#ijma

[al-jadwal]

Warning Against Innovation and Its People

And (Ibn Taymiyyah), may Allah have mercy on him, said: “The example of the aʿimmah (ie: leaders) of innovation from among those with beliefs or practices opposing the Book and the Sunnah is such that clarifying their states and warning the community against them is obligatory by consensus of the Muslims. وقال رحمه الله: "ومثل أئمة البدع من أهل المقالات المخالفة للكتابوالسنَّة، أو العبادات المخالفة للكتاب والسنة، فإنَّ بيان حالهم وتحذير الأمة منهم واجب باتفاق المسلمين It was even said to al-Imām Aḥmad: “Is it more beloved to you that a man fasts, prays, and performs iʿtikāf, or that he speaks against Ahl al-Bidaʿ (ie: the people of innovation)?” حتى قيل لأحمد بن حنبل: الرجل يصوم ويصلي ويعتكف أحبّ إليك أو يتكلم في أهل البدع؟ He replied: If he fasts, prays, and performs iʿtikāf, then that is for himself, فقال: إذا قام وصلَّى واعتكف فإنَّما هو لنفسه، but if he speaks against the people of innovation, then that is for the Muslims, and this is more meritorious.” وإذا تكلم في أهل البدع فإنَّما هو للمسلمين هذا أفضل. ʿAbd al-Razzāq al-Badr, al-Qawl al-Sadid fī al-Radd ʿalá min Ankara Taqsīm al-Tawḥīd 1/12 عبد الرزاق البدر، القول السديد في الرد على من أنكر تقسيم التوحيد ١/١٢ https://shamela.ws/book/8527/7 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

[ilmtest]

The One Who Cannot Keep Their Wudhu

Whoever cannot keep his wuḍūʾ for the duration of the prayer should do wuḍūʾ and pray, فَمَنْ لَمْ يُمْكِنْهُ حِفْظُ الطَّهَارَةِ مِقْدَارَ الصَّلَاةِ فَإِنَّهُ يَتَوَضَّأُ وَيُصَلِّي and it does not matter what comes out of him during the prayer, and his wuḍūʾ is not invalidated by that, according to the consensus of the Imāms. وَلَا يَضُرُّهُ مَا خَرَجَ مِنْهُ فِي الصَّلَاةِ وَلَا يَنْتَقِضُ وَضَوْءُهُ بِذَلِكَ بِاتِّفَاقِ الْأَئِمَّةِ The most he has to do is to do wuḍūʾ for each prayer. وَأَكْثَرُ مَا عَلَيْهِ أَنْ يَتَوَضَّأَ لِكُلِّ صَلَاةٍ. Ibn Taymiyyah, Majmūʿ al-Fatāwá 21/221 ابن تيمية، مجموع الفتاوى ٢١/٢٢١ https://shamela.ws/book/7289/10634 @ilmtest [https://t.me/ilmtest]

[frostbite-the-bat]

DOG COG DOG COG

I DINDT KNOW YE HAD ONE

Auuhdhsjkqjemek

I love dog cog

FELLOW DOG COG HAVER HHNRNRNMR

Heheahha

BOY I KEEP POSTING ABOUT MY CIRCUS CASINO COGS ALL THE TIME AND YOU MANAGE TO MISS IT ANYWAY THIS IS WHY MY ADHD THING OF POSTING SHIT 10000 TIMES IS GOOD /NM :sob:

[shakir2]

Islamic Traditionalism Vs. Modernism (Reinterpretation)!  

Most Muslims do not even realize that what they are following as a religion is a collection of centuries-old traditions passed on to them without any refinement or little, if at all. A general impression, understanding, or belief is that, like the Qura’anic text, everything else is as well sacralized, preserved, and immutable.   I must remind the readers that it is an extensive subject and would…

[tawakkull]

ISLAM 101: Spirituality in Islam: Part 224

Knowledge

Knowledge (‘ilm) means information obtained through the human senses or through the Revelations or inspiration of God. It is also used to denote information that is in agreement with facts or realities, and to denote understanding something with its real, whole meaning and content. In addition, we come across usage of this term in the simple sense of thinking, under-standing, comprehension, and conclusions drawn as a result of such mental processes. Sometimes the word knowledge can even mean familiarity.

Although it is well known which aspect of the term knowledge in Islamic Sufism is most relevant in the context of this book, we deem it useful to mention some secondary matters, such as the different types of knowledge and its sources.

Knowledge, first of all, is dealt with in two categories: knowledge without means or knowledge that is had without being acquired, and knowledge that is acquired through some means.

Every living being has its own peculiar characteristics and potentials. These characteristics and potentials are the sources of certain, innate knowledge, knowledge a creature has without having to acquire it. (The modern scientific term for this kind of knowledge is instinct.) A human being’s being able to sense and perceive a lack of air, thirst, hunger, grief and joy, etc., a baby’s knowledge of how to nurse, a bird’s knowledge of how to fly and build nests, a fish’s knowledge of how to swim, young animals’ knowledge of how to avoid dangers, in short, these types of knowledge, knowledge of how to deal with the necessities of life, fall into the category of knowledge without means.

Knowledge acquired through the internal and external senses is included in the second category. Knowledge concern-ing the physical world is usually obtained through the five external senses–sight, hearing, smell, taste, and touch–while knowledge about the metaphysical or incorporeal realm of existence is acquired through internal senses–the mind and heart with their faculties of thought, reason, spiritual discovery and experience, intuition, etc.

As for the sources of knowledge or means of acquiring it, these consist of three, according to Islam:

The five external senses, provided they are sound.

True reports, of which there are two kinds: reports unanimously given by a group of truthful people of such a number that it is inconceivable that they have agreed to lie, and reports given by the Messengers of God, whom He has sent with special messages.

The third source of knowledge is reason. Axiomatic knowledge and the knowledge reached by using the mental faculties are included in this kind of knowledge.

Knowledge is also divided into two groups: that which is acquired through the mental faculties, and that which is reported knowledge. The first can be divided up into three categories:

Knowledge of such matters as health and education, which in Islam are regarded as incumbent upon every individual or a group of people in the community, according to the time and conditions.

Another kind of knowledge acquired through the mental faculties is knowledge of which Islam disapproves. Sorcery, divination and occult sciences are of this kind.

Sciences, such as geometry, mathematics, medicine, physics, chemistry, and history are included in the third category, the study of which Islam regards as obligatory on the community in order to discover God’s laws of the creation and operation of the universe and for the well-being of the community.

Reported knowledge is of two kinds: knowledge based on spiritual discovery and inspiration and knowledge concerning Islam and Islamic life. The second kind has been separated under four heads:

The knowledge of the fundamental principles, which include knowledge of the Qur’an, Sunna (the Prophet’s way of life, sayings, and confirmations), the consensus of the scholars (ijma’) and analogy or deductive reasoning. These are the sources upon which the rules of the Shari’a are based.

The knowledge of the subdivisions, which includes the knowledge of worship (the Prescribed Prayer, the Prescribed Alms-giving, Fasting, Pilgrimage and so on), the daily life of the believers, marriage and relevant matters, such as divorce and alimony (civil law), and legal penalties (criminal law), etc.

Primary sciences, such as language, grammar, meaning, composition, and eloquence, which are ways to properly understand the religious sciences, such as Hadith (the sayings of the Prophet), the interpretation of the Qur’an, and jurisprudence.

The complementary or secondary sciences, i.e. the sciences additional to the sciences of the Qur’an. They consist of sciences relating to the wording and composition of the Qur’an, such as phonetics and recitation; the sciences pertaining to its meaning, such as interpretation and exegesis, and those relating to its commandments, such as the abrogating and the abrogated, the general and particular, the explicit and implicit, the real or literal and the metaphorical or allusive, the succinct and the detailed, the clear and the ambiguous, the direct and firm and the allegorical.

As for reported knowledge based on spiritual discovery and inspiration, it has also been dealt with under two heads: the knowledge that occurs in one’s heart as a gift from God, and the knowledge that arises in the conscience. What we will study among the topics of the “Emerald Hills of the Heart” is this kind of knowledge. Whether it is of the kind occurring in one’s heart as a gift from God or of the kind arising in the conscience, this knowledge is and must be based on the Qur’an and the Sunna. Any knowledge one finds in one’s heart or conscience which has not been filtered through these two pure sources is not reliable. It cannot be binding knowledge for either the individuals themselves or others, it cannot be considered as authentic, sound knowledge. This important point has been stressed by many great Sufi leaders. For example:

Junayd al-Baghdadi says: “All the ways that do not end in the Prophet are closed and do not lead to the truth.” He also reminds us: “Anyone who does not know the Book and the Sunna is not to be followed as a guide.”

Abu Hafs[1] explains: “Anyone who does not continually control him or herself in the light of the Book and the Sunna cannot be regarded as belonging to this way.”

Abu Sulayman al-Darani[2] warns: “I admit the truth of whatever occurs to the heart only provided it is confirmed by the Book and the Sunna.”

Abu Yazid al-Bistami[3] admonishes: “I struggled against my carnal self for almost thirty years and did not find anything more difficult for it to accept than the objective criteria of the Book and the Sunna. You should not be misled by anyone, even if they work wonders like flying through the air, rather you should consider their care in observing the limits set up by the Shari’a and following the commandments of the Book and the Sunna.”

Abu Sa’id al-Harraz[4] sums up the matter: “Any intuitive knowledge which is not compatible with the spirit of religion is false.”

Abu al-Qasim Nasrabadi[5] teaches: “The essence of the Sufi way is strict adherence to the Book and the Sunna, holding back from the misleading inclinations of the carnal self and innovations in religion, being able to overlook the faults of others, not becoming negligent in one’s daily recitations to glorify and praise the Almighty, being strict in fulfilling the religious commandments without applying special exceptions, and refraining from personal, insubstantial opinions regarding religion.”

The Sufi leaders give knowledge precedence over the spiritual state of the Sufis, because that state depends on knowledge. Knowledge is the heritage of the Prophets, and the scholars are the heirs thereto. The Prophetic saying, “The scholars are the heirs of the Prophets,”[6] is the highest of the ranks recognized for scholars.

The knowledge of the truth or knowledge that leads to the truth is the life of the heart, the light of the eye, the cause of the expansion of the breast (with peace, exhilaration, and spiritual happiness), the stimulus to activate reason, the source of pleasure for the spirit, the guide of those bewildered as to which way to follow, the intimate friend of the lonely, and an invaluable table of heavenly foods offered on the earth and one to which the angels show great respect.

Knowledge is an important step toward belief, a standard to distinguish between guidance and error and between certainty and doubt, and a Divine mystery manifesting the truly human aspects of a person.

There is no exaggeration in the following saying of a friend of God:

A human being is truly human with knowledge;

But without knowledge is entirely bestial.

Action without knowledge is purely ignorance;

So, O friend, you cannot find the Truth without knowledge.

By knowledge, the Sufis mean, rather than the familiarity that is reached with the mind, hearing and sight, the light and radiation that come from the realms beyond the material world and have their source in God’s Knowledge. This light pervades the spirit and bursts like flowers in the meadows of the innermost faculties of the person, and swells and flows in the gifts of the All-Eternal One. In order to be able to receive this Divine gift, one should, first of all, turn with all one’s inner world to the Eternal Sun and, freed from the influences of the body and carnal pleasures, lead a life at the level of heart and spirit, and open one’s breast to God, the Truth, with belief, love, and attraction, and then one should be able to rise to a level where one can be taught by God through inspiration.

As declared in the Divine declaration (18:65), We taught him knowledge of a special kind from Our Presence, God-inspired knowledge is the rain of mercy that pours down into the depths of a person’s inner world from the Realm of the Holy Presence– the Realm where those who are the nearest to God experience His Holy Presence–without any intermediary and veils. Deep devotion to God, sincere adherence and loyalty to Him as well as the Messenger, being sincerely well-pleased with whatever God decrees or causes to happen for one and trying to please Him, the sincerity and purity of intention in one’s acts or doing whatever one does only to please Him and because He wants us to do it, and having a heart pursuing certainty in the matters of belief over and over again–all this is what is required to be rewarded with God-inspired knowledge, especially in abundance.

Since the Prophets received Divine Revelation and were taught by Him, their knowledge is a God-inspired knowledge that comes from Him without any intermediary. As for the knowledge of purified, saintly scholars and other saintly persons, this is also a God-inspired knowledge, the only difference being that the source is the rays of light of the Prophetic knowledge. Khadr[7] is regarded as the foremost one in receiving this knowledge. However, he can only be so regarded for a certain period of time and spiritual rank and for the state particular to him. In certain particular matters, some people may be superior to those who are superior to them in general terms. Similarly, in certain particularities of God-inspired knowledge, Khadr is superior to those who are greater than him. He is in no way superior to either the Prophet Moses, upon him be peace,[8] or the other great Messengers.

As a Messenger charged with teaching people God’s commandments and guiding them in their lives so that they could attain happiness in both worlds, the Prophet Moses knew God’s commandments concerning the human individual and social life and the sensitive relation between them and the outward and inward aspects or dimensions of things. But, Khadr’s knowledge is restricted to the inward dimension of things. He points to this difference in his conversation with Moses: “Moses! I have a kind of knowledge which God has taught me and you do not possess, while you have another kind of knowledge which God has taught you and I do not possess.”[9]

In conclusion, God-inspired knowledge is the kind of knowledge which one cannot acquire by studying or being taught by others. It is a special gift from God and a kind of illumination, from a sacred source, that one finds in one’s heart. Rather than being the kind of knowledge about the Creator acquired by studying creation and which therefore leads from the created to the Creator, it is a kind that pours from the Maker to the conscious “works” of His art. It is even regarded as the emergence in the human spirit of the knowledge about some mysteries pertaining to God, the Truth, as special gifts from Him.

Anyway, it is always God Who knows best the truth in every matter.

[1] Abu Hafs ‘Amr b. Salama al-Haddad of Nishabur (d. 879). A blacksmith of Nishabur, visited Baghdad and met al-Junayd who admired his devotion. He also encountered al-Shibli and other Sufis of the Baghdad school. Returning to Nishapur, he resumed his trade and died there in 879. (Trans.)

[2] Abu Sulayman al-Darani (d. 830). An ascetic known for his weeping in worship. He was held in honour by the Sufis and was (called) the sweet basil of hearts (rayhan-i dilha). He is distinguished by his severe austerities. He spoke in subtle terms concerning the practice of devotion. (Trans.)

[3] Abu Yazid al-Bistami (d. 873): One of the greatest Sufi masters. Junayd said: “Abu Yazid holds the same rank among us as Gabriel among the angels.” His life was based on self-mortification and the practice of devotion. (Trans.)

[4] Abu Sa’id Ahmad ibn ‘Isa al-Kharraz of Baghdad, a cobbler by trade, met Dhu al-Nun al-Misri and associated with Bishr al-Khafi and Sari al-Saqati. Author of several books including some which have survived, the date of his death is uncertain but probably occurred between 892 and 899. (Trans.)

[5] Abu al-Qasim Ibrahim ibn Muhammad ibn Mahmud al-Nasrabadi: One of the famous Sufi masters and scholars. (Trans.)

[6] Al-Bukhari, al-Jami’ al-Sahih, “‘Ilm,” 10.

[7] Khadr is he with whom the Qur’an recounts (18: 60-82) the Prophet Moses made a travel to learn something of the spiritual realm of existence and the nature of God’s acts in it. It is controversial whether he was a Prophet or a saint with special mission. It is believed that he enjoys the degree of life where one feels no need for the necessities of normal human life. (Trans.)

[8] The writer refers to the significant encounter and experience between Moses and Khadr that is recounted in the Qur’an, 18:60-82. (Trans.)

[9] Al-Bukhari, “Tafsir,” 18:4.

[tezuka-brainrot]

https://youtu.be/KOEym9-IJmA?si=hOs3wGeMhWorZylH

Yo you ever listen to this? It’s better than every other version of the Astro boy theme before 2003 (imo) and I listen to it regularly.

OMG!! No cause I didn't get too far in the 80s series but I'll definitely be listening to it a lot now!!

That's so good thanks for showing me this!

[glitterypopcorn]

IT DOESNT COPU THE TEXT COREECRLY SO I CANR PUT IT IJMA TRANSLATEOR </3

[shishaniyyah]

Tawallī wal Muwālāt

Sheikh Abdullah Ibn Humayd رحمه الله said:

"It is a binding obligation upon every Muslim who is sincere to himself to know what the 'Ulama رحمهم الله have said regarding the difference between Tawallī and Muwālāt !!

Muwālāt is, for example, talking gently with the kuffār, smiling at them, cleaning up what they spill, and other things similar to these which are taken for granted; and these, all the while still displaying rejection of them and their religion, and them being aware of this fact - is a kabīrah (major sin) from the most major of sins, and this person is in serious danger.

And as for Tawallī, it includes exalting them, or flattering them or helping them and aiding them against the Muslims, companionship with them, not forsaking them manifestly- (any of) these is riddah of the person who does it, and it is obligatory to pass the rulings of the murtadd on him - as has been proved from the Kitāb, Sunnah, and the Ijma' (consensus) of the Ummah."

[Al-Durar Al-Saniyyah 15/479]

Don’t fool yourselves now saying “it would be rude of me to not smile back when a kafir smiles at me”, and whatnot.

Itaqillah! Be firm in your speech! Be harsh when dealing with the kuffār!

Allah Azzawjal says in the Qur’an محمد رسول الله والذين معه أشداء على الكفار!

[ibn-agim]

'Abdur Raḥmān bin Ḥasan An Najdī (رحمه الله) said,

وأجمع العلماء سلفا وخلفا، من الصحابة والتابعين، والأئمة، وجميع أهل السنة

"and Ijma' (Consensus) of the scholars from the Salaf and Khalaf, the Ṣaḥābah, At Tābi'īn and Imāms, and all of Ahl As Sunnah

أن المرء لا يكون مسلما إلا بالتجرد من الشرك الأكبر

[that] a person cannot be a Muslim except by freeing himself from Ash Shirk Al Akbar (Major Shirk),

والبراءة منه وممن فعله

and making Bara'ah (disavowal) from it and those who commit it."

[الدرر السنية في الأجوبة النجدية]

[sabaryangindah]

NGERINYA SIKSA DI NERAKA

Setiap kaum muslimin kelak pasti ingin masuk ke dalam surga dan enggan untuk masuk ke dalam neraka. Kenikmatan surga yang tak terkira menjadi motivasi bagi kita agar semangat untuk beramal shalih secara kontinyu. Sebaliknya azab neraka yang pedih sepatutnya menjadi kekhawatiran bagi kita agar kelak di akhirat tidak tersungukur ke dalamnya.

LALU BAGAIMANA GAMBARAN SIKSAAN DI DALAM NERAKA?

PENDUDUK NERAKA

Manusia dan Jin merupakan makhluk yang akan dimasukan Allaah ke dalam neraka (karena ingkar kepada-Nya), berdasarkan dalil tegas (nash) dari Al-Qur’an dan juga ijma’ ulama. Allaah Ta’ala berfirman (yang artinya),

“Dan sesungguhnya kami jadikan untuk (isi neraka jahannam) kebanyakan dari jin dan manusia.” (Q.S. Al-A’raf: 179)

“Masuklah kamu sekalian ke dalam neraka bersama umat-umat jin dan manusia yang telah terdahulu sebelum kalian.” (Q.S. Al-A’raf: 38)

BAHAN BAKAR DAN PENJAGA NERAKA

“Bahan bakar neraka adalah manusia, jin dan bebatuan. Allaah Ta’ala berfirman (yang artinya), Wahai orang-orang yang beriman, peliharalah diri kalian dan keluarga kalian dari api neraka yang bahan bakarnya manusia dan batu: penjaganya malaikat-malaikat yang kasar dan keras, yang tidak durhaka kepada Allaah terhadap apa yang Dia perintahkan kepada mereka dan selalu mengerjakan apa yang diperintahkan.” (Q.S. At-Tahrim : 6)

“Dan di antara kami (Jin) ada yang Islam dan ada yang menyimpang dari kebenaran (maksiat atau kafir). Siapa yang Islam, maka mereka itu telah memilih jalan yang lurus. Dan adapun yang menyimpang dari kebenaran, maka mereka menjadi bahan bakar bagi neraka Jahanam” (Q.S. Jin: 14-15)

Menunjukkan betapa dahsyatnya api neraka karena manusia yang dibakar di neraka, ternyata mereka sendiri itulah yang menjadi salah satu komponen bahan bakar neraka. Adapun batu yang dijadikan bahan bakar neraka, Ibnu Rajab rahimahullah menyebutkan bahwasanya mayoritas ahli tafsir berpendapat yang dimaksud dengan batu adalah batuan yang tersusun dari sulfur/belerang. Batu jenis ini memiliki lima kekhususan yaitu: cepat menyala, memunculkan bau yang tidak sedap, memicu asap yang banyak, mudah menempel di tubuh, dan sangat kuat panasnya apabila dipanaskan. (Al-Jannah wa An-Nar hal. 30-31).

[al-jadwal]

The Open Sinner's Honour

al-Shaykh Taqī al-Dīn (Ibn Taymiyyah) mentioned: “Backbiting a blatant perpetrator of al-muḥarramāt (ie: forbidden deeds) is unanimously permitted by scholars.” وَذَكَرَ الشَّيْخُ تَقِيُّ الدِّينِ إنَّ الْمُظْهِرَ لِلْمُحَرَّمَاتِ تَجُوزُ غِيبَتُهُ بِلَا نِزَاعٍ بَيْنَ الْعُلَمَاءِ Ibn Mufliḥ, al-Ādāb al-Sharʿiyyah wa ʾl-Minah al-Marʿiyyah 1/255 ابن مفلح، الآداب الشرعية والمنح المرعية ١/٢٥٥ https://shamela.ws/book/21582/254 Telegram: https://t.me/aljadwal Tumblr: https://al-jadwal.tumblr.com

[abujunayd]

When it comes to the issue of declaring takfir upon the one who commits major shirk (which means to consider him a mushrik and not a Muslim) then this very easy issue has been made difficult due to people using names and titles (such as hazimi, murji, khariji) instead of adressing the reality of the issue.

And the reality is, that the one who worships others than Allah can never be a Muwahhid (Islamic Monotheist).

And the one who does not know that Tawhid and major shirk cannot co-exist in a human being, he has not known what Tawhid is, nor what major shirk is. And he has not differentiated between the religion of Muhammad (sallallahu alayhi wa sallam) and the religion of Abu Jahl.

And these facts are established by the Quran, the Sunnah, the ijma', the 'aql and the fitrah.

[setelahhujanadapelangi]

*TENTANG SEMBELIHAN*

Diantara hal-hal yang berkaitan dengan _majhul hal_ dan yang mana hal itu menjadi ajang perdebatan pada hari ini adalah _status sembelihan_ di negeri-negeri ini (darul kufr-riddah) bersama keadaan ketidak tahuan si penyembelih dan ada kemungkinan ia itu orang murtad dengan sebab diakuinya keberadaan kaum murtadin diatas kemurtadannya di negeri- negeri yang dihukumi dengan qowanin wadh'iyyah (undang-undang buatan) ini, maka apakah mesti tawaquf dari makan sembelihan di negeri- negeri ini? Dan apakah wajib atas orang yang mau membeli daging untuk tabayun tentang keadaan si penyembelih padahal bisa saja si penyembelih itu bukan si penjual?

Jawabnya :

Bahwa pembahasan masalah ini dibangun diatas pengharaman sembelihan orang murtad, dan ini memang yang benar. Asy-Syaukani rohimahulloh berpendapat bahwa sembelihan orang kafir itu boleh jika dia menyebut nama Alloh diatasnya dan bahwa tidak ada dalil yang mengharamkannya (As-Sail Al Jarror 4/64), dan ini adalah pendapat yang salah, sedangkan dalil pengharaman adalah apa yang dituturkan Syaikh Manshur Al Bahuty dalam ucapannya, *_" Dan tidak Halal sembelihan orang murtad meskipun riddahnya kepada agama ahli kitab, dan tidak halal pula sembelihan orang Majusi, penyembah berhala, zindiq dan juga darwiz, tayaminah dan nushoiriyyah di Syam berdasarkan Kalam Alloh ta'ala_*,

_' Dan makanan (sembelihan) orang- orang yang diberi kitab adalah halal bagi kalian.'_ (Al Maidah : 5)

*_Sedangkan mafhumnya adalah haramnya sembelihan orang- orang kafir selain mereka."_*

[ Kasysyaful Qina' 6/205 ]

Dan atas dasar ini maka sembelihan di negeri ini ada tiga macam :

*1.* Bila diketahui bahwa si penyembelih adalah muslim masturul hal atau ahlul kitab maka ini halal.

*2.* Dan jika diketahui bahwa si pemyembelih adalah orang kafir, seperti orang murtad atau penyembah berhala, maka ini haram, sama seperti bangkai dalam keharaman.

*3*. Dan jika tidak diketahui keadaan orang yang menyembelihnya maka inilah yang menjadi persoalan.

Bila itu di darul Islam maka ulama' telah ijma' akan kebolehan membeli daging yang ada dipasar- pasar tanpa menanyakan tentang kehalalannya, padahal hukum asal pada daging adalah haram (Jami'ul 'Ulum wal Hikam, Ibnu Rojab Al Hambali hal.60 dan Al Mughni ma'asy- syarhil Kabir 4/308), akan tetapi sesungguhnya hal dhohir bahwa kaum muslimin tidak mengakui suatu penjualan yang tidak halal di pasar- pasar mereka, dan keadaan mereka itu dibawa pada kondisi sah dan selamat, maka hukum dhohir ini didahulukan terhadap hukum asal (daging), dan dari sinilah ulama' ijma' akan kebolehan membeli daging di darul Islam tanpa bertanya kehalalannya, sampai- sampai Syaikh Mansur Al Bahuti berkata dalam Syarhul Iqna', *_" Dan halal sembelihan yang dipasarkan ditempat yang halal sembelihan mayoritas orang- orangnya, walaupun tidak diketahui pengucapan basmallah oleh si penyembelih, karena sangat sulit mengecek setiap sembelihan dan sebagai bentuk pengamalan dengan dhohirnya."_* (Kasysyaful Qina' 6/212)

Dan adapun di negeri-negeri yang kita bicarakan, yang mana ada kemungkinan sebagian orang- orang yang menyembelih disana adalah orang-orang murtad, maka kehalalan dan keharaman tergantung pada kekuatan dan kelemahan syubhat. Bila orang-orang murtad banyak disuatu tempat maka kuatlah syubhat pada daging-daging yang tidak jelas (majhul) dan dikedepankanlah keharaman sehingga tidak boleh membeli dari tempat ini. Dan bila sedikit kaum murtadun disuatu tempat maka melemahlah syubhat pada daging-daging majhulah (yang tidak jelas) karena sembelihan kaum murtadun yang mana ia sama dengan bangkai, telah bercampur dengan sembelihan-sembelihan yang halal yang sangat banyak yang tak terhitung, maka boleh membeli (dari sana). Syaikh Ibnu Taimiyyah rohimahulloh berkata, *_"Bila bercampur yang haram dengan yang halal yang tak terhitung seperti bercampurnya saudari orang (sepesusuan) dengan penduduk negeri dan bercampurnya bangkai dan hasil ghoshop dengan penduduk sebuah negeri, maka itu tidak menyebabkan pengharaman apa yang ada di negeri itu, sebagaimana bila berbaur saudari (sepesusuan) dengan wanita-wanita lain dan sembelihan dengan bangkai, maka kadar yang disebutkan tadi tidak memestikan pengharaman sembelihan -sembelihan mereka yang tidak diketahui keadaannya"_* (Majmu' Al Fatawa 21/532), dan beliau berkata juga, *_" Dan hal yang haram apabila bercampur dengan yang halal maka ia ada dua macam :

Pertama, ia itu diharamkan karena dzatnya, seperti bangkai dan saudari (sepesusuan), maka ini bila tersamar dengan suatu yang tak terhitung maka ia tidak haram, seperti orang yang mengetahui bahwa di negeri Fulan itu ada saudarinya dari persesusuan namun ia tidak mengetahui orangnya, atau disana ada orang yang menjual bangkai yang tidak ia ketahui barangnya, maka (dalam kondisi) ini tidak haram atasnya wanita dan daging. Adapun jika tersamar saudari (sepesusuan)-nya dengan seorang wanita lain atau sembelihan dengan bangkai maka keduanya haram seluruhnya." (Majmu' Al Fatawa 29/276)

Dan ucapannya, *_"Adapun bila tersamar..."_*, dimaksudkan dengannya : bila ia tersamar dengan jumlah yang sedikit, maka disini syubhat amat kuat dan didahulukan status pengharaman. Dan kaidah, *_halal : bila bercampur yang haram dengan jumlah besar yang tak terhitung dari yang halal_*. Dan *_haram : bila bercampur hal yang haram dengan jumlah terbatas dari yang halal._* Ini telah dikatakan oleh umumnya para ulama'.

[ Silakan lihat : Al Mughni Ma'asy-Syarhil Kabir 1/51, Badai'ul Fawaid, Ibnul Qayyim, 3/258, Al Qowaid, Ibnu Rojab Al Hambali hal. 241, Al Inshaaf, Alauddin Al Mardawi 1/78-79, Risalah Kasyfu Syubuhat 'anil musytabihat, Asy-Syaukani hal. 16 dalam Ar-Rosail As-Salafiyah, karya beliau ]

Jadi kewajiban atas orang muslim di negeri-negeri ini : adalah berupaya membeli daging dari orang yang menyembelih dari orang yang dia percayai akan agamanya, kemudian bila sulit maka ia bertanya kepada si penjual daging tentang keadaan dan agama si penyembelih, kemudian bila sulit juga maka ia memakai kaidah bercampurnya hal yang haram dengan hal yang halal yang terhitung dan yang tidak terhitung. Dan kehati-hatian dan tabayun ini tidak cukup dengan sekedar membaca bismillah saat makan daging, karena hadits _"Baca bismillah-lah kalian dan makanlah"_ telah datang berkenaan dengan keadaan bila diketahui bahwa yang menyembelih adalah orang muslim akan tetapi diragukan apa dia membaca bismillah saat menyembelih atau tidak. Dan hadits ini tidak datang tentang ketidak tahuan tentang agama di penyembelih. Dari Aisyah rodhiyalllohu 'anha berkata, _"Sesungguhnya orang-orang berkata kepada Nabi shollalllohu 'alaihi wa sallam, 'Sesungguhnya ada kaum datang kepada kami dengan membawa daging yang tidak kamu ketahui apakah disebut nama Alloh atau tidak atasnya', maka beliau berkata, 'Bacalah bismillah kalian terhadapnya dan makanlah.' Ia (Aisyah rodhiyallohu 'anha) berkata, 'Sedang mereka itu baru masuk Islam_. ' (HR. Bukhori : 5507) yaitu bahwa orang-orang yang menyembelih itu baru masuk Islam lagi dekat dengan masa kekafiran, sehingga bisa jadi mereka tidak mengetahui kewajiban baca bismillah saat menyembelih. (Majmu' Al Fatawa, Ibnu Taimiyah, 35/240).

Inilah dan tidak selayaknya masalah sembelihan yang tidak jelas (majhul) ini dan makan darinya menjadi sumber perseteruan dan percekcokan diantara kaum muslimin, karena ia adalah masalah ijtihadiyah. Bisa saja seseorang memandang bahwa syubhat adalah kuat disuatu tempat terus ia tidak memakan dari sembelihannya, namun orang lain memandang dengan pandangan yang berbeda, dan selagi masalahnya mengandung kemungkinan, maka tidak ada pengingkaran dalam hal- hal yang _muhtamal_(mengandung kemungkinan), akan tetapi yang diingkari adalah dalam suatu yang jelas lagi nyata, seperti orang yang makan dari sembelihan orang murtad yang jelas kemurtadannya, maka ini seperti memakan bangkai, mesti diingkari.

◼️ *_Disalin dari :_*

*_Ebook : Status Orang- Orang Yang Diam, bagian dari kitab Al Jami' juz 9, Bab lanjutan ke tujuh, Syaikh Abdul Qodir bin Abdul 'Aziiz, alih bahasa : Ustadz Abu Sulaiman Aman Abdurrohman_*

*# Al Bulury*

_________________________________

[loverandservantoftheahlulbayt]

🍃🕊🍃 Question 49: Difference between hukm and fatwa

Question: What do the terms “Hukm” and “Fatwa” signify? What is the difference between the two?

🍃 Brief Answer

When a mujtahid derives a legal ruling concerning a given issue by referring to the sources of Islamic law (the Qur`an, the sunnah, ijma’ (consensus), and ‘aql (the intellect)) using the methodology of ijtihad (juristic interpretation), the ruling which he ascertains is called a fatwa. Thus, a fatwa is a universally applicable religious law concerning a particular issue.1

However, when the mujtahid takes into account the general principles of divine law, the specific system in place in his country, and prevailing conditions, and issues a legal ruling for all people, a specific contingency, or an individual, such a ruling is called a hukm. In this way, a hukm, while taking into account general Islamic principles, values, and goals, also looks to the specific conditions of a people. Therefore, such a ruling remains in place as long as those conditions prevail.

From the divine perspective, obedience of both a fatwa and a hukm is obligatory.2 The only difference in this regard is that a fatwa is only legally binding on the mujtahid who issues it and his muqallid (one who imitates his rulings), while the hukm is binding on all groups or individuals enumerated in the hukm.

🍃 Detailed Answer

A fatwa is a universally applicable religious law concerning a particular issue that is derived from the four sources of Islamic law (the Qur`an, the sunnah, ijma’ (consensus), and ‘aql (the intellect)) using the methodology of ijtihad (juristic interpretation).

A hukm on the other hand, is a law issued by a qualified mujtahid (jurist) who is the head of an Islamic government. Such a leader, by keeping in mind the general principles of divine law, the Islamic systems3, and prevailing conditions, issues a hukm (legal ruling) for all people, a specific contingency, or an individual.

From the divine perspective, obedience of both a fatwa and a hukm is obligatory. The only difference in this regard is that a fatwa is only legally binding on the mujtahid who issues it and his muqallid (one who imitates his rulings), while the hukm is binding on all groups or individuals enumerated in the hukm.

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 Sources 🍃🕊🍃

1. Imam Khumayni referred to these

methods as the “traditional

jurisprudence.”

2. Islamic laws are, thus, divided into two

categories: “divine laws,” which refer to

practical religious laws or “fatwa,”

and “authoritative laws,” which pertain

to the orders or “hukm” issued by the

leader.

3. For every aspect of human life, Islam

has put forth a set of universal

institutions. Taken together, these

institutions, in all their aspects, form

a structure or “system,” which works

towards the objectives that are based

on Islamic principles. Thus, the

“Islamic economic system”

is the set of universal institutions

applying to the aspects of economics.

🍃🌺🍃~*~⛲️~*~🍃🌺🍃

🍃🕊🍃 al-Islam.org 🍃🪴🍃

.

[liaummuabdillah]

𝐒𝐚𝐯𝐞 𝐃𝐚𝐡𝐮𝐥𝐮!

𝟏𝟓 𝐑𝐚𝐦𝐛𝐮 - 𝐑𝐚𝐦𝐛𝐮 𝐔𝐧𝐭𝐮𝐤 𝐎𝐫𝐚𝐧𝐠 𝐘𝐚𝐧𝐠 𝐁𝐞𝐫𝐪𝐮𝐫𝐛𝐚𝐧

Ada beberapa rambu-rambu yang berkaitan dengan hewan kurban. Berikut ini kami sajikan 15 rambu-rambu untuk orang yang berqurban secara ringkas, semoga bermanfaat.

1. Nabi Shallallahu ‘alaihi wa sallam berkurban dengan dua ekor domba jantan[1] yang disembelihnya setelah shalat Ied. Beliau shallallahu ‘alaihi wa sallam mengabarkan.

مَنْ ذَبَحَ قَبْلَ الصَلاَةَ فَلَيْسَ مِنَ النُّسُكِ فِي شَيءٍ، وَإِنَّمَا هُوَ لَحْمٌ قَدْ مَهُ لأَهْلِه

“Siapa yang menyembelih sebelum shalat maka tidaklah termasuk kurban sedikitpun, akan tetapi hanyalah daging sembelihan biasa yang diberikan untuk keluarganya“[2]

2. Beliau shallallahu ‘alaihi wa sallam memerintahkan kepada para sahabatnya agar mereka menyembelih jadza’ dari domba, dan tsaniyya dari yang selain domba[3]

Mujasyi bin Mas’ud Radhiyallahu ‘anhu mengabarkan bahwa Nabi shallallahu ‘alaihi wa sallam bersabda.

إِنَّ الْجَدَعَ مِنَ الضَّأنِ يُوْفِي مِمَّا يُوْفِي مِنْهُ الثَنِيُّ مِنَ الْمَعْزِ

“Sesungguhnya jadza’ dari domba memenuhi apa yang memenuhi tsaniyya dari kambing“[4]

3. Boleh mengakhirkan penyembelihan pada hari kedua dan ketiga setelah Idul Adha, karena hadits yang telah tsabit dari Nabi Shallallahu ‘alaihi wa sallam : (bahwa) beliau bersabda :

كُلُّ أَيَّامِ التَّشْرِيْقِ ذَبَحٌ

“Setiap hari Tasyriq ada sembelihan“[5]

Berkata Ibnul Qayyim rahimahullah : “Ini adalah madzhabnya Ahmad, Malik dan Abu Hanifah semoga Allah merahmati mereka semua. Berkata Ahmad : Ini merupakan pendapatnya lebih dari satu sahabat Muhammad shallallahu ‘alaihi wa sallam. Al-Atsram menyebutkannya dari Ibnu Umar dan Ibnu Abbas radhiyallahu ‘anhum”[6]

4. Termasuk petunjuk Nabi shallallahu ‘alaihi wa sallam bagi orang yang ingin menyembelih kurban agar tidak mengambil rambut dan kulitnya walau sedikit, bila telah masuk hari pertama dari sepuluh hari yang awal bulan Dzulhijjah. Telah pasti larangan yang demikian itu.[7]

Berkata An-Nawawi dalam “Syarhu Muslim” (13/138-39) : “Yang dimaksud dengan larangan mengambil kuku dan rambut adalah larangan menghilangkan kuku dengan gunting kuku, atau memecahkannya, atau yang selainnya.

Dan larangan menghilangkan rambut dengan mencukur, memotong, mencabut, membakar atau menghilangkannya dengan obat tertentu[8] atau selainnya. Sama saja apakah itu rmabut ketiak, kumis, rambut kemaluan, rambut kepala dan selainnya dari rambut-rambut yang berada di tubuhnya”.

Berkata Ibnu Qudamah dalam “Al-Mughni” (11/96) : “Kalau ia terlanjur mengerjakannya maka hendaklah mohon ampunan pada Allah Ta’ala dan tidak ada tebusan karenanya berdasarkan ijma, sama saja apakah ia melakukannya secara sengaja atau karena lupa”.

Aku katakan : Penuturan dari beliau rahimahullah mengisyaratkan haramnya perbuatan itu dan sama sekali dilarang (sekali kali tidak boleh melakukannya -ed) dan ini yang tampak jelas pada asal larangan nabi.

5. Beliau shallallahu ‘alaihi wa sallam memilih hewan kurban yang sehat, tidak cacat. Beliau melarang untuk berkurban dengan hewan yang terpotong telinganya atau patah tanduknya[9]. Beliau memerintahkan untuk memperhatikan kesehatan dan keutuhan (tidak cacat) hewan kurban, dan tidak boleh berkurban dengan hewan yang cacat matanya, tidak pula dengan muqabalah, atau mudabarah, dan tidak pula dengan syarqa’ ataupun kharqa’ semua itu telah pasti larangannya.[10]

Boleh berkurban dengan domba jantan yang dikebiri karena ada riwayat dari Nabi shallallahu ‘alaihi wa sallam yang dibawakan Abu Ya’la (1792) dan Al-Baihaqi (9/268) dengan sanad yang dihasankan oleh Al-Haitsami dalam ” Majma’uz Zawaid” (4/22).

6. Belaiu shallallahu ‘alaihi wa sallam menyembelih kurban di tanah lapang tempat dilaksanakannya shalat.[11]

7. Termasuk petunjuk Nabi shallallahu ‘alaihi wa sallam bahwa satu kambing mencukupi sebagai kurban dari seorang pria dan seluruh keluarganya walaupun jumlah mereka banyak.

Sebagaimana yang dikatakan oleh Atha’ bin Yasar[12] : Aku bertanya kepada Abu Ayyub Al-Anshari : “Bagaimana hewan-hewan kurban pada masa Rasulullah shallallahu ‘alaihi wa sallam ?” Ia menjawab : “Jika seorang pria berkurban dengan satu kambing darinya dan dari keluarganya, maka hendaklah mereka memakannya dan memberi makan yang lain”[13]

8. Disunnahkan bertakbir dan mengucapkan basmalah ketika menyembelih kurban, karena ada riwayat dari Anas bahwa ia berkata :

ضَحَّى النَّبِيُّ بِكَبْشيْنِ أَملَحَيْنِ أَقْرنَيْنِ، ذَبْحَهُمَا بِيَدِهِ، وَسَمَّى وَكَبَّرَ، وَوَضَعَ رِجْلَهُ عَلَى صِفَا حِهِمَا

“Nabi berkurban dengan dua domba jantan yang berwarna putih campur hitam dan bertanduk. beliau menyembelihnya dengan tangannya, dengan mengucap basmalah dan bertakbir, dan beliau meletakkan satu kaki beliau di sisi-sisi kedua domba tersebut“[14]

9. Hewan kurban yang afdhal (lebih utama) berupa domba jantan (gemuk) bertanduk yang berwarna putih bercampur hitam di sekitar kedua matanya dan di kaki-kakinya, karena demikian sifat hewan kurban yang disukai Rasulullah shallallahu ‘alaihi wa sallam.[15]

10, Disunnahkan seorang muslim untuk bersentuhan langsung dengan hewan kurbannya (menyembelihnya sendiri) dan dibolehkan serta tidak ada dosa baginya untuk mewakilkan pada orang lain dalam menyembelih hewan kurbannya.[16]

11. Disunnahkan bagi keluarga yang menyembelih kurban untuk ikut makan dari hewan kurban tersebut dan menghadiahkannya serta bersedekah dengannya. Boleh bagi mereka untuk menyimpan daging kurban tersebut, berdasarkan sabda Nabi shallallahu ‘alaihi wa sallam.

كُلُوا وَادَّخرُوْا وَتَصَدَّقُوْا

“Makanlah kalian, simpanlah dan bersedekahlah“[17]

12. Badanah (unta yang gemuk) dan sapi betina mencukupi sebagai kurban dari tujuh orang. Imam Muslim telah meriwayatkan dalam “Shahihnya” (350) dari Jabir radhiyallahu ‘anhu ia berkata.

نَحَرْنَا بِالْحُدَبِيَّةِ مَعَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ البَذَنَةَ عَنْ سَبْعَةٍ، وَالْبَقَرَةَ عَنْ سَبْعَةٍ

“Di Hudaibiyah kami menyembelih bersama Nabi shallallahu ‘alaihi wa sallam satu unta untuk tujuh orang dan satu sapi betina untuk tujuh orang“.

13. Upah bagi tukang sembelih kurban atas pekerjaannya tidak diberikan dari hewan kurban tersebut, karena ada riwayat dari Ali radhiyallahu ia berkata.

َمَرَ نِيِّ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ أَقُوْمَ عَلَى بُدْنِهِ، وَأَنْ أَتَصَدَّقَ بِلُحُوْ مِهَا وَجُلُوْ دِهَا وَحَلاَ لِهَا وَأَنْ لاَ أَعطَى الجَزِرَ مِنْهَا شَيْئًا، قَالَ : وَنَحْنُ نُعطِيْهِ مِنْ عِنْدِ نَا

“Rasulullah shallallahu ‘alaihi wa sallam memerintahkan aku untuk mengurus kurban-kurbannya, dan agar aku bersedekah dengan dagingnya, kulit dan apa yang dikenakannya[18] dan aku tidak boleh memberi tukang sembelih sedikitpun dari hewan kurban itu. Beliau bersabda : Kami akan memberikannya dari sisi kami”[19]

14. Siapa di antara kaum muslimin yang tidak mampu untuk menyembelih kurban, ia akan mendapat pahala orang-orang yang menyembelih dari umat Nabi shallallahu ‘alaihi wa sallam karena Nabi berkata ketika menyembelih salah satu domba.

اَللَّهُمَ هَذَا عَنِّى، وَعَمَّنْ لَمْ يُضَحِّ مِنْ اُمَّتِيْ

“Ya Allah ini dariku dan ini dari orang yang tidak menyembelih dari kalangan umatku“[20]

15. Berkata Ibnu Qudamah dalam “Al-Mughni” (11/95) : “Nabi shallallahu ‘alaihi wa sallam dan Al-Khulafaur rasyidun sesudah beliau menyembelih kurban. Seandainya mereka tahu sedekah itu lebih utama niscaya mereka menuju padanya…. Dan karena mementingkan/mendahulukan sedekah atas kurban mengantarkan kepada ditinggalkannya sunnah yang ditetapkan oleh Rasulullah Shallallahu ‘alaihi wa sallam.

𝐅𝐨𝐨𝐭𝐧𝐨𝐭𝐞.

[1] Akan datang dalilnya pada point ke delapan

[2] Riwayat Bukhari (5560) dan Muslim (1961) dan Al-Bara’ bin Azib

[3] Berkata Al-Hafidzh dalam “Fathul Bari” (10/5) : Jadza’ adalah gambaran untuk usia tertentu dari hewan ternak, kalau dari domba adalah yang sempurna berusia setahun, ini adalah ucapan jumhur.

Adapula yang mengatakan : di bawah satu tahun, kemudian diperselisihkan perkiraannya, maka ada yang mengatakan 8 dan ada yang mengatakan 10 Tsaniyya dari unta adalah yang telah sempurna berusia 5 tahun, sedang dari sapi dan kambing adalah yang telah sempurna berusia 2 athun. Lihat “Zadul Ma’ad” (2/317).

[4] ‘Shahihul Jami'” (1592), lihat ” Silsilah Al-Ahadits Adl-Dlaifah” (1/87-95).

[5] Dikeluarkan oleh Ahmad (4/8), Al-Baihaqi (5/295), Ibnu Hibban (3854) dan Ibnu Adi dalam “Al-Kamil” (3/1118) dan pada sanadnya ada yang terputus. Diriwayatkan pula oleh Ath-Thabari dalam ‘Mu’jamnya” dengan sanad yang padanya ada kelemahan (layyin). Hadits ini memiliki pendukung yang diriwayatkan Ibnu Adi dalam “Al-Kamil” dari Abi Said Al-Khudri dengan sanad yang padanya ada kelemahan. Hadits ini hasan Insya Allah, lihat ‘Nishur Rayah” (3/61).

[6] Zadul Ma’ad (2/319)

[7] Telah lewat takhrijnya pada halaman 66, lihat ‘Nailul Authar” (5/200-203).

[8] Campuran tertentu yang digunakan untuk menghilangkan rambut.

[9] Sebagaimana diriwayatkan oleh Ahmad (1/83, 127,129 dan 150), Abu Daud (2805), At-Tirmidzi (1504), An-Nasa’i (7/217) Ibnu Majah (3145) dan Al-Hakim (4/224) dari Ali radhiyallahu ‘anhu dengan isnad yang hasan.

[10] Muqabalah adalah hewan yang dipotong bagian depan telinganya. Mudabarah : hewan yang dipotong bagian belakang telinganya. Syarqa : hewan yang terbelah telinganya dan Kharqa : hewan yang sobek telinganya. Hadits tentang hal ini isnadnya hasan diriwayatkan Ahmad (1/80 dan 108) Abu Daud (2804), At-Tirmidzi (4198) An-Nasa’i (7/216) Ibnu Majah(3143) Ad-Darimi (2/77) dan Al-Hakim (4/222) dari hadits Ali radhiyallahu ‘anhu.

[11] Diriwayatkan oleh Al-Bukhari (5552) An-Nasai 97/213) dan Ibnu Majah (3161) dari Ibnu Umar

[12] Wafat tahun (103H) biografisnya bisa dibaca dalam “Tahdzibut Tahdzib” (7/217).

[13] Diriwayatkan At-Tirmidzi (1505) Malik (2/37) Ibnu Majah (3147) dan Al-Baihaqi (9/268) dan isnadnya hasan

[14] Diriwayatkan oleh Bukhari (5558), (5564), (5565), Muslim (1966) dan Abu Daud (2794).

[15] Sebagaimana dalam hadits Aisyah yang diriwayatkan Muslim (1967) dan Abu Daud (2792).

[16] Aku tidak mengetahui adanya perselisihan dalam permasalahan ini di antara ulama, lihat point ke 13

𝐑𝐞𝐟𝐞𝐫𝐞𝐧𝐬𝐢: https://almanhaj.or.id/1281-hukum-hukum-yang-berkaitan-dengan-hewan-kurban.html#_ftn4

[17] Diriwayatkan oleh Bukhari (5569), Muslim (1971) Abu Daud (2812) dan selain mereka dari Aisyah radhiyallahu ‘anha. Adapun riwayat larangan untuk menyimpan daging kurban masukh (dihapus), lihat ‘Fathul Bari’ (10/25-26) dan “All’tibar” (120-122). Lihat Al-Mughni (11/108) oleh Ibnu Qudamah.

[18] Dalam Al-Qamus yang dimaksud adalah apa yang dikenakan hewan tunggangan untuk berlindung dengannya

[19] Diriwayatkan dengan lafadh ini oleh Muslim (317), Abu Daud (1769) Ad-Darimi (2/73) Ibnu Majah (3099) Al-baihaqi (9/294) dan Ahmad (1/79,123,132 dan 153) Bukhari meriwayatkannya (1716) tanpa lafadh : “Kami akan memberinya dari sisi kami”.

[20] Telah lewat takhrijnya pada halaman 70

Referensi:

bimbinganislam.com

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[tawakkull]

ISLAM 101: Spirituality in Islam: Part 124

Ilm (Knowledge)

Knowledge (‘ilm) means information obtained through the human senses or through the Revelations or inspiration of God. It is also used to denote information that is in agreement with facts or realities, and to denote understanding something with its real, whole meaning and content. In addition, we come across usage of this term in the simple sense of thinking, under-standing, comprehension, and conclusions drawn as a result of such mental processes. Sometimes the word knowledge can even mean familiarity.

Although it is well known which aspect of the term knowledge in Islamic Sufism is most relevant in the context of this book, we deem it useful to mention some secondary matters, such as the different types of knowledge and its sources.

Knowledge, first of all, is dealt with in two categories: knowledge without means or knowledge that is had without being acquired, and knowledge that is acquired through some means.

Every living being has its own peculiar characteristics and potentials. These characteristics and potentials are the sources of certain, innate knowledge, knowledge a creature has without having to acquire it. (The modern scientific term for this kind of knowledge is instinct.) A human being’s being able to sense and perceive a lack of air, thirst, hunger, grief and joy, etc., a baby’s knowledge of how to nurse, a bird’s knowledge of how to fly and build nests, a fish’s knowledge of how to swim, young animals’ knowledge of how to avoid dangers, in short, these types of knowledge, knowledge of how to deal with the necessities of life, fall into the category of knowledge without means.

Knowledge acquired through the internal and external senses is included in the second category. Knowledge concern-ing the physical world is usually obtained through the five external senses–sight, hearing, smell, taste, and touch–while knowledge about the metaphysical or incorporeal realm of existence is acquired through internal senses–the mind and heart with their faculties of thought, reason, spiritual discovery and experience, intuition, etc.

As for the sources of knowledge or means of acquiring it, these consist of three, according to Islam:

The five external senses, provided they are sound. True reports, of which there are two kinds: reports unanimously given by a group of truthful people of such a number that it is inconceivable that they have agreed to lie, and reports given by the Messengers of God, whom He has sent with special messages. The third source of knowledge is reason. Axiomatic knowledge and the knowledge reached by using the mental faculties are included in this kind of knowledge. Knowledge is also divided into two groups: that which is acquired through the mental faculties, and that which is reported knowledge. The first can be divided up into three categories:

Knowledge of such matters as health and education, which in Islam are regarded as incumbent upon every individual or a group of people in the community, according to the time and conditions. Another kind of knowledge acquired through the mental faculties is knowledge of which Islam disapproves. Sorcery, divination and occult sciences are of this kind. Sciences, such as geometry, mathematics, medicine, physics, chemistry, and history are included in the third category, the study of which Islam regards as obligatory on the community in order to discover God’s laws of the creation and operation of the universe and for the well-being of the community. Reported knowledge is of two kinds: knowledge based on spiritual discovery and inspiration and knowledge concerning Islam and Islamic life. The second kind has been separated under four heads:

The knowledge of the fundamental principles, which include knowledge of the Qur’an, Sunna (the Prophet’s way of life, sayings, and confirmations), the consensus of the scholars (ijma’) and analogy or deductive reasoning. These are the sources upon which the rules of the Shari’a are based. The knowledge of the subdivisions, which includes the knowledge of worship (the Prescribed Prayer, the Prescribed Alms-giving, Fasting, Pilgrimage and so on), the daily life of the believers, marriage and relevant matters, such as divorce and alimony (civil law), and legal penalties (criminal law), etc. Primary sciences, such as language, grammar, meaning, composition, and eloquence, which are ways to properly understand the religious sciences, such as Hadith (the sayings of the Prophet), the interpretation of the Qur’an, and jurisprudence. The complementary or secondary sciences, i.e. the sciences additional to the sciences of the Qur’an. They consist of sciences relating to the wording and composition of the Qur’an, such as phonetics and recitation; the sciences pertaining to its meaning, such as interpretation and exegesis, and those relating to its commandments, such as the abrogating and the abrogated, the general and particular, the explicit and implicit, the real or literal and the metaphorical or allusive, the succinct and the detailed, the clear and the ambiguous, the direct and firm and the allegorical. As for reported knowledge based on spiritual discovery and inspiration, it has also been dealt with under two heads: the knowledge that occurs in one’s heart as a gift from God, and the knowledge that arises in the conscience. What we will study among the topics of the “Emerald Hills of the Heart” is this kind of knowledge. Whether it is of the kind occurring in one’s heart as a gift from God or of the kind arising in the conscience, this knowledge is and must be based on the Qur’an and the Sunna. Any knowledge one finds in one’s heart or conscience which has not been filtered through these two pure sources is not reliable. It cannot be binding knowledge for either the individuals themselves or others, it cannot be considered as authentic, sound knowledge. This important point has been stressed by many great Sufi leaders. For example:

Junayd al-Baghdadi says: “All the ways that do not end in the Prophet are closed and do not lead to the truth.” He also reminds us: “Anyone who does not know the Book and the Sunna is not to be followed as a guide.”

Abu Hafs[1] explains: “Anyone who does not continually control him or herself in the light of the Book and the Sunna cannot be regarded as belonging to this way.”

Abu Sulayman al-Darani[2] warns: “I admit the truth of whatever occurs to the heart only provided it is confirmed by the Book and the Sunna.”

Abu Yazid al-Bistami[3] admonishes: “I struggled against my carnal self for almost thirty years and did not find anything more difficult for it to accept than the objective criteria of the Book and the Sunna. You should not be misled by anyone, even if they work wonders like flying through the air, rather you should consider their care in observing the limits set up by the Shari’a and following the commandments of the Book and the Sunna.”

Abu Sa’id al-Harraz[4] sums up the matter: “Any intuitive knowledge which is not compatible with the spirit of religion is false.”

Abu al-Qasim Nasrabadi[5] teaches: “The essence of the Sufi way is strict adherence to the Book and the Sunna, holding back from the misleading inclinations of the carnal self and innovations in religion, being able to overlook the faults of others, not becoming negligent in one’s daily recitations to glorify and praise the Almighty, being strict in fulfilling the religious commandments without applying special exceptions, and refraining from personal, insubstantial opinions regarding religion.”

The Sufi leaders give knowledge precedence over the spiritual state of the Sufis, because that state depends on knowledge. Knowledge is the heritage of the Prophets, and the scholars are the heirs thereto. The Prophetic saying, “The scholars are the heirs of the Prophets,”[6] is the highest of the ranks recognized for scholars.

The knowledge of the truth or knowledge that leads to the truth is the life of the heart, the light of the eye, the cause of the expansion of the breast (with peace, exhilaration, and spiritual happiness), the stimulus to activate reason, the source of pleasure for the spirit, the guide of those bewildered as to which way to follow, the intimate friend of the lonely, and an invaluable table of heavenly foods offered on the earth and one to which the angels show great respect.

Knowledge is an important step toward belief, a standard to distinguish between guidance and error and between certainty and doubt, and a Divine mystery manifesting the truly human aspects of a person.

There is no exaggeration in the following saying of a friend of God:

A human being is truly human with knowledge; But without knowledge is entirely bestial. Action without knowledge is purely ignorance; So, O friend, you cannot find the Truth without knowledge.

By knowledge, the Sufis mean, rather than the familiarity that is reached with the mind, hearing and sight, the light and radiation that come from the realms beyond the material world and have their source in God’s Knowledge. This light pervades the spirit and bursts like flowers in the meadows of the innermost faculties of the person, and swells and flows in the gifts of the All-Eternal One. In order to be able to receive this Divine gift, one should, first of all, turn with all one’s inner world to the Eternal Sun and, freed from the influences of the body and carnal pleasures, lead a life at the level of heart and spirit, and open one’s breast to God, the Truth, with belief, love, and attraction, and then one should be able to rise to a level where one can be taught by God through inspiration.

As declared in the Divine declaration (18:65), We taught him knowledge of a special kind from Our Presence, God-inspired knowledge is the rain of mercy that pours down into the depths of a person’s inner world from the Realm of the Holy Presence– the Realm where those who are the nearest to God experience His Holy Presence–without any intermediary and veils. Deep devotion to God, sincere adherence and loyalty to Him as well as the Messenger, being sincerely well-pleased with whatever God decrees or causes to happen for one and trying to please Him, the sincerity and purity of intention in one’s acts or doing whatever one does only to please Him and because He wants us to do it, and having a heart pursuing certainty in the matters of belief over and over again–all this is what is required to be rewarded with God-inspired knowledge, especially in abundance.

Since the Prophets received Divine Revelation and were taught by Him, their knowledge is a God-inspired knowledge that comes from Him without any intermediary. As for the knowledge of purified, saintly scholars and other saintly persons, this is also a God-inspired knowledge, the only difference being that the source is the rays of light of the Prophetic knowledge. Khadr[7] is regarded as the foremost one in receiving this knowledge. However, he can only be so regarded for a certain period of time and spiritual rank and for the state particular to him. In certain particular matters, some people may be superior to those who are superior to them in general terms. Similarly, in certain particularities of God-inspired knowledge, Khadr is superior to those who are greater than him. He is in no way superior to either the Prophet Moses, upon him be peace,[8] or the other great Messengers.

As a Messenger charged with teaching people God’s commandments and guiding them in their lives so that they could attain happiness in both worlds, the Prophet Moses knew God’s commandments concerning the human individual and social life and the sensitive relation between them and the outward and inward aspects or dimensions of things. But, Khadr’s knowledge is restricted to the inward dimension of things. He points to this difference in his conversation with Moses: “Moses! I have a kind of knowledge which God has taught me and you do not possess, while you have another kind of knowledge which God has taught you and I do not possess.”[9]

In conclusion, God-inspired knowledge is the kind of knowledge which one cannot acquire by studying or being taught by others. It is a special gift from God and a kind of illumination, from a sacred source, that one finds in one’s heart. Rather than being the kind of knowledge about the Creator acquired by studying creation and which therefore leads from the created to the Creator, it is a kind that pours from the Maker to the conscious “works” of His art. It is even regarded as the emergence in the human spirit of the knowledge about some mysteries pertaining to God, the Truth, as special gifts from Him.

Anyway, it is always God Who knows best the truth in every matter.

[1] Abu Hafs ‘Amr b. Salama al-Haddad of Nishabur (d. 879). A blacksmith of Nishabur, visited Baghdad and met al-Junayd who admired his devotion. He also encountered al-Shibli and other Sufis of the Baghdad school. Returning to Nishapur, he resumed his trade and died there in 879.  [2] Abu Sulayman al-Darani (d. 830). An ascetic known for his weeping in worship. He was held in honour by the Sufis and was (called) the sweet basil of hearts (rayhan-i dilha). He is distinguished by his severe austerities. He spoke in subtle terms concerning the practice of devotion.  [3] Abu Yazid al-Bistami (d. 873): One of the greatest Sufi masters. Junayd said: “Abu Yazid holds the same rank among us as Gabriel among the angels.” His life was based on self-mortification and the practice of devotion.  [4] Abu Sa’id Ahmad ibn ‘Isa al-Kharraz of Baghdad, a cobbler by trade, met Dhu al-Nun al-Misri and associated with Bishr al-Khafi and Sari al-Saqati. Author of several books including some which have survived, the date of his death is uncertain but probably occurred between 892 and 899.  [5] Abu al-Qasim Ibrahim ibn Muhammad ibn Mahmud al-Nasrabadi: One of the famous Sufi masters and scholars.  [6] Al-Bukhari, al-Jami’ al-Sahih, “‘Ilm,” 10. [7] Khadr is he with whom the Qur’an recounts (18: 60-82) the Prophet Moses made a travel to learn something of the spiritual realm of existence and the nature of God’s acts in it. It is controversial whether he was a Prophet or a saint with special mission. It is believed that he enjoys the degree of life where one feels no need for the necessities of normal human life.  [8] The writer refers to the significant encounter and experience between Moses and Khadr that is recounted in the Qur’an, 18:60-82.  [9] Al-Bukhari, “Tafsir,” 18:4.