Di antara pengharapan dan rasa takut
Ada sebuah hadits yang dapat menjaga kita tetap optimis namun juga
selalu waspada, menjaga keseimbangan antara pengharapan (raja') atas
rahmat Allah Ta'ala dan rasa takut (khauf) akan 'adzab-Nya.
Dari Ibnu 'Abbas radhiyallahu 'anhuma, Rasulullah Shallallahu 'alayhi
wa Sallam bersabda:
ما من عبد
مؤمن إلا
وله ذنب
يعتاده
الفينة بعد
الفينة أو
ذنب هو مقيم
عليه لا
يفارقه حتى
يفارق
الدنيا إن
المؤمن خلق
مفتنا توابا
نساء ؛ إذا
ذكر ذكر
"Tidaklah seorang hamba kecuali ia memiliki dosa yang berulang-ulang ia
lakukan, dari waktu ke waktu, atau dosa yang terus ia lakukan -
tidaklah meninggalkannya hingga ia meninggalkan dunia. Sesungguhnya
seorang mu'min diciptakan muftannan, tawwaban, nassaa-an, ketika ia
diingatkan, ia pun ingat." (HR. ath-Thabrani dalam Mu'jam al-Kabiir)
Muftannan = ia akan terus diuji
Tawwaban = ia akan terus bertaubat
Nassaa-an = ia akan terus lupa
Lihat penjelasannya dibawah:
Ibn Abbas, may Allah be pleased with him, reported that the Prophet,
salla Allahu alayhi wa sallam, said,
“There is no believing slave [of Allah] except that he has a sin
that he continually commits, from time to time, or a sin that he
constantly does - it never leaves him until he leaves this world.
Verily, the believer is created muftannan, tawwaban, nassaa`an - when
he is reminded, he remembers.”
The Takhreej of the Hadeeth
The hadeeth is reported in the al-Mu`jam al-Kabeer of Abul Qasim
Sulayman b. Ahmad b. Ayyub al-Tabarani (d. 360 A.H.).
Al-Tabarani was one of the last of the great huffadh (memorizers of
hadeeth). He lived an extremely long life, dying a centenarian. Hence,
in his later years, he could narrate ahadeeth from scholars who died a
generation earlier than most of the other scholars of his time could
narrate from. He wrote three famous works, all of them entitled
al-Mu`jam (meaning: a book of hadeeth where the hadeeth are arranged
according to the names of the Companions who narrated the hadeeth, or
the teachers whom the author narrated the ahadeeth from). The largest
of these three was called al-Mu`jam al-Kabeer, the middle one al-Mu`jam
al-Awsat, and the smallest (not surprisingly) al-Mu`jam al-Sagheer. The
most famous of these is the largest one - in its sole printed edition
(edited by the great scholar Hamdi Abd al-Majeed al-Salafi), the number
of ahadeeth is 21547. This edition utilized a manuscript that had three
entire volumes missing (volumes 13 to 16), hence the printed work is
incomplete, and no known complete manuscripts exist.
This makes al-Mu`jam al-Kabeer one of the largest collections of
hadeeth in print. Al-Tabarani tried to narrate as many ahadeeth from
each Companion that he could find, and in many cases he also narrated
biographical information about them. Hence this work is an important
treasure trove for information about the Companions of the Prophet
salla Allahu alayhi wa sallam.
An Explanation of the Hadeeth
This hadeeth is a ray of light and a source of optimism for the
believer. For there is no single believer amongst us who is perfect -
how can he be, when perfection is for Allah alone? And there is no
believer amongst us who is sinless, for it is only the angels who are
sinless. In this hadeeth, the beloved Rasul salla Allahu alayhi wa
sallam is reminding us that there will be sins that a believer does -
notice that he called such a person a mu`min, a true believer, despite
these sins. Furthermore, he pointed out that it is possible that a
servant is tested with a particular sin that he has become addicted to,
a sin that he continuously does until he dies.
The Prophet salla Allahu alayhi wa sallam then described such a
believer with three characteristics, and stated that the believer has
been created with them. Hence, to have these three characteristics is a
sign of a true believer.
The first of them is that he is muftan, meaning he will be tried and
tested. The implication from this description is that the believer has
been created in order to be tried and tested, and of the ways he is
tried and tested is through sins.
Trials and tribulations are of many types, some of them are worldly,
others spiritual; some of them deal with physical pain, others cause
mental anguish; some of them are losses of this material world, to see
how patient we are, others are gains and blessings given to us, to see
how we use them. In all cases, such fitan - such trials and
tribulations - should draw us closer to Allah. Even if a sin has
occurred, the true believer uses this sin to come closer to Allah.
But how can a sin be used to draw nearer to the very One whom he has
disobeyed?
Through the act of repentance, tawbah. Hence, the next description
given is that the believer is tawwab, meaning that he repents
continuously, repeatedly, relentlessly. The believer does not become
discouraged due to the quantity of sins that he commits, because he
realizes that Allah’s mercy is infinite and limitless. The true
mu`min is not demoralized by his past habits, but rather inspirited and
uplifted by hopes of a grander future. The believer always remembers
the encouraging words from his beloved Rasul salla Allahu alayhi wa
sallam who said, “The one who repents from a sin is like one who
has not committed it in the first place” (Reported by Ibn Majah
in his Sunan). Thus, this second description given to the believer
shows that the believer will always repent from his sins, regardless of
how many times he has done other sins, or even this very sin, before
the repentance.
The Prophet salla Allahu alayhi wa sallam then gave the third and final
description of the believer, that he is nassaa`a, meaning that he
continually forgets and relapses. Thus, the believer becomes heedless
of the commandments of Allah, oblivious to the realities of the
afterlife, and, when tempted by what he perceives to be a pleasing and
sweet deed, falls prey to the seductions of Shaytan, and swallows that
poisonous sweet. But as soon as the deed has been committed, and the
outer layer of sweetness dissolves, it is followed up by the bitter
aftertaste of the poison and pollutant that he has just ingested.
But not all hope is lost, for all such deeds can be undone, once again
through repentance - that greatest gift of Allah to the sinners! The
believer feels this guilt, and all that is needed is a prodding,
perhaps he hears a verse being recited, or attends a lecture that stirs
him, or listens to a khutbah that reminds him of his spiritual
bankruptcy. So, ‘…when he is reminded, he remembers’,
because he has an inner core of good, a repository of taqwa that need
only be exposed and brought out in order to cause this change in him.
And so the believer is ever in a cycle - an perpetual, never-ending
cycle - of committing sins, and then repenting, and then falling
headless and committing sins again, only to be reminded of his purpose
in life, after which he will repent, and fall into thoughtlessness once
again, only to be prodded into action and good behavior…
So the cycle of life continues, and it is this life that characterizes
the life of the believer, for the believer repents and strives to
attain perfection, whereas the fasiq or hypocrite commits the same sins
or worse, and cares little to better his situation.
What separates the mu`min from the fasiq is not the sin - both Adam and
Iblees disobeyed Allah - but the reaction to the sin. Adam repented,
and became beloved once again to Allah; Iblees obstinately persisted,
and become the most accursed creation of Allah.
The battle of the believer is a never-ending one. He will perpetually
fall into sins, but as long as he perpetually repents, and is reminded
by the Speech of Allah and His Messenger, he is still a believer, and
will continue to remain a believer, until he dies.
Always remember those uplifting words of the Basheer whom Allah sent to
us, “Whoever is pleased with his good deeds, and saddened by his
evil deeds, is indeed a mu`min” (Reported by al-Tirmidhi in his
al-Jami).
May Allah grant us all Iman and taqwa, and bless us to be amongst those
who, when tested, are patient, and when blessed, are thankful, and when
sinful, are repentant. Ameen!
"Fa maadza ba'da-lhaqq, illa-dl_dlalaal"
Leo Imanov
Abdu-lLah
AllahsSlave
phone: +49 241 1 89 93 69
mobile: +49 1 76 63 01 56 79
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