Berita Tentang Hari Kiamat

Senin, 15-Februari-2010, Penulis: Al-Ustadzah Ummu Ishaq Al-Atsariyyah

Datangnya hari kiamat adalah suatu kepastian. Hanya saja berita tentang hari kiamat ini terasa asing atau terlupakan bagi sebagian manusia yang hidup mereka tersibukkan dengan bermain-main, lalai, mengenyangkan diri dengan syahwat dunia dan kelezatannya. Kenikmatan dunia berupa harta, anak-anak, dan sebagainya telah melupakan mereka akan pertemuan dengan hari tersebut. Padahal hari kiamat demikian dekatnya.

Allah Subhanahu wa Ta'ala berfirman: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ"Telah dekat hari kiamat dan telah terbelah bulan." (Al-Qamar: 1)يَسْأَلُكَ النَّاسُ عَنِ السَّاعَةِ قُلْ إِنَّمَا عِلْمُهَا عِنْدَ اللهِ وَمَا يُدْرِيكَ لَعَلَّ السَّاعَةَ تَكُونُ قَرِيبًا"Manusia bertanya kepadamu tentang (kapan datangnya) hari kiamat. Katakanlah, ‘Sesungguhnya pengetahuan tentang kapan datangnya hari kiamat itu hanyalah di sisi Allah.’ Dan tahukah kamu (wahai Muhammad) boleh jadi hari kiamat itu sudah dekat waktunya?" (Al-Ahzab: 63)

Sahabat yang mulia Anas bin Malik radhiyallahu 'anhu mengabarkan bahwa Nabi Shallallahu 'alaihi wa sallam pernah bersabda: بُعِثْتُ أَناَ وَالسَّاعَةُ كَهاتَيْنِ. وَأَشَارَ بِأَصْبِعَيْهِ السَّبَابَةِ وَالْوُسْطَى "Diutusnya aku dengan datangnya hari kiamat seperti dua jari ini." Beliau memberi isyarat dengan jari telunjuk dan jari tengahnya. (HR. Al-Bukhari dan Muslim)

Hari kiamat ini tidak akan menimpa kecuali sejelek-jelek manusia, karena orang-orang yang memiliki iman walaupun sangat tipis telah diwafatkan sebelumnya. Rasulullah Shallallahu 'alaihi wa sallam mengabarkan: لاَ تَقُوْمُ السَّاعَةُ إِلاَّ عَلىَ شِرَارِ النَّاسِ"Tidak akan datang hari kiamat kecuali pada sejelek-jelek manusia." (HR. Muslim)

Diawali hari kiamat dengan tiupan sangkakala oleh malaikat Israfil. Maka matilah seluruh penduduk langit dan penghuni bumi kecuali yang Allah Subhanahu wa Ta'ala kehendaki. Kemudian diikuti tiupan kedua maka bangkitlah seluruh manusia dari dalam kuburnya. وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَوَاتِ وَمَنْ فِي اْلأَرْضِ إِلاَّ مَنْ شَاءَ اللهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ"Dan ditiuplah sangkakala maka matilah siapa yang di langit dan di bumi kecuali yang Allah kehendaki. Kemudian ditiup lagi tiupan yang lain maka tiba-tiba mereka bangkit dari kubur mereka dalam keadaan menanti (putusannya masing-masing)." (Az-Zumar: 68)

Hari itu adalah hari yang sangat mengerikan. Allah Subhanahu wa Ta'ala menggambarkannya dalam firman-Nya:يَاأَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ. يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سُكَارَى وَمَا هُمْ بِسُكَارَى وَلَكِنَّ عَذَابَ اللهِ شَدِيدٌ"Wahai sekalian manusia, bertakwalah kalian kepada Rabb kalian, sesungguhnya goncangan hari kiamat itu adalah suatu kejadian yang sangat besar (dahsyat). Pada hari itu ketika kalian melihat kegoncangan tersebut, lalailah semua wanita yang menyusui anaknya dari anak yang disusuinya dan gugurlah kandungan semua wanita yang hamil dan kalian lihat manusia dalam keadaan mabuk, padahal sebenarnya mereka tidak mabuk, akan tetapi azab Allah itu sangat keras." (Al-Hajj: 1-2)

Usai tiupan kedua, manusia bangkit dari kubur-kubur mereka dalam keadaan tanpa busana, tanpa alas kaki, dan belum dikhitan. Tidak ada seorang pun yang menoleh kepada yang lain karena kegelisahan yang menyelimuti. Semua dicekam ketakutan! Ketika Aisyah radhiyallahu 'anha mendengar berita ini dari Rasulullah Shallallahu 'alaihi wa sallam, ia berucap:ياَ رَسُوْلَ اللهِ، الرِّجَالُ وَالنِّسَاءُ جَمِيْعًا يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ؟ فَقَالَ صلى الله عليه وسلم: الْأَمْرُ أَشَدُّ مِنْ أَنْ يُهِمَّهُمْ ذَلِكَ"Wahai Rasulullah, para lelaki dan para wanita seluruhnya dikumpulkan dalam keadaan demikian berarti sebagian mereka akan melihat aurat sebagian yang lain?" Rasulullah Shallallahu 'alaihi wa sallam menjawab, "Perkaranya terlalu dahsyat dari membuat mereka berkeinginan demikian." (HR. Al-Bukhari dan Muslim)

Termasuk perkara yang menambah kedahsyatan hari tersebut adalah didekatkannya matahari dengan manusia sehingga peluh mereka bercucuran. Abu Hurairah radhiyallahu 'anhu berkata, "Rasulullah Shallallahu 'alaihi wa sallam bersabda: يَعْرَقُ النَّاسُ يَوْمَ الْقِيَامَةِ حَتَّى يَذْهَبَ عَرَقُهُمْ فِي الْأَرْضِ سَبْعِيْنَ ذِرَاعًا وَيُلْجِمُهُمْ حَتَّى يَبْلُغَ آذَانَهُمْ "Manusia berkeringat pada hari kiamat sampai-sampai keringat mereka bercucuran ke bumi setinggi 70 hasta dan mengekang (menenggelamkan) mereka sampai mencapai telinga-telinga mereka." (HR. Al-Bukhari dan Muslim)

Al-Miqdad ibnul Aswad radhiyallahu 'anhu mengabarkan, "Aku pernah mendengar Rasulullah Shallallahu 'alaihi wa sallam bersabda: تُدْنىَ الشَّمْسُ يَوْمَ الْقِيَامَةِ مِنَ الْخَلْقِ حَتَّى تَكُوْنَ مِنْهُمْ كَمِقْدَارِ مِيْلٍ -قَالَ سُلَيْمُ بْنُ عَامِرٍ: فَوَاللهِ، مَا أَدْرِي مَا يَعْنِي بِالْمِيلِ، أَمَسَافَةُ الْأَرْضِ أَمِ الْمِيْلُ الَّذِي تُكْتَحَلُ بِهِ الْعَيْنُ- قَالَ: فَيَكُوْنُ النَّاسُ عَلىَ قَدْرِ أَعْمَالِهِمْ فِي الْعَرَقِ، فَمِنْهُمْ مَنْ يَكُوْنُ إِلَى كَعْبَيْهِ, وَمِنْهُمْ مَنْ يَكُوْنُ إِلَى رُكْبَتَيْهِ, وَمِنْهُمْ مَنْ يَكُوْنُ إِلَى حَقْوَيْهِ, وَمِنْهُمْ مَنْ يُلْجِمُهُ الْعَرَقُ إِلْجَامًا. وَأَشَارَ رَسُوْلُ اللهِ n إِلَى فِيْهِ. "Didekatkan matahari dengan makhluk (manusia) pada hari kiamat hingga jarak matahari dari mereka seukuran mil." –Sulaim bin ‘Amir (perawi yang meriwayatkan dari Al-Miqdad, pent.), "Demi Allah, aku tidak tahu apa yang beliau maksudkan dengan mil, apakah ukuran jarak ataukah kayu/alat yang digunakan untuk mencelaki mata."–Rasulullah bersabda, "Maka manusia (pada saat itu) dibanjiri peluh sesuai kadar amalan mereka. Di antara mereka ada yang keringatnya sampai kedua mata kakinya. Di antara mereka ada yang keringatnya sampai kedua lututnya. Di antara mereka ada yang keringatnya sampai kedua pinggangnya. Dan di antara mereka ada yang benar-benar ditenggelamkan oleh keringatnya." Rasulullah Shallallahu 'alaihi wa sallam memberi isyarat ke mulutnya." (HR. Muslim)

Di saat kebanyakan manusia tersiksa dengan panas yang sangat, peluh yang membanjiri dan ketakutan yang sangat, ada segolongan orang yang dinaungi oleh Allah Subhanahu wa Ta'ala dengan naungan-Nya. Mereka tidak merasakan apa yang diderita oleh orang-orang lain. Di antara mereka adalah yang dikabarkan oleh Nabi Shallallahu 'alaihi wa sallam dalam sabdanya: سَبْعَةٌ يُظِلُّهُمُ اللهُ فِي ظِلِّهِ يَوْمَ لاَ ظِلَّ إِلاَّ ظِلُّهُ: إِمَامٌ عَادِلٌ, وَشَابٌّ نَشَأَ فِي عِبَادَةِ اللهِ, وَرَجُلٌ قَلْبُهُ مُعَلِّقٌ بِالْمَسَاجِدِ, وَرَجُلاَنِ تَحَابَّا فِي اللهِ اجْتَمَعَا عَلَيْهِ وَتَفَرَّقَا عَلَيْهِ, وَرَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ مَنْصَبٍ وَجَمَالٍ فَقَالَ: إِنِّي أَخَافُ اللهَ, وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لاَ تَعْلَمُ شِمَالُهُ مَا تُنْفِقُ يَمِيْنُهُ, وَرَجُلٌ ذَكَرَ اللهَ خَالِيًا فَفَاضَتْ عَيْنَاهُ "Ada tujuh golongan yang Allah naungi dalam naungan-Nya pada hari tidak ada naungan kecuali naungan-Nya. Mereka adalah imam (pemimpin) yang adil, pemuda yang tumbuh dalam beribadah kepada Allah, lelaki yang hatinya selalu terikat/terpaut dengan masjid-masjid, dua orang yang saling mencintai karena Allah mereka berkumpul karena Allah dan berpisah karena Allah, (kemudian) seorang lelaki yang diajak berzina oleh seorang wanita yang punya kedudukan dan kecantikan namun ia berkata, "Sungguh aku takut kepada Allah." (Yang berikutnya) seorang yang bersedekah lalu ia menyembunyikannya sampai-sampai tangan kirinya tidak mengetahui apa yang diinfakkan oleh tangan kanannya dan seseorang yang berzikir (mengingat) Allah dalam keadaan sendirian lalu mengalir air matanya." (HR. Al-Bukhari dan Muslim)

Saudariku, bayangkanlah kengerian pada hari itu. Manusia berdiri di hadapan Rabbul ‘Alamin untuk mempertanggungjawabkan perbuatannya selama hidup di dunia. فَوَرَبِّكَ لَنَسْأَلَنَّهُمْ أَجْمَعِينَ.عَمَّا كَانُوا يَعْمَلُونَ"Maka demi Rabbmu! Kami sungguh-sungguh akan menanyakan kepada mereka seluruhnya, tentang apa yang dulunya mereka amalkan." (Al-Hijr: 92-93)

Sungguh, tidak ada satu pun yang tersembunyi dari Allah Subhanahu wa Ta'ala. Tidak ada seorang pun yang dapat mengingkari ataupun menutupi apa yang dahulunya ia perbuat, karena anggota tubuhnya menjadi saksi. فَيُخْتَمُ عَلَى فِيْهِ وَيُقَالُ لِفَخِذِهِ وَلَحْمِهِ وَعِظَامِهِ: انْطِقِيْ. فَتَنْطِقُ فَخِذُهُ وَلَحْمُهُ وَعِظَامُهُ بِعَمَلِهِ... "Maka ditutuplah mulutnya dan dikatakan kepada pahanya, dagingnya dan tulangnya, ‘Berbicaralah!’ Lalu berbicaralah pahanya, daging dan tulangnya mengabarkan tentang amalannya (ketika di dunia)…." (HR. Muslim)

Sahabat Rasul yang bernama ‘Adi bin Hatim radhiyallahu 'anhu mengabarkan sabda Rasulullah Shallallahu 'alaihi wa sallam:مَا مِنْكُمْ مِنْ أَحَدٍ إِلاَّ سَيُكَلِّمُهُ رَبُّهُ لَيْسَ بَيْنَهُ وَبَيْنَهُ تَرْجُمَانُ، فَيَنْظُرُ أَيْمَنَ مِنْهُ فَلاَ يَرَى إِلاَّ مَا قَدَّمَ مِنْ عَمَلِهِ، وَيَنْظُرُ أَشْأَمَ مِنْهُ فَلاَ يَرَى إِلاَّ مَا قَدَّمَ، وَيَنْظُرُ بَيْنَ يَدَيْهِ فَلاَ يَرَى إِلاَّ النَّارَ تِلْقَاءَ وَجْهِهِ، فَاتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ "Tidak ada seorang pun dari kalian kecuali nanti akan diajak bicara oleh Rabbnya, tanpa ada seorang penerjemah antara dia dengan Rabbnya. Lalu ia memandang ke arah kanannya namun ia tidak melihat kecuali amal yang telah dilakukannya. Ia juga memandang ke arah kirinya, namun ia tidak melihat kecuali amal yang telah dilakukannya. Dan ia memandang ke depannya, namun ia tidak melihat kecuali neraka di hadapan wajahnya. Maka jagalah diri kalian dari neraka walaupun dengan bersedekah sepotong belahan kurma." (HR. Al-Bukhari dan Muslim)

Saudariku, termasuk yang menambah kengerian pada hari itu adalah sangat panjangnya hari tersebut. Sebagaimana berita dari Dzat yang Maha Benar pengabaran-Nya: سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ. لِلْكَافِرينَ لَيْسَ لَهُ دَافِعٌ. مِنَ اللَّهِ ذِي الْمَعَارِجِ. تَعْرُجُ الْمَلَائِكَةُ وَالرُّوحُ إِلَيْهِ فِي يَوْمٍ كَانَ مِقْدَارُهُ خَمْسِينَ أَلْفَ سَنَةٍ"Seseorang telah meminta disegerakannya azab yang pasti terjadi, bagi orang-orang kafir, yang tidak ada seorang pun dapat menolaknya. (Yang datang) dari Allah, Yang mempunyai tempat-tempat naik. Malaikat-malaikat dan Jibril naik menghadap kepada-Nya dalam sehari yang kadarnya limapuluh ribu tahun1." (Al-Ma’arij: 1-4)

Karenanya, hendaklah kita memikirkan kengerian hari tersebut dan kita harus ingat bahwa keselamatan dari kengeriannya hanyalah didapatkan dengan rahmat Allah, kemudian dengan amalan shalih. Hari itu semua manusia akan menyesal. Bila ia seorang yang berbuat baik, ia akan menyesal kenapa ia tidak menambah dan memperbanyak kebaikannya. Bila ia seorang yang berbuat jelek, ia akan menyesal kenapa dahulu menyia-nyiakan umurnya dari melakukan amal shalih.Ingatlah, saat catatan amal beterbangan pada hari tersebut dalam keadaan seseorang tidak tahu apakah ia akan menerima catatannya dengan tangan kanan sehingga ia beroleh kebahagiaan nan abadi, ataukah ia akan menerimanya dengan tangan kiri sehingga ia akan celaka.فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ. إِنِّي ظَنَنْتُ أَنِّي مُلَاقٍ حِسَابِيَهْ. فَهُوَ فِي عِيشَةٍ رَاضِيَةٍ. فِي جَنَّةٍ عَالِيَةٍ. قُطُوفُهَا دَانِيَةٌ. كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ. وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَالَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ. وَلَمْ أَدْرِ مَا حِسَابِيَهْ. يَالَيْتَهَا كَانَتِ الْقَاضِيَةَ. مَا أَغْنَى عَنِّي مَالِيَهْ. هَلَكَ عَنِّي سُلْطَانِيَهْ. خُذُوهُ فَغُلُّوهُ. ثُمَّ الْجَحِيمَ صَلُّوهُ. ثُمَّ فِي سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَاسْلُكُوهُ. إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ. وَلَا يَحُضُّ عَلَى طَعَامِ الْمِسْكِينِ. فَلَيْسَ لَهُ الْيَوْمَ هَاهُنَا حَمِيمٌ. وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ. لَا يَأْكُلُهُ إِلَّا الْخَاطِئُونَ"Adapun orang-orang yang diberikan kepadanya catatan amaalnya dari sebelah kanannya, maka dia berkata, ‘Ambilllah, bacalah catatan amalku ini. Sungguh aku yakin bahwa aku akan menemui hisab terhadap amalku.’ Maka orang itu berada dalam kehidupan yang diridhai, dalam surga yang tinggi. Buah-buahannya dekat. (Kepada mereka dikatakan), ‘Makan dan minumlah dengan sedap sebagai balasan amalan yang telah kalian kerjakan pada hari-hari yang telah lalu.’ Adapun orang yang diberikan kepadanya catatan amalnya dari sebelah kirinya, maka dia berkata, ‘Wahai, alangkah baiknya bila sekiranya tidak diberikan kepadaku catatan amalku ini. Dan aku tidak mengetahui apa hisab terhadap diriku. Wahai kiranya kematian itulah yang menyelesaikan segala sesuatu. Hartaku sekali-kali tidak memberikan manfaat kepadaku. Telah hilang kekuasaan dariku.’ (Allah berfirman), "Peganglah dia, lalu belenggulah tangannya ke lehernya. Kemudian masukkan dia ke dalam api neraka yang menyala-nyala. Kemudian belitlah dia dengan rantai yang panjangnya tujuh puluh hasta.’ Sesungguhnya dulu dia tidak beriman kepada Allah Yang Maha Agung. Dan juga tidak mendorong orang lain untuk memberi makan orang miskin. Maka tiada seorang pun teman baginya pada hari ini di sini. Dan tiada pula makanan sedikit pun baginya kecuali berupa darah dan nanah. Tidak ada yang memakannya kecuali orang-orang yang berdosa." (Al-Haqqah: 19-37)

Ingatlah saudariku, wahai hamba-hamba Allah Subhanahu wa Ta'ala, dengan shirath (titian) yang licin lagi menggelincirkan yang diletakkan di atas punggung Jahannam. Manusia melewatinya sesuai kadar amalannya. Ada yang melewatinya dengan sangat cepat, ada yang lambat perlahan, ada yang merangkak, dan ada yang tersungkur ke dalam api yang menyala-nyala. Kita tak tahu apakah kita termasuk yang selamat melewatinya, ataukah na’udzubillah terperosok ke dalam jurang Jahannam. Kita mohon kepada Allah Subhanahu wa Ta'ala keselamatan! Ingatlah semua ini wahai saudariku! Yakinlah karena ini bukanlah khayalan, sekadar isapan jempol dan dongeng pengantar tidur. Semua yang disebutkan di sini sungguh benar adanya dan pasti datangnya. Perkara-perkara ini dekat, walaupun terasa kehidupan kita panjang. Apa yang kita persiapkan untuk hari tersebut? Iya, amal shalih…. Dengannya setelah rahmat Allah Subhanahu wa Ta'ala, kita akan selamat dan termasuk orang-orang yang berbahagia. Menjadi penghuni surga yang seluas langit dan bumi. Ya Allah, ya Arhamar Rahimin, ya Karim! Selamatkanlah kami dari siksa-Mu dan jadikanlah kami termasuk orang-orang yang beruntung dapat mendiami surga-Mu, negeri kemuliaan-Mu. Amin. Wallahu ta’ala a’lam bish-shawab.1 Yang dimaksud adalah hari kiamat menurut salah satu dari empat pendapat yang disebutkan oleh Al-Hafizh Ibnu Katsir rahimahullahu dalam Tafsirnya.

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Al-Qur’an Kalamullah, bukan Makhluk !!

Senin, 13-April-2009, Penulis: Buletin Jum’at Al-Atsariyyah

Jika manusia jauh dari tuntunan Al-Kitab dan Sunnah, maka ia akan terjerumus dalam kubang-kubang kesesatan yang gelap, walaupun ia menyangka dirinya mendapatkan petunjuk. Ambil sebagai contoh, Jahmiyyah (sekte sesat binaan Jahm bin Shofwan) telah terjatuh dalam kesesatan, saat mereka menyangka bahwa kalamullah (ucapan dan firman Allah) –diantaranya, Al-Qur’an- adalah makhluk diantara makhluk-makhluk ciptaan Allah. Padahal jika mereka mau kembali kepada Al-Qur’an, dan Sunnah menurut pemahaman salaf (yakni, para sahabat, tabi’in, dan ulama’-ulama’ yang mengikuti mereka), niscaya tak akan menyatakan bahwa Al-Qur’an adalah makhluk, bahkan Al-Qur’an adalah firman dan ucapan Allah. Sedangkan firman dan ucapan-Nya adalah sifat Allah, bukan makhluk !!

Banyak sekali dalil yang menguatkan bahwa Al-Qur’an adalah kalamullah (ucapan dan firman Allah), bukan makhluk. Dalil-dalil tersebut, ada baiknya kita bawakan agar menguatkan aqidah, dan iman kita.
Dalil dari Al-Qur’an Al-Karim
Allah -Ta’ala- telah mencela suatu kaum di dalam Al-Qur’an, karena mereka meyakini bahwa Al-Qur’an itu adalah ucapan manusia alias makhluk,
"Lalu dia berkata: "(Al Quran) Ini tidak lain hanyalah sihir yang dipelajari (dari orang-orang dahulu), ini tidak lain hanyalah perkataan manusia". Aku akan memasukkannya ke dalam (neraka) Saqar. Tahukah kamu apakah (neraka) Saqar itu?". (QS. Al-Muddatstsir: 24-27).

Ahli Tafsir Negeri Syam, Al-Hafizh Ibnu Katsir Ad-Dimasyqiy-rahimahullah- berkata menafsiri ayat ini, "Allah -Ta’ala- berfirman dalam memberikan ancaman kepada orang keji ini, yang telah Allah berikan nikmat kepadanya, yaitu nikamt-nikmat duniawi. Lalu ia mengingkari nikmat-nikmat Allah, dan menggantinya dengan kekafiran; membalasnya dengan pengingkaran terhadap ayat-ayat Allah, dan mengada-ada atasnya; ia menganggapnya termasuk ucapan manusia". [Lihat Tafsir Al-Qur’an Al-Azhim (4/568)]

Jadi, Al-Qur’an adalah firman Allah, bukan makhluk, dan bukan pula ucapan manusia. Segala sesuatu dari Al-Qur’an adalah firman Allah, baik yang tertulis dalam mushaf, diucapkan oleh manusia, direkam dalam kaset, dan lainnya; semua itu adalah firman Allah, bukan makhluk. Walaupun suara manusia, kertas dan tinta yang dipakai menulis, dan kaset yang dipakai merekam; semua itu adalah makhluk. Adapun yang disuarakan, ditulis, direkam, maka itu adalah firman Allah, bukan makhluk.
Allah -Ta’ala- berfirman,
"Allah Pencipta langit dan bumi, dan bila dia berkehendak (untuk menciptakan) sesuatu, Maka (cukuplah) dia hanya mengatakan kepadanya, "Jadilah!", lalu jadilah ia". (QS. Al-Baqoroh: 117).

Allah menjelaskan bahwa jika Dia menghendaki sesuatu, dan telah memutuskan (penciptaan)nya, maka Dia hanya berfirman, "Jadilah", lalu jadilah hal itu. Jadi, Allah menciptakannya dengan firman-Nya. Ayat ini membedakan antara firman-Nya yang merupakan sifat-Nya dan antara makhluk-Nya yang tercipta dengan perintah, dan ucapan-Nya. [Lihat Al-Ushul allati Banaa alaiha Ahlul Hadits Manhajahum fid Da’wah ilallah (hal. 214), cet. Dar Adh-Dhiya’]
Allah -Ta’ala- berfirman,
"Dan sesungguhnya jika kamu mendatangkan kepada orang-orang (Yahudi dan Nasrani) yang diberi Al Kitab (Taurat dan Injil), semua ayat (keterangan), maka mereka tidak akan mengikuti kiblatmu, dan kamu pun tidak akan mengikuti kiblat mereka, dan sebahagian merekapun tidak akan mengikuti kiblat sebahagian yang lain. Dan sesungguhnya jika kamu mengikuti keinginan mereka setelah datang ilmu kepadamu, Sesungguhnya kamu -kalau begitu- termasuk golongan orang-orang yang zhalim". (QS. Al-Baqoroh: 145).

Sesungguhnya Al-Qur’an yang merupakan kalamullah adalah ilmu Allah -Ta’ala-. Barangsiapa yang menyangka bahwa Al-Qur’an adalah makhluk, maka sungguh ia telah menyangka bahwa ilmu Allah adalah makhluk. Na’udzu billah min dzalik. [Lihat Al-Ushul allati Banaa alaiha Ahlul Hadits Manhajahum fid Da’wah ilallah (hal. 214), cet. Dar Adh-Dhiya’]
Dalil dari Sunnah Nabawiyyah
Abdullah bin Umar -radhiyallahu ‘anhu- berkata, "Aku pernah mendengar Rasulullah -Shallallahu ‘alaihi wa sallam- bersabda,

أَوَّلُ مَا خَلَقَ اللهٌ تَعَالَى الْقَلَمُ, فَأَخَذَهُ بِيَمِيْنِهِ وَكِلْتَا يَدَيْهِ يَمِيْنٌ, قَالَ: فَكَتَبَ الدُّنْيَا وَمَا يَكُوْنُ فِيْهَا مِنْ عَمَلٍ مَعْمُوْلٍ: بِرٍ أَوْ فُجُوْرِ, رَطْبٍ أَوْ يَابِسٍ

"Makhluk yang paling pertama Allah -Ta’ala- ciptakan adalah al-qolam (pena). Kemudian Allah mengambilnya dengan tangan kanan-Nya. Sedang kedua tangan-Nya adalah kanan. Lalu Allah menetapkan adanya dunia, dan segala sesuatu yang terdapat di dalamnya berupa amalan baik yang dikerjakan, maupun amalan jelek; yang basah, maupun kering". [HR. Ibnu Abi Ashim dalam As-Sunnah (106), dan Al-Ajurriy dalam Asy-Syari’ah (hal. 180). Hadits ini di-hasan-kan oleh Syaikh Al-Albaniy dalam Zhilal Al-Jannah (1/42)

Hadits ini menunjukkan bahwa Al-Qolam (pena) adalah makhluk pertama yang Allah ciptakan, sedang kalamullah (ucapan Allah) telah ada sebelum Al-Qolam. Bahkan Al-Qolam tercipta dengan kalamullah. Maka ini menunjukkan bahwa kalamullah adalah sifat Allah, bukan makhluk ciptaan-Nya.

Al-Imam Ahmad-rahimahullah- berkata, "Syaikh ini (Yakni, Abbas An-Narsiy) telah menunjuki kita kepada sesuatu yang belum kita pahami, yaitu sabdanya, "Sesungguhnya sesuatu yang paling pertama Allah ciptakan adalah Al-Qolam", sedang Al-Kalam (firman Allah) ada sebelum Al-Qolam". [HR. Al-Ajurriy dalam Asy-Syari’ah (no. 178)]

Dalil berupa Ijma’ Para Salaf
Keyakinan seperti ini telah diyakini oleh seluruh orang-orang awam di zaman para sahabat, apalagi para ulama’ mereka, sebab perkara jelas dan gamblang seperti ini telah dikuatkan dan dijelaskan dalil-dalil dalam Al-Kitab dan As-Sunnah An-Nabawiyyah.

Al-Imam Abu Muhammad Ibnu Qutaibah Ad-Dainuriy-rahimahullah- (wft 276 H) berkata, "Andai mereka (yang berpendapat Al-Qur’an adalah makhluk) mau menajamkan pandangannya, dan diberikan sekeping taufiq, niscaya mereka akan mengetahui bahwa tidak mungkin Al-Qur’an itu adalah makhluk. Karena Al-Qur’an adalah kalamullah (firman Allah). Sedang kalamullah dari Allah. Tak ada sesuatu yang berasal dari diri Allah yang merupakan makhluk". [Lihat Ta’wil Mukhtalaf Al-Hadits (hal. 259)]

Inilah aqidah (keyakinan) yang bercokol di hati kaum muslimin dari zaman kenabian sampai hari ini; Ahlus Sunnah terus meyakini bahwa Al-Qur’an adalah kalamullah (ucapan Allah), bukan makhluk ciptaan Allah.
Abu Bakr bin Ayyasy-rahimahullah- berkata, "Barangsiapa yang menyangka bahwa Al-Qur’an adalah makhluk, maka ia menurut kami adalah kafir lagi zindiq, dan musuh Allah; kami tak akan menemaninya duduk, dan tak akan mengajaknya berbicara". [HR. Al-Ajurriy dalam Asy-Syari’ah (no. 163), Abu Dawud dalam Al-Masa’il (hal. 267), dan Al-Bukhoriy dalam Kholq Af’al Al-Ibad (hal. 119)]

Ulama’ tabi’in, Amr bin Dinar-rahimahullah- (wft 126 H) berkata menghikayatkan ijma’ para salaf dalam perkara ini,

سَمِعْتُ مَشِيْخَنَا مُنْذُ سَبْعِيْنَ يَقُوْلُوْنَ :الْقُرْآنُ كَلاَمُ اللهِ, لَيْسَ بِمَخْلُوْقٍ

"Aku telah mendengarkan para guru-guru kami berkata sejak 70 tahun, "Al-Qur’an adalah kalamullah, bukan makhluk". [HR. Al-Baihaqiy dalam Syu’abul Iman (1/190)]

Seorang ulama’ Syafi’iyyah, Al-Imam Abu Bakr Al-Baihaqiy-rahimahullah- berkata, "Guru-gurunya Amr bin Dinar adalah sekelompok sahabat, dianataranya Abdullah bin Abbas, Abdullah bin Umar, Jabir bin Abdillah, Abdullah bin Az-Zubair, dan para pembesar tabi’in". [Lihat Syu’abul Iman (1/190), cet. Dar Al-Jiil]

Inilah aqidah para sahabat yang menetapkan bahwa Al-Qur’an adalah ucapan Allah, bukan makhluk. Keyakinan ini terus diyakini oleh generasi setelahnya. Sekarang kita dengarkan Al-Imam Ash-Shobuniy-rahimahullah- (wft 449 H) dalam Aqidah As-Salaf (hal. 40) berkata, "Ashabul Hadits (yakni, Ahlus Sunnah wal Jama’ah) mempersaksikan, dan meyakini bahwa Al-Qur’an adalah kalamullah (ucapan Allah), Kitab-Nya, wahyu-Nya, dan sesuatu yang Allah turunkan, bukan makhluk!! Barangsiapa yang meyakini bahwa Al-Qur’an adalah makhluk, maka ia kafir di sisi Ahlus Sunnah".

Keyakinan bahwa Al-Qur’an adalah kalamullah, bukan makhluk, bukan cuman diyakini oleh para tabi’in, bahkan para imam ahli fiqih pun yang datang setelahnya juga meyakininya.
Al-Imam Al-Barbahariy-rahimahullah- berkata dalam kitabnya Syarhus Sunnah (hal. 71), "Al-Qur’an adalah kalamullah (firman Allah), sesuatu yang turunkan, dan cahaya-Nya, bukan makhluk, karena Al-Qur’an dari diri Allah. Apa saja yang berasal dari diri Allah, maka bukan makhluk. Demikianlah yang dinyatakan oleh Malik bin Anas, Ahmad bin Hambal, para ahli fiqih, sebelum dan setelah keduanya; berdebat tentangnya adalah kekafiran".

Silakan dengar Imam Ahlis Sunnah, Ahmad bin Hambal Asy-Syaibaniy-rahimahullah- berkata,

وَالْقُرْآنُ كَلاَمُ اللهِ, وَلَيْسَ بِمَخْلُوْقٍ, وَلاَ تَضْعُفْ أَنْ تَقُوْلَ: لَيْسَ بِمَخْلُوْقٍ, فَإِنَّ كَلاَمَ اللهِ مِنْهُ, وَلَيْسَ مِنْهُ شَيْءٌ مَخْلُوْقٌ

"Al-Qur’an adalah kalamullah (firman Allah), bukan makhluk. Jangan kau canggung untuk berkata, "Dia bukan makhluk", karena firman Allah dari Allah. Sedang tak ada dari diri-Nya sesuatu berupa makhluk". [Lihat Syarh Ushul I’tiqod Ahlis Sunnah wal Jama’ah (1/157)]

Seorang ulama’ Malikiyyah, Al-Imam Ibnu Abi Zaid Al-Qoirowaniy-rahimahullah- berkata dalam Risalah-nya, "Allah telah berbicara dengan Musa dengan kalam-Nya (firman-Nya) yang merupakan sifat dzatiyyah-Nya, bukan makhluk diantara makhluk-makhluk-Nya". [Lihat Qothful Janaa Ad-Dani (hal. 45) karya Syaikh Abdul Muhsin Al-Abbad]

Inilah keyakinan dan aqidah yang harus dianut oleh setiap muslim, karena itu adalah kebenaran yang dilandasi oleh dalil-dalil dari Al-Qur’an dan Sunnah Nabawiyyah, bahkan ijma’ para As-Salafush Sholeh.

Al-Imam Abu Ja’far Ath-Thohawiy-rahimahullah- (wft 321 H) berkata saat menyebutkan aqidah Ahlus Sunnah, "Al-Qur’an adalah kalamullah (firman Allah). Dari-Nya Al-Qur’an muncul -tanpa kaifiyyah-, dalam bentuk ucapan; Allah menurunkannya kepada Rasul-Nya dalam bentuk wahyu. Al-Qur’an telah dibenarkan oleh orang-orang beriman dengan benar; mereka meyakini bahwa Al-Qur’an adalah kalamullah secara hakiki, bukan makhluk sebagaimana halnya ucapan manusia. Barangsiapa yang mendengarnya, dan menyangkanya sebagai ucapan manusia , maka ia kafir". [Lihat Al-Aqidah Ath-Thohawiyyah (hal. 41)]

Al-ImamIbnu Abil Izz Al-Hanafiy-rahimahullah- berkata, "Apa yang dihikayatkan oleh Ath-Thohawiy -rahimahullah-, itulah yang benar, telah ditunjukkan oleh dalil-dalil dari Al-Kitab dan Sunnah bagi yang mentadabburinya. Itu juga dikuatkan oleh fithrah selamat yang belum berubah dengan (pengaruh) syubhat, keraguan, dan pemikiran-pemikiran batil". [Lihat Syarh Al-Aqidah Ath-Thohawiyyah (hal. 168), cet. 1391 H]

Inilah beberapa nukilan dan pernyataan Ahlus Sunnah wal Jama’ah dari zaman ke zaman bahwa Al-Qur’an adalah kalamullah (ucapan, dan firman Allah), bukan makhluk. Barangsiapa yang menyangka –seperti halnya orang Jahmiyyah- bahwa Al-Qur’an adalah makhluk, maka ia kafir.
Al-Imam Asy-Syafi’iy-rahimahullah- berkata, "Al-Qur’an adalah ucapan Allah -Azza wa Jalla-, bukan makhluk. Barangsiapa yang berkata, "Al-Qur’an adalah makhluk", maka ia kafir". [HR. Al-Ajurriy dalam Asy-Syari’ah (1/224)]

Sumber : Buletin Jum’at Al-Atsariyyah edisi 78 Tahun II. Penerbit : Pustaka Ibnu Abbas.

Alamat : Pesantren Tanwirus Sunnah, Jl. Bonto Te’ne No. 58, Kel. Borong Loe, Kec. Bonto Marannu, Gowa-Sulsel. HP : 08124173512 (a/n Ust. Abu Fa’izah).

Pimpinan Redaksi/Penanggung Jawab : Ust. Abu Fa’izah Abdul Qadir Al Atsary, Lc. Dewan Redaksi : Santri Ma’had Tanwirus Sunnah – Gowa. Editor/Pengasuh : Ust. Abu Fa’izah Abdul Qadir Al Atsary, Lc. Layout : Abu Dzikro. Untuk berlangganan/pemesanan hubungi : Ilham Al-Atsary (085255974201). (infaq Rp. 200,-/exp)
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The Tawheed of the Prophets and Messengers


Tuesday, 22 May 2007

By Shaykh Muhammad Ibn Saalih al-’Uthaymeen

Expounding the message of the Messengers, from the first of them which is Nooh (’alayhis-salaam), to the last of them which is Muhammad (sallallaahu ’alayhi wa sallam); all of them called to Tawheed.
It is not possible that Allaah the Mighty and Majestic sent the Messengers to mankind to call to Tawheedur-Ruboobiyyah only, but to Tawheedul-Uloohiyyah also. That is because those who denied Tawheedur-Ruboobiyyah were very few; to the extent that those who denied it did not feel this denial to be possible in the depths of their hearts, except that their intellects knew of it, and recognized it, but they rejected it due to pride.

We would like to explain that the message of the Messengers, from the first of them which is Nooh (’alayhis-salaam), to the last of them which is Muhammad (sallallaahu ’alayhi wa sallam); all of them called to Tawheed. Allaah the Exalted said:

“And We have not sent before you any Messenger, except that We revealed to him that there is no deity worthy of worship except Me, so worship Me.” [Sooratul-Anbiyaa‘ 21:25]

And Allaah the Exalted said:

“And indeed We sent to every nation a messenger saying: Worship Allaah, and leave off the false deities.” [Sooratun-Nahl 16:36-37]

That is to say that the creation were created by One, and He is Allaah the Mighty and Majestic. He created them for His worship, and to attach their hearts to it, and for His deification (ta‘aaliha) and exaltation (ta’dtheem) and fear (khawf) and hope (rajaa‘) and trust (tawakkul) and fervent desire (raghbah), and dread (rahbah); until one withdraws from everything related to the worldly life, not preferring them over the Tawheed of Allaah the Mighty and Majestic in any of these affairs. So because you are part of the creation, then it is inevitable that you refer to your Creator, in heart and soul, and in everything. Due to this, the call (da’wah) of the Messengers (’alayhimus-salaam) was to the magnificently important matter of the worship of Allaah alone, without any partners.

It is not possible that Allaah the Mighty and Majestic sent the Messengers to mankind to call to Tawheedur-Ruboobiyyah only, but to Tawheedul-Uloohiyyah also. That is because those who denied Tawheedur-Ruboobiyyah were very few; to the extent that those who denied it did not feel this denial to be possible in the depths of their hearts, except that their intellects knew of it, and recognized it, but they rejected it due to pride. Indeed the scholars have divided Tawheed into three categories:

THE FIRST CATEGORY: TAWHEEDUR-RUBOOBIYYAH:

This is the singling out of Allaah in three matters: in creation (khalq), and mastership (malak), and management (tadbeer). The proof for that is the statement of Allaah the Exalted:
“Indeed His is the creation and the command.” [Sooratul-A’raaf 7:54]

There is a proof found in this aayah in that its predicate proceeds the One who is entitled to delay. And the principle of literary composition is that beginning the nominal clause with that which is supposed to come after. The principle of literary composition (balaaghah) is that beginning with that which deserves to be delayed implies absolute restriction. Then reflect upon the introductory term in this aayah, ‘alaa’ (Indeed) which implies extra notice and special emphasis. “Indeed His is the creation and the command.” So it is not for anyone other than Him, so this creation and the command is supreme management (tadbeer).

As for absolute domination (al-malak), then the proof for it resembles the statement of Allaah the Exalted:
“And for Allaah is the absolute domination of the heavens and the earth.” [Sooratul-Jaathiyah 45:27]

So verily this proves that Allaah the Glorified and Exalted alone has the right of absolute domination, and just like the last aayah, this one also begins with that which deserves delay. So therefore, the Lord – the Mighty and Majestic – is to be singled out alone with the qualities of creation (al-khalq), absolute domination (al-malak) and supreme management (tadbeer). So if you say: How do you reconcile between what you have just mentioned, and the fact that the ability of creation is found amongst other than Allaah? Take for example the statement of Allaah the Exalted:
“So blessed is Allaah, the best of creators.” [Sooratul-Mu‘minoon 23:14]

And similar to this is what is found in the statement of the Prophet (sallallaahu ’alayhi wa sallam) in regards to the picture-makers: “It shall be said to them: Bring to life whatever you have created.” [2] And similar to this is the statement of Allaah the Exalted in the hadeeth qudsee: “And who is more oppressive than the one who resorts to creating the likeness of My creation?” [3] So how do you reconcile between your statement that Allaah is alone in His creating and between what these texts stipulate?

So the answer it to say: that the creation has been created out of nothing, and this is something specific for Allaah the Exalted. As for altering something to another form, then this is not truly creating, even if it is called ‘created’ with the expression of organization. However, in reality, this is not a total creation. So for example, this carpenter makes a door out of wood, so it is said: he created a door. However, this product was fashioned from that which was created by Allaah the Mighty and Majestic. It is not possible for the people, whatever level of capability they may have reached, to create the branch of a tree, nor to create an atom, nor to create an atom. Listen to the statement of Allaah the Mighty and Majestic:

“O people! An example is presented, so listen to it. Verily those whom you call upon besides Allaah will never create as much as a fly, even if they gathered together for it. And if the fly should steal something from them, they could not recover it from him. Weak are the pursuer and the pursued.” [Sooratul-Hajj 22:73]
“...those whom...” This is a comprehensive term covering everything that is called upon besides Allaah from trees, rocks, human beings, kings and other than them. Everything that is called upon besides Allaah “will never create as much as a fly, even if they gather together for it.” And if everyone is singled out by that, then their weakness will be singled out by that, “if the fly steals something from them, they could not recover it from him.” So if a fly steals something from those who are called upon besides Allaah, they are not capable of recovering it from this weak fly. If a fly comes across the most powerful king in the world and takes a sip from his drink, it is not possible for the king to take out his drink from this fly. Likewise, if it comes across his food. So therefore, Allaah the Mighty and Majestic alone is the creator.

So if you say: how do you reconcile between your statement that Allaah is alone in Kingship (malak), [4] and the affirmation of kingship for the creation? For example, Allaah the Exalted said:
“Or those whose keys you possess (malak).” [Sooratun-Noor 24:61]
“Except from their wives, or those whom their right hands possess (malak).” [Sooratul-Mu‘minoon 23:6]

So the answer is that they can be reconciled from two angles:

Firstly, the sovereignty (malak) of men over something is not complete and comprehensive. So I have sovereignty of that which is in my possession, but I do not have sovereignty of that which is in your possession. So Allaah the Mighty and Majestic is sovereign over everything. So everything is included under the sovereignty of Allaah the Mighty and Majestic in its entirety.

Secondly, my mastery over this thing is not true mastery where I can do with it whatever I wish. I can only do with it that which I have been commanded to by the Sharee’ah. So the true Master is Allaah the Mighty and Majestic. If I exchange one dirham for two dirhams, I do not have the authority (malak) to do that, nor is that lawful for me. So therefore, my mastery (malak) is deficient. Also, I do not have mastery over anything in terms of full capability to do to it what I please, because such a capability (qudrah) is (only) for Allaah. So it is not possible for me to say to my ill servant: ‘Be cured,’ so he becomes cured. And it is not possible for me to say to my healthy servant: ‘Be ill,’ so he becomes ill. Rather, the true ability to change things is for Allaah the Mighty and Majestic. So is He says to him: ‘Be cured,’ he will be cured, and if He says to him: ‘Be ill,’ he will be ill. So therefore, I do not have the ability to change the affairs absolutely, neither in terms of the Sharee’ah, nor in terms of ability. So my mastery (malak) here is deficient in terms of being able to change things, and it is deficient in terms of being able to change things, and it is deficient in terms of being universal and all-encompassing. So with that, it becomes clear to us how Allaah the Mighty and Majestic his to be singled out in His Mastery (malak). My power of tadbeer does not cover everything, I have the power of tadbeer over that which is under my authority and possession. Likewise, my power of tadbeer only does not occur, except upon that which is in conformity to what the Sharee’ah have made permissible for me in this tadbeer. So from this moment, it becomes clear that our statement that ‘Allaah the Mighty and Majestic is to be singled out alone in khalaq (creation), malak (absolute domination), and tadbeer (supreme management),’ is fully absolute and eternal. There is nothing excluded from that because everything that we have mentioned does not contradict what has been affirmed from that.

THE SECOND CATEGORY: TAWHEEDUL-ULOOHIYYAH:

This is the singling out of Allaah the Mighty and Majestic in worship, so as not to become a servant to other than Allaah. No king is to be worshipped, nor any Prophet, nor any saint, nor any scholar, nor a mother, nor a father; no one is to be worshipped except Allaah alone. So Allaah the Mighty and Majestic alone is to be singled out in deification and worship, and due to this it is called, Tawheedul-Uloohiyyah (the oneness of Allaah in deification), or it is named, Tawheedul-’Ibaadah (the oneness of Allaah in worship). So by expressing it in connection to Allaah, it becomes Tawheedul-Uloohiyyah, and by expressing it in connection to the worshipper, it becomes Tawheedul-’Ibaadah. So worship is built upon two great matters, they are love (mahabbah) and exaltation (ta’dtheem), the result of them is:

“Verily they used to hasten towards good deeds, and they used to supplicate to Us in hope (raghbah) and fear (rahbah).” [Sooratul-Anbiyaa‘ 21:90]

So mahabbah (love) can be raghbah (hope), and exaltation (ta’dtheem) can be dread (rahbah) and fear (khawf). Due to this, worship consists of commands and prohibitions: the commands are built upon hope and seeking to reach the Commander; the prohibitions and are built upon exaltation and dread of this Magnificent One.
So if I love Allaah the Mighty and Majestic, I hope in what is with Him, and I hope to reach Him, and I seek the path that will get me to Him, and I obey His instructions completely. When I exalt Him, I come to fear Him, and I decide to obey Him, I become cognizant of the Magnificence of the Creator, the Mighty and Majestic, so I avoid disobedience.
“Indeed she was determined to seduce him, and he would have been inclined to her, had he not seen the proof of his Lord. That was how We averted evil and immorality from him.” [Soorah Yoosuf 12:24]

So this is from the favour of Allaah upon you, that when you resolve to become involved in disobedience, you will find Allaah in front of you. So you wake up and you become fearful, and you distance yourself from disobedience, because you worship Allaah with hope and fear.

So what is the meaning of al-’Ibaadah? Worship is applicable to two matters: to the action, and the one for whom the action is done. It is applied to the action that is a form of worship (ta’abbud), so it is said: The man worshipped his Lord with ’ibaadah and ta’abbud and we use ‘ta’abbud’ by way of using the verbal noun upon the infinitive. And we know that by expressing its application upon the action, it refers to: Being subservient to Allaah the Mighty and Majestic in love and exaltation, by acting upon His commands, and avoiding His prohibitions. Whoever is subservient to Allaah honours Allaah.

“And the honour is for Allaah and His Messenger.” [Sooratul-Munaafiqoon 63:8]

And the definition (of worship) is applied to the object of it, that is: the one who is worshipped by it. It is with this meaning that we come to know that Shaykhul-Islaam Ibn Taymiyyah came to know when he said: “Worship (al-’ibaadah) is a collective noun comprising of everything that Allaah loves and is pleased with from statements and actions, outward or inward.” [5] So it is obligatory that this thing that we worship Allaah with be made for Allaah alone, and that it is not to be directed to other than Him, such as Prayer, fasting, zakaat (alms), Pilgrimage, supplication, vows, fear and trust and other than these from the acts of worship.

So if you say: What are the proofs that Allaah is to be singled out with Uloohiyyah? So the answer is that there are many proofs, from them is the statement of Allaah the Exalted:

“And We did not send a messenger before you, except that We revealed to him that there is no deity worthy of worship, except Me, so worship Me.” [Sooratul-Anbiyaa‘ 21:25]

“And indeed We sent to every nation a messenger saying: Worship Allaah and avoid the false deities.” [Sooratun-Nahl 16:36]

And there is also the statement of Allaah the Exalted:

“Allaah bears witness that there is no deity worthy of worship except Him, and so do the Angels and the People of Knowledge.” [Soorah Aali-’Imraan 3:18]

So this is a clear proof that there is no deity worthy of worship besides Allaah the Mighty and Majestic. I testify that there is no deity worthy of worship besides Allaah, and you must testify that there is no deity worthy of worship besides Allaah. This is the true testification. If a person says: How do you reconcile this with the fact that Allaah affirms other deities besides Himself, as is found in the statement of Allaah the Exalted:
“And do not call upon other deities along with Allaah.” [Sooratun-Nisaa‘ 4:88]

And like the statement of Allaah:
“Whoever calls upon another deity along with Allaah, he has no proof for it.” [Sooratul-Mu‘minoon 23:117]

And like the statement of Allaah:
“And they were not availed at all by their deities which they called upon besides Allaah.” [Soorah Hood 11:101]

And like the statement of Ibraaheem:
“Do you desire falsehood as gods besides Allaah?” [Sooratus-Saaffaat 37:86]

And there are other aayaat, so how do you reconcile between this and the testification that there is no deity worthy of worship besides Allaah? So the answer is that uloohiyyah for anyone other than Allaah is an uloohiyyah of falsehood, it exists in name only.
“These are not but mere names you have named them with – you and your forefathers – for which Allaah has sent down no authority.” [Sooratun-Najm 53:23]

So the deification of these deities is falsehood and they are only worshipped and deified by those who are ignorant. So they are not true deities, but they are still worshipped, so they become deities that are worshipped, but they are still deities of falsehood.
“That is because Allaah is the truth, and those whom you call upon besides Allaah are falsehood.” [Soorah Luqmaan 31:30]

So these are two categories from the categories of Tawheed, which no one from amongst the people of the Qiblah who ascribes himself to Islaam rejects, nor opposes. However, there have come out from amongst the people who call for the deification of a human being, such as the extremist Raafidah for example. They say that ’Alee (radiyallaahu ’anhu) is a deity; as their ringleader – ’Abdullaah Ibn Saba‘ – claimed when he came to ’Alee Ibn Abee Taalib, and he said to him: ‘You are Allaah in truth!’ However, ’Abdullaah Ibn Saba‘ was originally a Jew who entered into the Religion of Islaam in order to call to the following (tashee’) of the Ahlul-Bayt (the Family of the Prophet), so as to mislead the people of Islaam from their Religion. Shaykhul-Islaam Ibn Taymiyyah (d.728H) said: “This is just like what Paul fabricated when he entered into the Religion of Christianity in order to corrupt the Religion of the Christians.” [6] This man, ’Abdullaah Ibn Saba‘ said to ’Alee Ibn Abee Taalib (radiyallaahu ’anhu): ‘You are Allaah in truth,’ and ’Alee Ibn Abee Taalib was not pleased that anyone should raise him above his status, to the extent that ’Alee Ibn Abee Taalib, due to his equity, justice, knowledge and well-acquainted, used to say in his sermons: “The best of this Ummah after its Prophet is Aboo Bakr, then ’Umar.” [7] He used to make this statement publicly in the Friday sermons. Indeed this has been related concurrently (tawaatur) form him, and how can one says this and affirms that his family is from the human race, be pleased that it be said to him: Verily you are Allaah?! So due to this, they were censured with the severest censure. He commanded that trenches be dug, so they were dug, then they were filled with wood and it was ignited. Then he came to the people and threw them into the fire and burned them in it because their falsehood was great and not insignificant, and refuge is sought with Allaah. And it is said that ’Abdullaah Ibn Saba‘ escaped and was not captured. The important thing is that ’Alee Ibn Abee Taalib (radiyallaahu ’anhu) burned the Saba‘iyyah in the fire because they called upon him in uloohiyyah.

So we say: Whosoever is from amongst the people of the Qiblah, he does not deny these two categories of Tawheed; and they are: Tawheedur-Ruboobiyyah and Tawheedul-Uloohiyyah, even though there may exist some from amongst the people of innovation who deify human beings.

TAWHEEDUL-ASMAA‘ WAS-SIFAAT:

This is a matter concerning which, many have entered into war. So the people can be divided into three categories with respect to it. So the people can be divided into three categories, and they are: mumaththal (one who resembles Allaah to something from His creation) mu’attil (one who denies the Attributes of Allaah) and the mu’tadah (one who is moderate). And the one who denies (mu’attil) is either a liar or a distorter. And the first innovation that was innovated into this Ummah was the innovation of the Khawaarij, because their leader revolted against the Prophet (sallallaahu ’alayhi wa sallam). He was Dhul-Khuwaysirah from the tribe of Tameem. The Prophet (sallallaahu ’alayhi wa sallam) was dividing up the booty that had come. So he divided in up amongst the people, so this man said to him: O Muhammad! Be just! [8] So this was the first revolt (khurooj) that was revolted against the Sharee’ah of Islaam. Then their fitnah became great at the end of the Caliphate of ’Uthmaan, and during the fitnah that took place between ’Alee and Mu’aawiyah. So the Muslims were declared to disbelievers and their blood was made lawful.

Then the innovation of the Qadariyyah was invented, they are the Magians of this Ummah, they are those who say: Allaah the Glorified and Exalted did not pre-decree the actions of the servants, and that they do not enter into the Will of Allaah, and that their actions were not created. Rather, their leaders and extremists say that these things are not known aforehand by Allaah, and that it is not written in the Preserved Tablet (al-Lawhul-Mahfoodth), and that Allaah does not know what the people will do until they do it. And they say, that this is a matter of rejection, and these people were known in the later stages of the Companions (radiyallaahu ’anhum). So indeed they became known in the time of ’Abdullaah Ibn ’Umar (radiyallaahu ’anhu) and ’Ubaadah Ibn Saamit and a group from the Companions, but they were in the last stages of the Companions.

Then the innovation of irjaa‘ was invented, and it became known in an age where many of the taabi’een were alive. So the Murji‘ah are those who say that eemaan (faith) is not harmed by disobedience! If he asks you whether you are a Believer and you say yes, he says to you that disobedience does not harm your eemaan. You can fornicate, steal and drink intoxicants, and kill, yet you will remain a Believer, so you are a Believer who is complete in eemaan, even if you commit all types of disobedience. However, Shaykhul-Islaam Ibn Taymiyyah said that when the speech of the Qadariyyah and the Murji‘ah was refuted by the remaining Companions, it was in regards to obedience and disobedience, and the Believers and the faasiq (disobedient one), they did not speak about their Lord and His Attributes.

So there came a people from amongst those who are extremely intelligent, those who call to giving the intellect precedence over the Revelation. So they uttered a statement that was in between two statements – the statement of the Murji‘ah, and the statement of the Khawaarij – they said that the one who commits a major sin is not a Believer, and he is not a disbeliever as the Khawaarij say. Rather, he is at a level between two levels; like a man travelling from one city to another. So he is travelling along the path, so he is not in his city, nor is he in the city he is travelling to. Rather, he is at a level between two levels, this is in regards to the rules and regulations of this world. As for the affair of the Hereafter, then such a person will reside in the Hereafter forever, so they are in agreement with the Khawaarij with regards to the Hereafter. However, they oppose them in the life of this world. This innovation emerged and spread, then the oppressive innovation of the Jahmiyyah came about, and it is the innovation of Jahm Ibn Safwaan and his followers, and they are called the Jahmiyyah. This is an innovation that was invented, and it is not connected to names and regulations, a Believer or a disbeliever, or a disobedient one, nor does it refer to a level between two levels. Rather, it is connected to the Essence (dhaat) of the Creator.

Look at how the innovations vary in degrees in Islaam, to the extent that they reach the Creator the Mighty and Exalted. And they place the Creator at a level of the creation, they say whatever they wish. So they say that this affirmed for Allaah, and this is not affirmed, and this is acceptable to the intellect to describe Allaah with, and this is not acceptable to the intellect to describe Allaah with. So the innovation of the Jahmiyyah and the Mu’tazilah was invented. So in regards to the Names and Attributes of Allaah, they are divided into various categories:

[1]: One category say that it is not permissible for us to ever describe Allaah, neither with existence (wujood), nor with absence (’adam), because to describe Allaah with wujood necessitates resembling the other things that exist, and to describe Him ’adam necessitates resembling Him to other things that are absent, and it is upon the person to negate existence and absence from Him and whatever is related to that. So he resembles the Creator to the lawful and unlawful affairs, because existence and absence are two opposites, and opposites do not unite. So all of the intellects of the children of Aadam would reject this, they would not accept it. So look at how they run away from something only to fall into that which is worse than it!

[2]: And another category of people describe Him with negation (nafee), not with affirmation (ithbaat); meaning, that they go to the extent of negating the Attributes from Allaah the Glorified and Exalted. They do not affirm anything, meaning that we cannot say that He is Ever-Living (al-Hayy), we can only say that He is not dead. And we cannot say that He is the All-Knowing (al-’Aleem). Rather, we must say that He is not ignorant and so on. They say that if we affirm something for Him, we have then resembled Him to the creation, because they claim that everything that exists can be resembles to Him. So nothing can affirmed for Him. As for negation, then they claim that they (the Attributes) are absent, even though He is present in the Book and the Sunnah in regards to the Attributes of Allaah and being much more in affirmation than negation. It is to be said to them, that Allaah says about Himself, the All-Knowing, the All-Seeing!

They say that this is by way of attributions, meaning hearing is attributed to Him, not because He is to be described with it, but because the creation hears. So this is by way of attributions, so ‘All-Hearing’ does not mean that He hears. Rather, He perceives audibly. A second group has emerged, they say that such descriptions necessitate describing Allaah with His creation, and they do not describe Him in such a way. According to them, none of these things can be affirmed for Allaah.

[3]: The third category affirms Names for Him, but not Attributes, and these people are the Mu’tazilah. They affirm the Names of Allaah, they say that Allaah is All-Hearing, All-Seeing, Fully Capable, All-Knowing and Wise. However, He is Fully Capable without ‘capability,’ All-Hearing without the faculty of hearing, All-Seeing without the faculty of sight, All-Knowing without ‘knowledge’ and Wise without the faculty of wisdom.

[4]: Then there is a category of people who affirm the True Attributes for Him, meaning that they affirm the Attributes that agree with the intellect and they reject the rest. They only affirm seven Attributes for Him, and they reject the rest by tahref (distortion), not by takdheeb (denial), because if they reject them though takdheeb, then they would have disbelieved. However, they reject them through tahreef, and it is what they call ta‘weel (figurative interpolation). They seven Attributes that they accept have been collected in the following verses of poetry:
‘He is the Ever-Living (hayaat), He has Speech (kalaam), and Sight (basar);
Hearing (sama’), Will (iraadah), knowledge (’ilm) and Might (iqtadar).’

So they affirm these Attributes because they agree with the intellect, and (they believe that) the rest of the Attributes do not agree with the intellect. They oppose whatever the intellect dos not agree with. So these are the Ashaa’irah, they believe in some of the Attributes and disbelieve in others. So these are categories of ta’teel (rejection) in the Names and Attributes, and all of them branch off from the innovation of al-Jahm, “And whosoever enacts a sinful practice in Islaam, then h carries its burden and the burden of those who follow him, until the Day of Judgement.” [9]
So the result – dear brothers – is that they study the works of a people who meant to gather the statements of the people concerning this affair so that they may see the strangest of things. There are those who say, ‘How can an intelligent person – let alone a Believer – utter the likes of these words?!’ However, the one who does not make a light for Allaah, then he cannot have a light! They are those whom Allaah has blinded from insight, just like the one whom He blinded from sight. So just as the blind one will not see the light from the sun, even though he may be standing in front of it, then likewise, the one whom Allaah has blinded in insight will not see the light of the truth, even though he may be standing in front of it, and refuge is sought with Allaah. So due to this, it is always befitting for us to ask Allaah for steadfastness upon the affair, and that He does not allow our hearts to deviate after having guided us, because the affair is dangerous. So Shaytaan will enter upon the son of Aadam in every circumstance and from every direction, and he will cause him to have doubt concerning his ’aqeedah (belief) and his Religion, and in the Book of Allaah and in the Sunnah of His Messenger (sallallaahu ’alayhi wa sallam). So this is the reality of the innovations that have spread amongst the Ummah of Islaam.

However, not a single innovation has been innovated, except that Allaah has exchanged it with His blessing and nobility by exposing this innovation and refuting it with the truth. And this is from the completeness of the statement of Allaah the Blessed and Exalted,

“Verily We have revealed to you the Reminder, and We shall preserve it.” [Sooratul-Hijr 9]

So this is one of the ways in which Allaah preserves the Reminder and this also demonstrates the wisdom of Allaah the Mighty and Majestic, because Allaah the Exalted has made the Muhammad (sallallaahu ’alayhi wa sallam) the last of the Prophets. The message however, must inevitably remain upon the earth, so that it can be a proof for the people in front of Allaah. So therefore, there is no escape from the fact that the message will remain upon the earth. It is a necessary demonstration of the wisdom of Allaah the Mighty and Majestic that every innovation will be exposed and uncovered. So this is the result and it is due to this that I always say to you, hasten towards knowledge, because we will have a future in this country if we do not arm ourselves with knowledge that is built upon the Book and the Sunnah, or else we will fall into making lawful that which Islaamic countries other than ours have made lawful. Right now, this country is the one in which the enemies of Islaam have set up ground and exerted pressure upon, in order to misguide its people. So due to that, arm yourselves with knowledge until you are upon a clear path with regards to the affair of your Religion, and until you wage a war with your tongues and your pens against the enemies of Allaah the Glorified and Exalted.

So all of these innovations spread after the Companions. So the Companions were not fully aware of these affairs, because they took the Book and the Sunnah upon their apparent meanings and upon what the fitrah (natural inclination of every human being) necessitates, and the sound fitrah is secure. However, these innovators came and innovated into the Religion of Allaah whatever they innovated; either due to their little knowledge, or due to their faulty understandings, or due to their evil intentions. So they brought about corruption in the world through these innovations which they innovated. However, as we said, an innovation has not come about, except that Allaah the Exalted, through His wisdom, praiseworthiness, sufficiency and excellence, has exchanged, refuted and exposed it.

Footnotes:[1] The following is taken from Sharhul-’Aqeedatil-Waasitiyyah (1/20-35) of Shaykh Muhammad Ibn Saalih al-’Uthaymeen.
[2] Related by al-Bukhaaree (no. 5961) and Muslim (no. 2107). The hadeeth is as follows: From ’Aa‘ishah (radiyallaahu ’anhaa) that the Messenger (sallallaahu ’alayhi wa sallam) said: “Verily the people who made these pictures will be punished upon the Day of Judgement, and it shall be said to them: Bring to life whatever you have created.”
[3] Related by al-Bukhaaree (no. 5953) and Muslim (no. 2111), from Abee Hurayrah (radiyallaahu ’anhu)
[4] Translator’s Note: The term ‘malak’ is translated more than one way in accordance to the context in which it is used.
[5] Taken from his treatise al-’Uboodiyyah, as is found in Majmoo’ul-Fataawaa (10/149)
[6] This statement was originally stated by al-Laalikaa‘ee (no. 2832) from ash-Sha’bee. It was authenticated by Shaykhul-Islaam Ibn Taymiyyah in Minhaajus-Sunnah (1/29) and he pointed out the earlier scholars who did this. It was declared hasan by al-Haafidh Ibn Hajar in Fathul-Baaree (12/270).
[7] Related by Ahmad (1/110), Ibn Abee ’Aasim in as-Sunnah (2/570) and Ibn Maajah (no. 106) from ’Alee Ibn Abee Taalib (radiyallaahu ’anhu).
[8] Related by al-Bukhaaree (no. 3610) and Muslim (no. 1064), from Abee Sa’eed al-Khudree (radiyallaahu ’anhu)

[9] Related by Muslim (no. 1017) from the hadeeth of Jareer Ibn ’Abdullaah al-Bajalee (radiyallaahu ’anhu). [9] Related by Muslim (no. 1017) from the hadeeth of Jareer Ibn ’Abdullaah al-Bajalee (radiyallaahu ’anhu).
Translated by Maaz Qureshi [1]




Last Updated ( Saturday, 04 August 2007 )

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