Syiah dan Sahabat (Part VII ; Asad Haydar)

Qudamah bin Mad'un (Maz'un)

Qudamah bin Mad'un bin Habib wafat pada tahun 36H. Beliau adalah di kalangan sahabat yang terawal dan telah berhijrah sebanyak dua kali. Khalifah Umar bin al-Khattab menghantarnya ke Bahrain untuk urusan tertentu. Al-Jarud Sayyid 'Abd al-Qais datang berjumpa Umar bin al-Khattab daripada Bahrain dan beliau telah menyaksikan bahawa Qadamah telah meminum arak lalu mabuk.

Umar berkata: Siapakah yang menjadi saksi bersama anda? Jarud menjawab: Abu Hurairah. Lalu Umar pun berkata kepada Abu Hurairah: Dengan apakah anda menyaksikannya? Dia menjawab: Aku tidak melihatnya (minum) tetapi aku melihatnya mabuk dan muntah-muntah. Umar berkata:Anda telah menukar cara penyaksian. Kemudian beliau (Umar) menulis surat kepada Qadamah supaya dia datang dari Bahrain untuk menemuinya. Lalu dia datang. Al-Jarud berkata: Laksanakanlah had Allah ke atas (lelaki) ini. Umar berkata: Adakah anda bermusuhan (dengannya) atau sebagai saksi? Dia menjawab: sebagai saksi. Dia berkata:Sesungguhnya anda telah melakukan penyaksian anda.

Kemudian al-Jarud mendesak Umar agar melaksanakan had ke atasnya. Umar berkata: Aku fikir anda bermusuhan (dengannya), hanya seorang sahaja yang menyaksikannya bersama anda. Al-Jarud berkata:Semoga Tuhan memberi penjelasan kepada anda. Umar berkata: Anda mestilah menjaga lidah anda atau aku akan menyakiti anda. Maka dia berkata:Wahai Umar, adakah itu kebenaran, sepupu anda yang meminum arak kemudian anda menyakiti aku. Abu Hurairah berkata:Wahai Amir al-Mukminin jika anda mengesyaki pada penyaksian kami pergilah kepada anak perempuan Al-Walid dan bertanyalah kepadanya iaitu isteri Qadamah - maka Umar pun berjumpa Hind binti al-Walid dan meminta penjelasannya. Lantas dia memberi penyaksiannya ke atas suaminya. Kemudian Umar berkata kepada Qadamah:Aku akan melaksanakan had ke atas anda. Qadamah berkata: Jika aku meminum (arak) sebagaimana anda kata, anda tidak boleh menjalankan had ke atasku. Umar berkata: Kenapa? Qadamah menjawab: Kerana Allah berfirman:

"Tidak ada dosa bagi orang-orang yang beriman dan mengerjakan amalan yang soleh kerana memakan makanan yang telah mereka makan dulu, apabila mereka bertaqwa dan beriman dan mengerjakan amalan-amalan yang soleh."[54]

Umar berkata: Anda telah tersalah takwil. Jika anda bertaqwa kepada Allah, nescaya anda menjauhi apa yang diharamkan oleh Allah. Kemudian Umar bertanya kepada orang ramai dengan berkata: Apakah pendapat anda tentang sebat ke atas Qadamah? Mereka menjawab:Kami berpendapat anda tidak boleh menyebatnya selagi dia sakit. Kemudian Umar berdiam diri beberapa hari. Dia masih berazam untuk menyebatnya. Dia bertanya:Apakah pendapat kalian tentang sebat ke atas Qadamah?

Mereka berkata: Kami berpendapat anda tidak boleh menyebatnya selagi dia masih menderita kesakitan. Umar menjawab: Dia berjumpa dengan Allah setelah disebat lebih aku suka dari aku berjumpa denganNya sedangkan dia (Qadamah) berada "ditengkuk" ku.....Bawa datang satu tongkat kepadaku. Maka dia perintahkan supaya Qadamah disebat.[55]

Inilah kisah Qadamah dan perlaksanaan hukum had ke atasnya serta penakwilannya ke atas apa yang dilakukannya. Kami menyebutnya bukanlah untuk menurunkan kemuliaannya atau mencacinya tentang agamanya. Kerana beliau mempunyai kemuliaan hijrah dan termasuk di kalangan orang yang terdahulu (memeluk Islam). Tetapi kami menyebutnya untuk menerangkan bahawa tidaklah betul apa yang mereka dakwa bahawa "penakwil" tidak dikira
bersalah jika ia menyalahi ijma'. Sebagaimana juga kes Abul al-Ghadiyah yang membunuh Ammar bin Yasir, meskipun dia sendiri mengaku apa yang dilakukannya adalah satu jenayah yang akan memasukkannya ke neraka.[56]

Terdapat juga sekumpulan sahabat yang telah melakukan takwil tetapi mereka sebenarnya telah melakukan kesalahan. Oleh itu takwil mereka tidak dapat melepaskan mereka daripada had. Mereka itu ialah: Abu Jundal, Dirar bin al- Khattab, dan Abu al-Azwar. Abu Ubaidah mendapati mereka minum arak. Lantas beliau menentang mereka. Lalu Abu Jundal membaca firman Allah:

"Tidak ada dosa bagi orang-orang yang beriman dan mengerjakan amalan yang soleh memakan makanan yang mereka telah makan....."[57]

Tetapi dia tidak menerima hujah mereka, dan mengenaka had ke atas mereka. Di manakah keadilan untuk melaksanakan hukum had ke atas mereka jika mereka semuanya adil?

Begitu juga 'Abd al-Rahman bin Umar bin al-Khattab telah meminum arak di Mesir, lalu Amru bin al-As melaksanakan hukum had ke atasnya.[58]

Dr Susyi Menjawab Fitnah Wahabi (Part 2)

Dr Susyi Menjawab Fitnah Wahabi (Part 1)

The Anniversary of Abu Thalib r.a death

الــســلام عــلــیــك یــا ســرکــارِ حــضــرت ابــو طــالــب ابــن عــبــد الــمــطــلــب
الــســلام عــلــیــك يــا ســيِــد الــبــطــحــآءِ وابــن رئــيــســهــا
الــســلام عــلــیــك يــا وارث الــكــعــبــة بــعــد تــاســيــــســهــا
الــســلام عــلــیــك يــا حــارس الــنــبــى الــمــوعــود
الــســلام عــلــیــك يــا حــافــظ ديــن الــلــه
الــســلام عــلــیــك يــا عــم الــمــصــطــفٰــى
الــســلام عــلــیــك يــا ابــا الــمــرتــضــى
الــســلام عــلــيــك يــا والــد الْائــمــة الــهــدٰى كــفــاك بــمــا اولاك الــلــه شــرفًــا وَّ نــســبًــا وَّ حــســبــك بــمــا اعــطــاك الــلــه عــزًّا وَّ حــســبًــا

ربیع الاول 25؛ ذكرى وفاة حضرت ابو طالب (ع) ابن عبد المطلب (ع) بهذه المناسبة الحزينة والمؤلمة نتقدم بخالص التعازي القلبية الى إمام الزمان (عج) وإلى جميع محبي أهل البيت عليهم السلام

ربیع الاول 25؛ سالروز رحلت جانگداز حضرت ابو طالب (ع) ابن عبد المطلب (ع) را به ساحت مقدس ولى عصر (عج) و مواليان حضرت تسليت عرض مىنماييم

(ربیع الاول 25؛ یوم وفات سرکارِ حضرت ابو طالب (ع) ابن عبد المطلب (ع
ربیع الاول 25؛ رحلت حضرت ابو طالب (ع) ابن عبد المطلب (ع) کی مناسبت سے ہم بارگاہ مقدس حضرت ولی العصر امام زمان علیہ سلام کی خدمت میں اور تمام امت مسلمہ و پیروکاران چہاردہ معصومین علیہم السلام کی خدمت میں تعزیت و تسلیت عرض کرتے ہیں

Rabi Al Awwal 25 (Other Date Mentioned is 26th of Rajab); The Death Anniversary of Hazrat Abu Talib (A.S.) ibn Abdul Mutalib (AS)

Hazrat Abu Talib (A.S.) was the uncle of our beloved Holy Prophet Mohammad (S.A.W.W.) and father of Imam Ali (A.S.) who took the responsibility of bringing up and nurturing the Holy Prophet (S.A.W.W.). Right from the beginning, he protected the Prophet (S.A.W.W.) with all his energy. He was also the father of Imam Ali (A.S.).

In Sura waz-Zuha, Allah (S.W.T.) says: “Alam yajidka yateeman fa aawa” – “Did he not find you orphan and give you shelter?” (93,6). In major tafaseer of both Shia and Sunni ulemas, it is stated that this ayat refers to the protection and shelter provided by Hazrat Abu Talib (A.S.) when the Prophet (S.A.W.W.) became an orphan. Thus, this act of Hazrat Abu Talib (A.S.) was called by Allah (S.W.T.) His (S.W.T.) own act.

After the famous incident when Prophet Mohammad (S.A.W.W.) refused the offers of money, marriage and status from the Mushrikeen-e-Makkah, Hazrat Abu Talib (A.S.) gave his full support to the Prophet (S.A.W.W.) and provided him (S.A.W.W.) protection in that delicate era of Islam.

During the most troublesome days of Shaib Abi Talib, Hazart Abu Talib (A.S.) led the Quraish into isolation upon social boycott by the Mushrakeen-e-Makkah. During those three years, he used to place his sons in sleeping place of Prophet Mohammad (S.A.W.W.) during the night so that if there was an attack then his sons would be killed but the Prophet of Islam would be saved.

On this Immensely Tragic, Sorrowful, Mournful, Heartbreaking and Sad Occasion, We the Admins of this Page, Extend our Heartfelt Condolences to the Holy Prophet (S.A.W.W.), the Holy Ahlul Bayt (A.S.) and to All the Shi'ites and the Lovers of Holy Ahlul Bayt (A.S.) in the World!

♥ الــلَّــهُــمَّ صَــلِّ عَــلَــى مُــحَــمَّــدٍ وآلِ مُــحَــمَّــدٍ وعَــجِّــلْ فَــرَجَــهُــمْ ♥

Shia Under Attack - Part 3

Do the Shi'ite Muslims Say That the Revelation Came to Muhammad by Mistake, and That it Was Intended for Ali?

This is a vicious lie widely spread in Egypt, Saudi Arabia, and other Arab countries in order to discredit the followers of the members of the House of the Prophet. This accusation was made during periods of oppression against the Shi'ites. The rulers of the periods of the Umayyads and Abbasids used to consider every follower of the Members of the House of the Prophet revolutionary and dangerous. They conspired against these Shi'ites and accused them of heresy and disbelief in order to encourage the Muslims to shed their blood and usurp their rights and wealth.

The centuries of oppression passed with all their injustices and terrors. It was expected that during the new period of freedom, the mistakes of the past would be corrected. It was hoped that the Muslim scholars would make a serious study in order to see if there is any justification for such terrible accusations. It is very easy to know the truth.

There are hundreds of books written by Shi'ite scholars about their beliefs. Had the Sunni scholars read any of these books, they would have found that the Shi'ite beliefs are in full agreement with the Book of God and the well-known statements of the Prophet. We are living in the era of speed and easy movement. It is easy for Muslim scholars to have conferences, discuss problems, and find solutions. The simplest principle of justice is to follow the commandments of the Holy Qur'an:

"Oh you who believe, if a transgressor comes to you with news, try to verify it, lest you inflict damage on people unwittingly; then you may consequently regret your hasty action" (ch. 49, v.6).

The Almighty commanded us to try to find out whether an accusation is true or false, and that we ought not to try people and convict them without questioning them. We do not know of any court in the world in which the judge convicts a person before interviewing him, provided the accused is available and honors the summons. In spite of the ease with which one can find the correct information nowadays, we find that those who accuse and spread hatred among Muslims do not take one single step in order to find the truth which may unite the Muslim world.

While writing these words, I recollect that the Egyptian government during the fifties sent the late Dr. Muhammad Bisar to Washington, D.C., as director of the Islamic Center there. I went to visit him and he received me kindly and informed me of the knowledge he had acquired concerning American Muslims. He initiated a dialogue between us, saying: "Some of the Muslims in this country asked me about the various Islamic sects. I declared to them that all Muslim sects are good except the Shi'ite Ithna 'ashari." I immediately realized that Dr. Bisar did not know the meaning of the Shi'ite Ithna 'ashari. Otherwise, he would not have been rude enough to say that to me while I am a Shi'ite Ithna 'ashari. Thus, we had the following dialogue:

Chirri: What is wrong with the Ithna 'ashari?
Bisar: They believe in things opposed to Islam.
Chirri: Give us an example of their wrong belief.
Bisar: They say the revelation came to Muhammad by mistake, and that Ali Ibn Abi Talib was supposed to receive the revelation.
Chirri: How did you learn that?
Bisar: I read it in the book of Al-milal wa al-nihalby al-Shahrastani.
Chirri: Have you asked any Shi'ite scholar about this subject?
Bisar: No, I have not.
Chirri: Then you have convicted millions of Muslims and considered them "kafir" without asking any of them about this serious accusation. Did the Almighty command you to do that? And did Egypt send you to propagate such a vicious message?

A year after our meeting in Washington, I met Dr. Bisar in Philadelphia at an Islamic conference. He informed me that he re-examined the book of AI-milal wa al-nihal by al-Shahrastani and found that what was attributed to the Shi'ites, that the revelation came to Muhammad by mistake, was not the belief of the Ithna 'ashari Shi'ite school of thought. It was, rather, a sect which existed and disappeared hundreds of years ago. Hearing that from him, I accepted his apology. Yet, I was amazed that it took him a whole year to re-read the book and discover the truth.

I spent years studying hadith and Islamic history books which were written by Sunni and Ithna 'ashari scholars. I never found in any Shi'ite book a hadith or historical report indicating that Ali Ibn Abi Talib was higher than or equal to Muhammad. As a matter of fact, I found only the opposite. The Shi'ites consider Ali to be the best man after the Messenger because he was the most obedient to him. One of the hadiths which the Shi'ites pride themselves upon is a hadith attributed to the Messenger of God. The Prophet said to the tribe of Wulay'ah: "Bani Wulay'ah, you must change your attitude, or I shall send to you a man who is from me to punish you severely." Some of the people who were present asked the Prophet "Who is the man you are going to send to them?" The Prophet replied: "He is the man who was patching the sole of my shoes." They looked around and found Ali patching the sole of the Prophet's shoes.

It is inconceivable that the Shi'ites can be proud of the fact that Ali was the patcher of the Prophet Muhammad's shoes and claim that the Imam is higher than or equal to the Prophet. Therefore, I do not find any justification for directing such an accusation at the Shi'ites who glorify the Prophet the most. The Shi'ites say that the highest honor the Imam Ali acquired is that he was chosen by the Prophet to be his brother. When the Prophet commanded every two Muslims to become brothers, he held Ali's hand and said "This is my brother." Thus, the Messenger of God, the highest Messenger, the Imam of all righteous people, the one who had no equal among the servants of God, made Ali his brother. (Al-Seerah al-Nabawiyyah, by Ibn Hisham, part 1, page 505).

Shia Under Attack

Introduction

In the name of the Almighty the Beneficent, the Most Merciful. Praise be to God, the Lord of the Worlds.

The Muslims were never at any time more in need of mutual understanding and unity than they are today. The conspiracies against Islam never were more serious than they are at the present time. Unfortunately, many Muslim governments have taken a very unholy direction, spreading hatred among Muslims. Unsound and erroneous books and pamphlets were, and still are, distributed among the Muslims, telling lies and hurling numerous accusations against the Shi'ite Muslims while the latter were seemingly unaware of those accusations.

During the centuries following the birth of Islam, many accusations were made to disgrace the followers of the members of the House of the Prophet. However, they never took the shape of the serious and malicious campaign that has taken place during the last six years. This false and malicious campaign started after the birth of the Islamic Republic in Iran. It seems that some of the Arab governments found the birth of this Republic a threatening danger. This Republic reminds Muslims of the period of the righteous caliphate and makes a clear distinction between the words and the deeds of the Arab governments who claim to be committed to Islam, yet spend the public wealth to satisfy the low desires of the rulers.

These governments tried to extinguish the light of the Islamic Republic by war, but they did not succeed. Therefore, they are trying to deceive the Muslim population and turn them against the Iranian Muslims by fabricating accusations in a sectarian campaign, aiming to convince the innocent Muslims that the Shi'ites have deviated from the path of Islam. Should such a campaign succeed, unsuspecting and unsophisticated Muslims may find it religiously legal to combat the Shi'ites and shed the blood of the Iranians, who have sacrificed for Islam more than any other people.

The Shi'ites have tried for many years to meet this campaign with silence, closing their eyes and hoping that it would come to an end, and that there would be no need to refute the malicious accusations. It was also hoped that some of the Sunni scholars would try to refute these accusations. There is no doubt that many Sunni scholars are aware of the Islamic doctrines to which the Shi'ites subscribe. Should they be unaware of the Shi'ite doctrines, it would be very easy to become acquainted with them. There are numerous books written by Shi'ite scholars about those doctrines, and those books are available.

It is possible for the Sunni scholars to call for an Islamic conference in which religious differences may be discussed and an appreciation for each other's viewpoint developed. This is what the Qur'an calls for:

"O you who believe, if a transgressor brings to you news, verify it, lest you inflict damage on people unwittingly; you may consequently regret your hasty action." (ch. 49, v.6)

It is regrettable that the Sunni scholars did not move in this direction and did not try, as far as is known, to refute the untrue accusations which were publicized by the hypocrite campaigners.
Our silence did not stop this campaign. It made it more vehement. Many people thought that our silence is evidence of the truthfulness of the accusations, and that we are unable to answer them.
Thus, it has become necessary to clarify the truth and inform all the Muslims who like to know the truth. In this effort, we shall not accuse the Sunni brothers of disbelief, deviation, or transgression, as some of them have accused the Shi'ites. We shall not place ourselves in such a position, which is improper for any Muslim to take. We obey the Almighty in His prohibition:
"O you who believe, let not a folk ridicule another folk who may be better than they are; nor should women ridicule other women who may be better than them. Neither defame one another nor insult one another by calling names. That is the name of lewdness after faith and whoso turns not in repentance, such are evildoers." (ch. 49, v.11)

It should be pointed out to the reader that those who make these prohibited accusations use a very strange method to indict millions of Muslims whom they do not know, did not see, and with whom they did not speak. They tried and convicted millions of Muslims who lived centuries ago, along with the numerous future Shi'ite generations yet to be born. They have also convicted millions of contemporary Muslims without questioning them and without searching for the truth, which is within easy access to any interested person.

Balasan ke atas pembunuh Hussein AS

Ditengah kerumunan Pesta pembakaran Kemah Karbala, Umar Bin Saad (LA) berteriak dengan lantang, "Siapa yang mau menjadi sukarelawan untuk menginjak-injak jasad Al-Husain dengan kaki kudanya ?"

Lalu segera sepuluh orang maju menyatakan kesediaan mereka. Mereka adalah:

1. Ishaq bin Haubah yang juga merampas baju Al-Husain.
2. Akhnas bin Mirtsad.
3. Hakim bin Thufail Al-Sabi'i
4. 'Amr bin Shabih Al-Shaidawi
5. Raja' bin Munqidz Al-'Abdi
6. Salim bin Khaitsamah Al-Ja'fi
7. Shaleh bin Wahb Al-Ja'fi
8. Wahidh bin Ghanim
9. Hani bin Tsubait Al-Hadhrami
10. Usaid bin Malik

Kesepuluh Manusia Durjana itu maju dan memijak-mijak jasad Al-Husain as. Dengan kaki kuda mereka hingga dada dan punggung Cucu Nabi Saww itu hancur.. (Ya Husseinna..…Ya Husseinna..…Ya Syahidda....)

Diselingi gelak tawa dan tanpa rasa takut mereka terus melakukan perbuatan kejinya..

Hingga ketika mereka sampai di Kuffah, kesepuluh manusia hina itu datang menghadap Ubaidillah bin Ziyad. Usaid bin Malik, salah seorang dari mereka, berkata:

"Kamilah yang menghancurkan dada dan punggungnya..Dengan kuda yang lincah dan bertali kekang kuat"

Kepada mereka Ibnu Ziyad bertanya, "Siapakah kalian?"

Dengan bangga mereka menjawab, "Kami adalah orang-orang yang menginjak-injak jasad Al-Husain dengan kuda kami. Kami telah berhasil melumatkan punggung dan dadanya."

Ubaidillah bin Ziyad sangat puas mendengar jawapan itu. Beliau lalu memerintahkan untuk memberi mereka sedikit hadiah.

Seorang Tabi'in Abu Umar Al-Zahid berkata, "Setelah kami meneliti, ternyata kesepuluh orang tersebut adalah anak hasil zina."

Manusia-manusia hina yang telah melakukan kekejian pada cucu yang dikasih Nabi al Husein As pun di akhir hayatnya diperlakukan secara sama oleh Mukhtar yang membalas dendam kepada mereka yang terlibat dalam membunuh Hussein, sehinggalah akhirnya Mukhtar berhasil menangkap mereka semua. Setelah mengikat mereka dengan rantai besi, ia memerintahkan pasukan berkudanya untuk menginjak-injak dan melumatkan punggung mereka. Mereka semua mati dengan cara demikian.

Atha' bin Abi Rabbah, seorang tabi'in juga berkata: Aku pernah bertemu dengan seorang buta yang ikut menyaksikan pembantaian terhadap Al-Husain as. Kepadanya aku bertanya perihal penyebab kebutaannya.

Dia menjawab, "Aku menyaksikan pembantaian itu dari dekat. Bahkan aku termasuk salah satu dari kesepuluh orang tersebut. Hanya saja aku tidak ikut terlibat dalam memukul atau melempar sesuatu kepada Al-Husain. Setelah beliau terbunuh, aku pulang ke rumahku, lalu melaksanakan salat Isya' dan kemudian tidur. Tiba-tiba aku melihat ada seorang yang datang kepadaku dan mengatakan, "Jawablah pertanyaan Rasulullah !"

Kukatakan, "Ada apa sehingga aku mesti pergi menemui beliau ?"

Tanpa menjawab, ia memegangku dengan kuat dan menyeretku. Aku melihat Nabi saww. duduk di padang sahara. Kegelisahan tampak jelas pada raut wajahnya. Beliau bertopang dagu pada kedua tangannya. Sebuah senjata kecil ada di tangan beliau. Di sebelah Rasulullah saww., kulihat ada seorang malaikat yang berdiri tegak dengan menghunus pedang yang terbuat dari api. Sembilan orang temanku telah lebih dahulu tewas di tangannya. Setiap ia memukulkan pedangnya, api segera tersembur darinya dan memanggang tubuh mereka.

Aku mendekat ke tempat beliau berada dan bersimpuh di hadapannya. Aku sapa beliau, "Assalamu 'alaika, ya Rasulullah." Tak kudengar jawaban beliau. Lama beliau berdiam diri. Kemudian sambil mengangkat wajahnya, beliau bersabda, "Hai musuh Allah, kau telah menginjak-injak kehormatanku, membantai keluargaku dan tidak mengindahkan hakku sama sekali. Bukankah demikian ?"

Jawabku, "Ya Rasulullah, demi Allah, aku tidak ikut andil dalam memukulkan pedang, menusukkan tombak atau melemparkan anak panah sama sekali."

"Benar," jawab beliau. "Tapi bukankah kau telah ikut dalam menambah jumlah mereka ? Mendekatlah kemari !"

Aku mendekat. Beliau menunjukkan kepadaku sebuah bejana yang dipenuhi darah seraya bersabda, "Ini adalah darah cucu kesayanganku Al-Husain."

Lalu beliau memoles mataku dengan darah itu. Ketika terjaga dari tidurku, mataku menjadi buta sampai sekarang."

Balasan Akhirat Lebih Pedih..!!


Diriwayatkan dari Imam Ja'far As Shadiq as dari Ayahnya dari kakek kakeknya yang suci dari Baginda Rasulillah Saww yang bersabda :

"Di hari kiamat kelak, Allah akan membangunkan sebuah kubah yang terbuat dari cahaya untuk Fatimah. Lalu Al-Husain akan datang dengan kepala di tangannya. Saat menyaksikan hal itu, Fatimah menjerit histeris hingga tak ada satupun malaikat maupun nabi kecuali ikut larut dalam tangisan menyertainya. Maka Allah menampakkannya di depan Fatimah dalam sebaik-baik rupa. Kemudian Al-Husain as. menyerang para pembunuhnya tanpa kepala. Setelah itu Allah menghadapkan kepadaku semua orang yang ikut andil dalam membantai dan mencincangnya untuk kubunuh semuanya. Lalu mereka dihidupkan kembali untuk dibunuh oleh Amirul Mukminin Ali. Setelah itu mereka dibangkitkan lagi. Kini giliran Al-Hasan membantai mereka. Mereka hidup lagi. Al-Husain membunuh mereka semua. Kemudian mereka dihidupkan lagi. Lalu satu persatu keturunanku membunuh mereka semua. Saat itulah, kemarahan dan dendam yang lama terpendam tersalurkan dan semua derita dapat dilupakan."

Kemudian Imam Ja'far Shadiq as. berkata, "Semoga Allah merahmati syiah kita. Demi Allah, mereka adalah orang-orang Mukmin sejati. Mereka ikut menyertai kita dalam musibah dengan kesedihan dan derita mereka yang berkepanjangan."

Diriwayatkan bahwa Rasulullah saw. bersabda, "Di hari kimat kelak, Fatimah datang diiringi oleh sekelompok wanita. Terdengar suara yang mempersilahkannya untuk masuk surga. Ia menolak dan berkata, "Aku tidak akan masuk sebelum tahu apa yang diperbuat umat terhadap anakku."

Terdengar suara, "Lihatlah ke tengah-tenah padang Mahsyar !" Fatimah as. melihat Al-Husain as. berdiri tegak tanpa kepala. Ia menjerit histeris menyaksikan keadaan anaknya. Akupun ikut menjerit mendengar jeritannya. Demikian juga para malaikat."

Dalam riwayat lain disebutkan: Fatimah meratap dan mengatakan, "Oh anakku! Oh buah hatiku!" Beliau meneruskan, Saat itulah Allah murka karena kemarahan Fatimah, lalu memerintahkan agar mereka semua dimasukkan ke dalam neraka yang disebut Habhab yang telah dinyalakan seribu tahun lamanya hingga berwarna hitam. Tak ada jalan bagi kesenangan untuk masuk ke dalamnya dan tak ada jalan bagi kesusahan untuk keluar darinya. Datang perintah dari Tuhan kepadanya, "Santaplah para pembunuh Al-Husain!" Neraka itupun segera melahap habis mereka. Setelah mereka berada di dalamnya, ia menggelegar diiringi oleh teriakan dan jeritan mereka.

Mereka lantas berseru, "Tuhan, mengapa Engkau menyiksa kami sebelum para penyembah berhala ?"

Datang jawaban dari Allah yang mengatakan, "Orang yang tahu tidak seperti orang yang tidak mengetahui."

Kedua hadits ini diriwayatkan oleh Syaikh Ibnu Babuwaih dalam kitab 'Iqabu Al-A'mal

Around Uthman Murder

Whilst this article is primarily a refutation of Ansar’s article on Uthman, it shall also take the opportunity to address the common Nasibi accusations pertaining to the topic of the murder of Uthman. We shall refute such lies in by:

1. Refuting the baseless notion that a Jewish character namely Abdullah Ibn Saba and his followers were involved creating an atmosphere of agitation against Uthman that subsequently resulted in his murder.

2.Identifying those prominent Sahabah whose role in agitation against Uthman and then in his murder has been preserved in the annals of history.

Like his ancestors, the gist of Ansar.org’s author Abu Sulaiman is to absolve the Sahaba of any wrongdoing in the killing of Uthman. He has done his utmost to locate sources that protect the leading companions, for he knows too well that failure to do so, in effect raises serious questions on the Ahle Sunnah’s aqeedah on the justice of the Sahaba. Just like other Nasibi endeavors, this is yet another feeble attempt to protect specific corrupt companions and point the finger at other quarters in hope that he can convince his readers that the Shi’a are liars. Yet again Abu Sulaiman has used dishonesty, and yet again his lies shall be exposed.By the end of the article, readers will realise the ancestors of our opponents had themselves killed their caliph and yet up till today they insist he was an innocent oppressed victim. What is even more tragic is the fact that the murderers attributed the murder to an innocent party and unjustly waged war on them.

Chapter Two:

Refuting the defence card of Abdullah Ibn SabaThe role of some of the prominent Sahaba in the agitation and murder of Uthman has always acted as a thorn in the throats of our opponents that they neither could swallow nor spit. It acts as a wound, which has reappeared whenever our opponents have sought to apply a cure to it. Hence as a means of cure, they had to ‘invent’ some medication and after extensive sessions, they came up with a medicine known as ‘Abdullah Ibn Saba’ but since the ingredients of this medicine contained a large portion of fiction and lies, therefore the wound became further exposed. In order to save their future generations from the objections against those companions who led a prominent role in the murder of Uthman, the ancestors of our opponents invented the character Abdullah Ibn Saba and also fabricated various stories associating him with a campaign of incitement that led to the murder of Uthman. Having invented this mystery killer, they took the opportunity attribute this killing to their opponents [the Shi’a] by suggesting that their founding forefathers were Sabaies, the followers of Abdullah Ibn Saba. Some of the main points of such stories include the fact that: Abdullah Ibn Saba was a Jew who appeared during the reign of Uthman.

Ibn Saba misguided people by suggesting that Mawla Ali [as] was the successor of the Holy Prophet [s] and the preceding Caliphs usurped His [as] legal right. Ibn Saba started his activities in Kufa and Syria during the reign of Uthman. Later, he went to Egypt and prepared an army of rebels there. A great number of prominent Sahaba, like Ammar Yasir and Abu Dhar Ghafari went astray and became his students and they assisted the Sabaies in their activities against Uthman. The Sabaies that came from Egypt engulfed Madina and utlimately killed Uthman. During the wars of Jamal and Siffeen, both parties were close to agreeing a peace treaty but the Sabaies attacked both sides during the darkness of the night that caused the beginning of the war etc.In this chapter, we shall analyse the narrations and shall highlight the flaws that our opponents ancestors failed to consider whilst fabricating such stories. We shall also identify the personalities involved in this fabrication.

Sayf Ibn Umar – The fabricator of the storyIf one analyses the chains of narrations of all these fairy tales, you will notice that one name Sayf Ibn Umar is at the centre of such stories, whilst there are some narrations in this regard that don't even have any chains of narration. There are also some narrations about Abdullah Ibn Saba which are not transmitted through Sayf Ibn Umar, but these narrations do not mention the involvement of ‘Sabaies’ in the murder of Uthman rather they are only cite the existence of one such person and this is totally different from the fairy tale painted by Sayf Ibn Umar. There is an ijma (unanimous opinion) amongst the Ahle-Sunnah that the narrator Sayf Ibn Umar was a cursed person who narrated all types of lies. They have written all types of negative remarks about him that include Zandiq, Kadhab (liar) and untrustworthy and his traditions have no value and they all are weak. For example Imam of Salafies Al-Albaani declared him a liar (Silsila Sahiha, v3 p184) so did Mahmood Abu Raya (Adhwa ala alsunnah, p139).

Imam Ibn Abi Hatim (Al-Jarh wa al-Tadil, v4 p278), Imam al-Haythami (Majm'a al-Zawaed, v8, p98) and Shaykh Shu'aib al-Arnaout (Margin of Siar alam alnubala, v3 p27) declared him Matruk while Yahya Mukhtar al-Ghazawi said: ‘There is an agreement on him being Matruk’ (Foot note of Abdullah bin Uday’s book al-Kamil, v3 p435). Those who declared him weakare Imam Ibn Hajar (Taqrib al-Tahdib, v1 p408), Imam Yahya ibn Mueen (Tarikh Ibn Mueen, v1 p336), Imam Al-Nesai (Al-Du'afa, p187) and Al-Aqili (Al-Du'afa by Aqili, v2 p175) while he has been decalred as ‘Very weak’ by Al-Salehi al-Shami (Subul al-Huda wa al-Rashad, v11 p143).

Allamah Abu Naeem al-Asbahani said: ‘He is nothing’ (Al-Du'afa, by Abu Naeem, p91) and so did Imam Abu Daud (Sualat al-ajeri, v1 p214). Imam Ibn al-Jawzi said: ‘He is accused of fabricating hadith’ (Al-Mudu'at, by ibn al-Jawzi, v1 p222). Allamah Sibt Ibn al-Ejmi said: ‘He used to fabricate hadith’ (Al-Kashf al-Hathith, p131). Abdullah bin Uday said: ‘His narration is munkar’(Mezan al-Etidal, v2 p255). Al-Hakim said: ‘Sayf is accused of being a heretic. His narrations are abandoned.’ (Tarikh al-islam, v11 p161). Hassan bin Farhan al-Maliki said: ‘Fabricator’ (Naho Enqad al-Tarikh, p34). Al-Dhahabi says about him: "Sayf Ibn Umar wrote two books, which have been unanimously rejected by scholars”. (Al-Mughani fil Dhufa, page 292).It is interesting that although the Ulema of Ahle Sunnah rejected this narrator and his two books that contained all sorts of stories regarding the role of Sabiees (or Shias) in the agitation and murder of Uthman, the Ulema of Ahle Sunnah have taken some stories from it and have included it in their books with then intention that they may act as a veil over the roles of certain prominent Sahabah that acted in the murder of Uthman.

The murder of the Sahaba Malik bin Nuwayrah followed by the raping of his wife by Khalid bin WalidThose who have some interest in Islamic history would be aware of the shocking incident that took place during the reign of Abu Bakr, wherein Khalid bin Walid murdered a companion Malik bin Nuwayrah and then that very night, raped Malik’s wife. One of the chains of narrations that mention this incident includes Sayf Ibn Umar and when this incident is quoted, the Nawasib abruptly scream and begin to unfold the weaknesses of Sayf Ibn Umar as a narrator. Curiously when it comes to the topic of Sabaies or Shias, the very narrator becomes the darling of deceitful Nawasib. But we should point out the the atrocities committed by the thug namely Khalid bin Walid can still be proven from narrations free of Sayf!

The traditions free of Sayf Ibn UmarAs we stated earlier, there are approximately 14 narrations wherein the name of Abdullah Ibn Saba appears, yet these traditions are narrated independent of Sayf Ibn Umar al-Kadhab. But our readers need to understand that these traditions are entirely different from the fairy tales reported by Sayf Ibn Umar as they do not mention any role of Sabaies or of Shias in the assassination of Uthman, rather they only tell us that there existed a person with the name of Abdullah Ibn Saba who appeared during the reign of Ali bin Abi Talib [as] i.e. years after the murder of Uthman, he claimed that Ali bin Abi Talib [as] was god (naudobillah) and because of this Mawla Ali [as] burnt him alive.Among the Ahle-Sunnah historians, there was only one, namely Ibn Asakir who collected some reports about Ibn Saba whilst their chains of narrations do not include Sayf Ibn Umar.

It isimportant to note that this historian belongs to 6th century whilst Abdullah Ibn Saba appeared in the earlier part of the 1st century. We appeal to just people to consider the fact that if there was indeed a man as prominent as Abdullah Ibn Saba who: commanded the loyalty of thousands of followers, has prominent Sahaba amongst his followerslead a mass movement against the caliph of the time Uthman that subsequently resulted in his assassination later on killed of thousands of Muslims during wars of Jamal and SiffeenWould there be only one historian and that too of 6th century to have written the details about him? From the 1st century until the 5th century, there existed thousands of Sunni Muhadditheen such as Bukhari and Muslim, Fuqaha such as Abu Hanifa and Imam Malik, Ulama and historians. Why is it that thet none of them wrote a SINGLE word about Abdullah Ibn Saba?

Why were Abu Hanifa, Imam Malik, Imam Shafiyee and Ahmad bin Hanbal and hundreds of more like them were unaware of the existence of thousands of Sabaies, their dissension in Syria, Kufa and Egypt and their role in the murder of Uthman? Why didn't they written even a SINGLE word about them? Ths Sunni / Shia schism had developed into distinct schools very quickly. The Sunni state was seeking its utmost to propogate the Sunni madhab amongst the masses, and encouraged hatred towards the Shi’a. By this time the doctrine of the three rightly guided khalifas had been engrained ito Sunni deaology and was a part of faith, so that those that rejected them were deemed rafidah (rejectors). What better opportunity would there have been than to propogate amongst the masses the belief that the Shi’a madhab was founded by a Jew called Ibn Saba whose lies and Fitnah they embraced, that lead to them killing the third rightly guided khalifa.

Would the Sunni state have allowed such an opportunity go by, if this was indeed true? If we know anything about politics we know how dirty it is, with politicians inciting smear campaigns against their political rivals, on whatever flimy evidence they can find. Could there be any better smear campaign than one that attributed the orgins of a major Sect that rejected the doctrine of man made Caliphate, to a Fitnah mongering Jew? If such evidence existed, even in its weakest manner the State would have ensured that its Imams and historians cascaded such teachings to the masses. The very fact that they did not proves that this fairytale was not prominent in any shape or form during the fitsy five centuries of Sunni state rule.

It is worthy to note that the reports that were collected by this 6th century historian Ibn Asakir also do not prove the propaganda of our opponents, suggesting that the Sabaies/Shias killed Uthman and they cannot establish the building of whole fairy tale on the foundation of these reports. In order to read all these traditions recorded by Ibn Asakir that are free from Sayf Ibn Umar, one can read his book Tarikh Madinatul Damishq, Volume 29, pages 3-10. Please also note that Ibn Asakir has also quoted heavily the fairy tales from Sayf Ibn Umar. Ibn Hajar Asqalani has quoted these traditions by Ibn Asakir in his book Lisan-ul-Mizan, vol. 3, page 239, along with his comments.

Siapakah gerangan Khulafa yang sebenar?

Di dalam meneliti hadith "Kamu harus berpegang teguh kepada sunahku dan sunah para Khulafa` Rasyidin .." dan hadis ".. Kitab Allah dan sunahku.. " dengan muktamad, ia tidak bermakna bahawa mereka itulah yang tergolong di dalam golongan yang satu-satunya benar seperti mana dakwaan Ahl Sunnah. Hakikat yang mereka tidak pernah sedari, hadith itu adalah mejelaskan dan menyokong tentang mazhab Ahl Bait. Hadis pertama yang berbunyi, "Kamu harus berpegang teguh kepada sunahku dan sunah para Khulafa` Rasyidin al-mahdiyyin sepeninggalku."

 

Khalifah dan Imam Ahlul Bait

Perkataan "khulafa" di dalam hadis ini tidaklah dikhususkan untuk satu golongan tertentu, dan penafsiran kalangan Ahl Sunnah bahwa para khalifah itu adalah para khalifah yang empat ( Abu Bakar. Umar, Uthman dan Ali as) adalah satu penakwilan yang tanpa sebarang nas atau dalil yang kukuh. Ini kerana, maksud  yang dikemukakan lebih luas dari dakwaan, bahkan bukti-bukti telah mengatakan sebaliknya. Iaitu yang dimaksudkan dengan para khulafa’ rasyidin ialah para Imam 12 dari Ahlul Bait as. Hal ini jelas berdasarkan riwayat-riwayat yang terdapat di dalam hadith mengenai seramai 12 orang pemimpin dari bangsa Quraish yang akan menggantikan Rasulullah SAWAA. Bukhari sendiri meriwayatkan hadith ini di dalam Sahihnya itu.

Al-Qanduzi al-Hanafi telah meriwayatkan di dalam kitabnya Yanabi' al-Mawaddah, "Yahya bin Hasan telah menyebutkan di dalam kitab al-'Umdah melalui dua puluh jalan bahwa para khalifah sepeninggal Rasulullah SAWA itu berjumlah dua belas orang khalifah, dan seluruhnya dari bangsa Quraisy. Dan begitu juga di dalam Sahih Bukhari melalui tiga jalan periwayatan, di dalam Sahih Muslim melalui sembilan jalan periwayatan, di dalam Sunan Abu Dawud melalui tiga periwayatan, di dalam Sunan Turmudzi melalui satu jalan periwayatan, dan di dalam al-Hamidi melalui tiga jalan periwayatan. Di dalam Sahih Bukhari berasal dari Jabir yang mengatakan, "Rasulullah SAWA telah bersabda, 'Akan muncul sepeninggalku dua belas orang amir', kemudian Rasulullah SAWA mengatakan sesuatu yang saya tidak mendengarnya. Lalu saya menanyakannya kepada ayah saya, 'Apa yang telah dikatakannya?' Ayah saya menjawab, 'Semuanya dari bangsa Quraisy.'"

Adapun di dalam Sahih Muslim berasal dari 'Amir bin Sa'ad yang berkata, "Saya menulis surat kepada Ibnu Samrah, 'Beritahukan kepada saya sesuatu yang telah anda dengar dari Rasulullah SAWA.' Lalu Ibnu Samrah menulis kepada saya, 'Saya mendengar Rasulullah SAWA bersabda pada hari Jumaat pada ketika peristiwa perejaman  ke atas al-Aslami, 'Agama ini akan tetap tegak berdiri hingga datangnya hari kiamat dan munculnya dua belas orang khalifah yang kesemuanya berasal dari bangsa Quraisy." ^[1] Timbul persoalan di sini, adakah kesemua pengganti Rasulullah itu berasal dari Quraisy seperti Muawiyah, Yazid, Makmun dan yang lain? Jika tidak, ini bermakna jelas mereka itu bukanlah seperti mana yang dinyatakan oleh Baginda SAWA sebagai penegak agama yang sebenar.

Maka hujah dengan hadis "Kamu harus berpegang teguh kepada sunahku dan sunah para Khulafa` Rasyidin.." dengan mengaitkannya kepada para khalifah yang empat adalah menyimpang sama sekali.Kesemua riwayat yang mutawatir yang mencapai dua puluh jalan periwayatan, yang kesemuanya dengan jelas mengatakan khalifah itu ada dua belas orang; dan kita tidak akan menemukan penafsiran bagi riwayat-riwayat ini pada dunia nyata kecuali pada para Imam mazhab Ahlul Bait AS yang dua belas.

Dan Syi'ah adalah satu-satunya kelompok yang merupakan personifikasi dari makna hadis-hadis ini, dikarenakan penerimaan mereka kepada kepemimpinan Imam Ali as, kemudian Imam Hasan dan Imam Husain, dan setelah itu sembilan orang Imam dari keturunan Imam Husain, sehingga jumlah mereka seluruhnya berjumlah dua belas orang Imam. Jika Ahl Sunnah ingin menyusun para Khulafa’ mereka, siapakah yang benar-benar layak untuk mereka pilih untuk dikatogerikan di dalam baki Khulafa’ seramai lapan orang lagi? Mungkin Umar Abd Aziz boleh termasuk disebabkan keadilannya lalu di mana pula yang lain?

 

Perkataan "Quraisy" yang terdapat di dalam riwayat-riwayat ini adalah bersifat mutlak dan tidak dibatasi, namun dengan riwayat-riwayat dan petunjuk-petunjuk yang lain menjadi jelas bahwa yang dimaksud adalah Ahlul Bait. Dan itu disebabkan adanya banyak riwayat yang menunjukkan kepada kepemimpinan Ahlul Bait.

Pada kesempatan ini cukuplah dengan riwayat yang berbunyi, "Aku tinggalkan padamu sesuatu yang jika kamu berpegang teguh kepadanya niscaya kamu tidak akan tersesat sepeninggalku, yaitu Kitab Allah dan 'ltrah Ahlul Baitku."^[2] Agama ini akan tetap tegak berdiri dengan kepemimpinan dua belas orang khalifah, sebagaimana yang telah dijelaskan oleh riwayat-riwayat sebelumnya. Pada saat yang sama terdapat riwayat-riwayat yang menekankan keseiringan Ahlul Bait dengan Kitab Allah. Ini merupakan sebaik-baiknya dalil yang menunjukkan bahwa yang dimaksud dengan "dua belas orang khalifah" itu adalah para Imam dari kalangan Ahlul Bait.

Adapun ungkapan "semuanya berasal dari Quraisy" itu tidak lain merupakan pemalsuan di dalam hadis. Ungkapan ini mereka letakkan supaya petunjuk yang jelas akan wajibnya mengikuti Ahlul Bait menjadi kabur. Karena sesungguhnya ungkapan yang benar ialah "semuanya berasal dari Bani Hasyim", namun tangan-tangan jahat senantiasa mencari keutamaan-keutamaan Ahlul Bait, untuk kemudian mereka sembunyikan semampu mereka, atau mengganti dan merubah sesuatu dari mereka yang dapat diselewengkan. ^[3]

Riwayat ini merupakan salah satu ‘mangsa’ daripada penyelewengan. Namun, Allah SWT menampakkan cahaya-Nya. Al-Qanduzi al-Hanafi sendiri telah menukilnya di dalam kitabnya Yanabi' al-Mawaddah. Pada mawaddah kesepuluh dari kitab Mawaddah al-Qurba, bagi Sayyid Ali al-Hamadani - semoga Allah SWT mensucikan jalannya dan mencurahkan keberkahannya kepada kita - disebut-kan, "Dari Abdul Malik bin 'Umair, dari Jabir bin Samrah yang ber-kata, 'Saya pernah bersama ayah saya berada di sisi Rasulullah SAWA, dan ketika itu Rasulullah SAWA bersabda, 'Sepeninggalku akan ada dua belas orang khalifah.' Kemudian Rasulullah SAWA menyamarkan suaranya. Lalu saya bertanya kepada ayah saya, 'Perkataan apa yang disamarkan olehnya?' Ayah saya menjawab, 'Rasulullah SAWA berkata, 'Semua berasal dari Bani Hasyim." ^[4]

Bahkan Al-Qanduzi meriwayatkan banyak hadis lain yang lebih jelas dari hadis-hadis di atas. Al-Qanduzi telah meriwayat dari 'Abayah bin Rab'i, dari Jabir yang mengatakan, "Rasulullah SAWA telah bersabda, 'Saya adalah penghulu para nabi dan Ali adalah penghulu para washi, dan sesungguhnya para washi sepeninggalku berjumlah dua belas orang. Yang pertama dari mereka adalah Ali, dan yang terakhir dari mereka adalah al-Qa'im al-Mahdi."' ^[5]

Setelah menyebutkan hadis-hadis ini, Al-Qanduzi al-Hanafi tidak menemukan apa-apa selain harus mengakui dan mengatakan, "Sesungguhnya hadis-hadis yang menunjukkan bahwa para khalifah sesudah Rasulullah SAWA sebanyak dua belas orang khalifah, telah banyak dikenal dari banyak jalan periwayatan , dan dengan penjelasan zaman dan pengenalan alam dan tempat dapat diketahui bahwa yang dimaksud oleh Rasulullah SAWA dari hadis ini ialah para Imam dua belas dari Ahlul Bait Rasulullah SAWA. Karena tidak mungkin kita dapat mengaitkannya pada penguasa Bani Umayyah, dikarenakan jumlah mereka yang lebih dari dua belas orang dan dikarenakan kezaliman mereka yang amat keji, kecuali Umar bin Abdul Aziz, dan dikarenakan mereka bukan dari Bani Hasyim.

Sabda Rasulullah SAWA, 'Seluruhnya dari Bani Hasyim', di dalam riwayat Abdul Malik, dari Jabir. Dan begitu juga penyamaran suara yang dilakukan oleh Rasulullah SAWA di dalam perkataan ini, memperkuat riwayat ini. Dikarenakan mereka tidak menyambut baik kekhilafahan Bani Hasyim. Kita juga tidak sesuai jika mereka adalah penguasa raja-raja Bani 'Abbas, disebabkan jumlah mereka yang lebih banyak dibandingkan jumlah yang disebutkan, dan juga dikarenakan mereka kurang menjaga ayat "Katakanlah, 'Aku tidak meminta upah apapun kepadamu atas risalah yang aku sampaikan kecuali kecintaan kepada keluargaku'" dan hadis Kisa`.

Realitinya hadis ini adalah ditujukan kepada para Imam dua belas dari Ahlul Bait Rasulullah SAWA. Karena mereka adalah manusia yang paling berilmu pada jamannya, paling mulia, paling warak, paling bertakwa, paling tinggi dari sisi nasab, paling utama dari sisi kedudukan dan paling mulia di sisi Allah SWT. Ilmu mereka berasal dari bapa-bapa mereka, dan terus bersambung kepada datuk mereka Rasulullah SAWA.^[6] Maka maksud hadis "Kamu harus berpegang teguh pada sunahku dan sunah para Khulafa` Rasyidin yang mendapat petunjuk sepeninggalku" adalah kepada para Imam Ahlul Bait jauh lebih dekat dibandingkan mengaitkannya kepada para khalifah yang empat. Karena sudah jelas bahwa para khalifah sepeninggal Rasulullah SAWA itu berjumlah dua belas orang khalifah, yang kesemuanya berasal dari Bani Hasyim.

 

Ahlul Bait, jalan untuk berpegang kepada al-Kitab dan Sunnah.

Adapun hadis "Aku tinggalkan padamu sesuatu yang jika kamu berpegang teguh kepadanya niscaya kamu tidak akan sesat selama-lamanya sepeninggalku, yaitu Kitab Allah dan sunahku" tidak bertentangan dengan hadis "Kitab Allah dan 'ltrah Ahlul Baitku". Dua perkara baru boleh dikatakan ta'arud (bertentangan) manakala pertentangan yang terjadi di antara keduanya sedemikian rupa sehingga mustahil untuk dapat dipertemukan. Padahal kedua hadis di atas dapat diper-temukan dan sama sekali tidak ada pertentangan di antara keduanya. Ibnu Hajar al-Juhdhi telah menyakinkan kita tentang mungkinnya menggabungkan kedua hadis di atas.

Dia menyebutkan di dalam kitab ash-Shawa'iq-nya, "Rasulullah SAWA bersabda di dalam hadisnya, 'Sesungguhnya aku meninggalkan padamu dua perkara yang jika kamu mengikuti keduanya niscaya kamu tidak akan tersesat. Yaitu Kitab Allah dan Ahlul Baitku. Thabrani menambahkan tentang Ahlul Bait, “Janganlah kamu mendahului mereka nanti kamu binasa, janganlah kamu tertinggal dari mereka nanti kamu celaka, dan janganlah kamu mengajari mereka karena sesungguhnya mereka lebih tahu dari kamu.” Pada sebuah riwayat disebutkan bahwa 'Kitab Allah dan sunahku' merupakan maksud dari hadis-hadis yang hanya dibatasi pada Kitab Allah, karena sunnah merupakan penjelas bagi Kitab Allah, sehingga penyebutan Kitab Allah saja sudah mencukupi. Dan hakikatnya adalah, hadith itu menyuruh kepada berpegang teguh kepada Kitab Allah, sunah-sunnah dan manusia-manusia yang mengetahui keduanya hanyalah dari kalangan Ahlul Bait. Dari keterangan hadis-hadis di atas dapat ditarik kesimpulan bahwa ketiga perkara tersebut akan tetap ada hingga hari kiamat." ^[7]

Dengan ungkapan yang lebih teliti, sesungguhnya apa yang dikatakan oleh Ibnu Hajar tersebut ingin mengatakan bahwa peritah berpegang teguh kepada sunah tidak dapat dilakukan kecuali melalui jalan para pemeliharanya, yaitu Ahlul Bait. Karena Ahlul Bait pasti lebih tahu dengan apa yang ada di dalam rumah. Sebagaimana yang telah ditetapkan oleh riwayat-riwayat dan telah disaksikan oleh sejarah. Sehingga dengan demikian, sesungguhnya anjuran yang berasal dari Rasulullah SAWA telah jatuh pada berpegang teguh kepada Kitab Allah dan Ahlul Bait; dan berpegang teguh kepada sunah sudah merupakan kewajiban dari berpegang teguh kepada Ahlul Bait.•

 

Footenote :

 

[1]. Yanabi’ al-Mawaddah, al-Qanduzi al-Hanafi, hal. 104, terbitan Yayasan a; A’lami, Beirut-Lebanon.

 [2].   Sesungguhnya Ali as adalah Imam pertama dari para Imam Duabelas. Disini, yang menjadi pembahasan penulis ialah siapakah yang dimaksud dengan dua belas orang khalifah itu.  Apakah khalifah yang empat atau Imam Ahlul Bait yang duabelas.

[3].    Silahkan rujuk bab penyelewengan yang dilakukan oleh para muhaddis terhadap hadis.

[4].    Yanabi’ al-Mawaddah, al-Qanduzi al-Hanafi, hal. 104.

[5].    Ibid, hal. 105.

[6].    Ibid, hal. 106.

[7].    Ash-Shawa’iq al-Muhriqah, hal. 150.

 

 

The Secret of Imam Ali's Force of Attraction

What is the reason for the friendship and love for Ali in people's hearts? Nobody has yet discovered the secret of this love. That is, no one has been able to formulate it, and say that if it were like this then that would follow, or if it were like that then this would happen. However it does of course have a secret. There is something in the love which dazzles the one who loves and draws him towards it. This attraction and love are the highest degrees of love; Ali is the one whom people's hearts adore, whom humanity loves. Why? In what does Ali's extraordinariness lie, that it incites love and draws hearts towards itself, that it plays the tune of eternal life and lives for ever? Why do all hearts find out about themselves through him, and do not feel him to be dead but find him living?

Certainly the basis for love for him is not his body, because his body is not now among us and we have not perceived it with our senses. Love for Ali is also not hero-worship, which exists in every nation. It is a mistake, too, to say the love for Ali is by way of love for moral and human excellence, and that love for Ali is a humanistic love. It is true that Ali was the manifestation of the perfect man, and it is true that man loves great figures of humanity; but if Ali had had all those human excellences that he had - that wisdom and knowledge, that self-sacrifice and altruism, that humility and modesty, that courtesy, that kindness and mercy, that protection of the weak, that justness, that liberality and love of freedom, that respect for humanity, that generosity, that bravery, that magnanimity and mercy towards his enemies, and, in the words of Rumi:

In bravery you are the Lion of the Lord,

In generosity who indeed knows who you are? [1]

that munificence, benevolence and beneficence - if Ali had had all these, which he did have, but had not had the divine touch in him, it is quite certain that there would not have been the feeling of sympathy and awakening of love that there is today.

Ali is loved in the sense that he had the divine link; our hearts are unconsciously completely involved with, and connected to, the Truth, right in their depths, and since they find Ali to be a great sign of the Truth and a manifestation of the attributes of the Truth they are in love with him. In reality, the basis for the love for Ali is the connection of our souls with the Truth which has been laid in our primordial natures, and since our primordial natures are eternal, love for Ali is also eternal.

There are many outstanding features in Ali's being, but that which has assigned him a resplendent and shining place for ever is his faith and morality, and it is that which has given him his divine charisma.

Sawdah al-Hamdaniyah, a self-sacrificing and devoted follower of Ali, extolled Ali in front of Mu'awiyah and among other things said this verse:

May the blessing of God be vouched to him

Whom the grave took away and with whom justice was interred.

He had a pact with God that he should put no substitute in His place,

Thus he was joined with Truth and Faith.

Sa'sa'ah ibn Suhan al-'Abdi was another one of those lovers of Ali. He was one of those who took part on that night with a few others in the burial of Ali. After they had buried Ali and covered his corpse with soil, Sa'sa'ah put one of his hands over his heart, threw earth over his head and said:

"May death be agreeable to you, whose birth was pure, whose patience was firm, whose holy struggle was great! You attained your aim and your commerce was fruitful.

"You fell down before your Creator, and He gladly accepted you and His angels appeared around you. You were placed near the Prophet, and God gave you a place near him. You reached the degree of your brother, Mustafa, and you drank from his overflowing cup.

"I beseach God that I may follow you and that I may act according to your ways; that I may love those who love you, and be the enemy of those who are your enemy, that I may be gathered in the pavilion of your friends.

"You saw what others did not see, and reached what others did not reach; you pursued the holy struggle beside your brother, the Prophet, and you rose up for the religion of God as was worthy of it, till age-old habits were done away with, confusion curbed and Islam and the faith put in order. May the best of blessings be upon you!

"Through you the backs of the believers were made firm, the ways made clear and habits broken. No-one could amass your virtues and excellences in himself. You answered the call of the Prophet; you jumped ahead of others in accepting him: you hurried to help him, and protected him with your life. You struck with your sword, Dhu' l-fiqar, in places of fear and savagery, and you broke the back of oppression. You caste down the structures of polytheism and vileness, and you pulled down those who were astray into dust and blood. So may you be well pleased, O Amir al-mu'minin !

"You were the closest of men to the Prophet, you were the first person to follow Islam. You were overflowing with certainty, strong of heart and more self-sacrificing than any, your share in good was greater. May God not deprive us of retribution for your suffering, and may He not despise us after you have gone!

"By God, I swear that your life was the key to good, the lock against exil; and your death is the key to every evil and the lock against every good. If the people had accepted you, blessings would have showered on them from the heaven and the earth; but they preferred this world to the next." [46]

Truly they preferred this world, and as a-consequence they could not endure the justice and unwaveringness of Ali. In the end the hand of stiffness and stagnation came out of the sleeve of the people and martyred Ali.

Ali - may peace be upon him - is without equal in having totally selfless friends and people who loved him, who have given their lives in the path of friendship and love for him. Their wonderful, absorbing and stunning biographies honour the pages of Islamic history. The criminal hands of such despicable people as Ziyad ibn Abih and his son `Abdullah, as Hajjaj ibn Yusuf and Mutawakkil, and at the head of them all Mu'awiyah ibn Abi Sufyan, are stained with the blood of these human lives up to their elbows.

References

(1). Rumi, Mathnavi, bk.l (translated by Nicholson).

(2). Biharu Anwar, vo1.42, pp.295 -296 (new ed.)