Subject: [islah-net] 3 Mac (Maret) 1924 - Khilafah dihancurkan
From: "idris syafiee" <[EMAIL PROTECTED]>
3 Mac (Maret) 1924 - Khilafah dihancurkan
3 Mac (Maret) 2000 - 76 tahun umat Islam menderita kerana tiada Khilafah
Pada 3 Mac (Maret) 1924 Khilafah (sistem pemerintahan (Islam) secara rasmi
telah dihapuskan oleh Mustafa Kamal Ataturk di Turki. Mustafa Kamal, agen
Britain, telah bertindak menghapuskan Khilafah sesuai dengan arahan
(instruksi) yang telah diberikan oleh negara-negara Barat kepadanya.
Khilafah inilah yang telah menyatukan umat Islam seluruh dunia dari berbagai
bangsa dan berlainan kedudukan geografi dalam sebuah negara, seorang
pemimpin, sebuah bendera dan satu undang-undang. Malangnya negara-negara
Barat telah menanamkan ideologi Barat seperti demokrasi, liberalisme,
komunisme dan sosialisme sehingga mengakibatkan umat Islam meninggalkan
Islam. Mereka juga mena!
nam semangat nasionalisme yang mengakibatkan umat
Islam berpecah kepada lebih dari 50 buah negara yang kita saksikan sehingga
hari ini. Tidak ada kepimpinan alternatif pada hari ini walaupun beberapa
buah negara mendakwa bahwa mereka adalah negara Islam seperti Sudan, Iran,
Arab Saudi dan Afghanistan. Negara-negara tersebut mencampurkan Islam dengan
sistems-sistem lain tetapi malangnya mengaku mereka melaksanakan Islam
dengan sempurna. Janganlah umat Islam patah semangat. Ingatlah Allah SWT
akan membantu mereka yang mengikut perintahNya sebagaimana yang telah Allah
SWT janjikan dalam Quran. Rasulullah SAW juga telah berjanji bahwa Khilafah
akan muncul semula menyelamatkan umat Islam dari masalah yang mereka hadapi
hari ini.
Dari buku yang dikarang oleh Syeikh Taqiyuddin Nabahani, seorang ulamak
Timur Tengah
Khilafah
Khilafah adalah kepimpinan umum bagi seluruh kaum muslimin di dunia untuk
menegakkan hukum!
-hukum syari’at Islam dan mengembang da’wah ke segenap
penjuru dunia. Kata lain dari Khilafah adalah Imamah. Imamah dan Khilafah
mempunyai arti yang sama. Banyak hadits sahih yang menunjukkan bahwa dua
kata itu memiliki konotasi yang sama. Bahkan tidak ada satu nas pun, baik
dalam Al-Quran maupun Al-Hadits yang menyebutkan kedua istilah itu dengan
makna yang saling bertentangan antara satu dengan yang lainnya. Kaum
muslimin tidak harus terikat dengan salah satu dari keduanya, apakah istilah
khilafah atau pun imamah. Sebab yang menjadi pegangan dalam hal ini adalah
makna yang ditunjukkan oleh kedua istilah itu.
Menegakkan khilafah hukumnya fardu (wajib) bagi seluruh kaum muslimin.
Sebagaimana telah dimaklumi bahwa melaksanakan suatu kewajipan yang telah
dibebankan oleh Allah SWT kepada kaum muslimin adalah suatu keharusan yang
menuntut pelaksanaan tanpa tawar menawar lagi dan tidak pula ada kompromi.
Demikianlah adanya deng!
an kewajipan menegakkan khilafah. Melalaikannya
berarti merupakan salah satu perbuatan maksiat terbesar dan Allah akan
mengazab para pelakunya dengan siksaan yang sangat pedih.
Dalil-dalil mengenai kewajipan menegakkan khilafah bagi seluruh kaum
muslimin termaktub dalam Quran, Sunnah dan Ijma’ As-Sahabat.
Dalam Quran, Allah SWT telah memerintahkan Rasulullah SAW agar menegakkan
hukum di antara kaum muslimin dengan hukum yang telah diturunkanNya. Dan
perintah itu dalam bentuk yang tegas (pasti). Allah SWT berfirman :
“ Maka putuskanlah perkara di antara manusia dengan apa yang telah
diturunkan Allah dan janganlah engkau menuruti hawa nafsu mereka dengan
meninggalkan kebenaran yang telah datang kepadamu” (al-Maidah, 48)
“ (Dan) Hendaklah kamu memutuskan perkara di antara mereka dengan apa yang
telah diturunkan Allah, dan janganlah engkau mengikuti hawa nafsu mereka.
Dan waspadalah engkau terhadap fitnah mereka yang hend!
ak memalingkan dari
sebahagian apa yang telah diturunkan Allah kepadamu.” (Al-Maidah, 49)
Firman Allah SWT yang ditujukan kepada RasulNya juga merupakan seruan untuk
ummatnya, selama tidak ada dalil yang menunjukkan bahwa firman itu
dikhususkan untuk beliau. Sementara pada ayat ini tidak ditemukan dalil yang
mengkhususkannya kepada Nabi, sehingga menjadi seruan yang juga ditujukan
kepada kaum muslimin untuk mewujudkan pemerintahan. Tidak ada arti lain
dalam mengangkat khilafah kecuali mewujudkan pemerintahan.
Sambungan Dari buku yang dikarang oleh Syeikh Muhammad Ismail, seorang
ulamak Timur Tengah
(1) Kewajipan mendirikan sistem pemerintahan Islam.
(2) Adalah berdosa jika tidak berusaha menegakkan Negara Islam.
(3) Khalifah (Imam) adalah pelindung bagi umat Islam
Allah SWT juga memerintahkan agar kaum muslimin mentaati ‘Ulil Amri’ iaitu
penguasa. Perintah ini juga termasuk di antara yang menunjukkan kewajiban adanya penguasa atas kaum muslimin. Allah SWT berfirman :
“Hai orang-orang yang beriman, taatilah Allah dan taatilah RasulNya, dan
ulil amri dari kamu sekalian.” (An-Nisa, 59)
Tentu saja Allah SWT tidak memerintahkan kaum muslimin untuk mentaati
seseorang yang tidak berwujud. Sehingga menjadi jelas bahwa mewujudkan ulil
amri adalah suatu yang wajib. Tatkala Allah memberi perintah untuk mentaati
ulil amri, berarti pula perintah untuk mewujudkannya. Adanya ulil amri
menyebabkan terlaksananya kewajiban menegakkan hukum syara’, sedangkan
mengabaikan terwujudnya ulil amri menyebabkan tersia-sianya hukum syara’.
Jadi mewujudkan ulil amri itu adalah wajib, karena kalau tidak diwujudkan
akan menyebabkan terlanggarnya perkara yang haram yaitu menyia-nyiakan hukum
syara’.
Sedangkan dalil dari As-Sunnah adalah hadits yang diriwayatkan oleh Nafi’
yang berkata: Umar radiyallahu ‘anhu telah berkata kepadaku: Aku mendengar
Rasul!
ullah SAW bersabda:
“ Siapa saja yang melepas tangannya dari ketaatan kepada Allah, nescaya ia
akan berjumpa Allah di hari kiamat tanpa memiliki hujjah. Dan siapa saja
yang mati sedangkan di pundaknya (lehernya) tidak ada bai’at (oath of
allegiance, ketaatan kepada Khalifah), maka matinya adalah seperti mati
jahiliyah.”
Nabi SAW mewajibkan adanya bai’at pada pundak setiap muslim dan mensifati
orang yang mati dalam keadaan tidak berbai’at seperti matinya orang-orang
jahiliyah. Padahal bai’at hanya dapat diberikan kepada Khalifah bukan kepada
yang lain. Rasulullah SAW telah mewajibkan atas setiap muslim agar di
pundaknya selalu ada bai’at kepada seorang Khalifah, namun tidak mewajibkan
setiap muslim untuk melakukan proses bai’at kepada Khalifah secara langsung.
Yang wajib adalah adanya bai’at pada pundak setiap muslim, yaitu adanya
seorang Khalifah yang mempunyai hak bai’at dari setiap muslim. Jadi
keberadaan (kewujudan) !
Khalifahlah yang akan memenuhi tuntutan hukum adanya
bai’at di atas pundak setiap muslim. Oleh kerana itu, hadits di atas adalah
dalil kewajipan mengangkat seorang Khalifah dan bukan merupakan dalil
kewajipan mengangkat berbai’at. Sebab, dalam hadits tersebut yang dicela
oleh Rasulullah SAW adalah keadaan tidak adanya bai’at pada pundak setiap
muslim hingga ia mati, bukan kerana tidak melaksanakan bai’at.
Imam Muslim telah meriwayatkan dari Al-A’raj dari Abi Hurairah dari Nabi SAW
bersabda:
“ Sesungguhnya seorang Imam (Khalifah) adalah laksana perisai, di mana
orang-orang akan berperang di belakangnya dan menjadikannya sebagai
pelindung (bagi dirinya).”
Imam Muslim juga meriwayatkan dari Abi Hazim yang berkata:
“Aku telah mengikuti majelis Abi Hurairah selama 5 tahun. Pernah aku
mendengarnya menyampaikan hadis dari Rasulullah SAW yang bersabda: “Dahulu,
Bani Israil selalu dipimpin dan dipelihara urusannya oleh para na!
bi. Setiap
kali seorang Nabi meninggal, digantikan oleh Nabi yang lain. Sesungguhnya
tidak akan ada Nabi sesudahku. (Tetapi) nanti akan ada banyak Khalifah.’
Para sahabat bertanya: ‘Apakah yang engkau perintahkan kepada kami?’ Beliau
menjawab: “Penuhilah bai’at yang pertama, dan yang pertama itu saja.
Berikanlah kepada mereka haknyak kerana Allah nanti akan menuntut
pertanggungjawaban mereka tentang rakyat yang dibebankan urusannya kepada
mereka”.
Dari Ibnu Abbas dari Rasulullah SAW bersabda:
“Siapa saja yang membenci sesuatu dari amirnya hendaknya ia tetap bersabar.
Sebab, siapa saja yang keluar (memberontak) dari penguasa sejengkal saja
kemudian mati dalam keadaan demikian, maka matinya adalah seperti mati
jahiliyah.”
Hadis-hadis ini di antaranya merupakan pemberitahuan (ikhbar) dari
Rasulullah SAW bahawa akan ada penguasa-penguasa yang memerintah kaum
muslimin, dan bahwa seorang Khalifah adalah laksana perisai. Pe!
rnyataan
Rasulullah SAW bahwa seorang imam itu laksana perisai menunjukkan
pemberitahuan tentang adanya makna functional dari keberadaan (kewujudan)
seorang Imam (Khalifah) dan ini merupakan suatu tuntutan. Sebab, setiap
pemberitahuan yang berasal dari Allah dan RasulNya, apabila mengandungi
celaan (adz dzamm) maka yang dimaksud adalah tuntutan untuk meninggalkan
atau merupakan larangan; dan apabila mengandung pujian (al mad-hu) maka yang
dimaksud adalah tuntutan untuk melakukan perbuatan. Dan kalau pelaksanaan
perbuatan yang dituntut itu menyebabkan tegaknya hukum syara’ atau jika
ditinggalkan mengakibatkan terbengkalainya hukum syara’, maka tuntutan untuk
melaksanakan perbuatan itu berarti sifat tegas.
Answer the one who invites to the authority of Allah
It was in such a day like today in 1924 that the Jew and puppet of the
English, Mustafa Kamal, called Ataturk, declared the destruction of the
Khilafah,!
in its capacity as the ruling system with which the Muslims ruled
for thirteen centuries, and replaced it with kufr secular systems. In order
to begin an age in which the Muslims would fall behind in carrying their
Message and taking charge of their issues. Thus, they became the booty of
the Kafir and were utterly torn to pieces : their countries were divided,
their resources appropriated, and frivolous transgressors were given the
right to pronounce judgments amongst them, and the number of rulers the
Kuffar had appointed to serve their objectives increased whom they fashioned
with great care. They made the Ummah taste all kinds of humiliation and
disgrace. They ruled the Ummah with clear kufr and surrendered their issues
in the hands of their enemies...until you reached the situation where you
see your enemies despise you and they call each other against you, to the
point you have become relaxed about your deen while you are a!
ttacked in your
own house.
The destruction of the Khilafah did not take place the day this Jew declared
its destruction. Rather it began ever since the Muslims neglected the
understanding of their deen, and they began to insert in it concepts and
rules that were not from it and turned their attention away from the Arabic
language as the language of the Qur'an and their languages became far
removed from the Arabic language and their understanding became distorted.
So they began to apply what contradicted the correct understanding or
whatever they were drawn to by the inclination of their whims and desires.
So the Ummah was afflicted by a weakness in understanding the ideology on
the basis of which the Khilafah state was established, and afflicted by
failings in its application. The natural result was that the pillars of
revival were shaken and the Khilafah was torn into many pieces, at the head
of each piece stood a fai!
thful guardian for the interests of the Kuffar, but
a traitor to his deen and Ummah, who waits in ambush for them.
O Muslims !
You know that the Ummah will never revive except by understanding its
ideology well and applying it correctly. So, can the Ummah have a proper
understanding of its ideology while it gives its whims and desires free
reign when it comes to legislation ? Can the Ummah have a correct
understanding of its ideology while it is eager to insert kufr concepts
within its framework such as democracy and whatever emanates from it in
terms of the freedoms.Or can it correctly comprehend its ideology without
fulfilling the conditions required to understand it in terms of the Arabic
language and Shari'a disciplines. And can Islam be applied without the
Khilafah state through which the Islamic life will be resumed and the
Islamic Call will be carried to the rest of the world by proof and Jihad ?
So, it is!
to a clear and unadulterated understanding of Islam that we call
you, as well as to the establishment of the Khilafah state which the Kafir
had destroyed. So answer the one who invites you to the authority of Allah
as Allah has ordered you in His saying : 'And judge between them by that
which Allah has revealed and follow not their vain desires, diverging away
from the truth.' [5:48] And His saying : 'And whosoever does not judge by
what Allah has revealed, such are the Kafirun.' [5:44] Then come to the
honour and dignity of the dunya and the Hereafter and free yourself from the
domination of the Kafir and from his whip with which he stings your faces
and backs. And look up to the coming days of glory for Allah has promised
His help. He said : 'And (as for) the believers its was incumbent upon us to
help.' [30:47] And He said : 'Verily, Allah will help those who help His
(Cause). Truly, Allah is All-Strong, All-Mighty.' [2!
2:40] And Hudhayfa
narrated that the Messenger of Allah (saw) said : 'The Prophethood will last
among you till Allah wishes it to last, and then Allah will raise it up.
Afterwards there will be a Khilafah according to the way of the prophethood
so long as Allah wishes it to last, and then Allah will raise it up.
Afterwards there will be a self supporting rule and it will last so long as
Allah wishes it to last, and then Allah will raise it up. Afterwards there
will be a oppressive rule, and it will last as long as Allah wishes it to
last, and then Allah will raise it up. Afterwards there will be a Khilafah
according to the way of the Prophethood. And then he (saw) remained silent.'
So work for what Allah has promised you and for which your Prophet has given
you glad tidings, for the good in the dunya and Akhira is attained through
it.
'O you who believe ! Answer Allah and His Messenger when he (the Messenger)
calls you to t!
hat which will give you life, and know that Allah comes in
between a person and his heart. And verily to to Him you shall (all) be
gathered.' [8:24]
3rd March 1924 - The day the Khilafah was destroyed!
The Prophet said, “The knots of Islam will be undone one by one until every
one of
them is undone, and the first one to be undone is the ruling by the Book of
Allah (swt)
and the last one is the prayer.” (Musnad, Ahmad)
The Prophet (saw) established the knots of Islam upon the earth. For
thirteen years, he
(saw) endured many hardships so that the earth could be shaded by ruling by
the Book of
Allah (swt), the Islamic State. For thirteen centuries thence, the Muslims
lived by this noble
rule. In this period, they enjoyed Allah’s (swt) pleasure, for they ruled by
that which pleased
Him (swt). In the above hadith, the Prophet (saw) spoke of how this would
not last.
Throughout the centuries of Is!
lamic rule, Muslims who read this hadith
shuddered at the
mere thought of the loss of the Islamic State. The Khilafah was abolished on
3rd March
1924.
The destruction of the Khilafah spelt humiliation for the Muslim Ummah. In
its place today
are over fifty secular, states. Their ruling is by other than the Book of
Allah (swt). Muslims
were robbed of their dignity and that of countless in the generations that
followed them. The
Ummah has lost its vitality from its unity of direction and has achieved
little and lost much in
its standing in the international arena. The advocates of secularism would
have us feeling no
remorse at this huge loss.
We take the opportunity of on the eve of the anniversary of the destruction
of the Islamic
state to discuss some of the causes leading to this monumental disaster, the
current
obstacles standing in the path of revival and the way forward to achieve the
vital du!
ty which
Allah (swt) has placed upon the Ummah to re-establish the Khilafah
The Neglect Of The Arabic Language
Amongst the factors, which contributed towards the decline of the Ummah, was
the neglect of the
Arabic language. The enemies of Islam resorted to attacking the Arabic
language, as this is the language
by which Islam is conveyed and they attempted to separate it from Islam.
They did not succeed at first
because the Muslims went forward in their conquests armed with the Book, the
Sunnah and the Arabic
language and they would teach the people all three. The people embraced
Islam and became fluent in
Arabic and some of them actually became distinguished mujtahideen like Imam
Abu Hanifah, others
became exceptional poets like Bashshar ibn Burd and some became eloquent
writers like Ibn
al-Muqaffa’. The Muslims devoted a great deal of attention to the Arabic
language. Imam Shafi’i
disallowed the !
translation of the Qur’an and disallowed praying other than
in Arabic. Those who did
endorse the translation of the Qur’an, like Imam Abu Hanifah, in any case
did not call the translated text
the Qur’an at all. Arabic remained the focus of attention because it is the
fundamental part of Islam and
a necessary precondition for ijtihad.
However, the attention, care and importance given over to the Arabic
language diminished by the end of
the sixth century Hijri when the rulers, who did not appreciate and realise
the importance of the Arabic
language, came to power. They therefore neglected this area and as a result
ijtihad was stalled as the
exertion necessary to deduce the Divine rules became impossible due to the
lack of fluency in the
Arabic language. This was of course a gradual process taking many years. The
Khulafaa and their
assistants began to talk in their own languages and give orders in their own
of Islam knew enough Arabic to understand and issue the various Islamic
opinions or 'fatwas' that they
were asked to issue. Naturally Arabic became neglected.
At this stage the Arabic language became separated from Islam and the
State’s understanding of the
Divine rules became blurred and as a consequence the implementation of the
rules also became blurred.
This contributed a great deal towards the ailing of the State, it diminished
its ability to understand and
tackle new issues thus leading to its failure to solve the problems that
arose or to solving them in an
erroneous way. As a result, problems accumulated in the face of the State
and this caused it to wane
and to dwindle.
Furthermore the Europeans in their campaign against Islam specifically
targeted the Arabs and Turks.
The Turks were targeted because the ruling belonged to them while the Arabs
were !
targeted because
the heart of Islam was nestled in the Arab world, due to the Arabic
language. Missionary campaigns,
ideological and cultural invasion, and secret associations were established
specifically in those areas to
destroy the fabric of the Islamic State. It is important to realize that the
understanding of Islam from its
sources does not come about but in Arabic and the extracting of the Divine
rules cannot be
accomplished except in Arabic. The Arabic language is the medium by which
revelation becomes
accessible, thus applicable in life. The neglect of the Arabic language led
the Muslims to a situation in
which they were not able to derive laws from the Qur’an and Sunnah and thus
apply Islam. It
eventually led to the closure of the doors of Ijtihad (in the 6th century
Hijri) and the opening of the
doors of Taqleed (imitation). Yet Ijtihad is essential for the Ummah,
without it Muslims cannot progress
b!
ecause it allows Muslims to understand the Islamic opinion on new issues.
Its closure meant Muslims
could not respond to the continuous developments being made in terms of
science and technology,
accordingly the State missed out and new issues and circumstances were left
without knowing the
Islamic views on them. Hence the point, which must be made, is that the
nation without Ijtihad will lag
behind the rest of the world and that the Arabic language is a prerequisite
for Ijtihad to take place.
As a result, many Muslims began to believe that Islam is a thing of the past
and looked for answers to
new issues in the Kufr civilisation. When the Kuffar finally abolished Islam
as a way of life, only a few
amongst the Muslims objected to it because it was widely accepted that Islam
was an obstacle to
modernisation and progress. This is a view that is still rampant amongst
some Muslims today who
express it direc!
tly if they are secular or indirectly by finding middle
grounds between Islam and the
Western civilisation if they are "moderates."
However revival is not embodied in material or scientific advancement.
Rather, the intellectual and
ideological elevation is the basis for the correct revival, whereby material
advancement is a byproduct .
Thus, the revival for Muslims lies with resuming the Islamic way of life.
The Arabic language is needed
to deduce solutions from the Islamic perspective in leading an Islamic way
of life. Deducing the
solutions requires the comprehension of the Arabic language, since Ijtihad
can only be performed in
Arabic. Also, to produce original material requires from us to directly
access the revelation, otherwise
we will be restricted to thought based upon translations or secondary works.
Muslims of Ilm al Kalam (Science of Discourse, discussion regarding the
Creator, his
!
; attributes based on intellect and Greek logic)
In this article we will look more closely into the study by Muslims of Ilm
al Kalam (Science
of Discourse, discussion regarding the Creator, his attributes based on
intellect and Greek
logic) and how it was divergent from the understanding of the Sahabah (raa).
Within a few decades of Muhammad (saaw)'s death, Islam had liberated most of
the lands in
the Near East, the whole of North Africa, Spain, and had penetrated into
France. The defeat
of the Muslims by Charles Martel at Tours in AD 732 curbed Islam's expansion
into western
Europe.
Although the Islamic Society, in the 2nd century of Hijrah, was strong and
thriving, certain
Muslims began translating Greek philosophy into Arabic. All of this was done
under the
pretense of countering the thinking of the non-Muslims who came under Is!
lam
as new lands
were being liberated. Their goal was to reconcile the Islamic tenets with
Greek thoughts and
Christian beliefs and exhibit their universality. These philosophers mingled
reasoning with
revelation and sought to harmonize Greek philosophy with the Islamic
ideology and
attempted to borrow their discussions and debates on the attributes of Allah
(swt).
The outcome of this was the emergence of the socalled Islamic philosophy and
"Islamic
philosophers" like Ibn Sina, al Farabi, al Kindi, Ibn Rushd. All of them
were heavily stung by
Greek philosophy. They quoted and studied Socrates, Plato, Aristotle, etc.,
in the same
breath that one would find Muslims drawing passages from the Qur'an. They
perceived
these forebears to possess extraordinary intellectual powers and considered
their works as
profound. They flattered themselves with the thought that they would honor
themselves by
questioni!
ng even the truth. They indulged and contended on issues like: the
eternity of the
world, the everlasting nature of the world, the denial of the Divine
attributes, the
impossibility of the annihilation of the human souls, the denial of
resurrection, and the belief
that the Creator knows only the universals and not the particulars.
In the same century, the Muslim Ummah saw the unfortunate birth of Ilm al
Kalam and the
scholars who studied this subject. Ilm al Kalam was the theological debate
on Aqeedah issues
and attributes of the Creator in conjunction with logical (aql) arguments
borrowed from the
Greeks.
Islam encourages individuals to discuss things around us to arrive at a
concrete conclusion
in the Unicity of Allah (swt) as a Creator and as the Supreme. However, once
this Islamic
Aqeedah is adopted, the Qur'an discusses the attributes and we believe in
these attributes
without discussing how He (!
swt) has acquired these attributes.
The role of intellect (Aql) is to establish the correct Aqeedah, understand
the Wahee
(revelation) as a reference, and to extract rulings from the sources (Qur'an
& Sunnah). It is
not meant for passing a judgment on the text or debating the attributes of
Allah (swt). The
human intellect is totally helpless in understanding the attributes of Allah
(swt) because it
cannot perceive Allah (swt). While it can perceive the existence of Allah
(swt).
Unfortunately, these scholars of Ilm al Kalam began to debate and discuss
these attributes by
intellect (Aql).
The major problem and mistake of these scholars was that they first studied
Greek
philosophy in great detail and vigor. After this they debated, analyzed, and
established their
opinions. The last step in this faulty intellectual exercise was to probe
the Qur'an and Sunnah
for support of their established opinions.
These futile attempts led to the establishment of certain groups who were
more concerned
with enforcing their opinions and thoughts on the Ummah. In the case of
Khalifa Al
Mamoun, he tried to impose the opinions of Al Mu'tazilla on the masses.
Unfortunately, these
attempts penetrated the society and entangled the Ummah on issues that were
never
important and never discussed by the Sahaba (raa). In addition, other
schools of Kalam came
to existence like Al Qadariyyah, Al Jabriyyah, Al Khawarij, and Al Ash'ari.
These opinions and thoughts caused tremendous disturbances in the Muslim
Ummah. It
subsequently became heavily distracted by these debates and never fully came
out of this
turmoil with a complete and correct understanding of Islam. The complete and
correct
understanding that the Sahabah (raa) had acquired, from the Prophet (saaw).
Why did not the Sahabah (raa) not encounter the same debates and p!
roblems as
the ones
encountered by the above mentioned individuals ?
The Sahabah (raa) never indulged in these futile arguments and debates.
Instead we
witnessed their implementation and propagation of Islam to the far reaches
of the world. Abu
Bakr, Umar, Uthman, Ali (raa), and others were the closest companions of the
Prophet
(saaw). Yet we never read or hear of any debates on the attributes of Allah
(swt) or in other
philosophical issues. This was due to the busying of themselves in the
implementation of
Islam and the custody of the people's affairs. They had greater concern for
maintaining the
correct methodology of understanding Islam which they acquired from the
Prophet (saaw).
They could not afford to sit around and debate on hair-splitting
philosophies and the idly
contemplate on the attributes of Allah (swt).
They clearly saw that the road to victory, i.e. paradise, lies in the
applicatio!
n of laws and
regulations and abiding by it as prescribed by Allah (swt) in the Qur'an and
Sunnah.
Although they questioned every action as to whether it was haram or halal,
they refrained
from discussing the theological aspects of the revelation. To them it did
not matter. What did
matter to them was the applicability and the implementation of the Shariah.
They did not approach the Qur'an for the purpose of intellectual exercise,
nor for the
purpose literacy of taste or imaginative enjoyment. None of them came to the
Qur'an to
increase his knowledge for the sake of knowledge itself. They rather turned
to the Qur'an to
find out what the Almighty Creator had prescribed for him and for the Ummah
at large to
implement.
They expanded their individual knowledge and the Ummah's as well by
performing ijtihad,
qiyas,... and not by involving themselves in philosophical debates. In fact,
the Prophet
(saaw) w!
arned them and the Muslim Ummah of seeking loopholes in rulings and
arguing
over futile issues. He warned the Ummah of the Jews and Christians who had
involved
themselves with these debates. One such example was the debate between the
Jews and
Christians on the gender of the Angels.
The Sahabah (raa) realized that the Muslims held a unique advantage of
having the Qur'an
and the Sunnah. They were to rule and judge among men on the basis of the
Revealed Word.
" O you who have attained the faith ! Be ever steadfast in your devotion to
Allah, bearing
witness to the truth in all equity; and never let the hatred of anyone lead
you into the sin of
deviating from justice. Be just; that is nearer to taqwa, and fear Allah for
Allah is well
acquainted with all that you do. " ( Al Mai'dah, 8)
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