh)
Orang-orang musyrik telah mendurhakai kami, jika mereka mengingin-kan fitnah maka kami menolaknya.”
Dengan suara koor dan tinggi mereka balas bersenandung “Kami menolaknya, … kami menolaknya.” (Muttafaq ‘Alaih)
Nyanyian yang mengandung pengesaan Allah, kecintaan kepada Rasululah Shallallahu ‘Alaihi Wasallam dengan menyebutkan sifat-sifat beliau yang terpuji; atau mengandung anjuran berjihad, teguh pendirian dan memper-baiki akhlak; atau seruan kepada saling mencintai, tomenolong di antara sesama; atau menyebutkan beberapa kebaikan Islam, berbagai prinsipnya serta hal-hal lain yang bermanfaat buat masyarakat Islam, baik dalam agama atau akhlak mereka.
Di antara berbagai alat musik yang diperbolehkan hanyalah rebana. Itupun penggunaannya terbatas hanya saat pesta pernikahan dan khusus bagi para wanita. Kaum laki-laki sama sekali tidak dibolehkan memakainya. Sebab Rasul Shallallahu ‘Alahih Wasallam tidak memakainya, demikian pula halnya dengan para sahabat beliau Radhiallahu ‘Anhum Ajma’in.
Orang-orang sufi memperbolehkan rebana, bahkan mereka berpendapat bahwa menabuh rebana ketika dzikir hukumnya sunnat, padahal ia adalah bid’ah, Rasulullah Shallallahu ‘Alaihi Wasallam bersabda:
“Jauhilah perkara-perkara yang diada-adakan, karena sesungguhnya setiap perkara yang diada-adakan adalah bid’ah. dan setiap bid’ah adalah sesat.” (HR. Turmudzi, beliau berkata: hadits hasan shahih).
Sumber dari: Rasa’ilut Taujihat Al Islamiyah, 1/ 514 – 516.
Oleh: Syaikh Muhammad bin Jamil Zainu

For You Who Love Islam

Surety of Belief Written by Dr. Bilal Philips Verily the Believers are those who believe in Allaah and His Messenger without harbouring any doubt and they strive with their wealth and persons in Allaah’s path. These are the truthful. (Soorah al Hujuraat 49:15) The second condition for true Eemaan mentioned in the verse is absence of doubt. The belief in Allaah and His Apostle has to be firm and unshakeable for it to benefit one who claims to possess it in this life and in the next. Elsewhere in the Qur’aan Allaah has warned the Muslims in severe terms against unstable and wavering Eemaan, saying, “Verily, those who believe then disbelieve, believe again and then disbelieve and then increase in disbelief will not be forgiven by Allaah nor will he guide them to the path.” (Soorah an-Nisaa 4:137) There is no valid reason for leaving Islaam after entering, except if one entered for reasons other than belief in its principles, for Allaah has made two promises which clearly demonstrate the greatness of divine justice and mercy in exchange for the stability of Eemaan and patience in the face of adversity. First, he said that “Allaah does not burden any soul with more than it can bear.” (Soorah al- Baqarah 2:286). This statement contains the foundation of divine justice. Each soul is tested according to its ability and its own particular circumstances.  A test which is beyond the human soul’s ability would be, of necessity, unjust because failure is guaranteed. Judgement and punishment based on such a test would consequently be totally unfair. Hence, suicide is totally forbidden in Islaam because the one who commits it is, in fact, saying that he or she was unjustly burdened by Allaah with a situation which was beyond their ability to withstand. Secondly, Allaah not only said, “Surely with every difficulty comes ease” (Soorah al-Inshiraah 94:6), but He also repeated the statement for special emphasis, word for word, in the verse following it. This is a divine promise of mercy, wherein, Allaah clearly states that He would never continuously burden an individual. There will always be a time of ease following all periods of hardships, therefore, man is enjoined to have Sabr (patience) at all times. It is man’s impatience which drives him to act impetuously, prematurely choosing what appears to be the easy way out, even though it falls under what has been forbidden. Impatience is a part of man’s nature, for Allaah Himself said, “Man was created hasty.” (Soorah al- Anbiyaa 21:37). Consequently the great reward in store for the righteous can only be attained if patience is exercised and the path of righteousness is followed especially in times of difficulty and temptation.