078 - Syiriknya Selawat Syifa’ & Selawat Nariyah

Syiriknya Selawat Syifa’ & Selawat Nariyah

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Selawat Syifa’:

اَللَّهُمَّ صَلِ عَلىَ مُحَمَّدٍ طِبِّ القُلُوْبِّ وَدَوَاِئهَا، وَعَافِيَةِ اْلأَبْدَانِ وَشِفَاِئهَا، وَنُوْرِاْلأَبصَارِ وَضِيَاِئهَا، وَعَلىَ أَلِهِ وَسَلَّمَ

Maksudnya: “Ya Allah, berikanlah selawat dan salam kepada Muhammad, yang memberi penawar dan pengubat hati (kalbu), yang memberi kesihatan dan penyembuhan badan, cahaya dan yang menerangkan pandangan mata. Juga ke atas keluarga beliau.”

Selawat ini banyak diamalkan oleh banyak tokoh-tokoh perubatan dan bomoh-bomoh tertentu di dalam negara kita (Malaysia) mahu pun di luar negara. Ia digunakan sebagai zikir atau bentuk doa untuk mengubati/merawat individu tertentu yang mengalami masalah kesihatan tertentu.

Ianya juga sangat popular malahan sehingga dinasyidkan dan dilagukan sebagai zikir-zikir harian. Malangnya, kebanyakan dari mereka (yang mengamalkannya) hanya tahu melafazkan dan melagukannya. Namun tidak mahu mengambil tahu berkenaan makna dan kesyirikan yang terkandung di dalamnya.

Lebih malang lagi, selawat tersebut tidak pernah diajarkan oleh Rasulullah Shallallahu ‘alaihi wa Salam melalui mana-mana riwayat hadis, apatah lagi tidak juga diamalkan oleh sahabat-sabahat Rasulullah sendiri. Maka, ianya adalah tergolong di dalam bentuk selawat-selawat ciptaan dan rekaan manusia berdasarkan akal dan nafsu.

Jika kita perhatikan satu persatu rangkap perkataan di dalam selawat tersebut, terdapat penyandaran sifat yang tidak selayaknya kepada Nabi Muhammad Shallallahu ‘alaihi wa Salam iaitu dengan sifat “yang memberi penawar”, “pengubat hati (kalbu)”, “yang memberi kesihatan”, “penyembuhan badan”, dan “yang menerangkan pandangan mata”. Padahal kita mengetahui bahawa yang mampu menyembuhkan dan memberi kesihatan badan, yang mampu mengubati hati, dan yang mampu menerangkan pandangan mata adalah hanya Allah Subhanahu wa Ta’ala semata-mata. Berkenaan sifat yang dinisbahkan (atau disandarkan) kepada Rasulullah Shallallahu ‘alaihi wa Salam tersebut, beliau sendiri tidak mampu berbuat apa-apa, apatah lagi untuk orang lain.

Allah Subhanahu wa Ta’ala berfirman (maksudnya):

“Katakanlah (Wahai Muhammad): “Aku tidak berkuasa memberi manfaat kepada diriku dan tidak (pula) menolak kemudharatan kecuali yang dikehendaki Allah”.” (Surah al-A’raaf, 7: 188)

“...dan apabila aku sakit, Dialah (Allah) yang menyembuhkan aku,” (Surah asy-Syu’araa, 26: 80)

“Barangsiapa yang tidak diberi cahaya (petunjuk) oleh Allah, maka tidaklah dia memiliki cahaya sedikit pun.” (Surah an-Nuur, 24: 40)

Rasulullah shallallahu ‘alaihi wa Salam sendiri bersabda (maksudnya):

“Janganlah kamu melampaui batas dengan mengagung-agungkan aku sebagaimana kaum Nasrani telah melakukannya terhadap Isa anak Mariam. Sesungguhnya tiadalah aku melainkan seorang hamba, maka katakanlah, “(Muhammad) Hamba dan Pesuruh Allah”.” (Hadis Riwayat al-Bukhari, no. 3445, daripada ‘Umar al-Khatthab radhiyallahu ‘anhu)

Syaikh Muhammad Jamil Zainu berkata:

“Sesungguhnya yang menyembuhkan dan yang memberi kesihatan badan, hati, dan mata hanyalah Allah sahaja. Adapun Rasulullah tidak memiliki kekuasaan untuk memberi manfaat bagi dirinya dan tidak pula untuk selainnya. Bentuk selawat ini (selawat Syifa’ di atas) menyalahi firman Allah Subhanahu wa Ta’ala (maksudnya),

“Katakanlah (Muhammad): “Aku tidak berkuasa mendatangkan kemudharatan dan tidak pula kemanfaatan kepada diriku, melainkan apa yang dikehendaki Allah...” (Surah Yunus, 10: 49) (Rujuk: Fadhilat Selawat Kepada Nabi Shallallahu ‘alaihi wa Sallam, m/s. 113-114, Mubarak Mahfudh Bamuallim. Juga al-Firqatun Najiyah, m/s. 192-193, Syaikh Muhammad Jamil Zainu)

Selawat Nariyah:

اَللَّهُمَّ صَلِّ صَلاَةً كَامِلَةً، وَسلِّمْ سَلاَمًا تَامَّا عَلىَ سَيِّدِنَا مُحَمَّدٍ الَّذِيْ تَنْحَلُ بِهِ الْعُقَدُ، وَتَنْفَرِجُ بِهِ الْكُرَبُ، وَتُقْضَ بِهِ الْحَوَاِئجُ، وَتُنَالُ بِهِ الرَّغَائِبُ، وَحُسْنُ الْخَوَاتِيْمِ وَيُسْتَسْقَى الْغَمَامُ بِوَجْهِهِ الْكَرِيْمِ، وَعَلىَ أَلِهِ وَصَحْبِهِ عَدَدَ كُلِّ مَعْلُوْمٍ لَكَ

Maksudnya: “Ya Allah, berikanlah selawat dan keselamatan yang sempurna kepada penghulu kami, Muhammad, yang dengannya akan terlerai pertikaian hidup, hilang segala kesedihan, dipenuhi segala apa yang diperlukan, tercapai segala keinginan dan hasil yang baik (husnul Khatimah), tersiramilah hati yang gersang dengan perantaraan wajahnya yang mulia. Dan semoga dilimpahkan pula kepada keluarganya, para sahabatnya sebanyak ilmu-Mu.”

Jika kita benar-benar memahami akan hakikat kebenaran, telah jelas bahawa aiqdah tauhid yang disebutkan di dalam al-Qur’an dan apa yang diajarkan oleh Rasulullah Shallallahu ‘alaihi wa Salam mewajibkan supaya setiap Muslim meyakini bahawa hanya Allah yang mampu menyelesaikan (meleraikan) pertikaian di dalam kehidupan, menghilangkan segala kesusahan, yang memenuhi segala bentuk keperluan, dan memperkenankan permohonan orang yang berdoa kepada-Nya.

Seseorang Muslim tidak dibenarkan berdoa kepada selain Allah. Walaupun kepada para Malaikat dan Nabi yang dekat dengan Allah Subhanahu wa Ta’ala.

Allah berfirman (maksudnya),

“Katakanlah: “Panggillah mereka yang kamu anggap (tuhan) selain Allah, sebenarnya pada hakikatnya mereka tidak memiliki sebarang kuasa untuk menghilangkan bahaya daripadamu dan tidak pula memindahkannya”. Sesungguhnya yang mereka seru itu, mereka sendiri sentiasa mencari jalan agar mereka menjadi yang paling dekat (kepada Allah), mengharapkan rahmat-Nya dan takut akan azab-Nya. Sesungguhnya azab Tuhanmu adalah suatu yang (harus) ditakuti.” (Surah al-Isra’, 17: 56-57)

“Hanya kepada Allah kami menyembah, dan hanya kepada Allah kami memohon pertolongan.” (Surah al-Fatihah, 1: 5)

Imam Ibnu Katsir rahimahullah menjelaskan berkenaan ayat ini,

“Yang dapat melakukan semua itu hanyalah Allah yang tidak ada sekutu bagi-Nya. Menciptakan dan meemrintahklan hanyalah hak Allah semata. Di mana berkenaan firman Allah (maksudnya): “Orang-orang musyrik dahulu sering menyatakan “Kami menyembah Malaikat, ‘Isa al-Masih, dan ‘Uzair”. Mereka itulah yang diseru sebagai tempat memohon sesuatu oleh orang-orang musyrik.” (Rujuk: Tafsir Ibnu Katsir di bawah perbahasan ayat 56-57 Surah al-Isra’)

Jika kita perhatikan rangkap selawat tersebut, dengan ia menunjukkan bentuk-bentuk permohonan doa kepada Nabi. Malah sifat-sifat yang tidak selayaknya, tetapi malah sebenarnya berlebih-lebihan (ghuluw) disandarkan kepada Muhammad Shallallahu ‘alaihi wa Salam.

Penutup:

Dari dua bentuk selawat yang telah kita lihat di atas, kita dapat perhatikan bahawa sifat-sifat yang dinisbatkan atau disandarkan kepada Nabi dalam untaian (atau rangkap) selawat tersebut sangat berlebih-lebihan dan memerangkap seseorang jatuh ke dalam lembah kesyirikan. Sekiranya beliau Shallallahu ‘alaihi wa Salam mendengarnya, sudah pasti beliau tidak akan redha. Ini adalah berdasarkan beberapa dalil di bawah ini,

Firman Allah (maksudnya):

“(Dialah Allah) Yang telah menciptakan aku, lalu Dialah yang memberi aku petunjuk, dan Yang memberi makan dan minuman kepadaku, dan apabila aku sakit, Dialah yang menyembuhkan aku.” (Surah asy-Syu’araa’, 26: 78-80)

Dari Abdullah Ibnu ‘Abbas radhiyallahu ‘anhu, dia berkata: “Ada seorang lelaki berkata kepada Nabi: “Apa yang Allah kehendaki dan engkau?” Lantas Rasulullah Shallallahu ‘alaihi wa Salam bersabda:

“Adakah kamu menjadikan aku setara dengan Allah? (dalam riwayat yang lain, “tandingan bagi Allah?). Tidak, tetapi katakanlah: “Apa yang dikehendaki Allah sahaja”.” (Hadis Riwayat al-Bukhari, Adabul Mufrad, no. 783)

Begitulah penjelasan daripada Rasulullah Shallallhu ‘alaihi wa Salam sendiri.

Oleh itu, perlu kita fahami bahawa, sebaik-baik petunjuk adalah petunjuk Muhammad Shallallahu ‘alaihi wa Salam. Tidak ada kaifiyah (cara) selawat yang lebih baik daripada kaifiyah yang diajarkan beilau Shallallahu ‘alaihi wa Salam sendiri. Jauhilah bentuk-bentuk beribadah yang direka cipta oleh manusia yang dengannya akan mengakibatkan pelbagai kesesatan dalam beragama.

“Ya Allah, selamatkanlah kami dari sikap ghuluw (berlebih-lebihan) dan dari sifat kemusyrikan yang besar atau pun yang kecil”

077 - Mempercayai Allah Di atas ‘Arsy: “Benarkah Mereka Ada Penyakit Hati?”

Mempercayai Allah Di Atas ‘Arsy: “Benarkah Mereka Ada Penyakit Hati?”

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Keratan akhbar yang dipaparkan kepada anda di bawah adalah dipetik dari:

Akhbar “Mingguan Malaysia” bertarik 9 November 2008, Agama, m/s. 10 (ruangan “Kemusykilan Anda Dijawab”), Mohd. Yusof Abas.

Penulis menyatakan bahawa mereka yang ber-i’tiqad (mempercayai) Allah di atas ‘Arsy adalah mereka yang berpenyakit hati. Ini dijelaskan oleh penulis adalah sebagaimana dalam keratan akhbar di bawah:

Katanya:

“Apa yang ditimbulkan oleh kawan anda itu hanyalah kekeliruan yang sengaja dibawa oleh mereka yang berpenyakit hati.”... (selanjutnya beliau menjelaskan) “... Itulah sebenarnya tanda hati kawan anda yang berpenyakit tadi.”

Sebelumnya, beliau (Mohd. Yusof Abas) ditanya:

“Ada kawan saya cuba memperkenalkan akidah Ibnu Taimiah yang mengatakan Allah berada di atas ‘Arsy (sepertimana firman Allah di dalam Surah Thoha ayat 5). Bolehkah tuan jelaskan maksud sebenarnya ayat tersebut?”

Maka, di sini kami cuba menjelaskan beberapa kekeliruan yang telah ditimbulkan oleh beliau (Mohd. Yusuf Abas).

Berkenaan Ayat 7, Surah Ali Imran:

“Dialah yang menurunkan al-Kitab (al-Qur’an) kepadamu. Di antara (isinya) ada ayat-ayat yang muhkamat, itulah dasar-dasar kandungan al-Qur’an. Dan yang lain (ayat-ayat mutasyabihat). Adapun orang-orang yang hatinya (berpenyakit) cenderung kepada kesesatan, maka mereka mengikuti sebahagian ayat-ayat mutsyabihat untuk menimbulkan fitnah dan untuk mencari-cari takwilnya, padahal tidak ada yang mengetahui takwilnya melainkan Allah. Dan orang-orang yang mendalam ilmunya berkata: “Kami beriman kepada ayat-ayat mutasyabihat, semuanya itu dari sisi Rabb kami”. Dan tidak dapat mengambil pelajaran (daripadanya) melainkan orang-orang yang berakal.” (Surah Ali Imran, 3: 7)

Syaikh Abdur Rahman b. Nashir as-Sa’di menjelaskan (Berkenaan Surah Ali Imran, 3: 7),

“Adapun orang-orang yang berilmu lagi mendalam ilmunya dan hati mereka penuh dengan keyakinan, mereka ini mengetahui bahawa al-Qur’an itu semuanya adalah dari sisi Allah. Semua yang ada di dalamya adalah haq, sama ada yang mutasyabih atau pun yang muhkam, dan bahawasanya yang haq itu tidak akan saling bertentangan dan saling berbeza. Dan kerana ilmu mereka bahawa ayat-ayat yang muhkam mengandungi makna yang tegas dan jelas, dan kepadanya mereka mengembalikan ayat-ayat mutasyabih yang sering menimbulkan kebingungan bagi orang-orang yang kurang ilmu dan pengetahuannya. Mereka mengembalikan ayat-ayat yang mutaysabih kepada ayat-ayat muhkam sehingga akhirnya mereka berkata “kami beriman dengan kepada ayat-ayat mutasyabihat, semuanya itu dari sisi Tuhan kami. Dan tidak dapat mengambil pelajaran daripadanya melainkan orang yang berakal”. Iaitu orang yang memiliki akal yang sihat. Dalam ayat ini terdapat dalil yang menunjukkan bahawa sikap inilah yang menandakan orang-orang yang berakal, dan bahawa mengikuti (mempergunakan) ayat-ayat mutasyabih adalah sifat-sifat orang yang rosak pemikirannya, akalnya rendah, dan memiliki tujuan yang buruk.” (Rujuk Tafsir as-Sa’di di bawah perbahasan ayat 7 Surah Ali Imran)

Imam Ibnu Katsir rahimahullah menjelaskan:

“Ayat-ayat muhkam adalah seperti ayat-ayat yang menasakh (ayat yang lain), atau ayat-ayat yang berkenaan dengan permasalahan halal dan haram, masalah hudud (hukuman atau sanksi), kewajiban-kewajiban, serta perkara-perkara yang diperintahkan dan harus diamalkan.

Manakala ayat mutasyabihat adalah ayat-ayat yang dinasakh, didahulukan, diakhirkan, perumpamaan-perumpamaan, sumpah dan apa yang harus diimani tetapi bukan berupa amal perbuatan.

Muhammad bin Ishaq bin Yasar rahimahullah berkata: Firman Allah (maksudnya): “Di antara (isinya) ada ayat-ayat yang muhkamat”, iaitu di dalamnya berisi hujjah Allah, pedoman bagi para hamba, dan menolak bantahan yang batil. Ayat-ayat muhkam tidak mengalami perubahan yang menyimpang dari apa yang telah ditetapkan.

Seterusnya beliau menjelaskan: Adapun ayat-ayat mutasyabihat mengandungi perkara-perkara yang harus diyakini, yang ada kemungkinan padanya untuk dihuraikan, diubah, bahkan ditakwil. Allah menguji hamba-Nya dengan ayat-ayat tersebut sebagaimana Dia menguji mereka dalam masalah halal dan haram. Ayat-ayat tersebut tidak boleh dibawa kepada makna yang batil dan tidak boleh diselewengkan dari kebenaran.

Kerana itulah Allah Subhanahu wa Ta’ala berfirman (maksudnya): “Adapun orang-orang yang dalam hatinya (berpenyakit) cenderung kepada penyimpangan (zaigh)”, iaitu kesesatan (dhalal). Dan mereka pun keluar dari kebenaran menuju kebatilan. Firman Allah (maksudnya): “Maka mereka mengikuti sebahagian ayat-ayat mutasyabihat”, ertinya mereka hanya mengambil ayat-ayat mutasyabihat yang boleh untuk mereka selewengkan dan mereka menggunakannya bagi tujuan yang buruk. Kerana lafaz ayat tersebut boleh mereka bawa kepada makna yang mereka mahu.

Tetapi, tiada ruang bagi mereka untuk menyelwengkan ayat-ayat muhkamat. Kerana ayat-ayat muhkam merupakan penghalang sekaligus hujjah yang mengalahkan mereka. Kerana itulah Allah ‘Azza wa Jalla berfirman (maksudnya): “Untuk menimbulkan fitnah”. Iaitu untuk menyesatkan para pengikut mereka dengan seakan-akan mereka itu membawakan hujjah mereka berdasarkan dalil al-Qur’an. Padahal al-Qur’an adalah hujjah yang membatalkan bid’ah mereka, bukan mendukungnya.

Firman Allah (maksudnya): “Dan untuk mencari-cari takwilnya”, iaitu menyelewengkan maksud bersesuaian dengan apa yang mereka kehendaki. Dan seterusnya (maksudnya): “Tidak ada yang mengetahui takwilnya melainkan Allah”. (Lihat Tafsir Ibnu Katsir di bawah penafsiran ayat 7 surah Ali Imran)

Daripada penjelasan tersebut, jelaslah bahawa orang-orang yang berpenyakit hatinya adalah orang yang menyelewengkan ayat-ayat mutasyabihat, mereka mentakwilkannya keluar dari maksud yang dikehendaki oleh Allah yang di mana hanya Allah sahaja yang mengetahuinya iaitu mereka mentakwilkannya dengan cara mengubah kepada maksud-maksud yang lain (melarikan maknanya) atau seumpamanya daripada maksud zahirnya yang asal. Perkara ini adalah sebagaimana terdapat sebahagian pihak yang menggunakan ayat seperti Allah istiwa (bersemayam) di atas 'Arsy dengan diberi makna sebagai “Allah berkuasa” iaitu mereka menyelewengkan kalimat istiwa' kepada istawla' dan seumapamanya.

Berkenaan Allah di Atas ‘Arsy:

Al-Hafiz Ibnu Katsir rahimahullah menjelaskan berkenaan firman Allah (yang maksudnya), “...kemudian Dia beristawa di atas ‘Arsy.” (Surah al-A’raaf, 7: 54) dan juga surah Thoha (20: 5) sebagaimana yang ditanyakan oleh si penanya, begitu juga di dalam beberapa ayat yang lain iaitu Yunus, 10: 3, ar-Ra’d, 13: 2, al-Furqon, 25: 59, as-Sajdah, 32: 4, katanya:

“Di dalam menafsirkan ayat ini (al-A’raaf, 7: 54), manusia memiliki pelbagai pandangan yang sangat banyak dan tidak mungkin pada kesempatan ini kami menghuraikannya. Tetapi, pandangan yang kami ikuti berkenaan dengan permasalahan ini adalah pandangan Salaf as-Soleh, seperti Malik, al-Auza’i, ats-Tsauri, al-Laits bin Sa’ad, asy-Syafi’i, Ahmad, Ishaq bin Rahawaih, dan selainnya yang terdiri dari para imam kaum Muslimin sejak dahulu hingga kini. Mereka berpandangan supaya mengambil (memahami) ayat ini sebagaimana adanya tanpa menanyakan bagaimana (takyif), tidak menyerupakan Allah dengan makhluk-Nya (tasybih), serta tidak meniadakan sifat tersebut (ta’thil). Sementara itu, yang terlintas di dalam pemikiran kaum mutasyabbih adalah dinafikan dari-Nya kerana Dia tidak serupa dengan sesuatu pun dari makhluk-Nya. Tidak ada sesuatu yang seperti Allah dan Dia Maha Mendengar lagi Maha Melihat.

Dalam perkara ini, pendapat orang-orang yang menganggap bahawa jika kita menetapkan sifat-sifat itu bagi Allah, bererti kita telah menyerupakan Allah adalah tidak benar. Malahan, yang benar adalah seperti yang diucapkan olrah para imam salaf, di antaranya Imam Nu’aim bin Hammad, syaikh (guru) al-Bukhari rahimahullah, ia berkata: “Barang siapa yang menyerupakan Allah dengan makhluk-Nya, bererti ia kufur. Barang siapa yang mengingkari apa yang Allah sifatkan untuk diri-Nya, bererti dia kafir. Tidak ada tasybih (penyerupaan Allah dengan makhluk) pada semua sifat yang dengannya Allah dan rasul-Nya mensifati diri-Nya Subhanahu wa Ta’ala.”

Maka, orang yang menetapkan bagi Allah apa yang disebutkan oleh ayat-ayat yang sharih dan hadis-hadis yang sahih adalah bersesuaian dengan kebesaran Allah dan menafikan dari Allah sifat-sifat kekurangan, bererti ia telah menempuh jalan hidayah.” (Rujuk Tafsir Ibnu Katsir & Adhwa’ ul Bayan di bawah penafsiran ayat 54 surah al-A’raaf)

Daripada Muawiyah bin Hakam As-Sulami radhiyallahu ‘anhu, beliau berkata: “Aku memiliki seorang hamba wanita yang mengembalakan kambing di sekitar pergunungan Uhud dan Juwaiyah. Pada suatu hari aku melihat seekor serigala menerkam dan membawa lari seekor kambing gembalaannya (peliharaannya). Dan aku adalah termasuk salah seorang anak Adam (keturunan adam) dari manusia kebanyakan. Maka aku mengeluh sebagaimana mereka (memiliki rasa marah/tidak berpuas hati). Atas sebab itu (apabila kambingnya dimakan serigala) wanita itu aku pukul dan aku marahi. Kemudian aku pergi berjumpa Rasulullah, maka baginda mempersalahkan aku. Aku berkata: “Wahai Rasulullah! Adakah aku harus memerdekakannya?” Jawab Rasulullah: “Bawalah wanita itu ke sini”. Maka Rasulullah bertanya kepada wanita itu. “Di mana Allah?” Dijawabnya: “Di langit”. Rasulullah bertanya lagi: “Siapakah aku?” Dijawabnya: “Engkau Rasulullah”. Maka baginda bersabda: “Merdekakanlah wanita ini, kerana dia adalah seorang mukminah”.” (Hadis Riwayat Muslim, no. 537. al-Bukhari, Juz al-Qira’ah, 70. asy-Syafi’i, ar-Risalah, 242. Malik, al-Muwaththa’, 2/77. Ahmad, al-Musnad, 5/447)

Imam asy-Syafi’i rahimahullah menjelaskan berkenaan hadis ini:

“Dengan itu, Rasulullah memutuskan keimanan budak wanita (jariyah/hamba wanita) tersebut ketika ia mengakui bahawa Rabbnya di langit dan dia tahu tentang Rabbnya melalui sifat ‘uluw dan fauqiyah (di atas).” (al-Umm, asy-Syafi’i, 5/280. al-Manaqib, al-Baihaqi, 1/398)

Rasulullah Shallahu ‘alaihi wa Salam bersabda: “Rabb kita turun ke langit dunia pada setiap malam iaitu ketika sepertiga malam terakhir. Dia berfirman: “Siapa yang berdoa kepada-Ku, maka akan Aku perkenannya, siapa yang meminta kepada-Ku, maka akan Aku berikan, dan sesiapa yang memohon ampun kepada-Ku, maka akan Aku ampuni.” (Hadis Riwayat al-Bukhari, 1145. Muslim, 758)

Imam Ibnu ‘Abdil Barr rahimahullah berkata berkenaan hadis ini:

“Dalam hadis ini terdapat dalil bahawasanya Allah berada di atas langit, di atas ‘Arsy sebagaimana dikatakan oleh para ulama. Hadis ini adalah salah satu hujjah Ahli Sunnah terhadap kelompok Mu’tazilah dan Jahmiyah yang berpendapat bahawa Allah ada di mana-mana, bukan di atas ‘Arsy.” (at-Tamhid lima fi al-Muwaththa’ min al-Ma’ani wa al-Asanid, Ibnu ‘Abdil Barr, 3/338. Kitab at-Tauhid, Ibnu Khuzaimah, m/s. 126)

Fatwa Para Ulama Salaf (terdahulu):

1 – Imam al-Auza’i berkata: “Kami dan seluruh Tabi’in bersepakat menyatakan bahawa: “Allah berada di atas ‘Arsy-Nya”. Dan kami semua mengimani sifat-sifat yang dijelaskan dalam as-Sunnah.” (Diriwayatkan oleh al-Baihaqi, Asma’ wa Shifat, m/s. 408. adz-Dzhabi, al-‘Uluw lil ‘Aliyyil ‘Azhim, m/s. 102)

2 – Imam ‘Abdullah Ibnul Mubarak berkata: “Kami mengetahui Rabb kami, Dia beristiwa’ di atas ‘Arsy berpisah dari makhluk-Nya. Dan kami tidak mengatakan sebagaimana kaum Jahmiyah yang menyatakan bahawa Allah ada di sini (beliau menuding/menunjukkan ke bumi).” (Diriwayatkan oleh ash-Shabuni, Aqidah Salaf Ashabul Hadis, m/s. 28)

3 – Imam Qutaibah bin Sa’id berkata: “Inilah pendapat para imam Islam, Ahli Sunnah wal Jama’ah, bahawa kami mengetahui Rabb kami di atas langit-Nya yang ketujuh di atas ‘Arsy-Nya.” (Dar’u Ta’arudh Naql wal Aql, Ibnu Taimiyah, 6/260)

4 – Imam ‘Utsman bin Sa’id ad-Darimi berkata: “Telah bersepakat kalimat kaum muslimin dan kafirin bahawa Allah di atas langit.” (Naqdhu Abi Sa’id ala Mirsi al-Jahmi al-Anid, 1/228)

5 – Imam Abu Zur’ah dan Abu Hatim berkata: “Ahli Islam telah bersepakat untuk menetapkan sifat bagi Allah bahawasanya Allah di atas ‘Arsy berpisah dari makhluk-Nya dan ilmu-Nya di setiap tempat. Barangsiapa yang menyatakan selain ini maka baginya laknat Allah.” (Syarh Ushul I’tiqad Ahli Sunnah, al-Lalika’i, 1/198)

6 – Ibnu ‘Abdil Barr berkata tentang hadis turunnya Allah ke langit dunia: “Dalam hadism ini terdapat dalil bahawa Allah di atas ‘Arsy, di atas langit-Nya sebagimana dikatakan oleh Jama’ah kaum muslimin.” (at-Tamhid lima fi al-Muwaththa’ min al-Ma’ani wa al-Asanid, Ibnu Abdil Barr, 7/129)

7 – Imam ash-Shabuni berkata: “Para ulama umat dan imam dari Salafush Soleh tidak berselisih pendspat bahawa allah di atas ‘Arsy-Nya dan ‘Arsy-Nya di atas langit-Nya.” (Dar’u Ta’arudh Naql wal Aql, Ibnu Taimiyah, 6/250. al-‘Uluw lil ‘Aliyyil ‘Azhim, adz-Dzahabi, 246)

8 – Imam Ibnu Qudamah menyatakan: Sesungguhnya Allah mensifati diri-Nya bahawa Dia tinggi di atas langit, demikian juga Nabi Muhammad Shallallahu ‘alaihi wa Salam (penutup para Nabi) mensifati Allah dengan ketinggian juga, dan perkara tersebut disepakati oleh seluruh ulama dari kalangan sahabat yang bertaqwa dan para imam yang mendalam ilmunya, hadis-hadis berkaitan dengannya juga mutawatir sehingga mencapai darjat yakin, demikian pula Allah menyatukan semua hati kaum muslimin dan menjadikannya sebagai fitrah semua makhluk.” (Itsbati Shifatul Uluw, Ibnu Qudamah, m/s. 12)

9 – Imam adz-Dzahabi menyatakan: “Mereka yang menjelaskan Allah di atas langit, hujjah-hujjah mereka adalah hadis-hadis dan atsar-atsar yang sangat banyak.” (al-‘Uluw lil ‘Aliyyil ‘Azhim, 143)

10 – Imam asy-Syafi’i berkata: “Kekhalifahan Abu Bakar ash-ShiddiQ adalah haq (benar), yang telah diputuskan Allah Ta’ala dari atas langit-Nya, dan Dia telah menghimpun hati hamba-hamba-Nya kepada Abu Bakar ash-ShiddiQ.” (Majmu’ al-Fatawa, Ibnu Taimiyyah, 5/139) “...bahawa tidak ada tuhan yang berhak disembah (ilah) melainkan Allah, dan Muhammad Rasulullah, dan bahawa Allah Subhanahu wa Ta’ala itu di atas ‘Arsy-Nya di langit-Nya yang dekat dengan makhluk-Nya bersesuaian dengan kehendak-Nya, dan bahawa Allah turun ke langit dunia bersesuaian dengan kehendak-Nya.” (Rujuk: Itsbati Shifatul Uluw, Ibnu Qudamah, 124. Majmu’ al-Fatawa, Ibnu Taimiyyah, 4/181-183. al-‘Uluw lil ‘Aliyyil ‘Azhim, adz-Dzahabi, 120. Mukhtashar al-‘Uluw lil ‘Aliyyil ‘Azhim, al-Albani, 176)

11 – Imam Ahmad bin Hanbal berkata: “Kita beriman kepada Allah bahawa Dia di atas ‘Arsy bersesuaian dengan kehendak-Nya tanpa dibatasi dan tanpa disifati dengan sifat yang kepadanya seseorang cuba mensifatinya (dengan mentakwil-takwil). Sifat-sifat Allah itu (datang) dari-Nya dan milik-Nya. Ia mempunyai sifat seperti yang Dia sifatkan untuk diri-Nya, yang tidak dapat dijangkau oleh pandangan (pancaindera).” (Dar’u Ta’arudh Naql wal Aql, Ibnu Taimiyah, 2/30. I’tiqadatul Aimmatil Arba’ah, Dr. Muhammad al-Khumais, 69 & 71. Lihat juga: Thabaqat al-Hanabilah, Abu Ya’la, 1/56)

12 – Imam Abu Hanifah berkata: “Sesiapa yang berkata, “Aku tidak tahu Rabbku di langit atau di bumi” bererti dia kafir. Begitu juga seseorang menjadi kafir apabila mengatakan bahawa Allah itu di atas ‘Arsy, namun dia tidak mengetahui sama ada ‘Arsy itu di langit atau di bumi.” (al-Fiqhul Absath, Abu Hanifah, 46. I’tiqadatul Aimmatil Arba’ah, Dr. Muhammad al-Khumais, 11)

13 - Sebagaimana di dalam soalan si penanya, beliau menyatakan Ibnu Taimiyyah berpegang dengan Akidah tersebut (Allah di Atas ‘Arsy). Maka dalam persoalan ini, Syaikh al-Islam Ibnu Taimiyyah rahimahullah menjelaskan:

“Pendapat bahawa Allah di atas ‘Arsy adalah pendapat yang disepakati oleh para Nabi seluruhnya, dan ianya disebutkan dalam setiap Kitab yang diturunkan kepada setiap nabi yang diutus sebagai Rasul. Persoalan itu telah disepakati pula oleh generasi pendahulu dari umat ini serta dari kalangan imam mereka dari semua golongan.” (Naqdhu at-Ta’sis, Ibnu Taimiyyah, 2/9)

“Permasalahan ini begitu luas, kerana orang-orang yang menukil ijma’ ahli Sunnah atau ijma’ (kesepakatan) Sahabat dan Tabi’in bahawa Allah di atas ‘Arsy, berpisah dari makhluk-Nya tidak dapat dihitung/dikira jumlah ramainya melainkan hanya Allah saja yang tahu...” (Bayanu Talbis Jahmiyah, Ibnu Taimiyah, 3/531)

Maka, dengan ini semoga si penjawab (Mohd. Yusof Abas) yang sudah berulang kali membawakan jawaban yang merancukan berkenaan persoalan yang sama, supaya menilai kembali penjelasannya yang tersebut (sebagaimana yang kami nukilkan). Semoga dengan penjelasan ringkas ini kita tidak bermudah-mudah menggelarkan orang lain sebagai berpenyakit hatinya, ditakuti ia terkena diri sendiri.

Ad-Daruquthni mentakhrijkan dari Walid bin Muslim, dia berkata:

Aku pernah berkata kepada Malik, ats-Tsauri, al-‘Auza’i, dan Laith bin Sa’ad berkenaan nash-nash sifat Allah. Mereka menjawab, “Fahamilah sebagaimana adanya bersesuaian dengan apa yang didatangkan (tanpa ditakwilkan)” (ash-Shifat, ad-Daruquthni, 75. asy-Syari’ah, al-Ajuri, 314. al-I’tiqad, al-Baihaqi, 118. at-Tamhid lima fi al-Muwaththa’ min al-Ma’ani wa al-Asanid, Ibnu Abdil Barr, 7/149)

Wallahu a’lam.

076 - Ustaz Rasul Dahri Bercerita Tentang Fahaman al-Ahbashy (al-Habashy)

Berikut adalah rakaman kuliah bersama Ustaz Abu Farouq Rasul Dahri berkenaan fahaman al-Ahbash pada 19 October 2008 lalu di Akademi al-Faqeh.

http://www.4shared.com/file/67766870/a44ee8c7/Rasul_Dahri_-__19-10-2008__-_Kelompok_Ahbash_Kelompok_Sesat.html (Sila klik untuk muat turun rakaman dalam format Audio MP3)

Sebelumnya, rujuk juga artikel,

1 - Al-Ahbash: Their History and Their Beliefs

2 - The Habashies Weighted On The Scales the Sharee'ah

075 - The Habashies Weighted On The Scales the Sharee'ah

The Habashies Weighted On The Scales the Sharee'ah

Introduction:

A new group has recently emerged with ambitious thoughts, and a variety of rulings. They are called Ahbash or Habashies (Ethiopians, or Abyssinians), not because they come from that land, but because their leader Abdullah AlHabashy hales from Harare in Somalia.

The Ahbash present their leader to the public as: " the new scholar, a role model for the researchers, and a representative of the scrutineers, the cream of the working scholars, the Imam who narrates traditions, the pious to extreme, the better worshipper, owner of majestic gifts, the elder Abu AbdelRahman Abdullah ben Muhammad ben Yousef ben Abdullah ben Jame' Alharary AlShiby, Al'Abdary the chief jurisprudent of Somalia, born in the city of Harare c 1339 ah / 1920 ad" (note1). However, those who do not follow the Ahbash say that he is Abdullah AlHabashy, comes from a country the inhabitants of which hate him to an extent that they began referring to him as the father of lies and divisiveness, as per the declaration of one of those related to him, his brother in law, Yousef ben AbdulRahman AlHarary who now resides in the Madina Almunawarra, in Saudi Arabia. He refers to him thus because of his big part in the rebellion of "Kulub" in Harare with support from Adis Ababa where he helped the enemies of the Muslims, in particular the governor of "Endragy" the brother in law of Hilasilasy, against the Muslim organisations working to the Holy Qur'an in Harare in 1367 ah / 1940 ad. (note 2)

The political analyst Walid Abdul-Baset says: "The Ahbash movement represents a man of religion who arrived in Beirut in 1950 whose name is Abdullah AlHarary, referred to as AlHabashy. AlHabashy was a jurisprudent in his country until he was banished by the Emperor Hilasilasy. He then came to Beirut and took residence in one of the areas in Musayteba. Initially AlHabashy would approach groups of children playing in the streets, he would play with them like a child, and during their periods of rest, he would converse with them on religion." (note 3)

The Ahbash have great loyalty for their leader AlHabashy, do not dispute with what he says, and they act on his rulings even where these differ with all the Islamic scholars. They argue profusely and infringe upon the scholars, they regularly engage Kalam (the blasphemy of discussing various attributes of God and trying to relate or explain these with reference to human experiences), describing this as the science of monotheism. The Ahbash first appeared in Beirut, Lebanon, then submerging into the various extremities of the community until they began to gradually multiply. They have many members outside of Lebanon, in places such as Syria, Denmark, America, France, Australia, Canada, and the Ukraine.

Since they first appeared the Ahbash have entered into many confrontations and disputes, and numerous debates with many of the scholars, students, and people in general. They continued in this fashion until their nefarious scheme was discovered, and their intentions became clear to every sane person, or anyone who hears or bears witness to their blasphemies.

In this treatise, we will put forward the thought of this group, their religious opinions, their creed, their statements in relations to the beautiful names and attributes of Allah, and their delving into Kalam. Then we will present their current political views, and their opinion concerning those who do not govern according to what Allah - the Exalted - has decreed (We have been particularly careful to use references from their own books, cassettes and the speeches of their elders, including page numbers and book names).

We will then follow up their words with a response from the book of Allah and the way of life of His messenger (peace and blessings upon him), and what the scholars who serve Allah have said concerning this, may Allah reward them on behalf of the rest of the Muslims with the best reward. These have stood as a strong dam against the torrents of passers by who have strayed from the true pass.

The Ahbash claim that they are the upholders of Ahlussunna and Jama'a (the way of life of the prophet (peace and blessings upon him)), and that they adhere to the Shafii school, and that the rulings of their leader do not depart from the schools accepted by the adherents of the Sunnah, and Jama'a. They have stated this in an interview with the AlMajalla magazine issue no 679 where they stated: "We make up an Islamic calling, upholding the way of the people of Sunnah and Jama'a, and in particular the school of Imam Shafii may Allah be pleased with him. From this outlook we represent a traditional calling as Imam Shafii was a pillar of the righteous Imams of past times." (note 4)

The Ahbash and the Qur'an

AlHabashy had divided the word of Allah into two categories: First, word which is not sound or letter. Second, which is the pronounced and written word, which says the word of Allah, but it is in reality composed by Gabrael. (Izharool Akidat AlSunnyah, pp58-59).

The Ahbash believe that Allah - the Exalted speaks in everlasting words which have no beginning or end, and are not composed of continuing letters or annunciations which are separated or combined. They believe it to be a self discussion in which God talked within Himself, because in their opinion the words of God are not a language, a letter, or a sound.

Whilst this argument is incoherent, and the Holy Qur'an from the moment of its revelation, had been composed of letters and parts, as also espoused in the words of our holy prophet Muhammad (peace and blessings upon him): "Allah has divided the Qur'an into three parts" (note 5). AlHabashy has thus regarded the Qur'an as created, and it is called the word of God, whilst this was not really the case. As such, to them it "represents the word of God", meaning that it speaks of the word of God, whilst not being actually the word of God. (note 5)

He also said: "The self speech of God which is not a letter or a language is the true speech of God. However the Qur'an which is composed of letters and words, is created, but may be described as the word of God." (note 6)

These words differ from the beliefs of the people of Sunnah and Jama'a, and are not supported by them. This however, agrees with the words of the Jahmia and mu'tazila (cultists) who said that the Qur'an which is the word of God is created.

We Ask? and we have a right to question: Who amongst our righteous predecessors spoke in these terms, what has Shafii, Ahmad, Abu Hanifa, or Malek said??

In fact, the truth, evident as the sun at high noon is that the righteous predecessors differ with the Ahbash, Abdullah Ben Ahmad Ben Hanbal tells us that his father the Imam of the people of Sunnah - may Allah bless him - said: "Whoever narrates the traditions, or speaks of kalam, and refuses to deny that the Qur'an is created, is a Jahmy (cultist)." (note 7)

Imam Ahmad Al-Ghumran said that the righteous predecessors all say that the Qur'an is the word of God and is not created. The torture of Imam Ahmad - may Allah bless him - at the hand of AlMu'tamed for over ten years was purely for his insistence that the Qur'an is the word of God and is not created.

Abdullah Ben Ahmad Ben Hanbal has relayed many of the words of the righteous predecessors on this issue in his book on Sunnah , of whom are: AlNahfy, Sa'id Ben AlMusayyab, Muhammad Ben Ishaq AlSan'any, AlA'mash, Abdullah Ben AlMubarak, Waki' Ben AlJarrah, AlZahry, etc. (note 7)

This dangerous talk was innovated by a group of non Arabic origin scoundrels as narrated by Ibn AlJawzi: "A group of non Arabic origin seeking to spread mischief came to Bagdad, so they elevated themselves to the positions of preachers and teachers, and would say in their lessons that God did not have any words on this earth, and is the Qur'an but paper? They then said: "Which set of rules claim that the Qur'an is composed of letters and truth? It is only the word of Gabriel." (note8)

The position of Al-Jilany to the Word of Allah

Imam AbdulQader AlJilany - may Allah have mercy on him - said: "We believe that the Qur'an is composed of intelligible letters, and audible sounds, as through it the mute can see and speak, and whoever denies this only increases in ignominy, and blinds his vision. (note9)

Even the Ash'arys and the Mannarids, believed that the Qur'an is the word of Allah - the Exalted - , and the Imam Abul Makhas through the Imam AlTahhawy speaking with respect to the word of Allah said: "From him it started without a 'how'", and rebutting those who say that the speech of Allah has a single meaning which can not be heard, said: "I has been supported by the Ma'thury, that Allah - the Exalted - will speak if He wishes until He wishes, and how He wishes, and that the type of speech is old." (note 10)

Thus we see that the Ahbash have gone against the people of Sunna and Jama'a, and the righteous predecessors in saying that the Qur'an is not the word of Allah - the Exalted.

The Ahbash and Islamic Jurisprudence:

The Ahbash have departed from the consensus of the Scholars, and in particular the Shafii school in many of their religious rulings. Some of these rulings are illustrated below.

The permissibility of taking interest from the rejecters of faith in "state of war":

Abdullah AlHabashy has permitted the taking of interest from the rejecters of faith in a state of war, and said that Lebanon is a land of war, and that it was permissible to take interest there from non Muslims. He added that there are no people in a state of peace with Muslims today.

He also permitted Muslims to deposit their money in a bank which deals in interest on condition that the founders be non Muslims, and said "deposit it there and take interest on it, that is if you wish to take a benefit, if you are certain that you will benefit, then it becomes permissible." (note 11)

Rebuttal:

This has been taken out of context from words attributed to Imam Abu Hanifa which are not based on any authoritative tradition. The words attributed to Imam Abu Hanifa were: "There is no interest between a Muslim and a rejecter of faith in a state of war." This has been rebutted by Awza'i and others.

Imam Shafii may Allah bless him stated: "Abu Yousef said: "Abu Hanifa said this as some elders informed us on authority of Makhoul that the messenger of Allah (peace and blessings upon him) said: "No interest between people in a state of war (I think he said) and the Muslims." Imam Shafii said this statement is not verified, and can not be used for any authority." (note 12)

Abu Yousef correctly differed from Abu Hanifa may Allah bless them, and agreed with Awza'i saying: "what is correct is what Awza'i said, this (interest) is not permissible." (note 13)

We are not remiss of the words of Allah the Exalted: "Allah will obliterate interest and increase charity", and His words: "Allah has permitted trade and forbidden interest," and the statement of the messenger of Allah (peace and blessings upon him) to the effect that: "Interest is 72 sins the least of which is equivalent to a man raping his own mother." (note 14)

The permissibility of robbing non Muslims:

AlHabashy has permitted his followers to steal from non Muslims. He was once asked concerning people who owned a farm, and their neighbours were non Muslims, if it was permissible to steal the non Muslims' cattle and produce? He permitted the enquirer to steal these on the condition that this does not lead to inequity . (note 15)

The undesirability of using the hand when douching with water:

Al-Habashy detests for a man to use his hand after answering the call of nature, and he sees this as a despicable act which he does not like. He feels similarly with respect to using water after toilet paper for cleanliness saying: "What some people do to clean their private parts when visiting the toilet by taking water with their left hand, and wiping clean the orifice is disgusting." (note 16)

He also claims that if some urine from an infant touches the hand of his mother when she is putting on his nappy amounts to a major sin on the part of the mother." (note 17) This led some of his disciples to wear gloves when changing the dirty nappies.

Their ruling concerning Zakat:

(obligatory charity, which is a right to the poor from the wealth of the rich, and purifies their wealth)

The Ahbash view paper currency such as what is used today as not requiring Zakat as this is not covered in the following words of Allah - Who is Exalted far above what they infer: "Those who hoard gold and silver". (note 16)

Abdullah AlHabashy said: "There is no zakat in wealth other than gold and silver." (note 16)

The ruling of wearing the crucifix purely for fear:

AlHabashy has made an unprecedented ruling in this respect, in that he has permitted those who visit the land of the rejecters of faith to wear a crucifix if they fear transgression from the disbelievers. (note 18)

The license to wear the cross is effective simply at the first suspicion of possible impending harm, and not when he is forced to wear it. Thus, he did not distinguish between compulsion to wear it and the mere suspicion of harm.

The Ahbash, Women and free mixing:

In an interview between the AlMajalla magazine and a number of Ahbash leaders - namely Nazar AlHalaby, Khaled AlZo'aby, and Usama AlSayyed - they were asked concerning their particular views towards womem, Their answer was: "We consider the woman to be one of the limbs of society, and the time has come for the woman to come out of her shell and face society on her own, and that it is not up to man to always look after her interest."

We would like to know what this shell (that houses the woman) is? Is it the Words of Allah: "And remain in your houses and do not wonder about as in the days of the first ignorance.", or His words: "So if you ask anything of them, ask it from behind a barrier." Or does he refer to the words of the prophet (peace and blessings upon him): "The prayer of a woman in her home is better than her prayer at the mosque."

Wearing of tight clothes by women:

The Ahbash have permitted the wearing of trousers by women even where these contour to and hug her figure, and falsely attributed this to the Hanafi school. One of them - Usama AlSayyed stated in their magazine 'Manar AlHuda': "The wearing of tight trousers by women is discouraged by the elder Abdullah AlHabashy, and some of Hanafis say that it is forbidden.

Their elder Nazar AlHalaby said in his speech to the Majall Magazine (issue 679): "We receive in our centres women who are not adherents. They say that our daughters wear Jeans, and we see no shame in this as we have reconciled fashion with covering the body." (note14)

An objective look at this ruling clearly shows that it is at odds with the words of Allah the Exalted: "O prophet, tell your wives, your daughters and the believing women to put on and extend their Jalbab..." (Ch 33:v 59)

In this verse Allah orders all believing women to lengthen their Jalbab, the Jalbab is known for its length, loose fit, and thickness so that it does not betray the shape and curvature of the body, and that it is not transparent so that the covered parts can not be seen, and not short so as not to reveal any part of the body or legs.

Prophet Muhammad (peace and blessings upon him) differed with the Ahbash, in clarifying that there was nothing shameful or embarrassing about it, saying: "He who drags behind his clothing in arrogance and pride, Allah will not look towards him on the day of Judgement, Um Salama asked what women should do?, He replied: they should leave an extra hand span. She said that their feet would then be exposed, he then said that they should leave an extra yard and not go beyond that." narrated by Tirmizy.

The wisdom in the women going out of the house with scents and perfumes.

Al-Habashy said: "Know that a woman going out with perfume whilst decently attired is discouraged for purity, but is not forbidden, but would be a sin if the woman intends through this to entice men into disobedience. However, if she goes out perfumed or conspicuously attired whilst covering what she is required to cover of her body, without the indecent intention, then there would be no blame in that except the blemish for purity, that is, she is not disobeying." (note 16)

Their elder Nazar AlHalaby unashamedly declares this saying in the Muslimun newspaper issue no. 407 of 1992: Yes our girls wear perfume and wear jeans as we have combined body covering with fashion.".

We however, say:

Islam has permitted woman to leave her house to perform chores which no one else can do for her. It has also permitted her to go out in search of knowledge with her husbands permission, if she is unable to acquire this at home. Perhaps her prayer at the mosque may be the best thing that she can go out for, although her prayer at home is better than praying in the mosque. Still prophet Muhammad (peace and blessings upon him) has forbidden the women going to the mosque from wearing perfume saying: "If one of you goes to the mosque she should not touch any perfume." He also said: "Any woman who has taken a scent should not attend to the last prayer with us." (narrated by Muslim)

Ibn Daqiq Al'Eid said: " and in this is the impermissibility of perfume to the woman who intends to go to the mosque, due to what it does in stirring the lust of men." (note 19) Ibn Hajr AlHaytamy regards the going out of a woman who is wearing perfume to be of the grave sins, saying in his book 'Alzawajer 'an Iftiraq AlKaba'er' as the grave sin no. 279: "the going out of a woman with perfume and beautiful attire even if she has her husbands permission." (note 20)

Al-Ahbash and judging with other than what Allah has ordained

The Ahbash have taken a fearful and dangerous stance in their adversarial policy against the Muslim scholars who deal with Islamic politics. So they went attacking the scholars without fear of Allah - the Exalted. So they anathematised the Sheikhul Islam Ibn Taymiyyeh - may Allah bless him, and they cast false accusations and aspersions against him, and attributed words to him which he never spoke, and quoted references which have no basis.

We repeat some of the words of their elder concerning some of the righteous scholars:

Imam Zahaby: AlHabashy has said things concerning Imam Zahaby that would be rejected as false by all Muslims: "If Zahaby is described as conniving, then it is an accurate description." (note 21)

Then he complains concerning the Hafiz Ibn Hajr: "It is a wonder how the Hafiz has accepted Zahaby to be a man of Justice and piety."

AlAlbany: AlHabashy does not believe that AlAlbany will die as a Muslim, saying: "Him! if he dies a Muslim", because of a difference of opinion and AlHabashy's inability to present a valid argument on the issue of Sunnah. (note 22)

Sayed Sabeq: Al-Habashy has also opposed Imam Sayed Sabeq the author of Fiqhul Sunnah, describing him as "a Magian even if he claims to belong to the Umma of Muhammad." (note 23)

He has also misquoted Sayed Sabiq in his book "Baghiyatul Taleb". (He wrote a sort of parody to Fiqhul Sunnah)

Many other scholars have not been safe from his anathematising, just ponder why the Jurisprudent Hasan Khaled asked the prime minister of Lebanon not to permit Abdullah Al-Habashy entry into Lebanon when he was in that position.

Al-Ahbash and judging with other than what Allah has ordained

The Ahbash are not embarrassed with judging with other than what Allah has ordained, and they do not see leaving this to other than the Qur'an as rejection of faith or ignominy. Their representative Adnan Trabulsy clearly stated in a speech in the state sportsground in Beirut: "Fundamentalist does not describe the Arab leaders as rejecters of faith because they leave the Qur'an to judge with something else, without believing that that law is better than the Qur'an."

We wonder why a ruler would use a particular law when he believes that another law is better, and more just??

What right does a Muslim have to judge by a man made law, and cast aside the law of the Lord of mankind, who knows best the situation of mankind, as he created them?

Allah has decreed the lack of faith of those who turn to other than the book of God and the Sunnah: "No by your Lord they do not have faith until they give you to judge concerning what happens amongst them, and then find in your decision no doubt or hesitation, and accept it a good acceptance." (Ch6 ;v 65 )

The Exalted also said: "those who do not judge with what Allah has sent down, they are the rejecters of faith." (Ch 5 ;v 44 )

Shareh Al'Aqida AlTahawiye said: "From here there is an issue that we must take heed of, and it is, judging with other than what Allah has sent down is rejection of faith which would spread amongst the people, and that would depend on the situation with the ruler, if he believed that judging with what Allah has sent down is not necessary, and that he has a choice in the matter, or he was negligent concerning it despite his faith that it is the law of Allah, then it is great apostasy." (note 24)

The Hafiz Ibn Katheer says in his commentary to the words of the Exalted at: "Do they intend to have the law of the days of Ignorance? And who is better with judging other than Allah for a people who believe." (Ch Maida; v50)

"The Exalted rejects for people to leave behind his wise and just law which is a mercy and blessing for mankind while it forbids and safeguards them from all that is evil, and rises above opinions, whims, and laws which have been placed by men without any support from the law of Allah. This is what people in the days of ignorance did, with misguided laws and ignorance which they invented according to their whims and fancies. As did the Tartars judge with what was taken from their king Ghenghis Khan, who placed AlYaseq for them, which is a book he composed from laws he learnt from various faiths such as Judaism, Christianity, Islam, and others, and many other laws he placed based on his whims and fancies. This book became a law to be followed which they prefer to the book of Allah and the Sunnah of the messenger (peace and blessings upon him), whoever of them does this is a rejecter of faith, and must be fought until he returns to the law of Allah and His messenger, and agrees not judge with anything else in little or large matters." (Note 25)

The political danger of Ahbash

The Ahbash continue to struggle with all their efforts to reach the position of jurisprudence in Lebanon, this is their dream today, we have a right to question who will benefit from the murder of the chief jurisprudent in Lebanon, Imam Hasan Khaled, then the removal of the Jurisprudent for North Lebanon Imam Taha AlSabounjy?

Sa'duddin Khaled the Son of the Jurisprudent Hasan Khaled said: "The ground was laid easy for the like of these, and these events are not far removed from the Zionist plans, nor is it far removed from the conditions of war ..." He adds: "In this I have some doubt as to the origin of their allegiance, how else can they spread with such speed and force??

Rebutting this the Ahbash talking to the Majalla magazine issue no 679 say: "Our women have donated to us 28 Kilograms of gold ...".

We say that 28 kg of gold are valued at $280,000 if we say that each gram is worth $10.00, does this $280,000 suffice to build three schools for education, and a club for training to fight, and various centres in many parts of the world, where they welcome women who wear makeup and do not observe the Islamic code of dress. The welcome these women in the name of organised mixing, taking for excuse not to buy decent body covering or work in segregated areas, the oppressive inflation which is taking over Lebanon.

Not to mention their role in publications and their distribution, their magazine Manaar "AlHuda", and their radio station Nida` "AlEiman", and their "religious" musical group which is composed of hundreds of singers and instrument players..

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References:

Please note that the following references are quoted in the Arabic transliteration.

Note 1: "Izharool Aquidatisunniyah", first edition, p9, Abdullah AlHabashy. s
Note 2: "Al Habashi Shoothoothooho wa Akhtaooho, p7. s
Note 3: "An Nahar" newspaper, Wed 9, December, 1992 page2. s
Note 4: Magazine : "AlMajala", issue no. 679. s
Note 5: Narrated in Sahih Muslim. s
Note 6: "AnNahjool Salim", p 26. s
Note 7: "Assunnah", Imam Abdullah Bin Ahmad Bin Hanbal, p29. s
Note 8: "Saydul Khatir" p181, Imam AlJawzi. s
Note 9: AlGhounyah li Talibi Al Haq, p59. s
Note 10: Nathand Fawa'id, pp11-13. s
Note 11: Quoted from tape recorded from the Habashi, tape no. 3. s
Note 12: "Nusburayah" - Azzaylaih, Vol4, p44. s
Note 13: "Al Umm" Imam Shafii, Vol8, pp358-359. s
Note 14: "Al Awsat" Tabarani Hasan (good Hadith). s
Note 15: Tape3, (109) side B. s
Note 16: Boghyat Attalib, Alhabashi, p68, pp207-209 s
Note 17: Tape of Khalid Kena'n, 424, side A. s
Note 18: "AlNahgul Kawiim" p155, Al Habashi. s
Note 19: "Ihkam AlAhkam Bi Hashiat AlSan'any", vol2, pg179. s
Note 20: Azzawajiroo An Iktirafi Al Kaba'ir", vol7, pg 71. s
Note 21: Tape no 149, side A, voice of AlHabashi. s
Note 22: "Atta'aqob Al Hatheeth' p89. s
Note 23: Tape no 1, side A. s
Note 24: "Sharhol Aquidatih Attahawiya", pp663-664. s
Note 25: Tafsir Al-Qur'an Al Atheem", Ibn Kathir, Vol2, p77.

Source: http://islamicweb.com/beliefs/cults/habashi_beliefe.htm & http://islamicweb.com/beliefs/cults/habashi_beliefe.htm

074 - Al-Ahbash: Their History and Their Beliefs

Al-Ahbash: Their History and Their Beliefs

By Z. Alzamil

Note: All information got from Sheikh Abdul-Rahman Demashqiyyah's book about this bad group.

All praise belongs to Allah, and the Salat and Salam upon the Messanger of Allah Mohammad bin Abdillah.

Habashi's History:

This group called Ahbash relating to their first leader Abdullah Al-Harawi Al-Habashi. He came to Lebanon from Ethiopia (Habashah), that why they called him Al-habashi. He left Addis Ababa after he made a Fitnah there its called Kolob Fitnah. The Addis Ababa's people know him as Sheikh Al-Fitnah according to evidence from some of his relative. What he did there, he work with the ruler of Endraji -the son in law for the Ethiopia's president Helaselasi - against Islamic Associations there, and he helped him to close all the Islamic National Association's schools for memorizing the Holy Quran in Hrar city in 1940 ( 1367 Hejrah), and they issued their judge on the schools' manager - Ibrahim Hassan- to jail him twenty three years, also he helped the that ruler to internment the scholars there. He did that for those people, because they are Wahabi. For that reason, the people called him after that is the Sheikh Al-Fitnah.

When he came to Lebanon, his followers there forgot his history, and he still does there - in Lebanon - as what he did before in Ethiopia, if you disagree with him in any problem you will be Kafir automatically, he said Al-Albaani and Ibn Baaz are Kufars, Ibn Taymiyah is Kafir and Murtad and Zendeq and he asked his followers to lit Ibn Taymiyyah's books, Imam Al-Dhahabi is wicked, Sayed Sabig is Majusi (The people who worship the fire) and in the other side he praised Jamal AbdulNasir because he killed Syed Qutb. He asked his followers to hit or kill anyone who has beliefs different than their beliefs, to make sure ask the Lebanon's Mosques Imams, ask Adnan Yasen, how many times they tried to kill him, ask Hassan Katuji, what he did for them to let them following him to hit an hurt him, ask Jamal Al-Thahabi and Abdul-Hamed Shanuha and others why they leave Lebanon. Try to listen to their Radio, and see what they described Sheikh Mohammed Al-Juzo, they describe him as lewd man.

In front of all these things, we could not find him or his followers did something toward the Batiniyah, but what he did in one of his lectures, he encouraged the people to appeal the aid from AL-Albeit, and there is no problem to say O' Ali or O' Hussein ( Ya Ali , Ya Hussein).

He also, gave some strange fatwas for his followers, he allow Al-riba (the interest) Some people said he is Jew man, however there is no clear evidence for that, but at least he has a lot of the Jew's characteristics.

Habashi's Beliefs :

Al-Ahbash claimed that they follow Al-Shafi'e. To make sure about that let us see their beliefs to know if they follow Imaam As-Shafi's Beliefs or not.

1- They change the meaning of Allah's attributes based on the desire. But Al-Shafi as all Ahlu-sunnah beliefs Allah's attributes as what Allah (S.W.T) mentions them in His book and in the Sunnah of His Messengers without any meaning's changing, exchanging, or misconstruction. Look what Al-Habashi and his followers said about ' Al-Istiwa' " Al-rahman ala al'arsh istawa" translation " The most Beneficent (Allah) Istawa (rose over) the mighty Throne (in a manner that suits His Majesty) -Taha verse 5- ,

what they - Ahbash- said about the meaning of this word 'Istawa' they said it means take possession of the Throne, that means there was a god before Allah , then Allah possessed the throne from that first god, which no Muslim will believe or accept that , Ta-a'la-Allah Oluwan Kabera. The meaning of Istawa every Muslim knows the meaning by the Fitrah, it means He (S.W.T) rose over, that set no more details such as how, because Allah (S.W.T) tells us in the Quran about his attributes something fit with human's mind, we believe them as is, according Imaam Maalik, when someone ask him about Al-Istiwa he - may Allah have mercy on him- Al-Istiwa's meaning is known, how is unknown, believe it is obligation, and to ask about is Bid'ah, then he asked this man to go because he is Mubtad'a.

2- Their Sheikh said that, The Quran's word was established by Gabriel (Alih Asslam), and Quran is not Allah's speech -look Izhar Al-Iqedah Al-Sunnyah P. 59-. Of course this idea is not new idea he came up with it, he just follows Al-Thalal's Imams. This idea is not something simple we can forget it. Just think about that, if we said Al-Quran is not Allah's speech that means it somebody's else speech, that means it could have some mistake. If we look at the history, where this idea come from, and why they came up with this idea, we will notice that, they want to reject the Quran, but they could not find any way to prove that, It is deficient or incomplete, then they came up with this idea. When the Muslims believe that, it is not Allah's speech then it could be incomplete or it is not perfect. Then we can change some of it while it is not perfect.

3- He - Al-Habashi - came up with some strange things, he said Allah is has ability on most of things - look Izhar Al-Iqedah Al-Sunnyah P. 59 -. Also, he asked the people this question, Is Allah able on him self or not?. Do you think Imam Al-Shafi believes these things or did he - may Allah have mercy on him- ask such question like what Al-Habashi did.

4- He -Al-Habashi- encourage people to go to the graves and appeal for aid from dead, also he allows to seek the protection from other than Allah (look Al-Daleel Al-Qaweem P.173, Bwghyat Al-Talib P.8, Sareeh Al-Bayan P.57-62). Also, he said Al-Awleya come from their graves to do people's needs, then they go back to their graves ! (look Khalid Kanan's tape /b/70). Also, he ask people to have Tabaruk by stone (look Sareh Al-Byan P. 58, Ithhar Al-Aqedah Al-Sunnyah P.244). Do you think Al-Shafi does or believe these garbage.

5- He is Jabri, he said Allah help the Kuffars on their Kufer, if Allah did not help them they will not be Kuffar (look Al-Nahj Al-Saleem P. 67).

6- He is Murji, he said Iman is saying only without deeds, i.e. , Iman is belief only , when you believe it is enough for you to enter Al-Jannah you do have to do any practice, he make Abu Baker and Abu Jahel is same, because both believe Allah. Anyone believe Allah is Mu'min either he pray or not, he does Islam's Pillars or not. (look Al-Daleel Al-Qaweem P.7, Beghyat Al-Taleb P.51).

7- He does not care about the Judgment by Islam or other which is against Islam, and he describe the people who judge by human's law (against Islam) and do not like to judge by Islam, he describe them as Muslim and Mu'min, also he allows helping them (look tape No. 318/1 side A). Also, he said any one who said at least one time in his life La Elah Ela Allah (No God but Allah) he is Muslim and Mu'min even if he does not judge the Allah's Sharee'ah in his life, does not do any of Allah's commands, and does not leave Allah's prohibited. (look Al-Daleel Al-Qaweem P.9-10, Beghyat Al-Taleb P. 51).

8- He tries to get Shi'ah's agree by talking a lot about the Fitans which happened between companions, and he insult Mua'wiyah (R.A.A) a lot and he - Al-Habashi - made him -Mua'wiyah - of Fire's people, also he mention a lot of Shia'h's stories about Mua'wiyah (R.A.A).

9- He - Al-Habashi - believe that, Allah created the universe and sent the Messengers without any wisdom, because if you said that, that means you put some reasons for that, and if you put some reasons that means you put some partner with Allah ! - Strange !! -

10- He -Al-Habashi- allows Al-Riba (the interest).

11- He allows to pray with dirty - Najasah - ( look Beghyat Al-Taleb P. 99-100).

12- He allows to play gambling with Kuffar, and allows to steal your neighbors if they are non Muslim. (look Sareeh Al-Bayan P. 133)

13- He insult the scholars beginning with the companions especially Mua'wiyah (R.A.A) ( look Ethhar Al-Aqeedah AlSunnyah P. 182). look to some of his tape like (tape No. 13/A/94) to see what he said about Sheikh Al-Islam Ibn Taymiyyah, also, look at (Al-Magalat Al-Sunnyah P. 15, 24, 26, 57, 62, 75). Look what he said about Imam Al-Thahabi, he said he is wicked, Imam Muhammad bin Abdul Wahhab murderer and Kafir (look at their Manar Al-Huda Magazine Issue 3 P.34). Sheikh Syed Sabiq is Majosi Kafir (tape No. 1/A/181).

In front of that, we find Al-Habashi is defending the bad people like Ibn Arabi which all his book is witness on his Kufr because he said something no one said it toward Allah even Jews and Christians.

Source: http://www.allaahuakbar.net/habashis/their_history_and_their_beliefs.htm