Jalalludin Rumi
Thu, 13 Jan 2000 02:32:09 -0800
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PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL
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Assalamualaikum para netters,
--- AS SALAFU ASLAM <[EMAIL PROTECTED]> wrote:
> Sebenarnya hadeeth2 di bawah ini berkenaan dengan NAJD. Tetapi
> hadeth2 di bawah ini
> TIDAK MEMBUKTIKAN bahawa NAJD ini adalah NAJD di Saudi.
Apabila tiada helah lain Wahhabi telah cuba mengaitkan Iraq dalam
tafsiran mereka. Dua orang ahli geografi Islam (Ibn Khurradadbih, dlm.
al-Masalik wa'lmamalik 125 & Ibn Hawqal dlm Kitab Surat al-Ard 18)
telah menyanggah tafsiran tersebut. Mereka telah menghadkan sempadan
paling utara bagi Najd ialah di Wadi al-Rumma dan ke arah padang pasir
di bahagian selatan Mada'in. Inilah tempat yang dimaksudkan apabila
sebahagian sahabat meminta Rasullullah SAW merestui Najd, lalu
dienggani baginda SAW. Najd tidak ada kena mengena dengan Iraq, baik
Kufa mahu pun Basra.
Jika dibuat satu garisan lurus dari Madinah ke arah timur ia tidak akan
melalui Iraq - ini suatu hakikat yang tidak dapat disanggah. Garisan
lurus ini sebaliknya akan melalui satu kawasan di selatan Riyadh - satu
kawasan paling tepat yang Rasullullah SAW maksudkan sebagai NAJD.
Wahhabi telah secara tidak langsung cuba mengabui mata dunia Islam
dengan menjangkau lebih jauh hingga sampai ke Iraq. Seterusnya tolong
fahamkan para di bawah ni:
Further evidence can be cited from the cluster of hadiths which
identify the miqat points for pilgrims. In a hadith narrated by Imam
Nasa’i (Manasik al-Hajj, 22), ‘A’isha (r.a.) declared that ‘Allah’s
Messenger (s.w.s.) establised the miqat for the people of Madina at
Dhu’l-Hulayfa, for the people of Syria and Egypt at al-Juhfa, for the
people of Iraq at Dhat Irq, and for the people of NAJD at Qarn, and for
the Yemenis at Yalamlam.’ Imam Muslim (Hajj, 2) narrates a similar
hadith: ‘for the people of Madina it is Dhu’l-Hulayfa - while on the
other road it is al-Juhfa - for the people of Iraq it is Dhat Irq, for
the people of NAJD it is Qarn, and for the people of Yemen it is
Yalamlam.’
These texts constitute unarguable proof that the Prophet (s.w.s.)
distinguished between Najd and Iraq, so much so that he appointed two
separate miqat points for the inhabitants of each. For him, clearly,
NAJD DID NOT INCLUDE IRAQ.
> Juga, kaum yang menduduki NAJD di JAzirah Arab adalah KAUM BANI
> TAMIM. Bani Tamim ini
> dipuji oleh NAbi SAW sebagai KAUM yang KUAT MENENTANG DAJJAL. Kaum
> Bani Tamim ini adalah
> kaum keturunan Muhammad Bin Abdul Wahab.
Cuma satu shj hadith yang memuji Bani Tamim. Mungkin merekalah Shuaib
bin Salih dari KHURASAN dengan kelompoknya yang menjulang bendera
al-Mahdi. Namun tak setimpal dengan Sura al-Hujurat dan hadith yang
mengutuk sebahagian mereka yang biadab. Sila baca teks berikut dengan
teliti:
Far more numerous are the hadiths which explicitly critique the
Tamimites. These hadiths are usually disregarded by pro-Najdite
apologists; but traditional Islamic scholarship demands that all, not
merely some, of the evidence be mustered and taken as a whole before a
verdict can be reached. And a consideration of the abundant critical
material on Tamim demonstrates beyond any doubt that this tribe was
regarded by the Messenger (s.w.s.) and by the Salaf as deeply
problematic.
Berikut adalah cemuhan kepada mereka yang bersikap biadab yang
keterlaluan dengan Rasullullah SAW sehingga Allah SWT menempelak mereka
di dalam Surah al-Hujurat.
An early indication of the nature of the Tamimites is given by Allah
himself in Sura al-Hujurat. In ayat 4 of this sura, He says: ‘Those who
call you from behind the chambers: most of them have no sense.’ The
occasion for revelation (sabab al-nuzul) here was as follows:
‘The "chambers" (hujurat) were places enclosed by walls. Each of the
wives of Allah’s Messenger (s.w.s.) had one of them. The aya was
revealed in connection with the delegation of the Banu Tamim who came
to the Prophet (s.w.s.). They entered the mosque, and approached the
chambers of his wives. They stood outside them and called: "Muhammad!
Come out to us!" an action which expressed a good deal of harshness,
crudeness and disrespect. Allah’s Messenger (s.w.s.) waited a while,
and then came out to them. One of them, known as al-Aqra‘ ibn Habis,
said: "Muhammad! To praise me is beautiful, and to criticise me is
shameful!" And the Messenger (s.w.s.) replied: "Woe betide you! That is
the due of Allah."’ (Imam Muhammad ibn Ahmad ibn Juzayy, al-Tashil
[Beirut, 1403], p.702. See also the other tafsir works; also Ibn Hazm,
Jamharat ansab al-‘Arab [Cairo, 1382], 208, in the chapter on Tamim.)
In addition to this Qur’anic critique, abundant hadiths also furnish
the Umma with advice about this tribe:
On the authority of Imran ibn Husayn (r.a.): ‘A group of Tamimites came
to the Prophet (s.w.s.), and he said: "O tribe of Tamim! Receive good
news!" "You promise us good news, so give us something [money]!" they
replied. And his face changed. Then some Yemenis came, and he said: "O
people of Yemen! Accept good news, even though the tribe of Tamim have
not accepted it!" And they said: "We accept." And the Prophet (s.w.s.)
began to speak about the beginning of creation, and about the Throne.’
(Bukhari, Bad’ al-Khalq, 1.)
An attribute recurrently ascribed to the Tamimites in the hadith
literature is that of misplaced zeal. They are associated with a
fanatical form of piety that demands simple and rigid adherence, rather
than understanding; and which frequently defies the established
authorities of the religion. Imam Muslim records a narration from
Abdallah ibn Shaqiq which runs: ‘Ibn Abbas once preached to us after
the asr prayer, until the sun set and the stars appeared, and people
began to say: "The prayer! The prayer!" A man of the Banu Tamim came up
to him and said, constantly and insistently: "The prayer! The prayer!"
And Ibn Abbas replied: "Are you teaching me the sunna, you wretch?"’
(Muslim, Salat al-Musafirin, 6.)
Perhaps the best-known of any hadith about a Tamimite, which again
draws our attention to their misplaced zeal, is the hadith of
Dhu’l-Khuwaysira:
Abu Sa‘id al-Khudri (r.a.) said: ‘We were once in the presence of
Allah’s Messenger (s.w.s.) while he was dividing the spoils of war.
Dhu’l-Khuwaysira, a man of the Tamim tribe, came up to him and said:
"Messenger of Allah, be fair!" He replied: "Woe betide you! Who will be
fair if I am not? You are lost and disappointed if I am not fair!" And
Umar (r.a.) said, "Messenger of Allah! Give me permission to deal with
him, so that I can cut off his head!" But he said: "Let him be. And he
has companions. One of you would despise his prayer in their company,
and his fast in their company. They recite the Qur’an but it goes no
further than their collarbones. They pass through religion as an arrow
passes through its target."’ Abu Sa‘id continued: ‘I swear that I was
present when Ali ibn Abi Talib fought against them. He ordered that
that man be sought out, and he was brought to us.’ (Bukhari, Manaqib,
25. For the ‘passing through’ see Abu’l-Abbas al-Mubarrad, al-Kamil,
chapter on ‘Akhbar al-Khawarij’ published separately by Dar al-Fikr
al-Hadith [Beirut n.d.], pp.23-4: ‘usually when this happens none of
the target’s blood remains upon it’.)
This hadith is taken by the exegetes as a prophecy, and a warning,
about the nature of the Kharijites. There is a certain type of
believing zealot who goes into religion so hard that he comes out the
other side, with little or nothing of it remaining with him. One expert
who confirms this is the Hanbali scholar Ibn al-Jawzi, well-known for
his hagiographies of Ma‘ruf al-Karkhi and Rabi‘a al-Adawiya. In his
book Talbis Iblis. (Beirut, 1403, p.88) under the chapter heading ‘A
Mention of the Devil’s Delusion upon the Kharijites’ he narrates the
hadith, and then writes: ‘This man was called Dhu al-Khuwaysira
al-Tamimi. [...] He was the first Kharijite in Islam. His fault was to
be satisfied with his own view; had he paused he would have realised
that there is no view superior to that of Allah’s Messenger (s.w.s.).’
Ibn al-Jawzi goes on to document the development of the Kharijite
movement, and the central role played by the tribe of Tamim in it.
Hence (p.89) ‘The commander of the fight [against the Sunnis, at
Harura] was Shabib ibn Rab‘i al-Tamimi’; also (p.92) ‘Amr ibn Bakr
al-Tamimi agreed to murder Umar’. All this even though their camp
sounded like a beehive, so assiduously were they reciting the Qur’an
(p.91
> Jadi, contoh do bawah ini adalah contoh FITNAH yang di jaja oleh
> Kaum Sufi terhadap kaum
> SAlafi di atas ketegasan puak Salafi menentang BIDAAH dan SYIRIK yang
> menjadi AMALAN KAUM
> SUFI ini.
Tak berminat membuang masa menabur fitnah. Saya hanya menyebarkan
hadith2 Rasullullah SAW supaya kita tahu siapa yang sebenarnya yang
menyebabkan kekeliruan terhadap umat Islam di akhir zaman. Umat Islam
perlu tahu dari Wahhabi timbulnya Kaum Muda dan kumpulan yang
menolak/memperlekehkan mazhab ASWJ dan tariqat sufiah. Sdr ASWJ kita di
Arab Saudi memanggil Wahhabi sebagai THE RUBBISH OF RELIGION.
Salafi-make-believe yang ada sekarang tidak sama dengan Salafi dalam
lingkungan 300 tahun selepas Rasullullah SAW. Salafi tatkala itu penuh
dengan hidup keruhanian yang sungguh menakjubkan. Salafi yang ada
sekarang adalah kuda tunggangan Shaitan/Wahhabi - mereka membid'ahkan
Sunnah2 Rasullullah dan tariqat sufiah yang telah menjadi pegangan para
auliya' Allah lalu perasan merekalah reformer.
Wallahua'lam.
=====
"If you find the mirror of the heart dull, the rust has not been cleared from its
face."
- Mevlana Of The Whirling Dervishes.
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