The Consequences of the Tongue

The Consequences of the Tongue

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Allāh Subhānahu wa Ta’ala Says:

 “O You who believe! If a Fāsiq (liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.” [Al-Hujurat, 49:6]

"O You who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful." [Al-Hujurat, 49:12]

"And why, when you heard it, did you not say: 'It is not for us to speak of this. Exalted are You, [O Allāh]; this is a great slander?'" [Al-Nur, 24:16]

“Fitnah is worse than killing…” [Al-Baqarah 2:191]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) once asked and told his Companions:  “Do you know what is backbiting?” They said, “Allāh and His Messenger know best.” He (Sallallāhu ‘alaihi wa sallam) said, “To mention about your brother that which he hates.” They said, “If that we see about our brother is true?” He (Sallallāhu ‘alaihi wa sallam) said, “If there is in him what you say about him then that is backbiting, and if you say of him that which is not true then you have slandered him.”   [Sahīh al-Muslim (4/6265), Sunan Abu Dawūd (3/4856) and al-Muwatta (56/10)]

The Heart the port where all actions stem

The most important part of the body is the heart as has been mentioned by Rasūlullāh (Sallallāhu 'alayhi wa sallam)  in his saying, “Indeed there is a piece of flesh in your body that, if it be sound, then the whole body will be sound and if it be corrupt then the whole body will be corrupt. Indeed it is the heart.” [Sahih al-Bukhari [1/49]; Sahih al-Muslim [1599]]

The heart is thus the port where all actions stem, whether good or evil. If the heart is good then the actions will be good and if the heart is corrupt then the actions will be bad. The heart is the place where Allāh scans, as Rasūlullāh (Sallallāhu 'alayhi wa sallam) says, “Allāh does not look at your bodies or your faces but he scans your heart and actions.” [Sahih al-Muslim [4/6221]]

As for the heart, Allāh has commanded us to love Him and His Messenger, to love the righteous people, to love that which Allāh loves and to hate all which Allāh hates. The tongue acts accordingly, because the tongue expresses what is in the heart. 

The Tongue Expresses what is in the Heart

 

If a person is good, it reflects in their saying. Allāh has made it very easy for the tongue to move and it is not difficult to realize that a person’s tongue moves much more as if compared to the limbs. So if a person is not careful about what he says, even a single saying of his can invalidate his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allāh concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt.” [Sunan at-Tirmidzi (1912), Mishkāt (4838) and Riyādhus-Sālihīn (2/1521)] 

And at the same time, the tongue is a great blessing from Allāh. If we look at the animals, which are unable to speak, we realize the importance of this great tool of communication. 

The gratitude that we should show for this great blessing should include, using it for the obedience to Allāh, for reading the Qur'ān, for seeking Knowledge, to enjoin good and forbidding evil. The prohibitions of the tongue are that you do not lie, abuse, use foul language, backbite and slander.

Allāh says: “Indeed successful are the Believers, those who offer their Solat (prayers) with Khushū’ (fear of Allāh) and those who refrain from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden)” [Surah al-Mu’minūn, 23: 1-3]

 

Allāh mentions that refraining from evil vain talk is a sign of the successful believers. Allāh also mentions refraining from vain talk after he mentions al-Khushū’. Talking too much would harden the heart. It is not possible to reach the level of Khushū’ (fear of Allāh) unless one refrains from evil vain talk. 

Imām an-Nawawi (rahimahullah) mentions “Know it is incumbent upon all to guard their tongues from most speech, except a word that has some benefit in it....” [Kitābul-Adhkār]

And for those who take heed there is a constant reminder in the verse, “Not a word is said except that there is a watcher by him ready to record it.” - [Surah Qaf, 50:18] 

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Whoever believes in Allāh and the Last Day should speak good or keep silent.” 

Imam ash-Shafie (rahimahullāh) said. “If you wish to speak then it is upon you to think before you speak. If you think there is good in it then speak and if not then do not speak.”

 

Thus as mentioned Qur’an and ahādīth of Rasūlullāh (Sallallāhu 'alayhi wa sallam) and advices by the scholars of Islam are a guide for those searching for salvation against evil vain talk. So before we talk, should we not ask ourselves pertinent questions as follows:  

1.        Will this saying of mine pleases Allāh?

2.        Will this saying of mine bring me closer to Allāh?

3.        Does this saying earn with it obedience to Allāh? 

If yes, then speak, otherwise one should keep quiet. 

Guarding your tongue from all Hāram 

The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said: “Guard your tongue, stay in your homes and weep over your sins.” [Related by Ibn Mubarak in az-Zuhd (no.134), Musnad Ahmad bin Hambal (5/259), Sunan at-Tirmidzi (2531) and authenticated by al-Albānī in as-Sahīhah (no.890)]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Most of the sins of the children of Adam are from the tongue.”[At-Tabarānī (3/87/1-2); authenticated by al-Hāfidh al-Mundhiri in al-Targhīb (4/8)] 

Mughira bin Shu’ba (radiallāhu' anhu) reported that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said:

“Allāh has forbidden for you:(1) to be undutiful to your mothers, (2) to bury your daughters alive, (3) not to pay the rights of the poor and others (i.e. charity) and (4) to beg of men. And Allāh has hated for you: (1) Qil and Qal (sinful and useless talk, like backbiting or that one talks too much about others), (2) to ask too many questions (in disputed religious matters, etc.), (3) to waste your wealth (by extravagance with lack of wisdom and thinking).” [Sahih al-Bukhari [3:591] 

Abu Mūsa al-Asha’arī (radiallāhu'anhu) said: “O Messenger of Allāh, which of the Muslims are better?” The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said, “Those who do not harm the Muslims with their tongues and hands.” [Sahīh al-Bukhari (1/10) and Sahīh al-Muslim (1/64)]

Sahal ibn Sa’ad (radiallāhu'anhu) reported that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said, “Whoever guards what is between his jaws and legs. I shall guarantee him paradise.” [Sahīh al-Bukhari (8/481); a similar narration can be found in Muwatta of Imam Malik (56/11) and Sunan at-Tirmidzi]

Mu ‘adz bin Jabal (radiallāhu`anhu) reported, who said: “I inquired from the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) to inform me of an act which will cause me to enter Jannah and keep me far from Hell.''

Rasūlullāh (Sallallāhu 'alayhi wa sallam) replied: "You have asked me about a matter of great importance, but it is easy for one for whom Allāh makes it easy.'' Rasūlullāh (Sallallāhu 'alayhi wa sallam) added, " Worship Allāh, associate nothing with Him in worship, offer as-Salah (the prayer), pay the Zakat, observe Saum (fasting) during Ramadhan and perform Hajj (pilgrimage) to the House of Allāh, if you can afford it.''

Rasūlullāh (Sallallāhu 'alayhi wa sallam) further said, "Shall I not guide you to the Gates of Goodness? Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allāh during the last third part of the night (qiyamulail).'' Then Rasūlullāh (Sallallāhu 'alayhi wa sallam) recited: "Their sides forsake their beds, to invoke their Rabb in fear and hope, and they spend (in charity in Allāh's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.'' (Surah Sajdah, 32:17, 18). Then Rasūlullāh (Sallallāhu 'alayhi wa sallam) added, "Shall I tell you of the root of the matter, its pillar and its highest point?'' I replied: "Yes! Certainly, O Messenger of Allāh.'' Rasūlullāh (Sallallāhu 'alayhi wa sallam) said, "The root of this matter (foundation) is Islam, its pillar (mainstay is) as-Salah (the prayer) and its highest point is Jihad (fighting in the Cause of Allāh).''

Then Rasulullah (Sallallāhu 'alayhi wa sallam) asked, "Shall I tell you of that which holds all these things?'' I said: "Yes, O Messenger of Allāh.'' So Rasulullah (Sallallāhu 'alayhi wa sallam) took hold of his tongue and said, “Exercise restraint on it.” I then enquired, “O Messenger of Allāh, will we be held responsible for what we say with it?” Thereupon, the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) said, “Mu’adz, will anything else besides (irresponsible) talk cause the people to be thrown in the Hell-Fire upon their faces?”  

 [Sunan at-Tirmidzi and Riyādhus-Sālihīn (2/1522)]

Most of the people who will enter the fire, will do so due to their tongues So a Muslim must beware and learn to imprison the tongue from vain talk, for Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Every saying of the children of Adam is cursed, except for the enjoining good and forbidding the evil or for the remembrance of Allāh.” [Sunan at-Tirmidzi] 

Besides describing Articles of Islam, this Hadith mentions the dangers which lie in the careless use of the tongue. All good actions can go waste if one does not guard his speech. One should, therefore, guard his tongue against that which Allāh has made prohibited, (but keep your tongue wet with the remembrance of Allāh (zikrullah).

In another hadith of ‘Abdullah bin Bishar, (radiallāhu`anhu) who reported that one of the Companions asked Rasūlullāh (Sallallāhu 'alayhi wa sallam): "O Messenger of Allāh! There are many injunctions of Islam upon me, so tell me something to which I may hold fast." Rasūlullāh (Sallallāhu 'alaihi wa sallam) replied: “Keep your tongue moist with the remembrance of Allāh.” [At-Tirmidzi]

The companion was not suggesting that the Prophet (Sallallāhu 'alaihi wa sallam) should exempt him from his religious obligations; rather, he needed something that would help him perform them all. Therefore, he guided him to what would assist him to perform them and cause him to be keen to adhere to them, thus facilitating their performance. The person who frequently mentions Allāh will love Him and whatever pleases Him, and nothing would then be dearer to him than endeavoring to please Allah. 

Moreover, it keeps one busy from engaging in falsehood, like backbiting, slandering, and idle talk, as when a person does not engage himself in acts of obedience, his soul [desires] will engage him in falsehood. Moreover, it helps prevents a person from being neglectful

And “The world and all that it contains is cursed, except for the remembrance of Allāh and what supports it, and a scholar and a student.” [Sunan Ibn Majah (no.4112) and authenticated by Sheikh al-Albani in Sahīhul-Jaami’ (no.3414)] 

Abu Hurairah (radiallāhu' anhu) reports on the authority of the Prophet (Sallallāhu ‘alaihi wa sallam) that, “From the good Islām of a man, is that he leaves that which does not benefit him.”[Musnad Ahmed bin Hambal (4/132), Sunan at-Tirmidhi, Sunan Ibn Majah, al-Baihaqi in Shu’ab al-Imān] 

Imām Ahmad (rahimahullāh )mentioned in his Musnad on the authority of Anas (radiallāhu`anhu) who relates that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said’ The imān of Allāh’s servant will not be upright until his heart is upright and his heart will not be upright until his tongue is upright.” [Also mentioned in al-Mundhiri (3/234) and al-Iraqī in al-Ihya (8/1539)]

A word of Allāh’s displeasure you will fall into Jahannam. 

Abu Hurairah (radiallāhu' anhu ) said that he heard the Messenger said: “Indeed a servant (worshipper of Allāh) may say a word which he doesn’t realize and it will make him fall into the fire further than the East and the West.” 

Abu Hurairah (radiallāhu' anhu) also reported that the Prophet (Sallallāhu alaihi wa sallam) said: “Indeed a servant may say a word from which Allāh’s pleasure is gained and the servant does not realize it, Allāh will raise him up levels. Indeed a servant may say a word from which Allāh’s displeasure is gained and he does not realize it, Allāh will put him in Jahannam due to it.” [Sahīh al-Bukhari (8/485), Al-Muwatta (56/6) and in Sahīhul-Jāmi’ of al-Albāni]

Fujani (radiallāhu' anhu) reported, who said he had inquired Rasūlullāh: “O Messenger of Allāh tell me something that I may be firm upon?” He (Sallallāhu ‘alaihi wa sallam) answered, “Say, My Lord is Allāh and then be upright concerning it.” He asked, “What is the thing that you fear for most.” The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) took hold of his tongue and said, “This!” [Musnad Ahmad bin Hanbal, Sunan an-Nasāie, Sunan Ibn Majah and Sunan at-Tirmidzi]

Backbiting (Ghībah)

Allāh says: "O you who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful." [Al-Hujurat, 49:12]

The Messenger of Allāh once asked his Companions, “Do you know what is backbiting?” They said, “Allāh and His Messenger know best.” He (Sallallāhu ‘alaihi wa sallam) said, “To mention about your brother that which he hates.” They said, “If that we see about our brother is true?” He (Sallallāhu ‘alaihi wa sallam) said, “If there is in him what you say about him then that is backbiting, and if you say of him that which is not true then you have slandered him.” [Sahīh al-Muslim (4/6265), Sunan Abu Dawūd (3/4856) and al-Muwatta (56/10)]

The Prophet (Sallallāhu ‘alaihi wa sallam) vigorously opposed all aspects of backbiting, even when it appeared in his own family. Once a woman visited Aaishah (radiallāhu' anha) and when the woman got up to leave, Aaishah made a sign with her hand indicating to Rasūlullāh (Sallallāhu 'alayhi wa sallam) that the woman was short of stature. Rasūlullāh (Sallallāhu 'alayhi wa sallam) immediately chastised her, saying “You have backbitten!” and in another narration, “You have said a saying that if mixed with the sea it would change its color.” [Ibn Jarīr in Tafsīr al-Qur'ān al-Adzīm, vol.4, p.328 (30) and Sunan Abu Dawūd (3/4857)]

Abu Bakra (radiallāhu' anhu ) narrated that the Messenger of Allāh  (Sallallāhu ‘alaihi wa sallam) said, in his khutbah on the Day of Nahr: “Indeed the blood, property and honor are sacred to you, like the sacredness of this day (‘Arafat), like the sacredness of this place, like the sacredness of this month; Have I conveyed the message?”[Sahīh al-Bukhari (1/105) and Sahīh al-Muslim (2/2803) and part of a lengthy narration]

By Allāh Rasūlullāh (Sallallāhu 'alayhi wa sallam) has conveyed the message, so guard the right of the Believers! 

Slanderer (Namīmah) 

Allāh says: “Woe to every slanderer and backbiter.” [Surah Humazah, 104:1]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “The gossipmonger will not enter paradise.” [Sahīh al-Bukhari (8/82), Sahīh al-Muslim (1/187) and Musnad Ahmad bin Hanbal]

Rasūlullāh (Sallallāhu 'alayhi wa sallam) passed by two graves and said: “They are being punished. As regards one of them then he used to go around gossip-mongering and as regards the other then he was not careful while urinating.” [Sahīh al-Bukhari (1/215) and Sahīh al-Muslim (1/575)]

On the authority of Saīd ibn Zayid that Rasūlullāh (Sallallāhu 'alayhi wa sallam) said, “Indeed the lowest form of usury is to prolong the speech about the honor of a Muslim without justice.” [Sunan Abu Dawūd (3/4858)]

Overcoming the evil habit of backbiting.

• Imām an-Nawawi (rahimahullāh) said that one should remember the punishment of Allāh. And remember that Allāh is the Lord of the heavens and the earth. He is the One, aware of ever saying, at every time. Then if one remembers this, then it is only natural that one will be modest and shy in this aspect. We need to realize that when one of us is hurt, when something wrong is said about the creation, then what about the Creator, who is the All-Seeing and All-Hearing.
• We should reflect on the Qur'ānic verse which Allāh states: "O you who have believed! Avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allāh; indeed, Allāh is accepting of repentance and Merciful." [Al-Hujurat, 49:12] And we surely hate even the thought of it.
•  One should fear that his own faults would be revealed, as Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “O you who believe with your tongues, yet iman have not entered your hearts. Do not backbite the Muslims, nor follow their faults. For he who follows others faults then Allāh will declare (disclose) his faults and he whom Allāh reveals his faults, then Allāh disgraces him in his own house.” [Sunan Abu Dawūd (3/4862) and authenticated by Sheikh al-Albāni in Sahīh Jāmi’ Saghīr]
•  One should take the advice of the pious scholars of Islām, among them Umar ibn Khattab (radiallāhu' anhu) who said: “Be careful from remembering people for it is an illness and be in the remembrance of Allāh for it is a medicine.” Once a man came to al-Hasan al-Basri (rahimahullāh) and said him that he heard that the later had backbitten him. Upon this Hasan al-Basri (rahimahullāh) said, “Who are you that I may give you my rewards?”
• The most important thing to keep in mind is that there is a great reward to refrain from backbiting, as Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Whoever protects the honor of his brother in his absence, Allāh will protect his face from the Fire on the Day of Judgment.” [Sunan at-Tirmidzi and authenticated by Sheikh al-Albāni in Sahīh Sunan at-Tirmidzi (2/1575)]

Exceptions to Backbiting 

There are few exceptions to backbiting that the scholars have classified, among them:

• Oppression: If one has been harmed or one’s property has been unlawfully taken away by another, and this person goes to the ruler or judge in order to seek justice, this is not backbiting.
• Changing the Munkar: If one finds a person involved in evil actions or innovations, and one is unable to correct his Munkar. It is allowed to seek the help of a more knowledgeable person, even if it means defining the Munkar of the evil-doer or innovator.
• Seeking a Fatwa (religious verdict): If there is a dispute between a husband and his wife, and if either of them seeks the advice of a religious scholar, then this situation is exempt from backbiting.
• Warning a Muslim from evil: If a fellow Muslim is going to do a business with a dishonest person or if a Muslim is unaware that the person to whom he is marrying his daughter to, is an unreligious person; then to advice and guide him is exempt from backbiting.
• Advising against innovators and sinners: If an innovator is openly involved in spreading his innovative beliefs or a sinner remorselessly declares his sin and is thus being a bad example for others; then warning others against him is allowed. But if he commits a sin secretly and as such harms just himself, to openly declare his sins is still strictly prohibited.

REMEMBER

• Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: “Do not nurse a grudge (against a Muslim) and do not outbid him for raising the price and do not nurse aversion (strong dislike) or enmity and do not enter into a transaction when others have entered into that transaction and be as fellow-brothers and servants of Allāh. A Muslim is the brother of another, he neither betrays (nor deceives him), nor humiliates him, nor looks down upon him. Piety is here (and while saying so) he pointed towards his chest three times. All things of a Muslims are inviolable for his brother in faith, his blood, his wealth and his honor.” [Sahīh al-Muslim (4/6219), part of the wording being that of Sunan Abu Dawūd (3/4864)]
• Rasūlullāh (Sallallāhu 'alayhi wa sallam) also said: “No (Muslim) man will desert a man who is a Muslim in a place where his respect may be violated and his honor aspersed without Allāh deserting him in a place where he wishes help; and no (Muslim) man who will help a Muslim in a place where is honor may be aspersed and his respect violated without Allāh helping him in a place where he wishes his help.” [Sunan Abu Dawūd (3/4866) and authenticated by Sheikh al-Albāni in Sahīh Jāmi’ Saghīr]

Wallahu’alam

[Via Mission Islam]

Every Parable is in turn they have Taqwa.

Every Parable is in order they may have Taqwa.

Ibn Kathir 

 In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alaihi wa sallam, is His Messenger.

Allāh Subhanahu wa ta’ala Says:

﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ لَّعَلَّهُمْ يَتَذَكَّرُونَ - قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ ﴾﴿ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ وَرَجُلاً سَلَماً لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلاً الْحَمْدُ للَّهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ- إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(27. And indeed We have put forth for men, in this Qur'an every kind of parable in order that they may remember.28. An Arabic Qur'an, without any crookedness (therein) in order that they may have Taqwa of Him. 29. Allāh puts forth a parable: a man belonging to many partners disputing with one another, and a man belonging entirely to one master. Are those two equal in comparison, all the praises and thanks be to Allāh! But most of them know not.30. Verily, you will die, and verily, they (too) will die.31. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39, 27-31]

The Parable of Shirik

﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَـذَا الْقُرْءَانِ مِن كُلِّ مَثَلٍ﴾ (And indeed We have put forth for men, in this Qur'an every kind of parable) means, `We have explained things to mankind in it (the Qur'an) by setting forth examples and parables.'   ﴿لَعَلَّهُمْ يَتَذَكَّرُونَ﴾ (in order that they may remember.) Because parables bring the meaning closer to people's minds.  As Allāh says: ﴿ضَرَبَ لَكُمْ مَّثَلاً مِّنْ أَنفُسِكُمْ﴾ (He sets forth for you a parable from yourselves) (Al-Rum, 30:28). meaning, ‘so that you may learn it from yourselves.' And Allāh says:  ﴿وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ ﴾ (in Order that they may have Taqwa of Him.) (Al-Ankabut, 29:43) . ﴿قُرْءَاناً عَرَبِيّاً غَيْرَ ذِى عِوَجٍ﴾ (An Arabic Qur'an, without any crookedness (therein)) means, it is in a plain Arabic tongue, with no crookedness, deviation or confusion. It is plain, clear proof. Allāh has made it like this and has revealed it like this, ﴿لَعَلَّهُمْ يَتَّقُونَ﴾ (in order that they may have Taqwa of Him) means, in order that they may heed the warnings contained therein, and strive to attain the promises therein. Then Allāh says:  ﴿ضَرَبَ اللَّهُ مَثَلاً رَّجُلاً فِيهِ شُرَكَآءُ مُتَشَـكِسُونَ﴾ (Allāh puts forth a parable: a man belonging to many partners disputing with one another,) meaning, they were disputing concerning that slave in whom they all had a share. ﴿وَرَجُلاً سَلَماً لِّرَجُلٍ﴾ (and a (slave) man belonging entirely to one master.) means, no one owned him except that one man. ﴿هَلْ يَسْتَوِيَانِ مَثَلاً﴾ (Are those two equal in comparison) meaning, they are not the same. By the same token, the idolator who worships other gods besides Allāh and the sincere believer who worships none besides Allāh, with no partner or associate, are not equal.  What comparison can there be between them, Ibn ‘Abbas, radiallāhu‘anhu, Mujahid and others said, "This Ayah is the parable of the idolator and the sincere believer.'' Because this parable is so clear and obvious, Allāh then says: ﴿الْحَمْدُ للَّهِ﴾ (All the praises and thanks be to Allāh!) i.e., for establishing proof against them. ﴿بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ﴾ (But most of them know not.) means, and for this reason they associate others in worship with Allāh.

The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) will die.

Allāh Subhanahu wa ta’ala Says:

﴿ إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾

(30. Verily, you will die, and verily, they (too) will die.) (31. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39:30-31]

The fact that the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) and Quraysh will die, and how They will dispute before Allāh.

Allāh's saying; ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ ﴾ (39:31.Verily, you will die, and verily, they (too) will die.) This is one of the Ayat which Abu Bakar As-Siddiq, radiallāhu‘anhu, quoted when the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam) died, so that the people would realize that he had really died.  Another Ayah which he quoted was:  ﴿وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ أَفإِيْن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَى أَعْقَـبِكُمْ وَمَن يَنقَلِبْ عَلَى عَقِبَيْهِ فَلَن يَضُرَّ اللَّهَ شَيْئاً وَسَيَجْزِى اللَّهُ الشَّـكِرِينَ ﴾ (Muhammad is no more than a Messenger and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels And he who turns back on his heels, not the least harm will do to Allāh; and Allāh will give reward to those who are grateful.) (Al-‘Imran, 3:144). The meaning of this Ayah is that you will certainly depart this world and be gathered before Allāh in the Hereafter. You will dispute the issues of Tawhid and Shirik before Allāh, things over which you disputed in this world, and He will judge between you with truth, and He is the Judge, the All-Knowing. So, He will save the sincere believers who worship Him alone, and He will punish the disbelievers who deny His Oneness and associate others in worship with Him. Although this Ayah speaks about the believers and disbelievers, and how they will dispute in the Hereafter, it also includes all disputants in this world, for their disputes will come back to them in the Hereafter.  Ibn Abi Hatim, radiallāhu‘anhu, recorded that Ibn Az-Zubayr, radiallāhu‘anhu,, said, "When the Ayah ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.) was revealed, Az-Zubayr, radiallāhu‘anhu, said, `O Messenger of Allāh, will we repeat our disputes' He (Sallallāhu ‘alaihi wa sallam) said: «نَعَم» (Yes.) He (Az-Zubayr) said, ‘This is a very serious matter.’'' Ahmad recorded from Az-Zubayr bin Al-`Awwam, radiallāhu‘anhu, that when this Surah was revealed to the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam): ﴿إِنَّكَ مَيِّتٌ وَإِنَّهُمْ مَّيِّتُونَ - ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Verily, you will die, and verily, they (too) will die. Then, on the Day of Resurrection, you will be disputing before your Lord.) [Az-Zumar, 39, 27-31] Az-Zubayr, radiallāhu‘anhu, said, "O Messenger of Allāh, will the sins that we committed against others in this world be repeated for us'' He (Sallallāhu ‘alaihi wa sallam) said: «نَعَمْ، لَيُكَرَّرَنَّ عَلَيْكُمْ حَتْى يُؤَدَّى إِلَى كُلِّ ذِي حَقَ حَقُّه» (Yes, they will be repeated until everyone who is entitled will have his rights restored to him.) Az-Zubayr, may Allāh be pleased with him, said, "By Allāh, it is a very serious matter.'' It was also recorded by At-Tirmidzi, who said "Hasan Sahih.''  ‘Ali bin Abi Talhah reported that Ibn ‘Abbas, radiallāhu‘anhu, said: ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.) means, the truthful one will dispute with the liar, the oppressed will dispute with the oppressor, the one who is guided will dispute with the one who is misguided and the weak will dispute with the arrogant. Ibn Mandah recorded in Kitab Ar-Ruh that Ibn ‘Abbas, radiallāhu‘anhu, said, "The people will dispute on the Day of Resurrection, to the extent that the soul will dispute with the body. The soul will say to the body, `You did such and such,' and the body will say to the soul, `You told me to do it and you tempted me.' Then Allāh will send an angel to judge between them, and he will say, `You two are like a man who cannot walk but can see, and a man who cannot see but can walk.' They went into a garden and the one who could not walk said to the one who was blind, `I see fruit there, but I cannot reach it.' The blind man said, `Climb on me and get it.' So he climbed on him and got it. So, which of them is the wrongdoer? They will say, `Both of them?' The angel will say to them, `You have passed judgement against yourselves.' The body was a means of transportation for the soul.''   Ibn Abi Hatim recorded that Sa‘id bin Jubayr radiallāhu‘anhu, said that Ibn ‘Umar, radiallāhu‘anhu, said, "This Ayah was revealed and we did not know what it was revealed about: ﴿ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَـمَةِ عِندَ رَبِّكُمْ تَخْتَصِمُونَ ﴾ (Then, on the Day of Resurrection, you will be disputing before your Lord.)'' [and] he said, "We said, What we will dispute about? There is no dispute between us and the People of the Book, So we will engage in dispute until the Fitnah occurred'' Then Ibn ‘Umar, radiallāhu‘anhu, said, "This is what our Lord promised us we would dispute about.'' This was recorded by An-Nasā'ie.   Wallāhu’alam [Excerpted from Tafsir Ibn Kathir]

Tarekat Yang Sesat Lagi Kufur

Tarekat Yang Sesat Lagi Kufur

Dr. Mohd. Asri Zainul Abidin

Dengan  Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala kepujian dan kesyukuran hanya bagi Allāh, Pentadbir sekalian ‘alam. Selawat dan Salam keatas Muhammad Rasullullah.

Tiada jalan untuk mendapatkan petunjuk Allah melainkan menerusi Islam. Tiada jalan memahami Islam melainkan memahami al-Quran dan as-Sunnah dengan kaedah-kaedahnya yang sahih. Malangnya masih ada di kalangan yang mendakwa diri mereka Muslim lebih suka kepada tafsiran-tafsiran Islam yang tidak berteraskan kefahaman yang betul terhadap al-Quran dan as-Sunnah. Di kalangan mereka ada pula yang begitu berminat jika memiliki aliran atau tafsiran agama yang tersendiri dan menyimpang dari petunjuk al-Quran dan as-Sunnah. Antaranya dengan menyertai atau menganut ajaran sebahagian tarekat atau aliran kerohanian yang membuat beberapa tafsiran agama yang sangat bahaya pada penilaian aqidah Islamiyyah.

Golongan seperti ini menganggap diri, guru dan aliran yang mereka ikuti adalah istimewa dan mulia. Mereka bangga dengan tafsiran-tafsiran pelik yang menyimpang jauh dari jalan petunjuk yang sebenar. Mereka mendakwa mereka telah menemui ilmu kerohanian dan makrifat. Justeru itu, mereka tidak lagi bergantung kepada hukum zahir atau kepada syariat yang dipegang golongan zahir atau awam. Mereka mendakwa kononnya mereka adalah golongan batin atau hakikat yang mempunyai ilmu ladunni (ilmu secara langsung dari Allah), kasyaf (singkapan hijab) yang tidak lagi memerlukan lagi nas-nas al-Quran dan as-Sunnah.

Sebenarnya, tarekat atau aliran kesufian yang seperti ini sangat merbahaya kerana menatijahkan kerosakan aqidah dan tulisan ini akan cuba membahaskannya dengan ringkas.

 Kepentingan Aqidah

Telebih dahulu hendaklah seseorang sedar bahawa persoalan `aqidah adalah teras kepada ad-din. Tanpa aqidah yang sahih iaitu yang berlandaskan al-Quran dan as-Sunnah maka seluruh amalan adalah sia-sia belaka, sekalipun nampak pada zahirnya hebat.

Firman Allah:

وَمَن يَعْمَلْ مِنَ الصَّالِحَاتَ مِن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَأُوْلَـئِكَ يَدْخُلُونَ الْجَنَّةَ وَلاَ يُظْلَمُونَ نَقِيرًا

Maksudnya

"Sesiapa yang beramal dengan amalan yang solih samada lelaki atau perempuan dalam keadaan dia mukmin, mereka itu memasuki syurga dan mereka tidak dizalimi walaupun sedikit" (Surah an-Nisa' 4:124)

Dalam ayat di atas Allah dengan jelas mensyaratkan seseorang yang ingin melakukan amal solih itu hendaklah mukmin iaitu beriman kepada Allah dalam ertikata iman yang sebenar dan pastinya tidak melakukan perkara-perkara yang merosakkannya. Dengan itu sesiapa yang akidahnya rosak maka amalannya sama sekali tidak diterima walaupun kelihatan banyak dan hebat. Ini kerana setiap amalan dalam Islam dibina di atas asas aqidah.

Iktikad Yang Merosakkan

Iktikad yang ada pada sebahagian golongan tarekat yang menganggap bahawa sesiapa yang sudah sampai kepada peringkat tertentu dalam amalan atau tarekat yang mereka ikuti maka dia tidak lagi bergantung kepada syariat seperti tidak perlu lagi solat, puasa, jihad dan sebagainya. Mereka beranggapan kononnya yang perlu beramal ialah golongan awam sedangkan mereka adalah golongan khusus atau ahli hakikat atau makrifat.

Sebenarnya hendaklah diketahui bahawa fahaman ini termasuk dalam aliran kufur dan sesat yang telah lama dibahaskan dan ditentang oleh para ulama Ahl as-Sunnah wa al-Jama`ah. Mereka perlu jelas bahawa kesimpulan perbahasan berkenaan menyatakan kepercayaan atau pegangan tersebut boleh mengeluarkan mereka dari Iman dan Islam. Dalam kata lain ianya boleh membatalkan syahadah mereka dan menjadikan mereka kafir. Para ulama aqidah memasukkan kepercayaan seperti itu dalam senarai perkara kufur. Disebut dalam 'Taisir dhi al-Jalal wa al-Ikram bi Syarh Nawaqid al-Iman' seperti berikut: "Sesiapa yang beriktikad bahawa sebahagian manusia dibolehkan keluar dari syariat Muhammad s.a.w maka dia adalah kafir. Ini berdasarkan firman Allah:

   

وَمَن يَبْتَغِ غَيْرَ الإِسْلاَمِ دِينًا فَلَن يُقْبَلَ مِنْهُ وَهُوَ فِي الآخِرَةِ مِنَ الْخَاسِرِينَ

"Sesiapa yang mencari selain Islam sebagai din (agama) maka sama sekali tidak diterima daripadanya dan dia di akhirat kelak termasuk daripada kalangan golongan yang rugi"

(Surah Ali `Imran 3:85)" (m.s. 97, Cetakan Dar Isybilia, Saudi)

Al-Imam Ibn Kathir dalam Tafsir al-Quran al-`Azim, menafsir ayat dalam Surah Ali `Imran di atas menyatakan: "Sesiapa yang melalui suatu cara yang lain dari apa yang disyariatkan Allah maka sama sekali ianya tidak diterima" (jld. 2, m.s. 378, Cetakan Dar al-Ma'rifah, Beirut).

Guru-guru ajaran sesat yang seperti ini biasanya akan mengemukakan kepada para pengikutnya yang jahil dalam memahami al-Quran dan as-Sunnah berbagai-bagi tafsiran palsu, bohong lagi menyesatkan. Para pengikut yang tidak begitu jelas kefahaman terhadap Islam akan menerima dan menganggap mereka memiliki hujah dan dalil yang kuat terhadap apa yang mereka percayai. Antara apa yang dihuraikan oleh golongan ini untuk menghalalkan tindakan mereka yang enggan mengikut syariat dan menganggap mereka telah sampai kepada suatu makam yang istimewa ialah:

 Penyelewengan Huraian Maksud al-Yaqin

Mereka berhujjah dengan firman Allah dalam Surah (15) al-Hijr ayat 99:

وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ

Maksudnya:

"Beribadatlah kepada tuhanmu sehingga datangnya kepadamu al-yaqin".

Dengan membuat tafsiran salah mereka menyatakan bahawa ayat ini bermaksud "beribadatlah kepada tuhanmu sehingga engkau memperolehi ilmu dan makrifat, setelah engkau telah memperolehinya maka gugurlah kewajipan `ibadat". Di sana ada lagi beberapa tafsiran lain yang mereka cipta bagi membolehkan mereka menganggap perkataan al-yaqin dalam ayat di atas adalah bermaksud makam sufi. Apabila mereka menganggap diri mereka telah memperolehinya maka tanggungjawab ibadat atau mengikut syariat sudah tidak diperlukan lagi kerana ayat tersebut menyatakan sehingga datangnya yakin maka apabila yakin yang ditafsirkan oleh mereka telah diperolehi maka syariat pun gugur.

 Tafsiran Sebenar

Sebenarnya perkataan al-yaqin di dalam ayat di atas telah ditafsirkan oleh semua mufassirin yang muktabar sebagai al-maut iaitu kematian. Dengan ini ayat tersebut bermaksud: "Beribadatlah kepada tuhanmu sehingga datangnya kepadamu kematian"

Al-Qadi Abu Bakr Ibn al-`Arabi di dalam kitabnya yang masyhur iaitu Ahkam al-Quran menjelaskan maksud ayat ini: "Perkataan al-yaqin bermaksud al-maut (kematian), Allah memerintahnya agar terus menerus dalam ibadat selama-lamanya, iaitu sepanjang hayat." Seterusnya Al-Qadi Abu Bakr Ibn al-`Arabi mengemukakan alasan mengapakah perkataan al-yaqin di dalam ayat di atas ditafsirkan sebagai al-maut. Iaitu berdasarkan kepada hadith yang diriwayatkan oleh al-Imam al-Bukhari, apabila Rasulullah (Sallallāhu 'alayhi wa sallam) menziarah jenazah Uthman bin Madh`un, baginda bersabda:

"Adapun dia telah datang kepadanya al-yaqin. Demi Allah aku mengharapkan untuk kebaikan..." ( jld. 3, m.s. 116, Cetakan Dar al-Fikr, Beirut).

 Daripada hadith riwayat al-Imam al-Bukhari (hadith ke-1243) yang dikemukan oleh al-Qadi Abu Bakr Ibn al-`Arabi dengan jelas menunjukkan Rasulullah  (Sallallāhu 'alayhi wa sallam)mengucapkan kepada jenazah Uthman bin Madh`un yang telah meninggal, baginda menggunakan perkataan al-yaqin dengan dimaksudkan al-maut iaitu kematian. Dengan jelas sunnah atau hadith sendiri telah menafsirkan maksud ayat tersebut. Maka ini yang kukuh kerana tafsiran yang paling kuat terhadap sesuatu ayat al-Quran ialah samada di tafsirkan dengan ayat al-Quran yang lain atau dengan as-Sunnah. Setelah datangnya tafsiran yang ma'thur (daripada Rasullullah) maka tidak boleh wujud lagi sebarang tafsiran aqli yang menyanggah tafsiran Nabi  (Sallallāhu 'alayhi wa sallam).

Daripada ucapan Nabi  (Sallallāhu 'alayhi wa sallam)yang jelas itu maka ayat tersebut bermaksud setiap mukmin diwajibkan terus beribadat sehingga tibanya kematian. Justeru itu ternyata, ayat tersebut bukanlah hujah yang menyokong kesesatan golongan berkenaan sebalik ianya adalah dalil yang menentang pendapat mereka yang menyeleweng yang hanya menghadkan ibadat sehingga ke tahap tertentu sahaja.

Al-Imam Ibn Kathir dalam menafsir ayat daripada surah al-Hijr tersebut, menyebut alasan tambahan yang membuktikan kesesatan tafsiran golongan tarekat atau sufi tersebut, katanya: "Sesungguhnya ibadat seperti solat dan seumpamanya adalah wajib bagi bagi setiap insan selagi akalnya masih berfungsi, maka hendaklah dia mengerjakan solat mengikut keadaannya. Ini seperti yang sabit di dalam Sahih al-Bukhari daripada `Imran bin Husoin r.a. sesungguhnya Rasulullah  (Sallallāhu 'alayhi wa sallam)bersabda: "Solatlah dalam keadaan berdiri, jika tidak mampu maka dalam keadaan duduk dan jika tidak mampu maka di atas lambung". Berdalilkan ini menunjukkan kesalahan pendapat golongan mulhid yang berpendapat maksud al-yaqin ialah makrifat dan apabila telah seseorang di kalangan mereka telah memperoleh makrifat maka gugur daripadanya tuntutan agama. Ini adalah iktikad yang kufur, sesat dan jahil. Sesungguhnya para anbiya a.s. dan sahabah mereka adalah golongan yang paling mengetahui tentang Allah, paling mengenali tuntutan-tuntutanNya, sifat-sifatNya dan apa yang paling layak untuk mengagungkanNya, namun begitu mereka adalah golongan yang paling kuat dan banyak ibadat serta terus menerus melakukan amalan kebaikan sehingga menemui kematian. Dengan itu maksud al-yaqin di sini adalah al-Maut (kematian)” (jld. 2, m.s. 581)

Cuba lihat dalam petikan di atas al-Imam Ibn Kathir dengan jelas menghukum golongan ini sebagai mulhid (tidak percayakan agama), kafir, sesat dan jahil. Ini menunjukkan betapa bahayanya kepercayaan seperti ini terhadap aqidah dan wajibnya golongan ini ditentang.

 Menyelewengkan Tafsiran Kisah Musa dan Khidir

Selain itu golongan ini juga beralasan dengan peristiwa Nabi Musa a.s. dan Khidir a.s. yang disebut di dalam al-Quran, di dalam Surah al-Kahf. Jika kita merujuk kepada Surah al-Kahf (ayat 60-82) Allah menceritakan pengembaraan Nabi Musa mencari Khidir a.s. bagi menuntut ilmu daripadanya. Semasa perjalanan Nabi Musa a.s. menemani Khidir a.s., baginda telah melihat beberapa tindakan Khidir a.s. yang menyanggahi syariat yang diturunkan kepadanya (Musa) lalu baginda membantahnya. Setelah tiga kali pertanyaan serta bantahan dibuat oleh Musa a.s. terhadap tiga tindakan yang dilakukan oleh Khidir, akhirnya Khidir pun tidak lagi membenarkan Musa a.s. mengikuti dan menceritakan rahsia segala tindakan-tindakannya yang dianggap oleh Nabi Musa a.s. sebagai kesalahan.

Dengan mempergunakan kisah dalam Surah al-Kahf berkenaan maka golongan sufi atau tarekat yang sesat beralasan bahawa para wali dibolehkan tidak mengikut syariat para nabi dan boleh melakukan segala tindakan yang dianggap salah oleh golongan zahir tetapi haikatnya betul di sisi ilmu hakikat atau ilmu ladunni. Ini kononnya sama seperti tindakan Khidir yang tidak mengikut Nabi Musa a.s. kerana Khidir adalah wali Allah dia menilai dengan ilmu ladunni yang terus menerus daripada Allah sedangkan Musa a.s adalah seorang nabi yang menilai dengan ilmu syariat semata. Justeru itu golongan hakikat tidak sama dengan golongan syariat dan golongan hakikat tidak perlu mengikut syariat seperti Khidir tidak perlu mengikut Musa.

Inilah dakwaan mereka yang sangat jahil bagi menilai apa yang terkandung di dalam lafaz-lafaz atau bentuk-bentuk ayat (siyaq al-Ayat) yang membawa maksud bagi sesuatu tafsiran yang benar. Golongan sufi yang menyeleweng dan tarekat yang sesat mempergunakan ayat 65 dari Surah al-Kahf (18) yang menyebut:

فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا

"Lalu mereka berdua (Musa dan Yusya' bin Nun) telah bertemu seorang hamba (Khidir) dari kalangan hamba-hamba Kami (Allah) yang telah Kami berikan kepadanya rahmat dari sisi Kami dan Kami berikan kepadanya ilmu dari sisi Kami".

Oleh kerana ayat itu menyebut min ladunna ilma (ilmu dari sisi Kami) maka muncul istilah ilmu ladunni. Dengan istilah ini ada golongan sufi dan tarekat yang sesat mengambil kesempatan untuk mengatakan mereka juga mempunyai ilmu ladunni seperti Khidir oleh itu mereka tidak terikat atau bergantung dengan syariat zahir.

Sebab itu seorang tokoh mufassir semasa iaitu Solah `Abd al-Fatah al-Khalidi dalam mengulas ayat ini dalam buku Ma`a Qasas as-Sabiqin Fi al-Quran beliau menyebut: "Para penafsir golongan sufi telah berbicara dengan perkataan-perkataan yang pelik mengenai ilmu ladunni dan memisahkan antara hakikat dan syariat, yang zahir dan batin. Mereka telah mencampur aduk dan merosakkan dalam menafsirkan ayat-ayat ini dan juga selainnya." (jld. 2 m.s. 186. Cetakan Dar al-Qalam, Syiria) .

Beliau juga menukilkan beberapa ulasan para ulama mengenai ayat ini, antaranya ulasan al-Imam as-Syinqiti di dalam tafsirnya, Adwa al-Bayan iaitu: "Sesungguhnya rahmat dan ilmu ladunni yang kedua-duanya Allah kurniakan kepada kepada Khidir bermaksud kenabian dan wahyu. Ini kerana Khidir berkata kepada Musa:

وَمَا فَعَلْتُهُ عَنْ أَمْرِي

(Maksudnya) "Aku tidak melakukannya dengan kehendakku". (Surah al-Kahf: 82)

Perintah Allah tidak diketahui kecuali dengan jalan wahyu. Tiada jalan kepadanya melainkan wahyu. Allah telah menentukannya (pengetahuan mengenai perintahNya) hanya dengan jalan wahyu dengan firmannya dalam Surah al-Anbiya (21) ayat 45:

  

قُلْ إِنَّمَا أُنذِرُكُم بِالْوَحْيِ

(Maksudnya)"Katakanlah (Wahai Muhammad!) Aku hanya memberikan peringatan dengan wahyu". (ibid. m.s. 190)

 Setelah menghimpunkan ulasan dan tafsiran para ulama mengenai ilmu ladunni yang diisyaratkan oleh al-Quran, Solah al-Khalidi membuat kesimpulan seperti berikut, katanya: "Selepas melihat perkataan-perkataan daripada para ulama kita maka kita dapat membuat suatu keputusan yang putus iaitu: Ilmu ladunni yang diisyaratkan oleh ayat tersebut, yang telah Allah ajarkannya kepada Khidir a.s. sebenar ialah nubuwwah (kenabian) dan wahyu. Adapun pengakuan dan dakwaan golongan sufi mengenai ilmu ladunni menurut kefahaman mereka itu, adalah batil, sesat, menyanggahi syariat Islam dan petunjuk al-Quran. (m.s. 92)

Ini bererti seluruh tindakan Khidir adalah wahyu daripada Allah. Khidir adalah nabi. Nabi Musa diutuskan kepada Bani Israil tidak diutuskan kepada Khidir. Khidir juga sebenarnya adalah Nabi yang menerima arahan langsung daripada Allah melalui jalan wahyu. Beliau tidak bergantung kepada syariat yang dikhususkan kepada Bani Israil. Justeru itu, segala tindakan Khidir adalah perintah Allah yang pasti melalui jalan wahyu dan tidak bergantung kepada ajaran Nabi Musa a.s. yang diutuskan untuk Bani Israil. Adapun Nabi Muhammad adalah utusan untuk sekelian manusia tanpa kecuali dan tidak ada yang terlepas dari berada di bawah lembayung ajarannya.

Al-Imam al-Allamah Ibn Abi al-`Izz dalam kitab aqidah yang iaitu Syarh al-`Aqidah at-Tahawiyyah dengan jelas menyebut persoalan ini dengan katanya: "Adapun sesiapa yang berpegang dengan kisah Musa bersama Khidir a.s. bagi membolehkannya meninggalkan wahyu kerana bergantung dengan ilmu ladunni, seperti yang didakwa oleh yang tidak mendapat taufik, maka dia adalah mulhid (atheis) dan zindak (munafiq). Ini kerana Musa a.s. bukanlah Rasul yang diutuskan kepada Khidir. Khidir juga tidak diperintah untuk mengikutnya. Sebab itulah Khidir bertanya Musa:

"Apakah engkau Musa dari Bani Israil?" Jawab Musa: "Ya!" (Riwayat al-Bukhari).

Adapun Muhammad adalah diutuskan untuk seluruh manusia dan jin. Sekiranya Musa dan `Isa masih hidup maka mereka mesti menjadi pengikutnya. Apabila `Isa turun ke bumi (pada akhir zaman) dia hanya akan berhukum dengan syariat Muhammad. Oleh itu sesiapa yang mendakwa bahawa kedudukan dia bersama Muhammad seperti Khidir bersama Musa atau membolehkan (mempercayai) ianya berlaku untuk sesiapa di kalangan umat maka hendaklah dia memperbaharui keislamannya, hendak dia kembali bersyahadah dengan syahadah yang benar kerana dia telah terkeluar dari Islam keseluruhannya. Sama sekali dia bukan dari kalangan wali-wali ar-Rahman sebaliknya dia adalah wali-wali syaitan". (m.s. 511, cetakan al-Maktab al-Islami, Beirut).

Lihatlah betapa jelasnya pendirian para ulama akidah terhadap golongan sufi dan tarekat yang seperti ini. Nyata sekali, sesiapa yang mendakwa perkara seperti ini terhadap dirinya atau orang lain seperti guru tarekat atau syeikhnya maka dia sama sekali adalah terkeluar daripada Islam. Di samping itu, sesiapa yang mendakwa dirinya seperti Khidir bererti dia mendakwa dirinya diberikan wahyu seperti Khidir atau dalam kata lain dia mendakwa diri menjadi nabi setelah datangnya penutup sekelian nabi. Ini adalah kekufuran di atas kekefuran.

Al-Imam al-Qurtubi yang merupakan tokoh mufassir besar. Beliau juga tidak lupa membahaskan persoalan ini dalam tafsirnya al-Jami' li Ahkam al-Quran. Beliau menukilkan ulasan gurunya al-Imam Abu al-`Abbas mengenai golongan ahli kebatinan yang dihukum sebagai zindiq iaitu katanya: "Mereka itu berkata: "Hukum-hakam syarak yang umum adalah untuk para nabi dan orang awam adapun para wali dan golongan khusus tidak memerlukan nas-nas (agama) sebaliknya mereka hanya dituntut dengan apa yang terdapat dalam hati mereka. Mereka berhukum berdasarkan apa yang terlintas dalam fikiran mereka". Golongan ini juga berkata: "Ini disebabkan kesucian hati mereka dari kekotoran dan keteguhannya maka terjelmalah kepada mereka ilmu-ilmu ilahi, hakikat-hakikat ketuhanan, mereka mengikuti rahsia-rahsia alam mereka mengetahui hukum-hakam yang detil maka mereka tidak memerlukan hukam-hakam yang bersifat umum seperti yang berlaku kepada Khidir. Mencukupi baginya (Khidir) ilmu-ilmu terserlah kepadanya dan tidak memerlukan apa yang ada pada kefahaman Musa". Golongan ini juga menyebut: "Mintalah fatwa dari hatimu sekalipun engkau telah diberikan fatwa oleh para penfatwa". Seterus al-Qurtubi mengulas dakwaan-dakwaan ini dengan katanya: "Kata guru kami r.a.: Ini adalah perkataan zindiq dan kufur dibunuh sesiapa yang mengucapkannya dan tidak diminta daripadanya taubat, kerana dia telah engkar apa yang diketahui dari syariat. Sesungguhnya Allah telah menetapkan jalanNya dan melaksanakan hikmahNya bahawa hukum hakamnya tidak diketahui melainkan melalui perantaraan rasul-rasul yang menjadi para utusan antara Allah dan makhlukNya. Meraka adalah penyampai risalah dan perkataanNya serta penghurai syariat dan hukum-hakam. Allah memilih mereka untuk itu dan mengkhususkan urusan ini hanya untuk mereka." Dalam huraian tambahan al-Qurtubi menyebut lagi: "Telah menjadi ijma' salaf dan khalaf bahawa tidak ada jalan mengetaui hukum-hakam Allah yang berhubung suruhan dan laranganNya walaupun sedikit, melainkan melalui para Rasul. Sesiapa yang berkata "Disana ada cara lain untuk mengetahui suruhan dan larangan Allah tanpa melalui para rasul atau tidak memerlukan para rasul maka dia adalah kafir, dihukum bunuh......" (jld. 11, m.s. 40-41, cetakan Dar al-Fikr, Beirut).

Demikian betapa tegasnya al-Imam al-Qurtubi dalam mengulas dakwaan sesat lagi kufur ini bagi membukti betapa bahayanya iktikad yang seperti ini. Bahkan kebanyakan para ulama Ahli as-Sunnah tidak lupa untuk memperingatkan perkara ini setiap kali mereka menyebut kisah Musa dan Khidir bagi memerangi golongan yang mempergunakan tafsiran yang salah lagi sesat ini untuk memperlihatkan keistimewaan diri dan akhir mereka tercerumus ke lembah kekufuran. Umpamanya, lihatlah ulasan yang begitu jelas oleh Syeikh al-Islam Ibn Taimiyyah dalam Majmu' al-Fatawa dalam menentang kefahaman-kefahaman yang seperti ini. Demikianlah para ulama yang lain bagi setiap zaman. Maka golongan ilmuan yang wujud pada zaman ini juga perlu memerangi perkara yang seperti ini. Ini kerana aliran kepercayaan ini masih wujud dan mempengaruhi kalangan yang jahil dan mencari kesempatan untuk melepaskan diri dari agama. Jika mereka tidak ditentang habis-habisan maka akan hancur binaan Islam dan yang tinggal hanyalah Islam tanpa syariat.

[Sumber: www.al-ahkam.net(originally published in 7 Apr 2007)]