November 23, 2008

Kitaab At-Tawheed, Chapter: 04

Explanation of the Meaning of Tawheed and the Testimony: Laa ilaaha illallaah (1)

Allah SWT, says:
"Those whom they supplicate [created beings, such as Prophets, pious men, or angels], desiring means of access to their Rabb, as to which of them should be the nearest - they [the Prophets pious men etc.] hope for His Mercy and fear His punishment: Verily, the punishment of their Rabb is fearful" (Qur'an 57:17)

Allah SWT informs us in this verse that those whom the polytheists worship besides Allah SWT, the Almighty, the All-powerful, such as the angels and the pious people, themselves try to get nearer to Allah SWT by obedience to Him, worshipping Him and carrying out His Commands, hoping for His Mercy; and they abstain from those things which He has prohibited, in fear of His punishment because every true Believer fears and dreads His punishment.

Benefits Derived From This Verse
  1. The falseness of the worship of deities other than Allah, by the polytheists, since their objects of worship themselves seek nearness to Allah and hope for His Mercy and fear His punishment.
  2. The piety of those who are worshipped does not validate the act of worshipping them.
  3. Confirmation of Allah's Divine Attribute of Mercy.
  4. The true Believer approaches Allah in a state between fear and hope, except at the time when death approaches, then hope becomes stronger.
Relevance of the Verse to the Subject of the Chapter

That it proves that the meaning of Tawheed and the testimony Laa ilaaha illallah is the abandonment of the deeds of the polytheists such as calling upon the Prophets and the Righteous and requesting their intercession with Allah SWT; and the verbal recitation of the testimony is not sufficient if the worship of all deities besides Allah SWT is not rejected.


Allah SWT, says:
"And [remember] when Ibraheem said to his father and his people: "Verily, I am innocent of what you worship, except Him Who originated me, and He will certainly guide me" (Qur'an 43:26-27)

Allah SWT, informs us in this verse, that His Messenger and Khaleel (2), Ibraheem as told his father - Aazar - and his people that he was totally blameless and guiltless of all of their deities except One: Allah SWT, Who created him, and Who, Alone Can Grant him success, and by Whose Hand he may be benefitted or harmed.

Benefits Derived From These Verses
  1. That the basis of the Religion taught by all the Prophets was one: Tawheed.
  2. That speaking out in the cause of Truth is an essential attribute of all Messengers.
  3. The obligation to condemn that which is detestable, even though it may be found in one's close relatives.
  4. The obligation to declare oneself free (in word and deed) from the wickedness of Shirk.
  5. Evidence that Ibraheem's people used to worship Allah, but associated partners with Him.
  6. That the Guidance of Success comes only from Allah.
Relevance of These Verses to the Subject of Tawheed

That the verses prove that a person's Tawheed is not correct if he does not declare (by word and deed) his innocence of the worship of any deity besides Allah.


Allah SWT, says:
"They have taken their Ahbaar (3) and their Ruhbaan (4) to be Rabbs beside Allah, and the Messiah, the son of Maryam, though they were not commanded but to worship One God: There is none worthy of worship but He, glorified be He: [Far is He] above that which they associate [with Him]" (Qur'an 9:31)

Allah SWT, informs us in this verse that the Jews and Christians have gone astray from the Straight Path, and have done what they were never commanded to do: They raised their scholars and men of religion to the status of gods, worshipping them beside Allah SWT; this, by obeying them, when they declared that which Allah SWT has forbidden to be permissible, and when they declared what Allah SWT has permitted to be forbidden, thus elevating them to the level of Rabb, since only the Rabb, Most High ordains what is permissible and what is forbidden. Indeed, the Christians, not content with this, began to worship Eisa as, and considered him a son of Allah, though they were not ordered in the Tauraa and the Injeel except to worship Allah SWT, Alone: Far above that which they attribute to Him is He, the Rabb of the worlds.

Benefits Derived From This Verse
  1. That obedience to other than Allah, in contradiction to Allah's Commands constitutes Shirk.
  2. It is forbidden to obey one of Allah's creatures, if in so doing, one is disobedient to the Creator.
  3. Deeds will not be considered righteous unless two conditions are met:
    a. That the deeds are done purely for Allah, and
    b. That they conform to the teachings of the Messengers.
  4. That the scholars of religion are not infallible.
  5. Evidence that the Jews and Christians have gone astray from the correct precepts of their Religion: i.e. Tawheed.
  6. The danger of misguided scholars to the Ummah. (5)
Relevance of This Verse to the Subject of Tawheed

That it proves that the meaning of Tawheed, and the testimony: Laa ilaaha illallaah entail confirming the Oneness of Allah by obedience to Him and to His Messenger, because whoever obeyed the Messenger has obeyed Allah.


Allah SWT, says:
"And amongst mankind are those who take [for worship] others besides Allah, as equals [with Allah]: They love them as they should love Allah. And those who believe love Allah more [than anything else]. If only the wrongdoers could see, behold, they would see the punishment: That to Allah belongs all power, and Allah is Stern in punishment" (Qur'an 2:165)

Allah SWT, informs us in this verse that some of mankind set up for themselves deities which they love more than they love Allah SWT, then He, Most Glorified explains that the Believers are stronger in their love for Allah SWT than the polytheists because the Believers are pure and sincere in their love of Allah SWT, Alone, while the polytheists divide their love between Allah SWT and their false gods; and whoever was sincere in loving Allah SWT, Alone, his love would be stronger than that of the polytheist who divides his love. Then Allah SWT, Most Glorified promises those who associate partners with Him that when they see the punishment which He has prepared especially for them on the Day of Resurrection, they will wish that they had not associated others with Allah SWT, either in love, or in anything else. Then they shall know, with certain knowledge that all power belongs to Allah SWT, and that Allah is Stern in enforcing His punishment.

Benefits Derived From This Verse
  1. That love is a kind of worship.
  2. Confirmation that the polytheists love Allah, but this will not benefit them so long as they are guilty of Shirk.
  3. The negation of faith of those who commit Shirk by loving other deities besides Allah.
  4. Confirmation of Allah's Divine Attribute of all-embracing Power.
Relevance of This Verse to the Subject of the Chapter

That it proves that the meaning of Tawheed and the testimony: Laa ilaaha illallaah is to confirm the Oneness of Allah in a foundation of love which entails purity and sincerity in all acts of worship for Allah, Alone.


It is authentically reported that the Prophet SAW said:
"Whoever said: "Laa ilaaha illallaah," and rejected all that is worshipped besides Allah SWT, (know that) Allah SWT has forbidden the taking of his property and the spilling of his blood; and his account will be for Allah, the Almighty, the All-powerful." (6)

Whoever said: "Laa ilaaha illallaah," pronouncing it, understanding its meaning and acting upon all that it entails, and rejected all that is worshipped besides Allah SWT (i.e. by his heart, his tongue and his actions), it is forbidden for the Muslims to take his property (except what the Law requires such as the payment of zakah), or to take his life, except as the Law requires (such as the punishment for adultery after chastity, or disbelief after belief or for murder); and his account will be for Allah SWT: That is, He will take charge of his account on the Day of Resurrection, and if he was truthful in his testimony, He will reward him, but if he was insincere in his testimony, He will punish him.

Benefits Derived From This Hadith
  1. The virtue of Islam which protects the life and property of whosoever embraces it.
  2. The obligation to desist from enmity towards the disbeliever, should he embrace Islam, even though he should do so during a battle until and unless it should be proved that his testimony was false.
  3. That a person might say: "Laa ilaaha illallaah, without rejecting that which is worshipped besides Him."
  4. That the conditions of acceptance of faith include pronouncing the shahaadah: Laa ilaaha illallaah, and rejecting all that is worshipped besides Him.
  5. That judgement in this world is based on appearances.
  6. The forbiddance of appropriating the property of the Muslim unless it is ordained by Islamic Law, such as zakah, or a legally imposed fine in compensation for that which he has destroyed (be it property or a life).

Relevance of the Hadith to the Subject of the Chapter

That it proves that the meaning of Tawheed and the explanation of the shahaadah: Laa ilaaha illallaah are not complete without a categorical rejection of all that is worshipped besides Allah SWT.

Important Note
The disbelieving polytheist has only two choices:
  • To embrace Islam or,
  • To be fought; but the People of the Book have three choices
    o To embrace Islam,
    o to pay the jizyah, or
    o to fight (in that order).

  1. Laa ilaaha Iilallah: None has the right to be worshipped except Allah SWT.
  2. Khaleel: Friend; Ibraheem u is referred to by Allah SWT as: Khaleelullaah, i.e. The Beloved of Allah SWT. The common translation of Khaleelullaah as the Friend of Allah SWT, is far from doing justice to this illustrious title, for according to scholars of Arabic language, the word khalla, from which the word khaleel is derived indicates a greater degree of love than is conveyed by the word friend.
  3. Ahbar: (sing.= Habr) Religious scholars, according to At-Tabari.
  4. Ruhban: (sing.= Rahib) Reciters of Scriptures and scholars of Religious Jurisprudence, according to At-Tabari.
  5. Ummah: Community, i.e. the Muslim Community.
  6. Narrated by Muslim.

November 22, 2008

Kitaab At-Tawheed, Chapter: 03

The Call to Testify That None is Worthy of Worship Except Allah

Allah SWT says:
"Say (O Muhammad) : "This is my way; I invite unto Allah with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allah. And I am not of the Mushrikin." (Qur'an 12:108)

Allah SWT commands His Prophet SAW in this verse to teach the people and make clear to them his Religion and his Sunnah and his way of life and that of those who follow the call to Allah's Religion, and practice Tawheed, and that by so doing, he and those who obey him and believe in him are following Divine Guidance and acting upon knowledge and clear evidence; and they exalt their Lord and glorify Him above any association of partners, in His Lordship, in worship and in His Divine Names and Attributes; and he SWT is innocent of the polytheists and their Shirk.

Benefits Derived From This Verse

  1. The obligation of sincerity and purity of faith, when calling to (the worship of) Allah.
  2. The call should be based upon a foundation of truth and evidence.
  3. The obligation to stay free from Shirk and its followers.
  4. That deeds are not accepted unless they are in conformity with that which was brought by the Messenger of Allah.
  5. The obligation to exalt Allah above all that is not becoming His Majesty.

Relevance of This Verse to the Subject of Tawheed

That it proves that the way of the Prophet SAW and those who follow him is to call the people to the religion of Allah SWT, and this embodies the testimony that none is worthy of worship except Allah SWT.


It is reported on the authority of Ibn `Abbas ra that Allah's Messenger SAW said when he sent Mu`aaz ra to Yemen: "You are going to a people who are from the People of the Book: So the first thing to which you call them should be the testimony that none has the right to be worshipped except Allah SWT." - And in another narration: "that they testify to the Oneness of Allah SWT." - "And if they obey you in that, then inform them that Allah SWT has made compulsory upon them five prayers every day and night. And if they obey you in that, then inform them that Allah SWT has made incumbent upon them a charity (Zakah) which is to be taken from the rich among them and given to their poor. And if they obey you in that then be careful not to take the best of their wealth (as Zakah), and be careful of the supplication of those who have suffered injustice, for there is no obstacle between it and Allah SWT". (Narrated by Bukhari and Muslim)

The Prophet SAW sent Mu`aaz Ibn Jabal ra as his representative to Yemen, and he advised him of what was required of him there, beginning with the call to worship Allah SWT, Alone, without partners, and that if they accepted that then he must inform them of the greatest obligations upon them after Tawheed, which are: prayer and Zakah; and that if they obeyed this, then it is incumbent upon him to maintain justice with them, and not to wrong them or cause suffering to them by taking the best of their property as Zakah, for that would constitute an injustice to them and might provoke them and cause them to invoke Allah SWT upon him - and the invocation of the oppressed and the wronged is never rejected by Allah SWT.

Benefits Derived From This Hadith

  1. That the first thing to which the Du'ah (1) must call is Tawheed - the Oneness of Allah SWT.
  2. The obligation to call to Allah SWT with wisdom, step-by-step, beginning with the most important, then the next most important, and so on.
  3. The obligation of observing five daily prayers.
  4. That witr prayer (2) is not obligatory.
  5. The obligation upon those who have more than they need to fulfill their basic every-day needs to pay Zakah.
  6. That Zakah is not paid to the unbeliever. (3)
  7. That the fuqaraah` are legitimate recipients of Zakah.
  8. The permissibility of paying Zakah to one category of recipients from amongst the permitted categories.
  9. That it is not permissible to pay Zakah outside the country unless there is no one in need of Zakah within it.
  10. It is not permissible to pay Zakah to the wealthy.
  11. The forbiddance of taking Zakah from the best of the people's wealth.
  12. The forbiddance of any kind of injustice.
  13. That the invocation of the wronged is answered.

Relevance of the Hadith to the Subject of Tawheed

That it proves that the first thing with which the da'iyah must begin his message is the call to testify that none is worthy of worship except Allah SWT.

Important Note

  • Although they are two of the five pillars of Islam, fasting and Hajj have not been mentioned in this Hadith; this is because at the time Allah's Prophet SAW made this statement, those pillars which had been made obligatory upon the Muslims were Tawheed and belief in the Messengership of Muhammad SAW, prayer and Zakah - all of which were made incumbent from the beginning of Islam, while the time of fasting and Hajj had not come.
  • It is mentioned in this Hadith the obligation to be careful of the supplication of those who have been wronged, because there is no obstacle between it and Allah SWT, and Allah SWT has said in Qur'an: "Is not He [better than your gods] Who responds to the distressed one when he calls Him?" (Qur'an 27:62)

And it is mentioned in another Hadith that the answer to the one who calls upon Allah SWT is of three types:

  • That it is answered quickly,
  • That some of his sins will be blotted out in accordance with the measure of the supplication, or,
  • That it will be stored up for him on the Day of Resurrection (4). We may reconcile this Hadith with the above narration by saying that the latter concerns the one who is not oppressed or distressed, while the former concerns the supplication of one who suffers oppression or distress for it is answered even if after some time, and Allah SWT alleviates his distress and bestows His Mercy upon him.


It is reported on the authority of S'ad Ibn Sahl that he said: "Allah's Messenger SAW said on the Day of (the Battle of) Khaibar: "Tomorrow I shall indeed give the flag to someone who loves Allah SWT and His Messenger SAW and is loved by Allah SWT and His Messenger SAW: Allah SWT will grant victory under his leadership. The people spent the night absorbed in discussing who might be given the flag. In the morning, they came eagerly to Allah's Messenger SAW, each of them hoping to be given the flag. Allah's Messenger SAW asked: "Where is `Ali Ibn Abi Talib ra?" They replied: "He is suffering from an eye ailment." He was sent for and brought to the Prophet SAW who spat in his eyes and prayed for him whereupon he was cured as if he had not been in pain before. Allah's Messenger SAW then gave him the flag and said: "Advance with ease and gentleness until you arrive in their midst, then call them to Islam and inform them of their duties to Allah SWT in Islam. By Allah SWT! If He may guide through you a single man to Islam, it would be better for you than red camels."

Benefits Derived From This Hadith

  1. Evidence of the virtue of `Ali Ibn Abi Talib ra.
  2. Confirmation of Allah's Divine Attribute of Love.
  3. Evidence of the Prophet's miracle.
  4. The love of the Companions for all that is good.
  5. The questioning of the Imam about the individual members of his congregation and his concern for their welfare.
  6. The obligation of belief in Divine Ordainment and Predestination, as shown by the Companions when the flag was given to the one who did not ask for it.
  7. The obligation of the leader to behave in a good manner, with gentleness, but with firmness.
  8. The obligation to begin with the call to Islam before engaging in battle for the benefit of those who have not heard the message.
  9. The testimony of belief in the Oneness of Allah SWT and the Messengership of His Prophet, Muhammad SAW is not sufficient unless accompanied by deeds.
  10. The permissibility of swearing in Allah's name concerning one's pronouncements as a means of emphasis.
  11. The permissibility of invoking Allah's name without calling upon Him for a definite purpose.
  12. The virtue of calling people to Allah SWT and of teaching.

Relevance of the Hadith to the Subject of Tawheed

That it proves that the first thing with which the caller to Islam should begin and the first pillar of Islam is the Shahaadatan (5).

Important Note

The position of the Imam with regard to the disbelievers, if they are from the People of the Book, is that he gives them three choices in this order:

  • To embrace Islam,
  • To pay the jizyah or,
  • To fight.

As for the idol-worshipers, their choices are but two:

  • To embrace Islam or,
  • To fight (6).


  1. Du'ah: Plural of da'iyah (caller to Islam).
  2. Witr prayer: Literally, odd prayer; so called because it consists of an odd number of raka'ahs (units) - one, three five etc. - it is performed any time after'ishaa` prayer, until fajr. Having said that it is not obligatory, it is strongly recommended, for the Prophet (saas) never abandoned it, even when travelling.
  3. ...unless he is one of those whose heart is inclined to Islam, for Allah (swt), says: (Qur'an 9:60).
  4. Narrated by At-Tirmizi.
  5. The Shahaadatan: The two testimonies (i) that none is worthy of worship but Allah (swt) and (ii) that Muhammad is the Messenger of Allah (saas).
  6. It is authentically reported that the Prophet (saas) said: "I was ordered to fight the people until they testify that none is worthy of worship except Allah (swt)." (Narrated by Bukhari) and it is reported that the Prophet (saas) wrote to Munzir Ibn Sawaa, who was the leader of the people of Hajr: "As for the Arabs do not accept anything from them except Islam or (to be killed by) the sword, and as for the People of the Book and the Majiians, accept from them the jizyah." (Narrated by Al-Kalbi)

Kitaab At-Tawheed, Chapter: 02

Fear of Shirk

Allah SWT, says:
"Verily, Allah forgives not that partners be set up with Him [in worship] but He forgives other than that to whom He pleases; and whoever sets up partners with Allah [in worship], he has indeed invented an enormous wrong" (Qur'an 4:48)

Shirk is the most dangerous of all sins, the wickedest and the most severely punished because of the dishonour and denigration of the Rabb, Almighty, All-powerful, and the likening of Allah SWT to His creation which it entails. Allah SWT informs us in this verse that He will not forgive the one who commits Shirk and dies as a Mushrik, (1) but as for the one who dies believing in the Oneness of Allah SWT, although he may have committed some sins, Allah SWT has promised him forgiveness in accordance with His Will. Then He explains why the mushrik will not be forgiven, saying that by his association of partners with Allah SWT, he has rejected Him and belied Him and committed a sin the like of which there is no other.

Benefits Derived From This Verse
  1. That whoever dies being guilty of Shirk Akbar, will assuredly go to the Fire.
  2. Whoever dies believing in the Oneness of Allah, although he may have committed major sins, may be forgiven if Allah, Most Glorified, Most High Wills.
  3. In the verse is a reply to the khawarij, (2) who charged those guilty of major sins with disbelief, and to the mu'tazilah, (3) who believed that those guilty of major sins would spend eternity in the Fire.
  4. Confirmation of the Divine Will which is one of His Attributes.

Relevance of This Verse to the Subject of Tawheed

That it proves that Allah Will not forgive those who are guilty of Shirk and this should be a warning to all.


Allah SWT, says:
"And [remember] when Ibrahim said: "My Rabb! Make this city one of peace and security, and keep me and my sons away from worshipping idols" (Qur'an 13:35)

Allah SWT, Most Glorified, Most High, informs us that Ibrahim as supplicated Allah SWT to make Makkah a place of safety and stability, because fear and chaos prevent people from performing their religious rituals. Then he followed this with another request to his Rabb: That He preserve him and his family from idol worship, for he knew the danger of that and he knew how easily people can be seduced by it.

Benefits Derived From This Verse
  1. The virtue of Makkah over other cities.
  2. Ibrahim's prayer for the security and stability of Makkah.
  3. Evidence of the benefit of supplication.
  4. That the original religion of all the Messengers is one: Belief in the Oneness of Allah.
  5. The desirability of one's supplicating on behalf of his family.
  6. The forbiddance of worshipping idols.
Relevance of This Verse to the Subject of Tawheed

That it proves that Ibrahim, with his strong faith, fears for himself and his family that they may be affected by Shirk; thus, the obligation upon us to fear Shirk is that much greater.


It is reported that the Prophet SAW said: "Of the things which I fear for my Ummah, the thing which I fear most is minor Shirk. Then he was asked about minor Shirk, and he said: "It is ar-riyaa." (4)

The Prophet SAW informs us in this Hadith that he fears for us, and that what he fears most for us is minor Shirk. This shows how kind-hearted and compassionate the Prophet SAW was towards his Ummah, and how concerned he was for their good: He knew the dangers of minor Shirk, how it can strongly manifest itself in the community, polluting the pure monotheism of the Muslims, especially since it can afflict them without them even knowing it. This is why the Prophet SAW warned them to beware of it.

Benefits Derived From This Hadith
  1. The care and concern shown by the Messenger of Allah SAW for his Ummah.
  2. The division of Shirk into two categories: Major and minor.
  3. That riyaa` is considered Shirk.
  4. The obligation of asking the people of knowledge about matters which confuse them.
Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that Allah's Messenger SAW feared for his Companions that they might unwittingly fall into minor Shirk; this, in spite of their strong faith and understanding of Islam and Tawheed. Therefore, we, with our comparatively weak faith and little knowledge, are even more obligated to fear both major and minor Shirk.


It is reported on the authority of Ibn Mas'ood ra that the Messenger of Allah SAW said:
"Whoever died while supplicating another deity besides Allah SWT, will enter the Fire." (Narrated by Bukhari)

The Prophet SAW informs us in this Hadith that whoever adulterated that which should be purely for Allah SWT (i.e. worship), by worshipping others besides Him, and died in this state, will have his abode in the Hell-fire.

Benefits Derived From This Hadith
  1. Whoever died as a Mushrik will enter the Fire - If it was major Shirk, he will abide therein forever, but if it was minor Shirk, then Allah SWT will punish him as much as He wishes, then he will be allowed to leave the Fire.
  2. That a person will be judged upon his last act in this world. (5)
Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever died calling upon a deity other than Allah SWT, will enter the Hell-fire, therefore it is incumbent upon us to fear Shirk.


It is reported by Muslim, on the authority of Jabir ra, that Allah's Messenger SAW said:
"Whoever meets Allah SWT, without associating partners with Him, will enter Paradise; and whoever meets Him as one who associated anything with Him, will enter the Fire.”

The Prophet SAW informs us in this Hadith that whoever died without associating partners with Allah SWT - either in Rabbship or worship or in His Divine Names and Attributes is promised an abode in Paradise, while whoever died as a Mushrik, will abide in the Hell-fire.

Benefits Derived From This Hadith
  1. Confirmation of the existence of Paradise and Hell.
  2. That a person will be judged upon his last act in this world.
  3. Whoever died believing in the Oneness of Allah SWT, will not dwell forever in the Hell-fire, but will find his eternal abode in Paradise.
  4. Whoever died as a Mushrik must dwell eternally in the Hell-fire.
Relevance of the Hadith to the Subject of Tawheed

That the Hadith proves that whoever died as a Mushrik will enter the Fire, and the knowledge of this obliges us to fear Shirk in all its manifestations.

  1. Mushrik: One who commits Shirk.
  2. Khawaarij: A deviant sect, who claimed that committing major sins takes a person out of the fold of Islam.
  3. Mu'tazilah: A deviant sect, who denied the Divine Attributes of Allah (swt), and claimed that those who committed major sins would dwell eternally in the Hell-fire.
  4. Narrated by Imam Ahmad.
  5. It is reported on the authority of 'Abdullah Ibn 'Amr (ra) that Allah's Messenger (saas) said: "...verily, he whose abode will be Paradise, his final deed will be of the deeds of the people of Paradise, whatever he did (previously), and verily, he who is destined for the Hell-fire, his final deed will be of the deeds of the people of the Hell-fire, whatever he did (previously)." (Narrated by Ahmad and At-Tirmizi, who said it is hasan-saheeh-ghareeb i.e. somewhere between the classifications of saheeh (authentic) and hasan (good), though narrated at some point(s) in its sanad by only one narrator.

November 20, 2008

Kitaab At-Tawheed, Chapter: 01

Whoever Fulfilled the Requirements of Tawheed Will Enter Paradise Without a Reckoning

Allah SWT, says:
"Verily, Ibrahim was an Ummah [a leader, good and righteous] obedient to Allah, Haneefan [worshipping none but Allah], and he was not one of the polytheists" (Qur'an 16:120)

Allah SWT, informs us in this verse that His Messenger, Ibrahim (as ) was a leader in religion, a teacher of goodness, always humble and obedient to his Rabb; and that he rejected Shirk, in all its manifestations and devoted himself exclusively to the worship of Allah SWT, Alone, without falling into Shirk, either in word, deed or belief.

Benefits Derived From This Verse
  1. That Tawheed is the basis of all religion.
  2. The obligation to follow Ibrahim as, by sincerely worshipping Allah SWT, Alone.
  3. It is an obligation upon the daa'iyah (1), to set a good example to the people in all that he does.
  4. The unchanging nature of true worship as exemplified by the Prophets.
  5. Tawheed is not acceptable without rejections of Shirk.
  6. Rejection of the claim of Quraish in the days of ignorance that in practising their Shirk, they were following the religion of Ibrahim as.

Relevance of This Verse to the Subject of Tawheed

That the verse proves that whoever exemplified these four attributes, has earned the right to Paradise, as did Ibrahim as, without reckoning or punishment.


Allah SWT, says:
"And those who live in awe for fear of their Rabb; And those who believe in the Signs of their Rabb, And those who join not anyone [in worship] as partners with their Rabb; And those who give that which they give [i.e. charity] with their hearts full of fear [whether their charity has been accepted or not], because they are sure to return to their Rabb" (Qur'an 23:57-60)

In these verses, Allah SWT, describes the Believers by four of their attributes for which they deserve praise and commendation: They fear the punishment of their Rabb, they believe in the revealed Signs of Allah SWT and His natural Signs (the planets, the stars, the seasons, the animals, the birds, the plants etc.) which prove the existence of Him SWT and the truth of the Message of Muhammad (saas ); and they are guided by these Signs and do not associate partners with Allah SWT, either openly, or secretly; and because of their strong faith, they fear that Allah SWT will not accept their charity and good deeds; and Allah SWT Testifies to their mutual rivalry in performing virtuous deeds, and He Informs us that they precede others in doing so.

The Benefits Derived From These Verses
  1. The obligation to fear Allah SWT.
  2. The obligation of belief in the signs of Allah.
  3. The forbiddance of Shirk in all its manifestations.
  4. The concern of the Believers as to whether or not their deeds will be accepted.
  5. The preferability of competing with others in the performance of good deeds.

Relevance of These Verses to the Subject of Tawheed

That the verses prove that whoever personifies these four attributes and purifies himself from Shirk which nullifies good deeds, will have the right to enter Paradise without a reckoning and without punishment because he has achieved the purest Tawheed and this is his reward.


It is reported on the authority of Husain Ibn `Abdul-Rahmaan that he said: "I was with Sa'eed Ibn Jubair and he asked: "Who among you saw the shooting star last night?" I answered: "I saw it," and I explained to him that I had not been at prayer, because I had been stung (by a scorpion). He asked: "Then what did you do?" "I used a ruqyah,"(2) I replied. He said: "What made you do that?" I answered: "A Hadith I heard from Ash-Sh'abi." He asked: "What did he tell you?" I said: "He reported from Buraidah Al-Husayyib, who said that ruqyah is not permitted except in two cases: "Al-'ain (3) and stings." He said: "He who limits himself to what he has heard, has done well; but Ibn `Abbas ra reported to us that the Prophet SAW said: "All the nations were made to pass before me, and I saw a Prophet SAW with a small group, and a Prophet (saas ) with only one or two men, and a Prophet SAW with none. Then there was shown to me a large number of people which I thought to be my Ummah, (4) but it was said to me: "This is Moosa as and his people." Then I looked and saw a huge crowd at which it was said to me: "These are your people: Among them are seventy thousand who will enter Paradise without a reckoning or punishment." Then he SAW got up and went to his house, and the people began to discuss who they might be: Some of them said: "Perhaps they are the Companions of the Messenger of Allah SAW; others said: "Perhaps they are the those who were born in Islam and have never associated any partners with Allah SWT. While they were talking thus, the Messenger of Allah SAW came out and they informed him (about what they had been discussing). He (swt ) said: "They are those who do not treat themselves with ruqyah, nor practise treatment by cauterization, nor believe in good or bad omens - but depend upon and trust in their Rabb (Alone)." `Ukkashah Ibn Mihsan ra stood up and said: "Ask Allah SWT for me that I be one of them." He SWT said: "You are one of them." Then another man stood and said: "Ask Allah SWT that I (also) be one of them." He SAW said: "`Ukkashah has preceded you." (Narrated by Bukhari and Muslim)

Husain Ibn `Abdul-Rahman ra informs us of a discussion which took place between him and the Tabi'i, (5) Sa'eed Ibn Jubair, concerning the use of ruqyah, due to the fact that Husain had been stung by a scorpion, for which he resorted to a ruqyah, in accordance with the Sunnah. (6)
When Sa'eed asked him for a proof for that, he informed him of the Hadith of Ash-Sh'abi which permits the use of ruqyah for the treatment of al-'ain and stings. Sa'eed praised him for his adherence to the Hadith, but related to him a Hadith which advocates rejection of ruqyah - the Hadith of Ibn `Abbas ra which also mentions cauterization and belief in omens, and requires us to have complete trust in Allah SWT, and depend upon Him SWT, Alone; and says that when `Ukkashah ra requested the Prophet SAW to ask Allah SWT to make him one of the seventy thousand who would enter Paradise without reckoning and without punishment, He SAW informed him that he was one of them, but when another man made the same request, the Messenger of Allah SWT gently, but firmly closed the door upon any further requests by saying: "`Ukkashah ra has preceded you."

Benefits Derived From This Hadith
  1. That the Salaf (7) used to keep away from riyaa` and anything that might lead to it.
  2. The obligation to ask for proof before accepting anything in the religion.
  3. The permissibility of using ruqyah for al-'ain and stings, on condition that the ruqyah is of a kind endorsed by the Shari'ah (8) - from the Qur'an or the authentic supplications of the Prophet (saas ) in the Arabic language.
  4. The profound knowledge of the Salaf.
  5. Acting in accordance with the Qur'an and the Sunnah takes precedence over all opinions.
  6. The virtue of the Salaf and their good manners and politeness in passing on Islamic knowledge.
  7. The disparity in the number of followers of one Prophet and another, and that some Prophets have no followers.
  8. The number of followers a person may have is not necessarily an indication of the truth or falseness of the message.
  9. The virtue of Moosa as and his people.
  10. The excellence of the Ummah of Muhammad SAW in comparison with other peoples.
  11. The love of the Companions for all good deeds.
  12. The permissibility of engaging in debate in religious matters.
  13. Whoever possesses the four attributes mentioned in the Hadith, has perfected Tawheed and will enter Paradise.
  14. The permissibility of asking virtuous persons to supplicate Allah SWT on our behalf.
  15. That there is no contradiction between the Hadith of Ash-Sh'abi - which permits ruqyah when the conditions for its acceptance are met - and the Hadith of Ibn `Abbas ra - which forbids ruqyah when those conditions are not met.

Relevance of This Hadith to the Subject of Tawheed

That the Hadith proves that whoever possessed the four attributes mentioned therein, has perfected Tawheed and will enter Paradise without reckoning or punishment.

  1. Daa'iyah: One who invites people to Islam.
  2. Ruqyah: To recite a part of the Qur'an (e.g. Qur'an Al-Faatihah), or to supplicate Allah SWT, using words prescribed by the Messenger of Allah (saas) in authentic Hadith, in order to obtain relief from illness.
  3. Al-'ain: The evil eye.
  4. Ummah: Community.
  5. Taabi'i: A Muslim who met and reported from one or more of the Companions of the Prophet (saas).
  6. Sunnah: Words and deeds of the Prophet (saas) and those of which he approved.
  7. The Salaf: The pious, early generations of Muslims.
  8. Shari'ah: Islamic Law.

November 19, 2008

Din, Amien, PKS Harus Dialog

18 November 2008

Sebulan terakhir ini, media memuat dengan meriah pro kontra perihal iklan PKS yang menampilkan 8 tokoh nasional (baca; guru bangsa dan pahlawan).

Karena saya merasa sebagai kader 'Ahmad Dahlan' maka saya kepanasan untuk mengomentari polemik yang tak mendidik masyarakat tersebut, khususnya umat Islam. Pada kesempatan ini, saya sebagai kader Muhammadiyah, tidak ingin terjebak dalam perdebatan yang tak jelas arahnya itu. Saya tidak berada pada posisi pro dan kontra. Tapi ingin mendudukkan perkara keislamanan (baca juga; dakwah) yang dipahami oleh Ahmad Dahlan.

Karena, jika ditelik secara dalam kita bisa melihatnya bahwa pro-kontra ini lebih politik daripada mencari kebenaran. Di sana-sini ada muatan politik, mencari popularitas, menjatuhkan, melecehkan dan hal-hal lain yang tak sesuai dengan prinsip dakwah Ahmad Dahlan sebagai pahlawan nasional yang bukan lagi milik satu kelompok tapi milik negeri ini.

Yang paling mengecewakan bagi saya dari komentar-komentar PMB, Din Syamsuddin, Amien Rais adalah 'membesar-besarkan' masalah ini secara keterlaluan. Saya tak tahu persis seperti apa yang diinginkan.

Tapi yang jelas, kenapa tokoh nasional yang ditempelkan dengan figur Ahmad Dahlan (baca;Muhammadiyah) mengeluarkan komentar tak mendidik. Banyak komentar soal PKS yang membuat kita semua, selaku pembaca bertanya, beginikah Ahmad Dahlan?

"Ini terus terang meremehkan, melecehkan. Saya minta kepada PKS, nggak usahlah, kita tidak perlu tempuh cara-cara seperti itu," ujar Ketua Umum Muhammadiyah Din Syamsuddin di Kantor PP Muhammadiyah, Menteng, Jakarta, Senin (10/11) seperti diwartakan Dan banyak komentar miris dari PMB, Din Syamsuddin, dan Amien Rais.

Saya sebagai kader Muhammadiyah tidak memahami maksud stateman tersebut. Maaf kalau salah, sesuai kapasitas saya sebagai orang awam politik, Din Syamsuddin terlihat ada dorongan emosi politik dari salah satu partai yang ingin mengambil suara Muhammadiyah yang ada di PKS pada pemilu 2004 lalu.

Kalau ini salah, kenapa PMB, Amien Rais, Din Syamsuddin tak berdialog langsung dengan PKS. Toh, di PKS banyak kader Muhammadiyah. Sebagai contoh, Anis Matta (sekjen PKS).
Menurut saya, sangat disayangkan jika tokoh sekaliber Din Syamsuddin dan Amien Rais yang mengomentari iklan itu secara 'emosi'. Padahal bisa dengan cara yang lebih Islami seperti yang diajarkan oleh Ahmad Dahlan.

Sebagai contoh, mengundang tokoh PKS untuk berdialog dari maksud pemuatan iklan Ahmad Dahlan. Maksud saya, kita perlu berdialog dari hati ke hati, bukan melalui media.
Karena di media, biasanya, terkadang pemberitaan itu diplintir agar terlihat menarik dan tidak menyalahi etika jurnalistik.

Sepengetahuan saya Ahmad Dahlan tak begitu, apalagi antar saudara se-Islam. Bahkan, niat
baik Menegpora Adhyaksa Dault menyeru kepada pemuda Indonesia untuk berjuang menyelamatkan bangsa ini. Lagi-lagi, dikritik oleh Pemuda Muhammadiyah. Tidak realistik ‘banget, gitu loh’.

Kita jangan saling menjatuhkan sesame warga Indonesia, umat lain ‘saja dilarang’, terus kenapa kita saling menyerang sesama Islam. Dan sangat wajar, kalau ada citra yang timbul kalau statmen kader-kader Muhammadiyah selama ini 'memusuhi' PKS.

Jujur saja, secara dakwah saya melihat PKS lebih melakukan pesan atau langkah dakwah Ahmad Dahlan di masyarakat. Kita jangan terlalu bangga dengan simbol-simbol Ahmad Dahlan jika kita tak pernah menjalankan gerakan dakwah beliau.

Sebagai contoh, saya melihat, kader PKS lebih militan berdakwah hingga ke gunung di kampung saya di Pangkep, Sulsel daripada kader Muhammadiyah, yang dulu lebih militan. Bahkan banyak kader Muhammadiyah yang menyebrang ke PKS, dengan alasan PKS lebih 'Muhammadiyah" daripada Muhammadiyah itu dulu.

Begitu pula di Jakarta, tempat saya bermukim, jarang atau berani saya katakan tak pernah saya temukan kader Muhammadiyah melakukan dakwah di masjid atau di rumah-rumah seperti Muhammadiyah jaman dulu. Ini yang harus kita pikirkan. Kenapa kita seperti ini? PKS hanya partai dakwah (baca juga; politik).

Yang kita harus takutkan adalah, kekeliruan yang ada ini dimanfaatkan oleh orang luar, yang sama sekali tak pernah memperjuangkan khittah perjuangan Ahmad Dahlan. Apalagi menjelang pemilu 2009. Tentu kalau sudah menjadi blunder di tengah pemberitaan media maka menjadi momok yang menakutkan bagi gerakan dakwah Muhammadiyah maupun PKS.


Hasyim: Kita Belum Siap Bangkit
NU Online - 27/05/2008

Kebangkitan Nasional Indonesia sudah berumur satu abad, sejauh manakah perjalanan yang sudah dicapai dari cita-cita yang diimpikan oleh para pendahulu bangsa melalui Boedi Oetomo pada 20 Mei 1908 lalu, Berikut wawancara NU Online dengan KH Hasyim Muzadi baru-baru ini tentang pandangannya mengenai masalah kesiapan bangsa untuk bangkit.

Bagaimana kita memaknai satu abad Kebangkitan Nasional?

Ada syarat dan kondisi tertentu bagi kita untuk bisa bangkit, yaitu kondisi politik ekonomi, hukum, budaya, pendidikan dan wawasan kebangsaan. Kalau itu tidak ada, kita tak bisa bangkit.

Kalau ingin orang betul-betul bangkit, harus ada konsepsi pre kondisioning untuk bangkit, antara lain masalah persatuan, ada apa tidak? O… sekarang ini orang pada egois karena faktor liberalisasi politik, menjadi perorangan, menonjolkan dirinya, bukan visi kebersamaan.

Mengenai wawasan kebangsaan, sekarang ini tidak jelas, platforma Pancasila dipinggirkan, UUD diganti. Kebangsaan juga tidak ada secara visioner, yang liberallah, yang sekulerlah, ini kambuh lagi.

Politik liberal pada tahun 1955-1959 terbukti tidak bisa mengatasi masalah kebangsaan. Yang bertumpu pada kekuasaan an sich, bukan efektifitas kekuasaan untuk bangsa dan produktifitas bangsa sehingga energi bangsa habis untuk mencari kekuasaan. Yang seharusnya mencari kekuasaan cukup sebagai dasar untuk efektifitas dan efisiensi.

Kualitas partai politik juga tak terjamin. Reformasi ini kan menggeser kekuasaan pada partai politik, dari ABRI, birokrasi dan Golkar. Partai politik tidak ada standarnya, maka tak ada standarisasi politisi dan negarawan.

Dalam kondisi ini berat untuk bangkit karena personel penyangga kebangkitan tak jelas klasifikasinya. Nah, untuk merapikan patai politik sangat sukar karena ini diatur oleh UU yang membuatnya juga partai politik.

Selanjutnya, sinergi antar lembaga juga tak ada, pemerintah dengan DPR, dan Kejagung, demikian pula koordinasi dari atas ke bawah. Ini menyebabkan tidak adanya unity of diversity, tetapi diversity of diversity.

Dalam keadaan seperti itu, mampukan kita bangkit? ini merembet ke masalah hukum, kalau politiknya liberal, maka hukumnya juga liberal yang artinya lebih dekat dengan kekuasaan dan modal daripada keadilan sehingga siapapun yang ingin menggunakan hukum ya harus bayar, sehingga kalau tak punya uang ya tak punya kemampuan membela. Mulai dari penyidikan, advokasi, pengadilan, penuntutan semuanya berbau uang. Bayangkan kalau orang kecil kena perkaran, mana mungkin dalam kondisi ini bangkit.

Sekarang ada liberalisasi, karena kita belum kuat, maka yang terjadi adalah ekspoitasi oleh orang asing, jadi kita itu menjadi lahan, pasar, bukan lahan produksi, ketika bangsa ini menjadi lahan pasar, tidak berproduksi, siapkah ia bangkit.

Pengangguran terjadi ketika orang-orang berfikir tentang kekuasaan melulu sehingga kebutuhan sehari-hari dia tidak konsen. Itu belum dari segi pendidikan, yang verbalistik, tidak esensial dan aplikatif, bisa apakah lulusan kita, wong insinyur pertanian tak pernah ke sawah, insinyur kehutanan tak ke hutan. Dengan demikian, tak ada aplikasi dari disiplin ilmu.

Dari sisi budaya kita sudah menjadi pasar, bukannya mengekspor. Maka hancurlah budaya lokal, kearifan lokal dan sebagainya.

Pemimpin dalam lingkungan yang kacau juga tidak efektif karena lingkungannya tak efektif, maka lebih enak ia asal jadi, daripada memperbaiki keadaan. Calon presiden umumnya ingin cari presiden, tidak ingin memperbaiki keadaan. Kalau mencaci maki keadaan, mereka umumnya juga hanya untuk menunjukkan orang yang akan diganti ini orang jelek. Dengan demikian, siapkah kita untuk bangkit, kita belum siap untuk bangkit, tetapi kita berusaha untuk bangkit.

100 tahun, ada visi kebangsaan Indonesia, pergulatannya bagaimana?

Bangsa ini maju mundur, kebangkitan sudah ada sebelum kemerdekaan. Inilah yang kemudian menghasilkan Indonesia. setelah kemerdekaan, disusunlah platform. Indnoesia baru bejalan 3 tahun sudah ada pemberontakan. Tahun 1949 ada maklumat wakil presiden bahwa semua golongan diharapkan membuat partai politik untuk mendukung Indonesia sehingga persatuan menjadi lumer. Tahun 1955 ada pemilu yang liberal, akhirnya tak mampu melahirkan pemerintahan yang efektif, dan mulai dipersoalkan lagi dasar negara, kemudian ada dekrit.

Setelah tahun 1959, Bung Karno memimpin sendiri, Pancasila yang dia buat sendiri kok ada revolusi, presiden seumur hidup, revolusioner dan kontra-revoluasioner. Ini kan tidak Pancasilais, karena itu ia dijatuhkan orde baru, dengan gaya memurnikan UUD dan Pancasila, tetapi sekedar tidak negera agama dan negara sekuler. tetapi nilai Pancasila itu sendiri lahir berwujud.

Pada masa orde baru, 15 tahun pertama stabilitas, 15 tahun kedua seharusnya kreatifitas. Pada masa stabilitas kan orang diculik, ditembak, dan sebagainya, kan tidak Pancasilais juga, sekalipun atas nama Pancasila.

Akhirnya terjadi reformasi yang semakin tidak jelas. Jadi kita, belum merupakan bangsa yang beruntung, bangsa yang dari episode ke episode selalu maju mundur. Dia mengoreksi satu epiode dengan mengambil yang lebih lalu lagi. Waktu pak Harto berkuasa dianggap gagal, lalu dibanti liberal, dia lupa ini sudah gagal tahun 1955.

Lha kalau ini nanti ada chaos, diktotor lagi yang mau dipakai. Kenapa 100 tahun selalu seperti ini, karena maju satu langkah, mundur satu langkah..

Konsep kebangsaan belum selesai?

Konsep sudah selesai, pelaksanaannya, Pancasila dengan segala ubo rempanye sudah ada, tetapi pelaksanaannya ini yang belum jalan. Kan namanya Ketuhanan yang Maha Esa, sekarang kok keuangan yang maha kuasa, Kemanusiaan yang Adil dan Beradab, kok orang diculiki, ini bagaimana? Persatuan Indonesia, kok bentrok terus dan baker-bakaran gimana? Kerakyatan yang Dipimpin Hikmah dan Kebijaksanaan, keadilan sosial juga nga ada, sebagai simbol oke, sebagai aplikasi belum wujud. Karena aplikasi belum wujud, maka dijadikan alasan untuk menggantikan Pancasila itu, padahal yang salah bukan pancasilanya. (mkf)

Memaknai Keragaman Pemikiran Islam di Indonesia

Memaknai Keragaman Pemikiran Islam di Indonesia
19 November 2008
Al Islam sejak zaman Rasulullah SAW sudah mema'nai Multikulturalisme dengan sangat baik bahkan progressif. Justru pema'naan istilah Multikulturalisme kian kemari kian dimentahkan oleh Thabiah sebagian muslim yang mungkin sedang dibutakan mata hatinya oleh kepentingan yang melingkupi dirinya.

Sudah saatnya Ummat Islam Indonesia menjadi pemimpin yang menghargai keberagaman Fikrah dan Firqah. Karena dengannya, Insya Allah Khazanah Ummat Islam semakin beragam sehingga seluruh celah da'wah dapat terisi dengan baik tanpa ada pergesekan khilafiy atau bahkan manhajiy. Semuanya tidak lain untuk menjaga Ummat dari serangan kaum orientalis dan liberalis yang kini banyak bertebaran memenuhi media di Indonesia layaknya pemikir muslim yang moderat walau sebenarnya penuh dengan racun2 yang merusak Aqidah Shahihah di dalam diri Ummat Islam.

Insya Allah kalangan Muhammadiyah ataupun Nahdlatul Ulama bersama seluruh faksi Islam di Indonesia mampu meneruskan usaha KH Ahmad Dahlan dan KH Hasyim Asyari dan Pahlawan Islam lainnya, yang menginginkan Islam di Indonesia sesuai secara utuh dengan Al Qur'an dan As Sunnah sekaligus memiliki kader-kader da'wah yang berkesesuaian dengan Manhaj Da'wah Rasulullah SAW.

Insya Allah dengan banyaknya buku-buku Sirah Nabawiyyah yang beredar di pasaran, mampu memenuhi khasanah berpikir kita agar objektif dalam menilai pemikiran-pemikiran ummat dan mendasarkan diri pada kecintaan kepada Rasulullah SAW sebagai Tauladan Utama Ummat Islam Ila yaumil Aakhir.

Wa'tashimuu bihablillahi Jamii'aa wa la tafarraquu.....
Yaa ayyuhalladzina aamanu, la takhunullaha warrasuula wa takhuunuu amanatikum, wa antum ta'lamuun....
Fastabiqul Kayrat.

Kerjasama Multikultural

Kerjasama Adalah Kunci Untuk Ciptakan Multikulturalisme

Machhendra Setyo Atmaja

14 November 2008

Yogyakarta- Multikulturalisme adalah gerakan menghargai akan perbedaan yang terjadi antar negara, dalam hal budaya, kewarganegaraan, bahasa, warna kulit, ras, agama, demikian disampaikan Dr. Bambang Cipto Dosen program doktor Universitas Muhammadiyah Yogyakarta, Jumat (14/11/2008).“Misalnya negara Amerika yang telah dikenal oleh setiap orang, tempat berkumpulnya masyarakat di setiap negara, dahulu masyarakat Amerika terutama kulit putih sangatlah membeda-bedakan mengenai kewarganegaraannya. Sekarang sudah agak lebih baik, mereka sudah terbuka pikirannya, bahwa suatu negara hanya dihuni warga kulit putih tidak akan maju, dampaknya sekarang terpilihlah Barack Obama menjadi presiden Amerika ke-44 yang berkulit hitam,” ungkap Bambang yang akan menyampaikan makalah mengenai “Citizenship, Islam and Multiculturalism” dalam simposium Internasional yang diadakan di University of Western Sydney (Australia) tanggal 5 Desember 2008.

Pria yang juga menjabat sebagai Ketua Senat UMY mengatakan, Islam sangatlah mengahargai perbedaan, dan tidak mempermasalahkan multikulturalisme. Di dalam Al-Qur'an juga tertulis kita diciptakan berbangsa-bangsa berbeda satu sama lain, supaya kita bekerjasama. Bambang Cipto terpilih menjadi pembicara pada symposium tersebut, karena membawa nama Islam, khususnya Muhammadiyah (organisasi Islam terbesar di dunia), Muhammadiyah dikenal oleh masyarakat muslim asing adalah contoh mayoritas muslim di Indonesia yang menerapkan multikulturalisme pada kehidupan.

Bambang Cipto menambahkan, masyarakat luar negeri sangatlah menginginkan kehidupan seperti yang telah terjadi di Indonesia. Kehidupan yang damai, dan saling hidup berdampingan antara agama satu dengan agama yang lain, seperti Kristen, Hindu, Budha, dan Protestan, ujarnya. Bambang juga menekankan, budaya interaksi, kerjasama, dan mengenal satu dengan yang lain adalah kunci hubungan antar bangsa untuk menciptakan multikulturalisme. Di dalam Islam, masih ada muslim yang membeda-bedakan mengenai ajaran, seperti Islam liberal yang beranggapan hidup berdampingan dengan non muslim itu haram, pikiran konservatif, dan kolot seperti itu tidak akan terpakai di era globalisasi seperti sekarang ini.(mac)

November 17, 2008


Baina Bayanat wa Tsiqoh
"Qiyadatu mukhlishoh wa jundiyatu muthi'ah"
(Pimpinan yang ikhlas dan kader yang loyal)

Kata-kata di atas merupakan salah satu jargon lahir dalam ranah tarbawiyah, menunjukkan salah satu bentuk pola hubungan timbal balik antara para qiyadah dengan para junud. Dalam skala yang paling kecil menunjukkan pola hubungan antara para murobbi dan para mutarobbi.
Keikhlasan qiyadah-lah yang akan menumbuhkan adanya keta'atan dari para junud. Keikhlasan yang tidak hanya keluar dalam tataran verbal semata tapi terlihat dalam tataran 'amal. Dalam cara pandang yang lain, contohnya, keikhlasan tersebut nuansanya akan bisa juga terlihat dalam cara berbicara, cara berpakaian, cara tersenyum bahkan dalam cara memberikan instruksi/arahan, nuansa keikhlasan kentara terasa. Dengan keikhlasan seperti inilah maka para junud merasakan adanya kenyamanan berada dalam arahan dan bimbingan para qo'id tersebut. Kenyamanan inilah yang nantinya menghasilkan sikap keta'atan dari para junud. Dalam kondisi inilah dengan sendirinya sikap tsiqoh akan muncul.
Namun jangan dilupakan pula, sebaik-baiknya taujih adalah taujih robbani. Dengan sendirinya unsur utama tersebut merupakan katalisator dalam pembentukan sikap tsiqoh ini.
Dalam perspektif organisasi, tsiqoh bil jama'ah menduduki tempat yang utama, sekaligus merupakan parameter loyalitas seorang junud. Tsiqoh bil qiyadah merupakan personifikasi sikap tsiqoh bil jama'ah, inilah pemahaman yang selayaknya hadir dalam setiap junud.

"….jika datang kepadamu orang fasik membawa suatu berita, maka periksalah dengan teliti (tabayyun) agar kamu tidak menimpakan suatu musibah kepada suatu kaum tanpa mengetahui keadaannya…." (QS. Al Hujurat : 6)

Rasulullah SAW marah besar kepada Harits bin Dhirar, ketika Harits bin Dhirar datang menghadap untuk melakukan klarifikasi mengapa utusan Rasulullah SAW tidak kunjung datang untuk mengambil zakat yang terkumpul.
Ternyata sang utusan, Walid bin Uqbah, memang tidak melaksanakan tugasnya dengan amanah, dia memang tidak pernah sampai ke tempatnya Harits bin Dhirar, sebaliknya malahan dia kembali lagi ke Madinah dan sewaktu melaporkan hasil tugasnya kehadapan Rasul, Walid bin Uqbah mengabarkan bahwa Harits bin Dhirar tidak mau memberikan zakat yang telah dijanjikan dan malah mau membunuhnya. Inilah yang menjadi sebab kemarahan Rasulullah SAW kepada Harits bin Dhirar.
Harits bin Dhirar tabayyun langsung ke hadapan Rasul, dengan mengatakan "Wahai Rasulullah, kaum kami telah masuk kedalam Islam dan telah mengumpulkan zakat sebagaimana yang telah engkau perintahkan. Namun sampai dengan waktu yang ditentukan ternyata utusan-mu tidak pernah tiba ke tempat kami untuk mengambil zakat tersebut. Kami takut karena kemarahan Allah dan Rasul-nya yang menyebabkan tidak adanya utusan yang datang ke tempat kami. Karena itulah saya dan pembesar-pembesar kami datang menghadapmu."
Dan turunlah Al Hujurat ayat 6 di atas tersebut.
Demikianlah Walid bin Uqbah, seorang sahabat dan kader dakwah pada masa Rasulullah SAW, yang telah mendapatkan kemuliaan dengan menjadi salah seorang utusan Rasulullah SAW, ternyata tidak bisa menunaikan amanah dengan baik, malah melaporkan informasi yang menyesatkan bagi Rasulullah SAW berkaitan dengan Harits bin Dhirar. Allah dan Rasul-Nya yang akan menentukan bagaimana bentuk sanksi yang akan menimpanya.
Harits bin Dhirar, sosok kader dakwah yang lainnya, begitu dia merasakan adanya ketidaksesuaian antara janji yang telah disampaikan oleh Rasulullah SAW dengan kenyataan yang terjadi maka sikap yang diambilnya adalah pertama melakukan instropeksi, bila ada perilaku dia dan kaumnya yang menjadikan Allah dan Rasul-Nya murka sehingga tidak mengirim utusan sebagai salah satu bentuk sanksi yang diberikan, kedua, kemudian melakukan tabayyun langsung ke hadapan Rasulullah SAW dengan membawa para pembesar di kaumnya untuk menjelaskan keadaan yang sesungguhnya. (Lihat selengkapnya dalam tafsir Ibnu Katsir berkenaan dengan ayat tsb di atas).
Pernah ada satu masa dimana saat itu, informasi-informasi yang berkaitan dengan issue-issue kejama'ahan belum begitu semeluas sekarang ini. Saat itu informasi seputar kejama'ahan hanya berkutat dalam area yang terbatas, dan hanya dinikmati juga oleh orang-orang yang terbatas yaitu para kader dakwah itu sendiri, hal ini merupakan konsekuensi yang wajar karena dakwah saat itu masih mempersiapkan diri, menata diri untuk siap-siap memasuki pintu dakwah berikutnya yang sangat lebar yaitu dakwah kepada masyarakat dalam era keterbukaan (jahriyatu jamahiriyyah da'wah).
Dalam hal pengelolaan informasi, struktur saluran informasi yang tercipta saat itu bisa menghasilkan sterilisasi informasi dari unsur-unsur pengotor. Sehingga informasi kejama'ahan yang beredar bersih, terang dan shohih. Pola khas-nya adalah bottom up atau top down (vertical).
Karena tuntutan keniscayaan dakwah inilah, maka akhirnya tarbiyah memasuki masa keterbukaannya. Tarbiyah dalam era kekinian sebagai konsekuensinya menghadapi kenyataan bahwa betapa informasi, isu-isu seputar tarbiyah dan kejama'ahan begitu banyak berserakan dimana-mana. Saking berserakannya, maka menjadikan kita begitu mudah untuk mengambilnya. Saking berserakannya, maka timbul kesamaran mana informasi yang wadhih dan shohih, dan mana informasi yang menyesatkan. Konsumennya pun menjadi tidak semata-mata para kader saja bahkan masyarakat luas pun bisa menikmatinya. Informasi itu bisa datang dari samping kiri atau kanan kita. Tanpa kita mencaripun, tanpa menyengajapun, kita akan menemuinya.
Bila masa itu telah tiba, dimana para kader kadang mudah terprovokasi dengan pelbagai informasi yang diterima dari kanan atau kirinya. Tanpa menyadari (karena kemasan yang begitu baik, begitu ngikhwah, begitu *ks) bahwa diantara sekian informasi yang diterima itu boleh jadi ada yang sebagian dilontarkan oleh pihak yang membenci dakwah ini, memusuhi, bercita-cita agar dakwah ini hancur. Maka lunturlah ketsiqohan, terkikislah keta'atan. Persis seperti apa yang Allah gambarkan dalam ayat-Nya di atas.
Ikhtisar, Ingatlah kita semua adalah junud dalam dakwah ini, inilah saatnya kita menunjukkan sikap dan perilaku kita sebagai kader sejati. Kewajiban kitalah untuk mengawal jalannya kereta dakwah ini, karenanya kita harus tsiqoh kepada dakwah ini, tsiqoh kepada jama'ah ini, sikap kita :
  1. Tolaklah lebih dulu, berilah pembelaan dakwah, bila menemui adanya informasi yang 'miring' , jangan terburu atau terpengaruh untuk ikut-ikutan membenarkan.
  2. Ruju' kepada murobbi, tanyakanlah hal ihwal permasalahan ini kepada murobbi, bila ybs tidak bisa memberikan penjelasan, pasti ybs akan menanyakannya pula kepada murobbinya. Inilah salah satu saluran informasi yg bersih itu.
  3. Simaklah bayanat yang di keluarkan oleh struktur, namun perlu diingat tidak setiap permasalahan memerlukan bayanat. Ada skala prioritas. Inilah saluran informasi bersih lainnya.
Wallahu a'lam.

Menjaga Oriasinalitas Da'wah - Daud Rasyid

Menjaga orisinalitas Dakwah
Written by Daud Rasyid
Tuesday, 06 November 2007

Dakwah di jalan Allah (ad-da'wat ilallah) adalah pekerjaan mulia yang dijanjikan dengan pahala yang besar. Dalam hadits Shahih disebutkan, bahwa menunjuki ke jalan yang baik sama seperti melakukan perbuatan baik itu sendiri (muttafaq alaih). Begitu juga dalam hadits lain, Nabi shallallahu alaihi wa sallam, menyatakan, jika anda mampu menjadi sebab bagi seseorang mendapat petunjuk Allah ta'ala, itu lebih baik dari 'unta merah' (sebuah symbol kemewahan pada masa dahulu). Dari dua hadits ini, kita bisa memahami bahwa profesi dakwah adalah profesi terhormat di mata Allah ta'ala.

Dakwah di era kontemporer ini bertujuan untuk mengembalikan kehidupan kaum Muslimin ke garis yang benar, demi mengarahkan mereka kepada ibadatullah dalam segala aspeknya. Para du'at itu mendakwahi ekonom dan bisnismen, tanpa harus mereka berprofesi sebagai pebisnis. Mereka mendakwahi politisi dan negarawan, tanpa harus mereka beralih profesi dari da'i menjadi politisi. Mereka mendakwahi artis, tanpa harus menjadi artis. Mendakwahi preman, tanpa harus jadi preman. Untuk merubah sesuatu, khususnya sebuah dunia gelap, tidak mengahruskan kita menceburkan diri dalam dunia itu. Dari contoh-contoh dakwah pendahulu pun, tidak melakukan hal itu. Karena untuk menjadi pebisnis, begitu juga politisi, tidak semudah yang dikhayalkan oleh banyak orang.

Asumsi bahwa jika kita masuk ke sebuah dunia, kita bisa merubah dunia itu, atau merubah banyak di dunia itu, ini lebih kepada teori indah, tapi ketika dikerjakan, amatlah sungguh berat. Karena dunia bisnis dan politik itu, sarat dengan kebohongan, ketidak jujuran, khianat, halal menjadi haram, halal menjadi haram. Sehingga yang terjadi ialah perubahan akhlak dan identitas keislaman da'i-dai'i yang masuk ke dalamnya. Sikap wara' menjadi rapuh. Kebohongan menjadi biasa. Syubhat menjadi keharusan. Yang sebelumnya takut pada yang syubhat, belakangan terkesan menjadi berani pada yang syubhat bahkan mungkin juga pada yang haram. Kewara'an dan zuhud yang menjadi muwashofat seorang da'I, nyaris menjadi tak popular. Penilaian juga ikut berubah. Hal-hal (baca : uang) yang sebelumnya dianggap haram, harus dihindari, dan merusak kewara'an, belakangan sudah dianggap biasa, atau tuntutan berbisnis atau berpolitik. Untuk menjustifikasi tindakan-tindakan itu, digunakanlah kaidah-kaidah fiqh secara berani dan tidak proporsional. Seolah-olah yang menetapkan hukum dan fatwa, orang-orang sekaliber Abu Hanifah, Malik dan Asy-Syafi'i. Kalau Imam Malik dulu, lebih banyak menjawab "tidak tahu" dari 40 masalah yang diajukan kepadanya, padahal dia seorang Imam Mujtahid, sementara dizaman sekarang banyak peneliti agama, menjawab dengan berani masalah apa saja yang diajukan kepada mereka, dengan dalih ijtihad, maslahat.

Para imam itu dahulu, enggan menjawab masalah padahal dia mengetahuinya, karena mengingat riwayat yang popular di kalangan fuqoha' : "Ajro'ukum ala al-Futya ajro'ukum ala an-Nar". (orang yang paling berani di antara kalian berfatwa, adalah orang yang paling berani masuk neraka.)

Memang masih ada orang yang mampu bertahan dengan idealismenya di dunia rawan seperti itu, tapi jumlah mereka hanya berapa? Tapi yang umum adalah terbawa oleh arus utama dalam dunia yang baru dihadapinya. Di dalam Shohih Muslim, terekam nasehat Nabi Saw kepada Abu Zar. Beliau mengatakan, Hai Abu Zar. Aku mencintaimu sebagaimana aku mencintai diriku sendiri. Kulihat engkau sosok yang lemah, janganlah memimpin dua orang (apalagi orang banyak), dan janganlah mengurusi harta anak yatim.

Inilah pesan Nabi kepada salah seorang Sahabat dekatnya. Apa yang bisa kita pahami dari kisah ini? Bahwa dunia tertentu seperti kepemimpinan public menuntut qualifikasi tertentu. Artinya, tak setiap orang soleh bisa terjun ke dunia politik. Rasul sama sekali tak meragukan kesolehan dan ketakwaan Abu Zarr, beliau adalah seorang sohaby yang mulia. Tetapi kepemimpinan public adalah dunia yang tak cukup mengandalkan hanya kesolehan pribadi. Batu-batu licin dan batu terjal nan tajam yang membahayakan berhamparan di sana. Padahal di jaman itu yang hidup adalah para sahabat, generasi terbaik dengan segala keistimewaannya. Namun Rasul tidak merekomendasi Abu Zar untuk terjun ke dunia public, karena factor-faktor pribadi yang beliau lihat pada Abu Zar.

Yang terjadi dari zaman ke zaman dalam uji coba terjun ke dunia politik oleh para aktifis dakwah, mirip dengan gambaran Abu Zar itu. Semangat awal memang cukup menakjubkan, yaitu ingin merubah dunia hitam menjadi dunia cemerlang. Uji coba seperti itu bukan baru pertama kali dilakukan. Generasi-generasi sebelumnya di negeri ini juga sudah melakukan itu. Tetapi hasilnya serupa. Tak berubah. Orang yang masuk kesana, bukan merubah, tapi ikut berubah. Bukan mewarnai, tetapi terwarnai. Bagaimana jika yang terwarnai ini adalah sebuah rombongan besar yang bercita-cita menegakkan mega proyek Islam? Bukankah siasat itu menjadi praktik 'bunuh diri' dan set back atau mundur dalam memahami materi-materi dakwah? Orang lain pun akan mengatakan, kenapa anda tidak belajar dari pengalaman saudara-saudara anda sebelumnya? Apakah anda terlalu percaya diri atau anda telah jatuh dalam isti'jal (terburu-buru mencapai tujuan)?

Persoalan yang dihadapi bukan satu-satu soal uang, risywah dan sejenisnya, walaupun ini telah banyak merubah orientasi aktifis Islam dari idealism eke fragmatisme. Tapi ada hal-hal yang sudah masuk wilayah 'Aqidah. Seorang Mukmin yang aqidahnya sudah tershibghoh tawhid, bagaimana dapat bekerjasama dengan kaum yang menghalalkan segala cara, bahkan menghalalkan kekufuran dan kefasikan? Bukankah Allah Subhanah Wata'ala mengingatkan NabiNya dengan peringatan yang keras, tak ada peringatan sekeras itu dalam firman-Nya: "Dan jika Kami tidak menetapkan hatimu, hampir-hampir saja engkau condong sedikit kepada mereka. Jika itu terjadi, pasti Kami rasakan kepadamu siksaan berlipat ganda di dunia dan begitu pula siksaan berlipat ganda setelah mati, dan kamu tidak akan mendapatkan seorang penolongpun terhadap Kami." (Al-Isro' 74-75).

Jika yang berjuang itu Nabi Allah, yang menetapkan hatinya adalah Allah Swt, dan wahyu turun menegurnya, bila terjadi pembelokan dalam gerak dakwahnya. Tapi jika yang berjuang itu manusia biasa, wahyu apakah yang turun mengingatkannya? Yang mengingatkan hanyalah manusia yang masih ingin memelihara orisinalitas dakwahnya. Tapi musibah besar jika yang memberi nasehat dianggap sebagai penghalang jalan dakwah. Padahal andaikan tidak ada si 'penghalang' itu, mereka bisa terjerumus seluruhnya kepada kebinasaan.

Peringatan keras Robbany seperti di atas seharusnya juga dipahami sebagai peringatan untuk para da'I yang berjuang menegakkan dienullah. Mereka harus benar-benar konsisten di jalan dakwah dan tidak tergiur oleh rayuan-rayuan manusia dan bisikan-bisikan syaitan untuk merubah arah, pemahaman dan metodologi dakwah mereka.

Adalah peringatan Nabi kepada Para Sahabatnya dilaporkan oleh Abu Sa'id al-Khudry yang menceritakan: "Ketika kami duduk di sekitar mimbar Rasul, Beliau bersabda, sesungguhnya yang paling kutakuti menimpa kalian, adalah jika dunia terbuka lebar di depan kalian, kesenangan nya terhampar di hadapan kalian." (muttafaq alaihi).

Jadi cobaan yang dikhawatirkan bukan cobaan yang datang dari luar, tetapi cobaan dari dalam diri sendiri, menganggap diri sudah besar, sudah berpengaruh, dapat simpati besar, dunia pun terbentang di hadapan. Inilah awal ketergelinciran. So. Siapakah yang mau merenung, Fahal min muddakir?