#mutawatir

[hidayatuna]

Apakah Hadis Ahad Bisa Dijadikan Sebagai Hujjah dalam Akidah?

HIDAYATUNA.COM, Yogyakarta – Bayangkan anda hidup di abad 15 M. Saat informasi masih dominan disampaikan dari mulut ke mulut. Suatu hari anda mendapat kabar dari Ahmad, teman anda, bahwa Pak Ali, orang kaya di kampung anda, mengundang semua warga ke rumahnya besok untuk tasyakuran. Secara logika anda yakin Pak Ali sangat mungkin melakukan hal itu mengundang seluruh warga untuk makan di rumahnya…

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#hadis ahad #hujjah #hukum #kajian #mutawatir

[ahdabina]

Hadits Ahad: Pengertian, Contoh, Kedudukan dan Macamnya

Hadits Ahad: Pengertian, Contoh, Kedudukan dan Macamnya

حَدِيْثُ الآحَادِ Hadits al-Ahad   Dalam Ulumul Hadits maupun Musthalah Hadits, kita pasti akan bertemu dengan istilah Hadits Ahad. Hal ini menunjukkan urgensi istilah ini. Oleh karena itu, kita wajib mengenal istilah Hadits Ahad ini dengan baik. Sebagaimana kita pahami, bahwa menurut kuantitas sanadnya, hadits itu dibagi menjadi dua, yaitu: Hadits Mutawatir dan Hadits Ahad. Secara umum, Hadits…

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#ahad #contoh #dalil #hadits #kedudukan #macam-macam #mutawatir #pengertian

[aysufs]

Ibn ‘Abd al-Barr said:

The ahadith of hastening the breaking of the fasting and postponing the suhur are authentic and mutawatir.

And reported from Abd al-Razzaq and others with an authentic chain of narration from Amr bin Maymun al-Awdi.

“The companions of Muhammadﷺ were the quickest of people in breaking the fast, and the slowest of people on taking the suhur.”

Ibn Hajar al-Asqalani, Fath al-Bari 4/199

[risalei-nur]

The Words - The Thirty-first  Word - Part 46

FIRST POINT: The stubbornness of Muhammad’s unbelieving contemporaries is well-known and recorded. When the Qur’an announced this incident in The moon split, not one unbeliever dared contradict it. If they had not seen this event, they would have used this verse as a pretext to attack the Prophet more formidably. However, neither the biographies of the Prophet nor history books report anything that even suggests their denial of this event. Their reaction was recorded as: This is sorcery like many others, one after the other. They declared the event to be magic, and added further that if Makkan caravans in other places had seen it, it had truly happened; otherwise, the Prophet had bewitched them. When caravans arriving the following morning from Yemen and other places announced that they had seen this miracle, the unbelievers replied: “The magic of Abu Talib’s orphan has affected even the heavens!”

SECOND POINT: The majority of the foremost scholars of meticulous research, such as Sa‘dud-Din at-Taftazani, concluded that, like the miracles of water flowing from the Prophet’s fingers and satiating a whole army, and the audible grieving of the wooden pole against which the Prophet used to lean while delivering sermons, when it was separated from him following the construction of a pulpit, the splitting of the moon is mutawatir. This means that it has been transmitted down the generations by numerous truthful groups after another, and that the transmitters form such a vast community that they are unable to agree on a lie. It is as certain as Halley’s comet, which appeared a thousand years ago, or the existence of an island we have not seen. Therefore it is unreasonable to foster baseless doubts about such certain, witnessed matters. In fact, it is enough for their accept- ability that they are not impossible. Splitting the moon is just as possible as splitting a mountain by a volcanic eruption.

#allah #god #islam #muslim #revert #reverthelp #reverthelp team #convert #new revert #new convert #new muslim #muslim revert #muslim convert #welcome to islam #revert to islam #convert to islam #how to convert to islam #prophet #muhammad #quran #sunnah #hadith #dua #pray #prayer #salah #help

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Anfal Ayah 74-75

In the Name of Allah, the Most Gracious, the Most Merciful.

8:74 And those who believed, and emigrated and strove hard in the cause of Allah (Al-Jihad), as well as those who gave (them) asylum and aid -- these are the believers in truth, for them is forgiveness and a generous provision.

8:75 And those who believed afterwards, and emigrated and strove hard along with you, they are of you.

But kindred by blood are nearer to one another (regarding inheritance) in the decree ordained by Allah.

Verily, Allah is the All-Knower of everything.

Believers in Truth

Allah says;

And those who believed, and emigrated and strove hard in the cause of Allah (Al-Jihad), as well as those who gave (them) asylum and aid -- these are the believers in truth, for them is forgiveness and a generous provision.

After Allah affirmed the ruling of loyalty and protection between the believers in this life, He then mentioned their destination in the Hereafter. Allah also affirmed the faith of the believers, just as mentioned in the beginning of this Surah, and that He will reward them with forgiveness and by erasing their sins, if they have any. He also promised them honorable provisions that are abundant, pure, everlasting and eternal; provisions that never end or run out, nor will they ever cause boredom, for they are delightful and come in great varieties.

And those who believed afterwards, and emigrated and strove hard along with you, they are of you.

Allah then mentioned that those who follow the path of the believers in faith and performing good deeds, will be with them in the Hereafter.

Just as Allah said, And the foremost to embrace Islam... (9:100),

until the end of the Ayah. He also said,

And those who came after them ... (59:10)

A Hadith that is in the Two Sahihs, which is Mutawatir and has several authentic chains of narrations, mentions that the Messenger of Allah said,

One will be in the company of those whom he loves.

Another Hadith states,

He who loves a people is one of them, and in another narration, he said,  

...will be gathered with them (on the Day of Resurrection).

Inheritance is for Designated Degrees of Relatives

Allah said,

But kindred by blood are nearer to one another (regarding inheritance) in the decree ordained by Allah,

meaning, in Allah's decision.

This Ayah encompasses all relatives, not only the degrees of relative who do not have a fixed, designated share in the inheritance, as some people claim and use this Ayah to argue.

According to Ibn Abbas, Mujahid, Ikrimah, Al-Hasan, Qatadah and several others, this Ayah abrogated inheriting from those with whom one had ties of treaties or brotherhood, as was the case in the beginning of Islam. So it applies to all relatives, and as for those who do not inherit, then this is supported by the Hadith,

Indeed Allah had allotted every right to the one who deserves it, so there may be no will for an heir.

Therefore, this Ayah also includes those who have a fixed share of inheritance. Allah knows best.

Verily, Allah is the All-Knower of everything.

This is the end of the Tafsir of Surah Al-Anfal, all praise and thanks are for Allah, in Him we trust, and He is sufficient for us, what an excellent supporter He is.

#god #allah #islam #quran #ayat #hadith #dua #religion #pray #prayer #salah #muslim #muslimah #revert #revert to islam #lconvert #convert to islam #help #revert help #islam help #revert help team #welcome to islam

[lifeofresulullah]

The Life of The Prophet Muhammad(pbuh): The Miracles of The Prophet Muhammad (PBUH)

Miracles concerning Angels and Jinn

As regards angels appearing and serving God’s Messenger (PBUH), and jinn believing in him and obeying him, these facts at foremost arrived from the Qur’an along with many other sources which are also mutawatir. At the Battle of Badr, according to the Qur’an, five thousand angels served him as soldiers in the front line, like the Companions. Indeed, those angels gained honor among the angels, like the men who fought in that battle.

Here we are going to narrate miracles concerning angels that are seen by His ummah and talking with them as a miracle via of his honor.

The Visits of Hz. Gabriel

Thus, the leading scholars of Hadith, and foremost Bukhari and Muslim, unanimously relate: “One time, an angel, that is, Gabriel, appeared in the form of a man dressed in white. He approached God’s Messenger (PBUH), who was sitting among his Companions, and asked: ‘What is Islam, what is belief, and what is goodness? Explain them.’ The Messenger explained them, and the Companions gathered there both received valuable instruction, and saw the person clearly. Although he seemed like a traveller, he displayed no sign of a journey. He suddenly rose and disappeared. God’s Messenger then said: ‘Gabriel did that in order to teach you!’

Also, the authorities on Hadith relate through certain and authentic narrations of the degree of ‘consensus in meaning’: The Companions saw Gabriel with God’s Messenger (PBUH) many times in the form of Dihya, who was very handsome. For instance, ‘Umar, Ibn ‘Abbas, Usama b. Zayd, Harith, ‘A’isha as-Siddiqa, and Umm Salama established and related certainly: “We frequently saw Gabriel with the God’s Messenger in the form of Dihya.” Is it at all possible that such people would say that they had seen him if they had not?

Guardian Angles

Also, the conqueror of Persia, Sa‘d b. Abi Waqqas, who was one of the ten promised Paradise, relates in an authentic narration: “At the Battle of Uhud we saw two white-dressed persons either side of God’s Messenger (Upon whom be blessings and peace), guarding him like sentries. We understood that they were the angels, Gabriel and Michael.” Is it possible that if such a hero of Islam says he saw them, he had not seen them?

Fighting Angels

Also, Abu Sufyan b. Harith b. ‘Abd al-Muttalib, the Prophet’s cousin, relates in an authentic narration: “At the Battle of Badr, we saw horsemen dressed in white between the sky and the earth.”

Hazrat Hamza (RA) encounters with Hazrat Gabriel (ASM)

Also, Hamza pleaded with the Noble Prophet (PBUH) to see Gabriel. So he showed him to Hamza in the Kaa‘ba, but he could not endure it and fell to the ground unconscious.

There were numerous occurrences like these of angels being seen. They all demonstrated one sort of the Miracles of Muhammad (PBUH), and show that the angels too were like moths drawn to the lamp of his prophethood.

Miracles concerning the Jinn

There are many incidents about the meeting of Jinn with our prophet Muhammad (PBUH). We are going to narrate some of them from the authentic sources.

Ibn Mas‘ud related: “I saw the jinn on the night they accepted Islam at Batn an-Nakhl. I likened them to the Zut, a tall-statured Sudanese tribe; they resembled them.”

There is also the incident concerning Khalid b. al-Walid, which is famous and has been authenticated and accepted by the leading scholars of Hadith: when the idol called ‘Uzza was destroyed, a jinni came out of it in the form of a black woman. Khalid cut it into two with his sword. The Noble Messenger (PBUH) said in connection with this: “They used to worship it inside the idol ‘Uzza; it can no longer be worshipped.”

Also, is a narration from ‘Umar: he said: “While we were with God’s Messenger, a jinni called "Hama" came in the form of an old man carrying a staff; he accepted Islam. The Noble Messenger (PBUH) instructed him in some of the short Suras of the Qur’an, which he listened to and then departed.”

As we complete the part concerning the miracles of angles and the Jinn, we want to utter the truth that the members of the community of Muhammad (PBUH) were in contact with angels and jinn, and speaking with them, which originated from the miraculous guidance and instruction of the Noble Messenger (PBUH).

#allah #god #islam #muslim #quran #revert #convert #convert islam #revert islam #reverthelp #revert help #revert help team #help #islamhelp #converthelp #prayer #salah #muslimah #reminder #pray #dua #hijab #religion #mohammad #new muslim #new revert #muhammad #how to convert to islam #convert to islam #welcome to islam

[ibnuhamzah]

Kaidah-Kaidah Agama (01)

Al Qur'an dan Hadits adalah sumber utama ajaran Islam

▪️Allah ta'ala berfirman:

فَإِن تَنَـٰزَعۡتُمۡ فِی شَیۡءࣲ فَرُدُّوهُ إِلَى ٱللَّهِ وَٱلرَّسُولِ

[Surat An-Nisa' 59]

"Kemudian, jika kamu berbeda pendapat tentang sesuatu, maka kembalikanlah kepada Allah (al-Qur'an) dan Rasul (sunnahnya)"

Penjelasan

❤️ Al Qur'an dan Hadits adalah sumber utama ajaran Islam

🌟 Al Qur'an adalah kalam Allah yang diturunkan kepada Nabi Muhammad shalallahu alayhi wasallam melalui malaikat Jibril, yang disampaikan dari satu generasi ke generasi berikutnya secara mutawatir dan membacanya bernilai ibadah.

▪️Al Qur'an berisi tuntunan dan aturan-aturan yang apabila diikuti oleh manusia maka mereka akan mendapatkan keselamatan dan kebahagiaan di dunia dan akhirat. Aturan-aturan tersebut baik yang berkaitan dengan keimanan/Aqidah, ibadah, mu'amalah maupun akhlak.

🌟 Sedangkan hadits/Sunnah adalah semua perkataan, perbuatan, persetujuan/ketetapan serta sifat-sifat Rasulullah shallallahu alayhi wasallam.

▪️Hadits adalah penjelas terhadap al Qur'an

👉 Hadits merinci sebagian ayat-ayat al Qur'an yang masih global

👉 Hadits mengkhususkan sebagian ayat-ayat al Qur'an yang masih umum

👉 Hadits memperjelas sebagian ayat-ayat Al Qur'an yang masih samar maknanya

👉 Hadits menjelaskan ketentuan syara' yang belum disebutkan dalam al Qur'an.

⛔ Jika ada perkataan, perbuatan, pendapat, ajaran yang bertentangan dengan al Qur'an dan Hadits (sebagaimana pemahaman yang telah dijelaskan oleh para ulama Ahlussunah wal Jama'ah) maka harus diwaspadai dan tidak boleh diikuti.

[yabapir]

Turunnya Isa bin Maryam Jelang Kiamat Wajib Diimani

loading… Syaikh Muhammad Nashiruddin al-Albani . Foto/Ilustrasi: Ist Syaikh Muhammad Nashiruddin al-Albani mengatakan sesungguhnya hadis-hadis tentang Dajjal dan turunnya Isa bin Maryam as adalah mutawatir, wajib diimani. “Janganlah engkau tertipu dengan orang yang mengklaim bahwa turunnya Isa as berdasarkan hadis ahad. Sesungguhnya mereka adalah orang-orang yang bodoh terhadap ilmu ini (ilmu…

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[merangkulmakna]

#Repost

DIEN ISLAM DAN JAMA'ATUL MUSLIMIN

Bag. 1

Segala puji bagi Allah, kami memuji-Nya dan

memohon pertolongan kepada-Nya. Siapa yang diberi petunjuk oleh Allah, niscaya tidak akan ada yang bisa menyesatkannya. Sedangkan siapa yang Dia sesatkan, niscaya tidak akan ada yang bisa memberikan petunjuk kepadanya. Aku bersaksi bahwa tidak ada ilah yang haq untuk diibadahi selain Allah semata, yang tiada sekutu bagi-Nya. Dan aku juga bersaksi bahwa Muhammad adalah hamba dan utusan-Nya Shallallahu ‘alaihi wasallam ... amma ba‘du :

Berikut ini adalah serial penjelasan tentang

hakekat Islam dan urgensi Jamaah. Kami

berdoa kepada Allah agar memahamkan kami dan kalian tentang Islam dan meneguhkan kita di dalam Jama'atul Muslimin.

Allah Ta‘ala berfirman: {Pada hari ini telah Aku sempurnakan bagi kalian agama kalian, Aku juga sempurnakan nikmat-Ku atas kalian dan Aku ridha islam sebagai agama kalian}

[QS. Al-Maidah : 3] Kalam-Nya: {Sesungguhnya agama di sisi Allah hanyalah islam}

[QS. Ali Imran : 19]. Kalam-Nya: {Dan siapa yang menghendaki agama selain Islam, niscaya tidak akan diterima dan di akherat dia akan termasuk orang-orang yang merugi}.

[QS. Ali Imran : 85]

Islamlah dien yang diridhai oleh Allah untuk

manusia, dan selainnya tidak akan diterima.

Hakekat Islam baik secara bahasa maupun syari adalah as-salāmah – artinya ikhlas (murni ) –, dan al-Istislām – artinya tunduk dan patuh – kepada Allah.

Abul Abbas ibnu Taimiyyah rahimahullah

berkata: "Islam adalah ketundukan kepada Allah semata, jadi lafadz Islam itu mencakup

arti al-istislām (tunduk) dan ikhlas kepada

Allah ... Maka, barangsiapa yang tidak tunduk kepada-Nya, berarti dia bukanlah seorang Muslim, siapa yang tunduk kepada selain-Nya, sebagaimana ketundukannya kepada-Nya, berarti dia juga bukanlah seorang Muslim. Sedangkan siapa yang tunduk hanya kepada-Nya, maka dia adalah seorang Muslim sebagaimana disebutkan dalam Al-Qur'an: {Benar, siapa yang menundukkan wajahnya kepada Allah dan dia berbuat baik, maka baginya adalah pahala di sisi Rabbnya, mereka tidak merasa takut dan tidak pula bersedih hati} [QS. Al-Baqarah : 112]. Kalam-Nya:

{Dan siapakah yang lebih baik agamanya dari orang yang menundukkan wajahnya kepada Allah, berbuat baik dan mengikuti millah Ibrahim yang lurus. Dan Allah telah mengambil Ibrahim sebagai kekasih-Nya"

[QS. an-Nisa: 125]. [An-Nubuwat].

Beliau rahimahullah juga berkata: "Islam

yang merupakan Dien Allah, yang karenanya

kitab suci diturunkan, dan para Rasul diutus.. Maknanya adalah hendaklah seorang hamba tunduk kepada Allah Rabb semesta alam. Jadi, dia harus berserah diri kepada Allah saja, tiada sekutu bagi-Nya. Dia juga harus patuh kepada-Nya dengan menghambakan diri hanya kepada-Nya, bukan kepada yang lain, sebagaimana yang telah dijelaskan oleh sebaik-baik perkataan yaitu Al-Quran. Sedangkan puncaknya Islam adalah syahadat atau persaksian bahwa tidak ada ilah yang haq untuk diibadahi kecuali Allah. Islam memiliki dua lawan, yaitu kesombongan dan syirik. Karena itulah, diriwayatkan bahwa Nuh ‘alaihissalam memerintahkan anaknya dengan Laa ilaaha illallah dan subhanallah, dan melarang mereka dari kesombongan dan syirik". (HR. Ahmad dari Abdullah bin Amru) ... Jadi, orang yang menyombongkan diri dari beribadah kepada Allah, tidak mau beribadah kepada-Nya, maka dia bukanlah orang yang berserah diri kepada-Nya. sedangkan orang yang beribadah kepada-Nya tapi juga beribadah kepada yang lain, berarti dia adalah seorang musyrik, bukan Muslim, karena pada dirinya terdapat kesyirikan. Lafadz Islam mengandung makna al-istislām dan as-salāmah yang artinya ikhlas (murni). (lihat al-Fatawa) ... jadi, setiap orang yang sombong dan berbuat syirik bukanlah Muslim".

[an-Nubuwat]

Seseorang tidak bisa disebut Muslim kecuali dengan komitmen terhadap Islam dengan kedua makna ini. Maka, siapa yang tidak mau tunduk kepada Allah – seperti orang yang meninggalkan suatu amal atau menolak dengan kekuatan beberapa syariat yang zhahir dan mutawatir (disepakati) berarti dia kaf i r. Dan juga, siapa yang tidak memurnikan ibadah hanya untuk Allah, – seperti orang yang menyembah para Nabi dan para wali karena taklid dan takwil - berarti dia musyrik meskipun dia masih shalat, puasa, dan mengaku sebagai Muslim. Hakekat-hakekat inilah yang

ditunjukkan oleh syahadat Laa ilaaha illallah.

Abul Abbas Ibnu Taimiyyah rahimahullah

berkata: "Ilah artinya adalah yang diibadahi lagi ditaati dengan haq" [Taisirul 'Azizil Hamid], sehingga tidak Ada yang berhak diibadahi dan ditaati selain Allah. Kata ini tercakup dalam makna as-Salāmah dan al-istislām kepada Allah, dan itulah dakwah para Nabi dan Rasul kepada kaum dan umat mereka“. Abul Abbas ibnu Taimiyyah rahimahullah berkata: "Lafadz Islam memiliki dua makna, pertama: ad-Dien al Musytarak (Agama semua nabi), yang artinya beribadah kepada Allah semata, tidak Ada sekutu bagi-Nya, dan karenanyalah Allah mengutus para Nabi. Sebagaimana yang ditunjukkan oleh Nash-nash kitab dan sunnah tentang kesatuan/persamaan agama mereka. Yang kedua adalah apa yang dibawa oleh Nabi Muhammad Shallallahu ‘alaihi wasallam, secara khusus – maksudnya adalah islam. Yang memiliki dua tingkatan: pertama adalah perkataan dan perbuatan yang zhahir, yaitu 5 bangunan (rukun)nya, sedang yang kedua adalah kesesuaian yang zhahir tersebut

dengan yang batin". [al-Fatawa]

Kelima bangunan inilah hakekat Islam baik

perkataan dan perbuatan, yang zhahir dan

yang batin. Rasulullah Shallallahu ‘alaihi wasallam menjelaskannya dengan bersabda: (Islam dibangun diatas 5 perkara, yaitu bersaksi bahwa tidak Ada ilah yang hak kecuali Allah dan bahwa Muhammad adalah hamba dan utusan-Nya, mendirikan shalat, menunaikan zakat, berhaji ke baitullah dan puasa Ramadhan). [HR. Bukhari dan Muslim dari hadits Ibnu Umar]. Menurut riwayat lain: (Islam dibangun diatas 5 perkara, yaitu untuk mentauhidkan Allah). [HR. Muslim dari Ibnu Umar]. Menurut riwayat yang lain lagi: (Islam dibangun diatas 5 perkara, yaitu beribadah kepada Allah dan selain-Nya harus diingkari). [HR. Muslim dari Ibnu Umar]. Islam yang dibawa oleh syariat Muhammad Shallallahu ‘alaihi wasallam secara khusus tidak akan benar Tanpa Ada as-Salāmah dan al-istislām kepada Allah, bahkan 5 bangunan Islam disyariatkan agar seseorang berlaku ikhlas kepada Allah dan berserah diri kepada-Nya dengan komitmen terhadap tauhid, ittiba (mengikuti) Rasul Shallallahu ‘alaihi wasallam dan melaksanakan bangunan-bangunan tersebut. Ibnu Ishaq bin Rahawaih rahimahullah berkata: "Murjiah telah berlaku ghuluw dengan mengatakan: “Barangsiapa yang meninggalkan shalat fardhu, puasa ramadhan, zakat, haji, dan semua kewajiban secara umum selama tidak juhud (mengingkarinya), maka kami tidak mengkafirkannya. Perkaranya dikembalikan kepada Allah, selama dia masih mengakuinya”. Jadi, tidak diragukan lagi bahwa mereka adalah Murjiah." [Masaail Harb oleh Al Karmani]

Lalu, hubungan antara as-salāmah dan al-istislām dijelaskan oleh Allah di dalam banyak ayat dari kitab suci-Nya, diantaranya perintah Allah untuk memerangi orang-orang musyrik. Allah Jalla wa 'ala berfiman: {Maka, jika mereka bertaubat, mendirikan shalat dan menunaikan zakat, maka mereka adalah saudara kalian seagama. Dan Kami menjelaskan ayat-ayat kepada kaum yang mengetahui} [QS. at-Taubah : 11]. Setelah membaca ayat diatas, Fudhail bin 'Iyadh rahimahullah berkata: “Taubat dari syirik dijadikan oleh Allah ‘Azza wa jalla berupa perkataan dan perbuatan, dengan mendirikan shalat dan menunaikan zakat“. Sedangkan Para penyembah akal berkata : "Shalat, zakat, dan kewajiban apapun bukanlah termasuk iman“. Itu semua adalah kebohongan kepada Allah ‘Azza wa jalla dan bertentangan dengan kitab dan sunah Nabi-Nya Shallallahu ‘alaihi wasallam, jika memang benar begitu, niscaya Abu Bakar radhiyallahu ‘anhu tidak akan memerangi ahlu riddah (orang-orang murtad)". [As-Sunah oleh Abdullah bin Ahmad]

Para sahabat radhiyallahu ‘anhum telah sepakat bahwa tidak ada Islam tanpa al-istislām, maka mereka mengkafirkan orang yang meninggalkan shalat lantaran malas

– padahal dia hanya meninggalkan satu jenis amal. Mereka juga mengkafirkan orang-orang yang menolak membayar zakat – berarti mereka telah menolak dengan kekuatan beberapa syariat yang zhahir (Nampak) dan mutawatir (disepakati). Tetapi para ghulat Murjiah menyelisihi mereka dalam hal itu (Yaitu tiada Islam tanpa al-istislām), mereka tidak mengetahui hakekat Islam yang Allah ridhai sebagai Dien bagi manusia. Para sahabat radhiyallahu ‘anhum juga sepakat bahwa tidak ada Islam tanpa as-salāmah (ikhlas/murni), maka mereka mengkafirkan sekelompok ahlu riddah yang kembali menyembah berhala – yaitu patung yang diukir dengan paras orang-orang shalih, mereka tidak menjadikan baru masuk islamnya manusia, bermunculannya para Dajjal yang mengaku Nabi, dan merebaknya orang-orang yang menolak zakat di negeri Islam sebagai penghalang dikafirkannya mereka secara ta‘yin. Sedangkan Jahmiyah modern menyelisihi mereka dalam hal tersebut, di mana mereka menyalahi sabda Rasul Shallallahu ‘alaihi wasallam: (Barangsiapa mati, sedangkan dia mengilmui bahwa tidak Ada Ilah yang haq selain Allah, niscaya dia akan masuk surga). [HR. Muslim dari Utsman]

Bangunan Islam tidak akan benar tanpa

bangunan-bangunan ini, siapa yang

mengabaikan satu rukun saja, dikhawatirkan bangunan tersebut akan roboh menimpanya. Jika Keislaman seseorang telah jatuh, maka dia akan binasa di dunia dengan tebasan pedang dan di akhirat dengan api. Rasulullah

Shallallahu ‘alaihi wasallam bersabda: (Barangsiapa yang mengganti agamanya (murtad), maka bunuhlah dia). [HR. Bukhari dari ibnu Abbas]. Sedangkan rukun Islam yang terbesar adalah rukun yang pertama, tanpanya keislaman seseorang tidak akan sah selamanya, yaitu syahadat tauhid, bersaksi bahwa tidak Ada ilah yang haq selain Allah, bahwa tidak Ada sesembahan dan yang ditaati dengan haq selain Allah, syahadat ini mencakup tauhid uluhiyah, rububiyah, asmā dan sifat. Abul Abbas ibnu Taimiyah rahimahullah berkata : "Laa ilaaha illallah artinya pengukuhan keesaan-Nya dengan ilahiyah..Dan ilahiyah mencakup kesempurnaan ilmu, qudroh (kemampuan),

rahmat dan hikmah-Nya. Di dalamnya juga

terdapat pengukuhan sikap ihsan-Nya kepada para hamba. Karena Ilah artinya adalah ma‘luh, yaitu yang berhak untuk disembah. Realitas berhak untuk disembah merupakan satu sifat yang menuntut untuk menjadikannya sebagai sesuatu yang sangat dicintai dan yang dipatuhi secara penuh". [Taisir ‘Azizul Hamid]

Syahadat Laa ilaaha illallah adalah persaksian iman kepada Allah dan kufur kepada Thaghut, yaitu hendaklah hanya Allah yang diibadahi, dan yang lain harus dikufuri. Itulah millah Ibrahim ‘alaihissalam yg kita diperintah untuk mengikutinya, di mana beliau berkata kepada kaumnya: {Sesungguhnya kami berlepas diri dari kalian dan dari apa yang kalian sembah

selain Allah, kami kafirkan kalian, dan telah

nampak permusuhan dan kebencian antara

kami dan kalian selamanya hingga kalian

hanya beriman kepada Allah semata}.

[QS. Al-Mumtahanah: 4]

Imam Muhammad bin Abdul Wahab

rahimahullah berkata : "Islam artinya berserah diri kepada Allah dengan tauhid, patuh kepada-Nya dengan ketaatan dan berlepas diri dari syirik dan para pelakunya". [Tsalatsatul ushul], demikianlah arti as-salāmah dan al-istislām kepada Allah. Seseorang tidak disebut Muslim selama tidak beribadah kepada Allah semata dan kufur kepada selain-Nya, sebagaimana yang dijelaskan dalam hadits bangunan Islam yang Lima : "Islam dibangun diatas Lima perkara, yaitu hendaklah Allah diibadahi dan selain-Nya dikufuri“. [HR. Muslim dari ibnu Umar], tidak ada Islam tanpa beribadah kepada Allah (arti al-istislām), dan tidak ada Islam tanpa kufur kepada thaghut (arti as-salāmah).

Seseorang tidak akan selamat dari noda

syirik dan kenajisan pelakunya, selagi dia tidak kufur kepada para thaghut pada zamannya, kesyirikan mereka, dan para pelakunya. Seperti para pelaku demokrasi, nasionalisme, fanatik bangsa, dan pembuat undang-undang yang murtad dari Islam, Diantara mereka adalah para kandidat, juru kampanye dalam Pemilu, berbagai fatwa dari partai-partai "islam“ maz‘um (ngaku-ngaku), orang-orang yang berhukum kepada pengadilan-pengadilan buatan manusia dengan alasan mashlahat (keuntungan) dan dharurah (bahaya), para aparat thaghut dan para ansharnya dari kalangan kadet tentara, dan "para masyayikh", serta kelompok "ikhwanul murtadin", berikut partai-partainya, kesatuan-kesatuannya dan kroni-kroninya yang mengingkari tauhid, syariat, wala wal barā, dan jihad. Menolak untuk komitmen dengan syariat, justru memeranginya, mengolok-oloknya, bahkan mendukung para salibis dan thaghut dalam memeranginya. Oleh karena itu seorang muslim wajib menampakkan pengingkarannya kepada mereka sesuai dengan kemampuan, baik dengan Pena, lisan, pedang, dan tombak. dengan berittiba‘ (mengikuti) kedua kekasih ar-Rahman (Muhammad Shallallahu ‘alaihi wasallam dan Ibrahim ‘alaihissalam)

– semoga shalawat dan salam yang paling utama terlimpah atas keduanya – dalam

hal itu.

Perkara yang wajib diketahui bagi seseorang adalah bahwasanya Allah Jalla wa ‘ala mewajibkan kepada manusia untuk ikhlas dan tunduk kepada-Nya, maka Allah perintahkan mereka untuk patuh kepada syariat-Nya, merujuk kepada hukum-Nya semata, dan berhati-hati dari perbuatan yang menyelisihi perintah-Nya, serta memerangi siapa saja yang tidak mau menjalankan sebagian syariat-Nya. Memerangi seluruh manusia berperang

demi membela Dien ini dengan dua landasan tersebut: yakni ikhlas dan tunduk, tidak berhenti memerangi semua manusia sampai mereka berkomitmen dengan syariat dengan suka rela, kecuali mereka mau membayar jizyah dan tunduk kepada hukum Islam meski secara terpaksa.

Allah Ta’ala berfirman: {Apabila sudah habis bulan-bulan Haram itu, maka bunuhlah orang-orang musyrikin itu dimana saja kamu jumpai mereka, dan tangkaplah mereka. Kepunglah mereka dan intailah ditempat pengintaian. Jika mereka bertaubat dan mendirikan shalat dan menunaikan zakat, maka berilah kebebasan kepada mereka untuk berjalan. Sesungguhnya Allah Maha Pengampun lagi maha Penyayang}.

[QS. at-Taubah: 5], dan kalam-Nya: {Jika mereka bertaubat, mendirikan shalat dan menunaikan zakat, maka (mereka itu) adalah saudara-saudaramu seagama. Dan Kami

menjelaskan ayat-ayat itu bagi kaum yang

mengetahui}. [QS. at-Taubah: 11], dan kalam-Nya: {Dan perangilah mereka itu, sehingga tidak ada fitnah lagi dan (sehingga) ketaatan itu hanya semata-mata untuk Allah. Jika mereka berhenti (dari memusuhi kamu), maka tidak ada permusuhan (lagi), kecuali terhadap orang-orang yang zalim}

[QS. al-Baqarah: 193]. Kalam-Nya: {Dan perangilah mereka, supaya jangan ada fitnah dan supaya agama itu semata-mata untuk Allah. Jika mereka berhenti (dari kekafiran), maka sesungguhnya Allah Maha Melihat apa yang mereka kerjakan} [QS. al-Anfal: 39]. Kalam-Nya: {Orang-orang yang beriman berperang di jalan Allah, dan orang-orang yang kaf i r berperang di jalan thaghut, sebab itu perangilah kawan-kawan syaitan itu, karena sesungguhnya tipu daya syaitan itu adalah lemah}. [QS. an-Nisā: 76], dan kalam-Nya:

{Perangilah orang-orang yang tidak beriman kepada Allah dan tidak (pula) kepada hari kemudian, dan mereka tidak mengharamkan apa yang diharamkan oleh Allah dan Rasul-Nya dan tidak beragama dengan agama yang benar (agama Allah), (yaitu orang-orang) yang diberikan Al-Kitab kepada mereka, sampai mereka membayar jizyah dengan patuh sedang mereka dalam keadaan tunduk}.

[QS. at-Taubah: 29]

Nabi Shallallahu ‘alaihi wasallam diperintahkan untuk memerangi manusia sampai mereka beriltizam dengan rukun-rukun Islam yang nampak, Beliau Shallallahu ‘alaihi wasallam bersabda: (Pokok dari pada islam adalah bersaksi bahwa tidak ada Ilah yang berhak disembah selain Allah semata, tiada sekutu bagi-Nya dan bahwa Muhammad adalah hamba dan Rasul-Nya. Penopangnya adalah shalat, membayar zakat, dan puncaknya adalah jihad di jalan Allah. Sungguh aku diperintahkan memerangi manusia hanya agar mereka melaksanakan shalat, menunaikan zakat, bersaksi bahwa tiada Ilah selain Allah dan bahwa Muhammad adalah utusan-Nya. Dan jika mereka melakukan hal tersebut, maka berarti darah dan harta mereka terjaga kecuali dengan haknya. Dan perhitungan mereka di sisi Allah). [HR Ahmad dari Muadz], dan beliau bersabda lagi: (Aku diperintahkan untuk memerangi manusia hingga mereka

melaksanakan shalat, menunaikan zakat,

bersaksi bahwa tiada Ilah selain Allah dan bahwa Muhammad adalah utusan Allah. Dan jika mereka melakukan hal tersebut maka berarti darah dan harta mereka terjaga kecuali dengan haknya. Dan perhitungan mereka di sisi Allah." [HR. Bukhari dan Muslim dari Umar]

Rasulullah juga memerintahkan Khalifahnya

Syaikhul Islam Abu Bakar as-Shiddiq radhiyallahu ‘anhu dengan hal yang sama.

Dari Handzalah bin ‘Ali bin al-Asqa’ bahwa

Abu Bakar radhiyallahu ‘anhu mengutus

Khalid bin Walid radhiyallahu ‘anhu dan

memerintahkannya untuk memerangi manusia agar mereka menjalankan 5 rukun, dan barang siapa yang meninggalkan salah satu saja dari 5 rukun tadi, maka ia akan diperangi, 5 rukun tersebut adalah: Bersaksi bahwa tidak ada Ilah selain Allah,dan Muhammad hamba dan rasul-Nya, mendirikan shalat, menunaikan zakat, puasa ramadhan, dan Haji. [as-Sunnah lil-Khilal dan Tarikh al-Islam milk Ad-zahabi].

Dan merupakan kewajiban bagi ummat islam adalah memerangi para pelaku kesyirikan di atas satu panji, bukan di atas bendera golongan-golongan dan partai dengan mencampakkan Jamaah (Khilafah) dan Imamnya (Khalifah), kalam-Nya: {Sesungguhnya Allah menyukai orang yang berperang dijalan-Nya dalam barisan yang teratur seakan-akan mereka seperti suatu bangunan yang tersusun kokoh}

[QS. as-Shaf: 4]. Barisan tidak akan bersatu dan tamkin tidak akan terwujud bagi Dien tanpa wala’ dan bara’, Allah Jalla wa ‘ala berfirman: {Dan orang-orang yang beriman, lelaki dan perempuan, sebahagian mereka (adalah) menjadi penolong bagi sebahagian yang lain. Mereka menyuruh (mengerjakan) yang ma‘ruf, mencegah dari yang munkar, mendirikan shalat, menunaikan zakat dan mereka taat pada Allah dan Rasul-Nya. Mereka itu akan diberi rahmat oleh Allah; sesungguhnya Allah Maha Perkasa lagi Maha Bijaksana}

[QS. at-Taubah: 72]. Kalam-Nya: {Seandainya Allah tidak menolak (keganasan) sebahagian umat manusia dengan sebagian yang lain, pasti rusaklah bumi ini. Tetapi Allah mempunyai karunia (yang dicurahkan) atas semesta alam} [QS. al-Baqarah: 251], kalam-Nya: {Hai orang-orang yang beriman, barangsiapa di antara kamu yang murtad dari agamanya, maka kelak Allah akan mendatangkan suatu kaum yang Allah mencintai mereka dan merekapun

mencintai-Nya, yang bersikap lemah lembut

terhadap orang yang mukmin, yang bersikap keras terhadap orang-orang kaf i r, yang berjihad dijalan Allah, dan yang tidak takut kepada celaan orang yang suka mencela. Itulah karunia Allah, diberikan-Nya kepada siapa yang dikehendaki-Nya, dan Allah Maha Luas (pemberian-Nya), lagi Maha Mengetahui}

[QS. al-Maidah: 54].

Dan jamaah yang diwajibkan atas kaum

muslimin adalah Khilafah al Qurasyiyah

– yang mana Hudzaifah bin Yaman telah diperintahkan untuk berkomitmen dengannya. Jamaah ini dibangun di atas pondasi sebagaimana halnya dengan islam dibangun di atas pondasi, Nabi Shallallahu ‘alaihi wasallam bersabda: (Aku memerintahkan kalian 5 perkara yang mana Allah memerintahkanku dengannya: mendengar, taat, jihad, hijrah, dan jamaah. Barangsiapa yang berpisah dengan jamaah sejengkal saja, maka ikatan islam telah terlepas dari lehernya, kecuali ia kembali. Barangsiapa yang menyeru kepada jahiliyyah maka bisa jadi ia akan terjerumus ke jahannam), maka seorang lelaki berkata: “Wahai Rasulullah, meski dia shalat dan puasa?” beliau bersabda: (Meski dia puasa dan shalat, maka serulah dengan seruan Allah yang telah memberi kalian gelar, Muslimun, Mukminun, dan Hamba Allah). [HR. at-Tirmidzi dari Harist al-Asy’ari]. Maka kita diperintahkan untuk berpegang teguh dengan Jama‘atul muslimin, berkomitmen dengannya, menggigitnya sekuat tenaga dengan geraham (teguh). Dimana Syariat Islam tidak akan bisa terwujud di permukaan bumi kecuali dengannya. Ia dibangun di atas 5 pondasi setelah pondasi-pondasi islam – Hijrah, mendengar, taat, jamaah, dan jihad. Maka tidak berlaku mendengar, taat, dan jamaah tanpa berbai‘at kepada imam (Khalifah). Tidak ada hijrah tanpa ada yang menaungi dan menolong. Tidak ada jihad tanpa I’dad, ribath, dan perang.

Mahdi berkata saat berbicara dengan Umar bin Khatab radhiyallahu ‘anhu: "Bahwa tidak ada islam tanpa jamaah , tidak ada jamaah tanpa kekuasaan dan tidak ada kekuasaan tanpa ketaatan." [Sunan ad-Darami]

Karena pentingnya Jama‘ah muslimin demi wujudnya Dien Islam, maka kita diperintahkan untuk menyeru kepada rukun-rukunnya setelah mendakwahkan rukun Islam. Nabi Shallallahu ‘alaihi wasallam bersabda: (Berperanglah di jalan Allah dengan nama-Nya, perangilah siapa

yang mengkufuri-Nya, berperanglah namun

jangan berlebihan, jangan berhianat, jangan

memutilasi, dan jangan bunuh anak kecil.

Jika kamu bertemu musuhmu dari kalangan

musyrikin maka serulah mereka kepada 3

perkara, mana diantara 3 hal ini mereka

mau melaksanakannya maka terimalah,

dan berhenti memerangi mereka! Pertama

serulah mereka kepada islam, jika mereka

menyambutnya dan mau masuk islam, maka

terimalah dan tahanlah dirimu dari mereka,

kemudian serulah mereka untuk berpindah

dari negri mereka tinggal , menuju negri

muhajirin (Madinah), dan kabarkan jika

mereka melakukan hal itu maka kewajiban dan hak mereka sama dengan muhajirin lainnya, namun jika mereka enggan, maka beri tahu mereka bahwa posisi mereka seperti arab badui muslimin, berlaku kepada mereka hukum Allah sebagaimana kaum mukmin lainnya, namun mereka tidak mendapatkan bagian dari ghanimah dan Fai sepeserpun kecuali mereka keluar berperang bersama kaum muslimin)

[HR. Muslim dari Buraidah]. Maka barang siapa yang tidak berhijrah pada masa itu mereka bak orang-orang arab badui , (orang-orang arab badui adalah tercela dalam firman Allah dan Rasul-Nya Shallallahu ‘alaihi wasallam) dan ini adalah hukum hijrah menuju Madinah

Rasulullah Shallallahu ‘alaihi wasallam dari

negeri yang penduduknya sudah masuk Islam, lalu bagaimana dengan mereka yang rela tinggal di tengah-tengah kaum musyirikin? Rasulullah Shallallahu ‘alaihi wasallam bersabda: (Aku berlepas diri dari setiap yang tinggal ditengah-tengah kaum musyrikin di negri mereka). [HR. Thabrani dan Baihaqi dari Jarir bin Abdullah]

Allah ‘Azza wa jalla berfirman: {Sesungguhnya orang-orang yang beriman dan berhijrah serta berjihad dengan harta dan jiwanya pada jalan Allah dan orang-orang yang memberikan tempat kediaman dan pertoIongan (kepada orang-orang muhajirin), mereka itu satu sama lain lindung-melindungi. Dan (terhadap) orang-orang yang beriman, tetapi belum berhijrah, maka tidak ada kewajiban sedikitpun atasmu melindungi mereka, sebelum mereka berhijrah. (Akan tetapi) jika mereka meminta pertolongan kepadamu dalam (urusan pembelaan) agama, maka kamu wajib memberikan pertolongan kecuali terhadap kaum yang telah ada perjanjian antara kamu dengan mereka. Dan Allah Maha Melihat apa yang kamu kerjakan}. [QS. al-Anfal: 72], dan kalam-Nya: {Dan orang-orang yang beriman dan berhijrah serta berjihad pada jalan Allah, dan orang-orang yang memberi tempat kediaman dan memberi pertolongan (kepada orang-orang muhajirin), mereka itulah orang-orang yang benar-benar beriman. Mereka memperoleh ampunan dan rezeki (nikmat) yang mulia. Dan orang-orang yang beriman sesudah itu kemudian berhijrah serta berjihad bersamamu maka orang-orang itu termasuk golonganmu (juga)."

[QS. al-Anfal: 74-75]

Karena urgennya jamaah muslimin, Nabi

Shallallahu ‘alaihi wasallam mewanti-wanti

supaya tidak keluar darinya. Maka Nabi

Shallallahu ‘alaihi wasallam bersabda: (Barangsiapa yang keluar dari ketaatan, berpisah dengan jamaah lalu mati, maka matinya dalam keadaan jahiliyyah).

[HR. Bukhari Muslim dari ibnul ‘Abbas], dan sabdanya: (Barangsiapa yang keluar dari ketaatan , ia tidak akan mendapatkan hujjah saat bertemu dengan Allah, dan barangsiapa yang mati dan tidak ada ikatan baiat atasnya maka matinya mati jahilyyah). [HR. Muslim dari Ibnu Umar]

Bahkan karena saking urgentnya Nabi Shallallahu ‘alaihi wasallam menghalalkan darah siapa saja yang memecah belah barisannya, Nabi Shallallahu ‘alaihi wasallam bersabda: (Sungguh akan ada kerusakan dan keburukan, barangsiapa siapa yang ingin memecah belah perkara ummat ini, maka tebaslah ia dengan pedang, siapapun itu). [Rowahu Muslim dari ‘Arafajah], dan dalam riwayat lainnya (Barangsiapa ada yang mendatangi kalian, sedangkan perkara

kalian berada dalam kepemimpinan satu

lelaki (khalifah), dia ingin memecah belah

persatuan kalian, atau memecah belah jamaah kalian , maka bunuhlah dia). Dan sabdanya: (Jika dibaiat dua khalifah maka bunuh yang terakhir dari keduanya). [HR. Muslim dari Sa’id al-Khudzri], dan sabdanya: (Tidak halal darah seseorang yang bersaksi bahwa tiada Ilah selain Allah dan bahwa aku utusan Allah kecuali dengan tiga perkara: Orang tua yang berzina, jiwa dibalas jiwa (Qisos), orang yang meninggalkan diennya (Murtad), dan yang meninggalkan jamaah). [HR. Bukhari Muslim dari Ibnu Mas’ud]

Dan termasuk nikmat Allah bagi muwahhidin

adalah memperbarui jamaah ini untuk mereka – tanpa ada daya dan kekuatan dari mereka – setelah ia hilang selama berbad-abad. Dan memang seharusnya saat kewajiban itu (mendirikan khilfah) hilang dari setiap leher muslim, mereka harus intropeksi diri lagi dan berusaha untuk mendirikannya kembali, dan sekarang kini ia telah kembali. Maka wajib bagi setiap muslim bersyukur kepada rabbnya dalam bentuk perkataan dan perbuatan, serta

membicarakan nikmat ini dalam mejelis-majelis umum maupun khusus, Kalam-Nya: {Dan terhadap nikmat Rabbmu, maka hendaklah kamu siarkan}.

[QS. ad-Dhuha: 11], dan dengan cara menjaga nikmat ini, membelanya, berperang deminya, berkomitmen dengan rukunnya – Hijrah, Mendengar, taat, Jamaah, dan jihad – dan hal-hal yang harus dilakukan untuk melaksanakan rukun ini – menaungi, menolong , baiat, I’dad, ribath – agar Allah menambahkan karunia-Nya. Allah jalla wa ‘ala berfiman: {Dan (ingatlah juga), tatkala Tuhanmu memaklumkan; {Sesungguhnya jika kamu bersyukur, pasti Kami akan menambah (nikmat) kepadamu, dan jika kamu mengingkari (nikmat-Ku), maka sesungguhnya azab-Ku sangat pedih}. [QS. Ibrahim: 7]

Ya Allah, berikanlah penaklukan atas kota

Kostantinopel dan Roma melalui tangan kami. Dan jadikan kami hamba-Mu yang bersabar dan bersyukur, aamiin.

#Sumber : Rumiyah1

Barokallohu fiikum

[loverandservantoftheahlulbayt]

🍃🕊🍃 Question 36: The names of the Imams in the Qur’an

Question: Why aren’t the names of the Imams expressly mentioned in the Qur`an?

🍃 Brief Answer

It must be noted that although the names of the pure Imams (ع) are not specified in the Qur`an, the Prophet (ص) did assert their names, especially the name of Imam ‘Ali b. Abi Talib (ع). A very clear instance of such assertion occurs in hadith Ghadir, which is considered the official announcement of the caliphate of Imam ‘Ali b. Abi Talib (ع). Regarding the question of transmission, this hadith is mutawatir [i.e. it has been narrated through so many lines of transmission that it can be accepted without doubt.] and its content reveals clear evidence for the Imamate of Imam ‘Ali b. Abi Talib (ع).

Moreover, there are several verses in the Qur`an that pertain to the status of Imam ‘Ali b. Abi Talib (ع), the most important of which is verse 55 of Surat al-Ma`idah;

“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down.”

In books of exegesis and history, both among the Shi’ite and Sunni sources, it has been pointed out that this verse was revealed after the event in which Imam ‘Ali b. Abi Talib (ع) gave his ring to a poor beggar as charity while he was bowing down in prayer, and so this verse refers to no other than Imam ‘Ali b. Abi Talib (ع). Thus, although Imam ‘Ali b. Abi Talib (ع) has not been mentioned in the Qur`an by name, there are evident references to him.

But as to why the Imams (ع) have not been mentioned by name, at least two answers could be propounded.

Firstly, the normal pattern of the Qur`an is to deal with issues in a general tone, providing the general principles and rules, without getting into the explanation of the minute details. This is the method the Qur`an takes up in many instances and it is for this reason that when Imam Ja’far b. Muhammad as-Sadiq (ع) was asked about this question, he replied that, “It is the same case with the daily prayer, the zakat, and hajj: Allah has mentioned only their general rules in the Qur`an but has not elucidated the details. It was the Prophet (ص) who expressed the precise method of carrying out such duties and their related details. In the same vein, regarding the question of succession, the Prophet (ص) himself specified the names of ‘Ali and his household (ع) as his successors and so there was no need for their names to have been expressed in the Qur`an itself.

Secondly, in such an issue, where there was a good chance of opposition, prudence necessitated that the Qur`an mention the issue indirectly and through allusions for there was the possibility that opposition to the issue of Imamate might lead to opposition to the Qur`an and the main core of Islam, which was certainly not in the interest of the Muslims. That is, if there were a verse specifying the succession of ‘Ali (ع), the opponents would have distorted it out of their opposition to him, and this would have violated the value of Islam and the Qur`an as the final religion and the eternal and divine book. For, it should be borne in mind that one of the ways by which the Qur`an could be preserved—for Allah (awj) has asserted,

“Indeed We have sent down the

Reminder (i.e. the Qur`an) and indeed

We will preserve it.”1

is to remove the natural motives for opposition and distortion.

Hence, the Qur`an, firstly, refrains from expressing the names of the Imams (ع); and secondly, places the verses that are related to the question of Imam ‘Ali b. Abi Talib (ع) successorship, the Verse of Tabligh (which regards the official announcement of Imam ‘Ali b. Abi Talib’s (ع) successorship), and the Verse of Tathir (which regards the infallibility of the Prophet’s household) between other apparently unrelated verses so as to diminish, as much as possible, the motives for distortion and in so doing secure the Qur`an against all possible attacks.

🍃 Detailed Answer

To begin with, the reader’s attention should be drawn to the fact that the names of the Imams (ع) were mentioned expressly by the Prophet (ص), especially the blessed name of Imam ‘Ali b. Abi Talib (ع), whose successorship was affirmed by the Prophet (ص) on several occasions.

One occasion was at the beginning of the Prophet’s (ص) mission when he embarked on spreading his message to his clan and family, saying, “The first [of you] to believe in me will be my spiritual heir (wasi), my vizier, and my successor.” To this offer no one gave a positive answer except for Imam ‘Ali b. Abi Talib (ع), and so finally the Prophet (ص) said, “After me, you will be my spiritual heir, my vizier, and my successor.”2

Another occasion was the event at Ghadir Khum in which he expressly said, “Whomever I am his master, then ‘Ali (ع) is also his master.”3

Another of such assertions appears in the hadith of Manzilat in which the Prophet (ص) is related as having told Imam ‘Ali b. Abi Talib (ع), “You are to me what Harun was to Musa, except that there will be no prophet coming after me.”4

It should be noted that the related sayings of the Prophet (ص) regarding the successorship of Imam ‘Ali b. Abi Talib (ع) are too numerous to be impugned, and this point has been alluded to in many Sunni and Shi’ite books.5

In another hadith, the Prophet (ص) is recorded to have specifically mentioned the names of all the Imams—starting with Imam ‘Ali b. Abi Talib (ع) and up to Imam Mahdi (ع) — to Jabir b. ‘Abdullah Ansari.6

Thus this fact must be kept in mind that although the names of the Imams (ع) do not appear in the Qur`an, but the Prophet (ص) — whose sayings are, according to the Qur`an, all true and are essentially revelations7—did specify their names and reiterated their successorship and leadership.

Furthermore, in the Qur`an there is an allusion to the Commander of the Faithful’ position of leadership, and although his name has not been mentioned there, nevertheless, the majority of the exegetes, whether Shi’ite or Sunni, admit that the allusion refers to ‘Ali’s (ع) status, and as such applies to no other than him.8 The verse in which that allusion occurs is verse 55 of Surat al-Ma`idah, which reads,

“Your guardian is only Allah, His Apostle,

and the faithful who maintain the

prayer and give the zakat while bowing

down.”9

Considering that in Islam there is no such rule that the Muslim should give zakat while bowing down in prayer, it becomes evident that this verse is referring to an incident that really took place. That incident took place on the day when Imam ‘Ali b. Abi Talib (ع) was performing the ritual bow in the prayer, a beggar came up to him and asked him for some help. In response, Imam ‘Ali b. Abi Talib (ع) pointed to his ring, and so the beggar took the ring off of his finger and left.

According to the reading derived from the aforementioned historical incident, the verse asserts that the leadership of the Muslims is “only” in the hands of Allah (awj), his Apostle, and Imam ‘Ali b. Abi Talib (ع), and no other but them enjoys that status.

Hence, up to this point, it has been clarified that the names of the Imams (ع) were expressly mentioned by the Prophet (ص) and that there is an unmistakable allusion in the Qur`an to the Commander of the Faithful’ position of leadership. These points are such that if an impartial person intends to clarify the truth for himself, he will, with only a little amount of research, realize that the Prophet’s (ص) opinion regarding the question of successorship and leadership was in favour of Imam ‘Ali b. Abi Talib (ع) and his pure sons.

But as to why their names are not specifically mentioned in the Qur`an, two justifications could be proposed.

First, the normal procedure that the Qur`an takes up is dealing with issues in a general manner and in the form of general rules and principles without enumerating their details, such as is the case about many of the fundamental and minor principles mentioned in the Qur`an. This answer has been suggested in a hadith narrated from Imam Ja’far b. Muhammad as-Sadiq (ع), and according to the narration, the Imam (ع) corroborates his answer by providing three examples.

1. One is how the issue of the ritual prayer is dealt with in the Qur`an. The Qur`an’s mention of the prayer is only a general description without elucidating the quality [i.e. the method] or quantity [i.e. how many times each act must be repeated during the course of a prayer] of every prayer. But the Prophet (ص) explained to the Muslims the manner in which the prayer should be preformed and the number of the raka’at [pl. of rak’ah, the most general part of the ritual prayer, consisting of recitation of parts of the Qur`an while erect, then bowing, thereafter standing up and from there going down for prostration, after which one sits up and then again falls in prostration before Allah (ع)].

2. Another example that the Imam (ع) cited was the issue of zakat, which has been introduced in the Qur`an in a general manner, and it was the Prophet (ص) who determined the items to which zakat pertained and the amounts with which the zakat of each item is identified.

3. His third example was the issue of hajj, about which the Qur`an only expresses its obligatory nature, while it was the Prophet (ص) who personally demonstrated to the Muslims the method by which this ritual should be carried out.10

Thus, it is unreasonable to expect that the Qur`an should examine the details of all religious issues. And so it is with regards to the issue of the leadership of the Prophet’s household (ع), the fact that the names of the Imams (ع) have not been specified should not be cited as grounds for rejecting the school of the Ahlul Bayt (ع) (the household of the Prophet), just as one should not curtail the noon prayer from four rak’ats to two rak’ats, for instance, with the excuse that the Qur`an does not specify that it should be four rak’ats, or just as one should not refrain from performing the ritual cycles around the Ka’bah with the excuse that it has not been expressed in the Qur`an.

The second justification is that regarding such a controversial issue, where there existed a high risk of opposition, prudence dictated that the Qur`an mention the issue in an implicit manner, for there was the risk that opposition to the issue of the Commander of the Faithful’ leadership might even jeopardize the integrity of the Qur`an itself. Thus a direct mention of the issue was certainly not in the interest of the Muslim community. For, it should be noted that one of the methods for preserving the Qur`an from any distortion, as promised by Allah (awj),

“Indeed We have sent down the

Reminder, and indeed We will

preserve it;”11,

is precisely this: To express the issues in such a way as to eliminate any motives on the side of the pseudo-Muslim hypocrites for distortion, so that groups that do carry strong motives for distortion, out of material desires or opposition to the truth, would not alter the Qur`an to conform it to their inclinations, thereby violating the integrity of the Qur`an.

Ayatullah Mutahhari expresses this explanation in the following manner: “As to the question of why the Qur`an has not specifically mentioned the issue of ‘Ali’s (ع) successorship, they answer is as follows: Firstly, the norm of the Qur`an is to express issues in the form of general principles, and secondly, the Prophet (ص) or Allah (awj) did not want to propound this issue [i.e. the issue of the leadership of the Muslim community]—an issue that was at risk of being manipulated by men out of egocentrism and ambition—so bluntly.

For, just as they [i.e. the opponents] so readily disregarded what the Prophet (ص) had said about this issue on the basis of various excuses—including the claim to ijtihad [i.e. that what the Prophet (ص) said in this regard was his own personal view and we also have the right to put forward and follow our own opinions]—and so justified their position by claiming that the Prophet (ص) did not intend the leadership of ‘Ali (ع) when he said those things about him, but rather he actually meant such and such, if there were a verse in this relation, they would just as well have misinterpreted it.

The Prophet (ص) in his statements said very clearly, “This here ‘Ali (ع) is his [i.e. the Muslim’s] master.” Would you like anything more frank than this! But there is a difference between discarding a statement of the Prophet (ص), albeit so clear, and that of a verse of the Qur`an clearly mentioning the issue, especially only a day after the demise of the Prophet (ص).

It was for this reason that I related the following story in the preface to my book, Succession and Leadership:

During the Commander of the Faithful reign, a Jew wanted to scold the Muslim community concerning the events surrounding the Prophet’s death—and they did really deserve scolding! He told ‘Ali (ع), “You had not buried your prophet before you opposed each other regarding him.” The Commander of the Faithful retorted, “We opposed each other not regarding him but regarding a verdict that he had addressed to us. But as to you; your feet were still soaked from the sea [which Musa had miraculously split in half] when you told your prophet, ‘make for us a God like the gods that they have.’ He [i.e. Musa] said, ‘You are indeed an ignorant lot.’ So there is a big difference between what happened amongst us and what happened amongst you. We did not quarrel over the Prophet himself, but rather about what was the actual content of his command. These two are very different.”

It is very different to justify a mistake—although this justification might not be the real cause for the mistake but only a pretext for the real cause of the mistake—by saying that those who made the mistake thought their claim was in accordance with what the Prophet (ص) intended, and in so doing manipulated the Prophet’s statement—such justification is better than to say that those who made the mistake discarded the related Qur`anic verse despite its clarity, to say that they distorted the Qur`an.

Therefore, it can be said that the main point in not specifying the names of the Imams (ع) in the Qur`an, or at least the name of the Commander of the Faithful, was securing the Qur`an against any distortion.

Thus, as can be witnessed, the Verses of Tathir, Tabligh, and Wilayat are inserted among the verses regarding the wives of the Prophet (ص), or the verses about the rules pertaining to the People of the Book and those explaining that Muslims should not make friends with them [i.e. the People of the Book], which apparently have no bearing on the issue of the leadership of the pure Imams (ع) and Imam ‘Ali b. Abi Talib (ع). Thus an impartial researcher can, with the slightest attention realize that the tone of the part of the verse pertaining to the issue in question diverges from the main body of the verse and that it has been placed there for a certain reason (namely, concealment).

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 Sources 🍃🕊🍃

1. Surat al-Hijr (15), (Verse 9)

2. al-’Umdah, (pg. 121,133)

Ghayat al-Maram, (pg. 320)

al-Ghadir, (vol. 2 pp. 278-279)

3. This hadith is mutawatir and exists in

both Shi’ah and Sunni books.

Allamah Amini, in his book al-Ghadir

(vol. 1 pg. 114), has gathered the

narrators of this hadith from all sources

and put them in chronological order.

At the top of this list are 60 of the Noble

Prophet’s companions which Sunni

books use as narrators. In his book

Abaqat, Mir Hamid Husayn has also

proven this hadith to be mutawatir.

(refer to: Ibn al-Maghazili, Manaqib,

(pp. 25-26)

4. al-’Umdah, (pg. 173-175),

Musnad Ahmad ibn Hanbal,

(vol. 3 pg. 32) al-Ghadir, (vol. 1, pg. 51)

also (vol. 3, pg. 197-201)

5. ‘Allamah Amini and Mir Hamid Husayn

have put forth much effort in proving

the tawatur of hadith’s on the Imamate

of Imam ‘Ali ( ع). Fadil Quchani, a Sunni

scholar who has rejected the tawatur of

some of these hadith’s, has accepted

the tawatur of some others.

6. Yanabi’ al-Mawaddah,

(vol. 3, pg. 398-399)

7. Surat al-Najm (53), (Verses 3-4)

8. Refer to tafsir books under verse 55 of

Surat al-Ma`idah such as: al-Tafsir al-

Kabir by Fakhr Razi; Tafsir-e-Namuneh;

al-Durr al-Manthur. Some Sunni books

of tradition have also mentioned this

event - refer to: Dhakhayir al-’Uqba,

(pg. 88), Lubab al-Nuqul, (pg. 90)

Kanz al-’Ummal, (vol. 6 pg. 391)

A list of books containing other books

can be found in Tafsir-e-Nemuneh,

(vol. 4, pg. 425)

9. Surat al-Ma`idah (5), (Verse 55)

10. al-Kafi, (vol. 1, pg. 286-287)

11. Surat al-Hijr (15), (Verse 9)

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 al-Islam.org 🍃🕊🍃

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[islam-original]

Upon the receiving of divine revelation from Allah, Rasoolallah only informed three individuals: Ali, Khadija, and Zayd ibn Harithah. Ali was 10 years of age when he accepted Islam. **(Sirah ib Ishaq 114, Tarikh al Khulafa 149, Istiab (3:199-200 #1875, Ali Ibn Abi Taleb) cites traditions stating he was 8,10, 12,13,15,17, or 18 years old. Majma al Zawaid (#14604) states that he was 8 years old. Tabaqat al Kubra (3:21) states he was 9 years old. Ibn Hajar (Isabah 2:1294 #5690, Ali ib Abi Taleb) states, "He was born ten years prior to the onset of the prophetic mission according to sound accounts. Ibn Athir also cites the tradition that he was 10 years old when he accepted Islam (Usd al Ghabah 3:283 #3789, Ali ibn Abi Taleb).**

Ibn Athir, a prominent Sunni biographer and historian, says "He was the first of the people to accept Islam according to the word of many of the scholars." **(Usd al-Ghabah 3:282 #3789).** He also said: "Abu Dharr, Miqdad, Khabbab, Jabir, Abu Said al-Khudri, and others said, 'Ali was the first to accept Islam after Khadijah.' This gave him superiority over the others." **(Usd al-Ghabah 3:284 #3789)**. Ibn Ishaq said, "Ali was the first male to believe in the Messenger of Allah, to pray with him, and to believe in His divine message." **(Sirah Ibn Ishaq 114; Tarikh Tabari 6:83).** Ibn Hajar said, "Ali was the first person to accept Islam according to the word of many of the people of knowledge" **(Isabah 2:1294 #5690).** According to Ibn Abi al-Hadid, "It is related from numerous different distinct traditions from Zayd ibn Arqam, Salman al Farsi, Jabir ibn Abd Allah, and Anas ibn Malik that Ali was the first to accept Islam" **(Ibn Abi al-Hadid 13:229).** Ali being the first to accept Islam is mutawatir. **See also Mustarak Hakim #4662; Tarikh Baghdad #459; Kanz al Ummal #32991, and more.**

#Islam #First person to accept Islam #History

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The Quran – A Multi-Form Text

The Quran is the literal word of God. It was revealed to the Prophet Muhammad (PBUH) in sixth-century Arabia and has been preserved to date and will remain preserved as it was promised by God Himself in the Quran.

We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption). [Quran 15:9]

The fact that the Quran is preserved is acknowledged by Muslim as well as non-muslim scholars from around the world.

However, what many people, including a lot of Muslims, are unaware of is that Quran was revealed as a multi-form text. The reason for this is most Muslims are only aware of one form of Qirat (mode of recitation); or even if they are aware of more than one Qirat, they believe that the difference between these Qirats is only limited to the way of recitation. This is even exacerbated by some popular Muslim speakers and preachers claiming in their talks that one does not find any difference in any Quran throughout the world, even to the extent of a letter or a vowel.

To add to this, most Muslims are vaguely aware that Usman (RA), the companion of the Prophet (PBUH) and the third caliph of Islam had asked the Muslims, during his caliphate, to burn the copies of the Quran that they had and only use the official copy that he ordered to be sent across the Muslim world. However, they are not aware of the details of this part of history and are not sure as to why Usman (RA) did this.

The problem that this creates is that when these Muslims are exposed to the variant readings of the Quran, by either Christian missionaries or other critics, or are questioned about the reasons behind Usman’s (RA) burning of the copies of the Quran, it creates a crisis of faith for some of them, as they are unaware of this matter. In fact, this is what happened to even a sahabi by the name of Ibn Abi Sarh, who had a crisis of faith when exposed to the variant readings. He, however later accepted Islam again after the conquest of Mecca on learning the reality of this matter.

In contrast to this, the scholars of Islam and the students of knowledge pursuing Islamic studies, especially those involved in studying the Quranic sciences and memorizing more than one Qirat are very well-aware of the differences in the different Qirat of the Quran. These differences are not limited to just the way of recitation but rather also differ in words at certain places.

The ten well-preserved mutawatir Qirat of the Quran has the following types of differences

Pronunciation differences not affecting the form of the word or its meaning.

Pronunciation differences affecting short vowels but not the skeleton

Pronunciation differences affecting long vowels which may be reflected in the spelling that either do not affect or only minimally affect the meaning.

Differences involving the marking of consonants, with no change to the basic form and only a minimal change to the meaning

. Differences involving the change, addition, or omission of one or two consonants to the skeletal text, with only a minimal effect on the meaning.

Some examples of these differences are listed below

malik or maalik (‘king’ / ‘owner’; Quran 1:3)

qaala l-mala’u / wa-qaala l-mala’u (‘The group said / And the group said; Quran 7:75)

yawma naAshuru a’daa’a l-laah / yawma yuAsharu a’daa’a l-laah, (‘on the day when We assemble the enemies of God / on the day when the enemies of God are assembled’; Quran 41:19)

Apart from these differences, there are other differences that are found in what is known as the Shadhdh (irregular or non-normative) readings. These are found both in the hadith literature as well as the preserved manuscripts of the Quran. The differences found in these readings are of the following types

Differences involving the substitution of one word for another, usually with the same meaning

Differences involving the omission or addition of words

Differences involving a change of word order, usually involving the transposition of elements of a phrase or the substitution of one element for another

Differences involving the substitution of a longer phrase, or formula, for another

Examples of Shadh recitation

Ibn Mas’ud’s (RA) reading of wa-l-dhakari wa-l-untha (‘by the male and the female’) instead of wa-maa khalaqa l-dhakara wa-l-untha (‘by what created male and female’; Quran 92:3)

Both Aisha and Hafsa (RA) specified the inclusion of wa-Salati l-asr (‘and the afternoon prayer’) after the phrase haafizuu ‘alaa l-salaawati wa-l-salaati l-wustaa (‘hold to the prayers and the Middle Prayer’) in Quran 2.:238, when having a mushaf copied out. Aisha added: ‘I heard that from the Messenger of God (PBUH).

In order to understand how and why these differences occur, and why these Shadh readings are no longer recited, we need to understand the conditions in which the Quran was revealed, its first target audience, the immediate history after this period, and the issue of the ‘Ahruf’ of the Quran.

The Arabs at the time of the prophet (PBUH) lived in an oral society. Most of them were unlettered, i.e. they did not know how to read and write. Memorization was the only tool they had for remembering something. Also, they were of different ages, some young and some very old. The Quran that was being revealed was to be a source of guidance for them in their everyday life. Therefore in order to facilitate his followers to easily remember the message of the Quran, the prophet Muhammad (PBUH) asked God to reveal the Quran in multiple ‘ahruf’. His prayers were answered and God revealed the Quran in ‘seven ahroof’. This is recorded in a number of narrations.

Ibn ‘Abbas reported Allah’s Messenger (PBUH) as saying:

Gabriel taught me to recite in one harf. I replied to him and kept asking him to give more, till he reached seven harfs [Sahih Muslim 819a]

Narrated `Umar bin Al-Khattab:

I heard Hisham bin Hakim bin Hizam reciting Surat-al-Furqan in a way different to that of mine. God’s Messenger (PBUH) had taught it to me (in a different way). So, I was about to quarrel with him (during the prayer) but I waited till he finished, then I tied his garment round his neck and seized him by it and brought him to God’s Messenger (PBUH) and said, “I have heard him reciting Surat-al-Furqan in a way different to the way you taught it to me.” The Prophet (PBUH) ordered me to release him and asked Hisham to recite it. When he recited it, Allah s Apostle said, “It was revealed in this way.” He then asked me to recite it. When I recited it, he said, “It was revealed in this way. This Quran was sent down according to seven ahruf, so recite it in the way that is easier for you.” [Sahih al-Bukhari 2419]

This allowed the reciter to recite from any of the seven ahroof that were revealed. This even allowed the reciter to substitute one revealed phrase with another revealed phrase, provided the message of the verse does not change, as has been proven from the following narration

Ubayy said  

I disagreed with one of my companions about an aaya and so we went to the Messenger of God (PBUH) about it. He said, ‘Recite, Ubayy’, and I did so. Then he said to the other man, ‘Recite’, and he did so. The Prophet (PBUH) said, ‘Both of you are right and correct .’ I said, ‘We can’t both be right and correct!’ The Prophet (PBUH) pushed me in the chest and said, ‘The Quran was sent down to me and I was asked, ‘According to one harf or two?’ I said, ‘According to two.’ I was then asked, ‘According to two harfs or three?’ I said, ‘According to three.’ This went on until we had reached seven harfs. All of them are acceptable as long as you don’t mix up an aaya of mercy with an aaya of punishment, or an aaya of punishment with an aaya of mercy. If [the verse ends with] ‘azizun hakim (‘Mighty and Wise’) and you say Sami’un ‘alim (‘All-Hearing and All-Knowing’), then Allah is All-Hearing and All-Knowing.’

‘Abd al-Razzaaq, Musannaf, xi. 219–20

In a version related by Imam Ahmad Ibn Hanbal in his Musnad (viii. 25–6), the Hadith ends: ‘If you say ghafuuran rahiman (‘Forgiving and Merciful’) or sami‘an ‘aliman, or ‘aliman sami’an, God is like that—as long as you do not end an aaya of punishment with mercy, or an aaya of mercy with punishment’; and, in a version recorded by Abu Dawood in his Sunan: ‘All of them are acceptable, whether you say sami’an ‘aliman or ‘azizan hakiman, as long as you do not end an aaya of punishment with mercy, or an aaya of mercy with punishment.’

This concession allowed companions of all ages to easily memorize and recite the Quran.

As time passed, after the death of the prophet (PBUH), the teachings of Islam facilitated a society that encouraged learning, and more and more Muslims started to become literate. However, as Isam spread far and wide outside the Arabian peninsula, a new problem began to emerge at the time of the caliphate of Usman (RA).

Muslims in far-off lands, who were not aware of the concept of ahruf, began disputing with each other over the recitation of the Quran. When the news about one such incident reached Usman (RA), he, after consulting other Sahabas, decided to restrict and narrow down this freedom to recite from all the seven ahruf, for the purpose of unity among the Muslims. As each ahruf, contained the full Quran in and out of itself, and the need for the multiple ahruf was no longer required, the unity of the Muslims took greater precedence than the freedom to recite in any of the available ahruf.

Usman (RA), therefore, ordered all the Muslims to burn the mushaf of the Quran that they had in their possession, and sent new official copies to be used for the purpose of making new personal copies. These official copies had restricted differences that would not create differences among the Muslims. Although, some other ahruf continued to be passed down through hadith narrations, their use in the mushaf and their recitation in the salah (prayer) was stopped. This restriction served a dual purpose. It not only did not affect the preservation of the Quran, as the message was not lost but also preserved the unity among the Muslims with regards to the Quran. No Muslim has ever fought over the recitation of the Quran since then.

In conclusion, the revelation of the seven ahruf, allowed the earlier Muslims to easily memorize and implement the Quran in their lives. The later restriction prevented Muslims from disputing among themselves with regards to the Quran. This knowledge of the ahruf of the Quran, helps us understand and respond to critics of Islam and strengthens our faith in its preservation.

#quran #islam

[blogalloh]

Alhamdulillah Sempurna 3x. Sholat Subuh Jama’ah. Lalu Dzikir Hingga Matahari Terbit & Sholat 2 Rokaat Dapat Pahala Haji Umroh #Dakwah #Islam

Segala puji bagi Allah, Rabb semesta alam. Shalawat dan salam kepada Nabi kita Muhammad, keluarga dan sahabatnya. Bahasan ini sengaja kami susun bagi kaum muslimin yang akan menunaikan haji, barangkali tahun ini atau tahun-tahun akan datang. Materi ini amatlah ringkas, yang kami sarikan dari beberapa buku haji. Semoga kami pun bisa mengambil manfaat dari apa yang kami susun. Alhamdulillah Sempurna 3x. Sholat Subuh Jama’ah. Lalu Dzikir Hingga Matahari Terbit & Sholat 2 Rokaat Dapat Pahala Haji Umroh Bahasan ini dibagi menjadi tujuh pembahasan: Hukum dan syarat haji Tiga cara manasik haji Rukun haji Wajib haji Larangan ketika ihram Miqot Kesalahan-kesalahan ketika haji HUKUM HAJI Hukum haji adalah fardhu ‘ain, wajib bagi setiap muslim yang mampu, wajibnya sekali seumur hidup. Haji merupakan bagian dari rukun Islam. Mengenai wajibnya haji telah disebutkan dalam Al Qur’an, As Sunnah dan ijma’ (kesepakatan para ulama). 1. Dalil Al Qur’an Allah Ta’ala berfirman, وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ “Mengerjakan haji adalah kewajiban manusia terhadap Allah, yaitu (bagi) orang yang sanggup mengadakan perjalanan ke Baitullah. Barangsiapa mengingkari (kewajiban haji), maka sesungguhnya Allah Maha Kaya (tidak memerlukan sesuatu) dari semesta alam.” (QS. Ali Imron: 97). Ayat ini adalah dalil tentang wajibnya haji. Kalimat dalam ayat tersebut menggunakan kalimat perintah yang berarti wajib. Kewajiban ini dikuatkan lagi pada akhir ayat (yang artinya), “Barangsiapa mengingkari (kewajiban haji), maka sesungguhnya Allah Maha Kaya (tidak memerlukan sesuatu) dari semesta alam”. Di sini, Allah menjadikan lawan dari kewajiban dengan kekufuran. Artinya, meninggalkan haji bukanlah perilaku muslim, namun perilaku non muslim. 2. Dalil As Sunnah Dari Ibnu ‘Umar, Nabi shallallahu ‘alaihi wa sallam bersabda, بُنِىَ الإِسْلاَمُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ ، وَإِقَامِ الصَّلاَةِ ، وَإِيتَاءِ الزَّكَاةِ ، وَالْحَجِّ ، وَصَوْمِ رَمَضَانَ “Islam dibangun di atas lima perkara: bersaksi tidak ada sesembahan yang berhak disembah selain Allah dan mengaku Muhammad adalah utusan-Nya, mendirikan shalat, menunaikan zakat, berhaji dan berpuasa di bulan Ramadhan.” (HR. Bukhari no. 8 dan Muslim no. 16). Hadits ini menunjukkan bahwa haji adalah bagian dari rukun Islam. Ini berarti menunjukkan wajibnya. Dari Abu Hurairah, ia berkata, « أَيُّهَا النَّاسُ قَدْ فَرَضَ اللَّهُ عَلَيْكُمُ الْحَجَّ فَحُجُّوا ». فَقَالَ رَجُلٌ أَكُلَّ عَامٍ يَا رَسُولَ اللَّهِ فَسَكَتَ حَتَّى قَالَهَا ثَلاَثًا فَقَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « لَوْ قُلْتُ نَعَمْ لَوَجَبَتْ وَلَمَا اسْتَطَعْتُمْ “Rasulullah shallallahu ‘alaihi wa sallam pernah berkhutbah di tengah-tengah kami. Beliau bersabda, “Wahai sekalian manusia, Allah telah mewajibkan haji bagi kalian, maka berhajilah.” Lantas ada yang bertanya, “Wahai Rasulullah, apakah setiap tahun (kami mesti berhaji)?” Beliau lantas diam, sampai orang tadi bertanya hingga tiga kali. Rasulullah shallallahu ‘alaihi wa sallam lantas bersabda, “Seandainya aku mengatakan ‘iya’, maka tentu haji akan diwajibkan bagi kalian setiap tahun, dan belum tentu kalian sanggup.” (HR. Muslim no. 1337). Sungguh banyak sekali hadits yang menyebutkan wajibnya haji hingga mencapai derajat mutawatir (jalur yang amat banyak) sehingga kita dapat memastikan hukum haji itu wajib. 3. Dalil Ijma’ (Konsensus Ulama) Para ulama pun sepakat bahwa hukum haji itu wajib sekali seumur hidup bagi yang mampu. Bahkan kewajiban haji termasuk perkara al ma’lum minad diini bidh dhoruroh (dengan sendirinya sudah diketahui wajibnya) dan yang mengingkari kewajibannya dinyatakan  kafir. SYARAT WAJIB HAJI Islam Berakal Baligh Merdeka Mampu Kelima syarat di atas adalah syarat

yang disepakati oleh para ulama. Sampai-sampai Ibnu Qudamah dalam Al Mughni berkata, “Saya tidak mengetahui ada khilaf (perselisihan) dalam penetapan syarat-syarat ini.” (Al Mughni, 3:164) Catatan: Seandainya anak kecil berhaji, maka hajinya sah. Namun hajinya tersebut dianggap haji tathowwu’ (sunnah). Jika sudah baligh, ia masih tetap terkena kewajiban haji. Hal ini berdasarkan kesepakatan para ulama (baca: ijma’). Syarat mampu bagi laki-laki dan perempuan adalah: (a) mampu dari sisi bekal dan kendaraan, (b) sehat badan, (c) jalan penuh rasa aman, (d) mampu melakukan perjalanan. Mampu dari sisi bekal mencakup kelebihan dari tiga kebutuhan: (1) nafkah bagi keluarga yang ditinggal dan yang diberi nafkah, (2) kebutuhan keluarga berupa tempat tinggal dan pakaian, (3) penunaian utang. Syarat mampu yang khusus bagi perempuan adalah: (1) ditemani suami atau mahrom, (2) tidak berada dalam masa ‘iddah. SYARAT SAHNYA HAJI Islam Berakal Miqot zamani, artinya haji dilakukan di waktu tertentu (pada bulan-bulan haji), tidak di waktu lainnya. ‘Abullah bin ‘Umar, mayoritas sahabat dan ulama sesudahnya berkata bahwa waktu tersebut adalah bulan Syawwal, Dzulqo’dah, dan sepuluh hari (pertama) dari bulan Dzulhijjah. Miqot makani, artinya haji (penunaian rukun dan wajib haji) dilakukan di tempat tertentu yang telah ditetapkan, tidak sah dilakukan tempat lainnya. Wukuf dilakukan di daerah Arofah. Thowaf dilakukan di sekeliling Ka’bah. Sa’i dilakukan di jalan antara Shofa dan Marwah. Dan seterusnya. Bersambung insya Allah … @ Ummul Hamam, Riyadh KSA 1 Dzulhijjah1432 H (29/10/2011) www. rumaysho.com Sumber https://rumaysho.com/2633-ringkasan-panduan-haji-1-hukum-dan-syarat-haji319.html بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيْم – قُلْ هُوَ اللّٰهُ اَحَدٌۚ – اَللّٰهُ الصَّمَدُۚ – لَمْ يَلِدْ وَلَمْ يُوْلَدْۙ – وَلَمْ يَكُنْ لَّهٗ كُفُوًا اَحَدٌ Allohumma solli ‘alaa muhammad, wa ‘alaa aali muhammad, kamaa sollaita ‘alaa aali ibroohim, wa baarik ‘alaa muhammad, wa ‘alaa aali muhammad, kamaa baarokta ‘alaa aali ibroohim, fil ‘aalamiina innaka hamiidummajiid. Allâhumma-ghfir liummati sayyidinâ muhammadin, allâhumma-rham ummata sayyidinâ muhammadin, allâhumma-stur ummata sayyidinâ muhammadin. Allahumma maghfiratuka awsa’u min dzunubi wa rahmatuka arja ‘indi min ‘amali. Alhamdulillah Sempurna 3x. Sholat Subuh Jama’ah. Lalu Dzikir Hingga Matahari Terbit & Sholat 2 Rokaat Dapat Pahala Haji Umroh

#09RukunIslam #haji #islam #blogAlloh #isroq #rukunislam #umroh

[remahansandwich]

Apa itu Al-Qur’an?

Sebagai seorang muslim, tentu kita sudah tau apa Al-Qur'an itu. Mungkin kita akan menjawabnya sebagai "kita suci umat Islam". Sesimpel itu. Tapi ternyata ulama-ulama dahulu berusaha mendefinisikan makna Al-Qur'an dengan lebih rinci. Masing-masing menjabarkan dengan bahasa yang berbagai namun satu maksud.

Menurut mereka, suatu lafadz bisa dikategorikan Al-Qur'an ketika dia memenuhi syarat (rukun) sebagai berikut:

1. Kalamullah, yaitu berasal dari firman Allah

2. Mengandung unsur mu'jizat, tak ada seorang pun yang bisa membuat kalimat/bahasa seperti yang ada di Al-Qur'an

3. Diwahyukan kepada Nabi Muhammad, bukan Nabi/Rasul yang lain

4. Disampaikan secara mutawatir (melalui kesepakatan oleh banyak orang bahwa itu lafadz tersebut sesuai dan benar seperti yang Nabi Muhammad sampaikan)

5. Dimulai dari surat Al-Fatihah dam berakhir di surat An-Nas. Tidak boleh tidak berurut. Mengenai urutan Al-Qur'an ini, Allah sendiri yang mengatur, disampaikan kepada Rasulullah melalui Malaikat Jibril pada "al-'irdhah al-akhirah" yaitu pertemuan terakhir sebelum Rasulullah wafat. Di waktu ini, Rasulullah bertalaqqi (bertemu) dengan Malaikat Jibril setiap malam selama bulan Ramadhan.

6. Tertulis dalam mushaf

7. Membacanya adalah ibadah. Kalau membaca kitab suci atau bacaan yang lain, tidak dianggap ibadah. Inilah spesialnya Al-Qur'an (bahkan meskipun kita belum paham artinya)

 Jika tidak memenuhi semua rukun ini, maka tidak bisa disebut Al-Qur'an.

Untuk mempelajari dan mendalami Al-Qur'an ada ilmunya tersendiri, yaitu Ulum al-Qur'an. Cakupan Ulum al-Qur'an cukup luas. Di dalamnya terdapat cabany ilmu lain seperti ilmu tafsir, ilmu qiraat, Asbab al-Nuzul, dll.

  (Dirangkum dari penjelasan Syaikh Khanova seri 1- video GQS

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-A’raf Ayah 143

In the Name of Allah, the Most Gracious, the Most Merciful.

7:143 And when Musa came at the time and place appointed by Us, and his Lord (Allah) spoke to him; he said: "O my Lord! Show me (Yourself), that I may look upon You.''

Allah said: "You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me.''  

So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious.  

Then when he recovered his senses he said: "Glory be to You, I turn to You in repentance and I am the first of the believers.''

Musa asks to see Allah

Allah tells;

And when Musa came at the time and place appointed by Us, and his Lord (Allah) spoke to him; he said:

Allah said that when Musa came for His appointment and spoke to Him directly, he asked to see Him,

"O my Lord! Show me (Yourself), that I may look upon You.''

Allah said: "You cannot see Me,''

`You cannot' (Lan) by no means indicates that seeing Allah will never occur, as (the misguided sect of) Al-Mutazilah claimed.

The Hadiths of Mutawatir grade narrated from the Messenger of Allah, affirm that the believers will see Allah in the Hereafter. We will mention these Hadiths under the explanation of Allah's statement,

Some faces that Day shall be radiant. Looking at their Lord. (75:22-23)

In earlier Scriptures, it was reported that Allah said to Musa, "O Musa! No living soul sees Me, but will perish, and no solid but will be demolished.''

Allah said: "You cannot see Me, but look upon the mountain; if it stands still in its place then you shall see Me.''

Allah said here,

So when his Lord appeared to the mountain, He made it collapse to dust, and Musa fell down unconscious.

In his Musnad Imam Ahmad recorded from Anas bin Malik that;

the Prophet said about Allah's saying (And when his Lord appeared to the

mountain),

Like this,  

At-Tirmidhi recorded this in the chapter of Tafsir for this Ayah, then he said; "This Hadith is Hasan Sahih Gharib.''

This was also recorded by Al-Hakim in his Mustadrak through the route of Hamad bin Salamah, and he said; "This Hadith is Sahih according to the criteria of Muslim and they did not record it.''

And As-Suddi reported that Ikrimah reported from Ibn Abbas about Allah's saying, (And when his Lord appeared to the mountain),

Only the extent of the little finger appeared from, Him (He made it collapse) as dust; - And Musa fell down unconscious fainting from it.

Ibn Jarir recorded these because of the relation to the word Al-Ghashi.

Then when he (Musa) recovered his senses, (after he lost consciousness),

he said: "Glory be to You,''

thus, praising, glorifying and honoring Allah since no living soul could see Him in this life and remain alive.

then he held out the tip of his little finger.

Musa' statement,

"I turn to You in repentance,'' According to Mujahid,

means, from asking you to look at you,

"and I am the first of the believers.''

among the Children of Israel, according to Ibn Abbas, Mujahid, and Ibn Jarir preferred this view.

Or, according to another narration from Ibn Abbas, the meaning of, (and I am the first of the believers), is that

`none shall see You (in this life).'

And Musa fell down, Allah said unconscious,

Abu Sa`id Al-Khudri and Abu Hurayrah narrated a Hadith from the Prophet that is suitable to mention here.

As for the Hadith from Abu Sa`id, Al-Bukhari recorded in his Sahih that he said:

A Jew came to the Prophet after his face was smacked, and said, "O Muhammad! One of your companions from Al-Ansar smacked me on the face.''

The Prophet said, (Summon him)and he was summoned.

The Prophet asked him,

Why did you smack his face?

He said, "O Allah's Messenger! I passed by that Jew and heard him swearing, `No, by He Who has chosen Musa over mankind!'

I said, `Over Muhammad too', and I became angry and struck his face.''

The Prophet said,  

Do not prefer me above the Prophets. Verily, on the Day of Resurrection, people will be struck unconscious, and I (feel that I) am the first to wake up. Thereupon I will find that Musa is holding onto a pillar of the Throne (Arsh of Allah). I will not know if he woke up before me or he received his due (because of his) unconsciousness on (Mount) At-Tur.

Al-Bukhari recorded this Hadith in many locations of his Sahih, as did Muslim and Abu Dawud.

As for the Hadith from Abu Hurayrah, Imam Ahmad and the Two Sheikhs (Al-Bukhari and Muslim) collected his narration.

#god #allah #islam #quran #ayat #hadith #dua #religion #pray #prayer #salah #muslim #muslimah #revert #revert to islam #convert #convert to islam #help #revert help #islam help #revert help team #welcome to islam

[syam1974]

taubat_riba Banyak Sekali Dalil-Dalil Shahih tentang Isbal, Bahkan termasuk ke dalam hadist-hadist Mutawatir. MENOLAK HADIST-HADIST ISBAL SAJA SUDAH BENTUK KESOMBONGAN. Ibnul Qayyim rahimahullah mengatakan, “Sisi pendalilan hadits ini—wallahu a’lam—bahwasanya melakukan isbal terhadap pakaian merupakan perbuatan maksiat. Setiap orang yang melakukan maksiat diperintah untuk berwudhu dan shalat. Sebab, wudhu akan memadamkan sesuatu yang terbakar oleh maksiat.” (Tahdzibus Sunan, 6/50) Melakukan Isbal Bukan karena Sombong Al-Hafizh rahimahullah dalam Fathul Bari (10/325) menukilkan ucapan Ibnul Arabi rahimahullah secara ringkas sebagai berikut. “Seseorang tidak boleh melebihkan pakaiannya dari mata kakinya lantas berkata, ‘Aku memanjangkannya bukan karena sombong.’ Sebab, larangan dalam hadits bisa jadi mencakupnya secara lafaz. Orang yang tercakup dalam lafaz secara hukum tidak boleh mengatakan, ‘Aku tidak melakukan larangan dalam hadits tersebut karena sebab yang dinyatakan dalam hadits tidak ada padaku.’ Semua ini merupakan pengakuan yang tidak bisa diterima. Bahkan, ketika dia sengaja memanjangkan bagian bawah pakaiannya, ini menunjukkan sifat takaburnya.” Wallahua'lam @taubat_riba #isbal #hadist #hadistshahih #hadistrasulullah #hadistbukhari #hadistriwayatmuslim #hadistmutawatir #hadistarbainnawawi view all 7 comments (di Banjarmasin) https://www.instagram.com/p/Ck5d0LBvLl5/?igshid=NGJjMDIxMWI=

#isbal #hadist #hadistshahih #hadistrasulullah #hadistbukhari #hadistriwayatmuslim #hadistmutawatir #hadistarbainnawawi