Assalaamu 'alaikum wr. wb.
[Imam Suhadi wrote:]
>Untuk itulah ketika Nabi sebelum wafat pernah bersabda yang sekarang ini
>menjadi titik perseteruan antara Syiah dan Sunni, yaitu yang mengatakan
>kurang lebih "Ali adalah pemimpin setelah ku".
Assalaamu 'alaikum wr. wb.
Entah pak Imam Suhadi kebetulan saja membawakan hadist ini, atau memang
betul-betul mengetahui tanggal kejadian dimana Rasulullah mengucapkan
hadist tersebut yang memang pas bulan Dhulhijjah, tepatnya tanggal 18
Dhulhijjah 10 H pada Haji Wada di suatu tempat yang bernama Ghadir Khum.
Jadi pada hari ini (18 Dhulhijjah 1419 H bertepatan Senin 5 April 1999),
tepat 1409 tahun (tahun hijriah) yang lalu Rasulullah SAAW mengucapkan
hadist "Ali adalah pemimpin setelahku".
Pada peristiwa itu juga Rasulullah mengucapkan hadist populer yang
mengamanatkan 2 hal sepeninggal beliau yaitu "Al-Quran dan Sunnahku"
(ataupun "Al-Quran dan Ahlulbaitku" pada hadist yang tidak populer
tetapi shahih dan mutawatir).
Pada peristiwa itu Rasulullah mengatakan bahwa "Barang siapa yang
menganggap aku sebagai Mawla (pemimpin) maka Ali juga adalah
Mawla-nya". Bahkan dalam sejarah diceritakan bahwa berbagai shahabat
pada hari itu kemudian membaiat Ali sebagai Mawla mereka. Bahkan
pembaiat Ali sebagi pemimpin tersebut tercatat sejarah termasuk
dilakukan shahabat utama seperti Umar bin Khattab dan Abu Bakar
Ashiddiq. Saya kira memang shahabat pada peristiwa tersebut menyadari
posisi Ali bin Abi Thalib sebagai pemimpin Agama, sebagai tempat
bertanya tentang masalah Agama sepeninggal Rasulullah dan bukan otomatis
juga sebagai pemimpin pemerintahan (meski seharusnya juga tidak menutup
kesempatan Ali sebagai pemimpin pemerintahan sebagaimana Nabi yang
menjabat keduanya sekaligus).
Pada hari itu juga, segera sesudah Rasulullah mengumumkan Ali sebagi
Mawla sepeninggal Rasulullah SAAW dan sebagian sahabat yang hadir
membaiat Imam Ali bin Abi Thalib, maka turun ayat terakhir "Al-Yauma
akmaltu lakum diinakum wa atmamtu alaikum ni'mati wa radhiitu islaama
diinan", "Hari ini telah Aku sempurnakan diin kalian dan aku cukupkan
nikmat-Ku dan Aku ridha islam menjadi diin". Oleh karena itulah orang
syiah menganggap bahwa mengakui Ali sebagi mawla adalah bagian dari
kesempurnaan diin.
Di bawah ini saya kutipkan penjelasan (masih bahasa inggris) mengenai
peristiwa Ghadir-Khum tersebut dalam kitab hadist Sunni sesuai yang
dijelaskan dalam buku Al-Murajaat (diterjemahkan dalam bahasa Indonesia
sebagai "Dialog Sunnah Syiah" Penerbit Mizan). Khusus buku ini saya
beri tips bahwa hendaknya ketika membaca buku ini janganlah dianggap
sebagai debat antara Ulama Syiah dengan Ulama Sunni, melainkan sebagai
seorang Ulama Sunni yang bertanya tentang ajaran syiah kepada seorang
Ulama Syiah untuk meyakinkan dirinya bahwa Ajaran Syiah berdasarkan
pengambilan nash yang syah. Pada akhir dialog, Ulama Sunni tersebut
tidak kemudian menjadi seorang syiah (karena memang bukan itu tujuan
dialog) melainkan meyakini bahwa ajaran syiah juga berdasarkan
pengambilan nash-nash yang syah menurut agama Islam. Buku ini cukup
mengundang kontroversi sehingga orang Sunni repot-repot membuat buku
khusus membantah buku tersebut. Saya kira hal ini terjadi karena
sebagian orang Sunni yang salah paham dan orang Syiah yang kegeeran
memandang buku tersebut sebagai Debat antara Ulama Sunni dan Syiah dan
dimenangkan oleh Ulama Syiah, padahal seharusnya bukan demikian. Dalam
keseluruhan buku tersebut ulama Sunni lebih pada posisi bertanya tentang
banyak hal tentang ajaran syiah. Jawaban dari ulama Syiah bukan kemudian
dibantah dengan pandangan dari ulama sunni, melainkan diteliti sejauh
mana berdasar pada Nash AlQuran dan Al-hadist.
Wassalaamu 'alaikum wr. wb.
=========================================
Relying on the consensus of narrators of hadith, al-Tabrani and many
others[1] have quoted Zayd ibn Arqam saying:
"The Messenger of Allah, peace be upon him and his progeny, once
delivered a sermon at Ghadir Khumm under the shade of a few trees
saying, `O people! It seems to me that soon I will be called upon and
will respond to the call.[2] I have my responsibility[3] and you have
yours;[4] so, what do you say?' They said: `We bear witness that you
have conveyed the Message, struggled and advised [the nation];
therefore, may Allah reward you with the best of His rewards.' He asked
them: `Do not you also bear witness that there is no god but Allah and
that Muhammad is His Servant and Messenger, that His Paradise is just
and that His Fire is just, that death is just, that the life after death
is just, that the Hour will undoubtedly approach, and that Allah shall
bring the dead to life from their graves?' They said: `Yes, indeed, we
do bear witness to all of that.' He said: `O Mighty Lord! Bear witness
that they have.' Then he said: `O people! Allah is my Master, and I am
the mawla (master) of the believers. I have more authority over their
lives then they themselves have;[5] therefore, to whomsoever I have been
a mawla, this (`Ali) is his mawla;[6] O Lord! Befriend whoever befriends
him, and be an enemy of whoever sets himself as his enemy.' Then he
said: `O people! I am to precede you, and you shall join me, at the Pool
[of Kawthar] which is wider than the distance from Basra to San`a; it
contains as many silver cups as the stars; and I shall ask you when you
join me about the Two Weighty Things, how you shall succeed me in faring
with them; the Greatest Weighty Thing is the Book of Allah, the
Omniscient, the Sublime, one end of which is in Allah's hand and the
other in yours; so, uphold it so that you may not go astray, and your
faith shall not suffer any alteration; and the other are my Ahl al-Bayt,
for the most Gracious and Knowing has informed me that they both shall
never part from each other till they join me at the Pool.'"[7]
In a section dealing with `Ali's virtues in Al-Mustadrak, the author
indicates that Zayd ibn Arqam[8] is quoted through two sources both of
which are held reliable by both Shaykhs: al-Hakim [one of such sources]
says that when the Messenger of Allah, peace be upon him and his
progeny, returned from his Farewell Pilgrimage, he camped at Ghadir
Khumm and ordered the believers to sweep the area under a few huge trees
where a pulpit of camel litters was made for him. He stood and said: "It
seems as if I have been called upon and responded to the call, and I
enjoin you to look after both the Book of Allah and my Progeny; see how
you fare with them after me, for they shall never part from each other
till they join me at the Pool." Then he added: "Allah, the Dear and
Mighty, is my Master, and I am the master of every believer," then he
took `Ali by the hand and said: "To whomsoever I have been a master,
this `Ali is [henceforth] his master; O Lord! Befriend whoever befriends
him, and be the enemy to whoever antagonizes him." The author quotes
this lengthy hadith in its entirity. In his Talkhis, al-Thahbi quotes it
without commenting on it. Al-Hakim, too, quotes it as narrated by Zayd
ibn Arqam in his Al-Mustadrak, admitting its authenticity. In spite of
his intolerance, al-Thahbi admits the same in his Talkhis, to which you
may refer.
Imam Ahmed ibn Hanbal has quoted the same hadith as narrated by Zayd ibn
Arqam thus:
"We were in the company of the Messenger of Allah, peace be upon him and
his progeny, when he camped in a valley called Wadi Khumm, and he
ordered everyone to gather for prayers in midday heat. He then delivered
a sermon to us under the shade of a robe over a rush tree [Juncus
spinosus] to protect him from the heat of the sun. He said: `Do you know
- or do you bear witness - that I have more authority over a believer's
life than the believer himself has?' They answered: `Yes, indeed, you
do.' He said: `Whosoever accepts me as his mawla, `Ali is his mawla; O
Lord! Befriend whosoever befriends `Ali and be the enemy of whomsoever
opposes `Ali.'"
Al-Nisa'i quotes Zayd ibn Arqam saying that when the Prophet (pbuh)
returned from the Farewell Pilgrimage, and having reached Ghadir Khumm,
he ordered the ground under a few huge trees to be swept clean. He
announced: "It looks like I have been invited [to my Lord's presence]
and I have accepted the invitation, and I am leaving with you the Two
Weighty Things, one of them is bigger than the other: the Book of Allah
and my Progeny, my Household; so, see how you succeed me in faring with
both of them, for they shall never part from each other till they join
me at the Pool." Then he added: "Allah is my Master, and I am the master
(mawla) of every believer." Taking `Ali's hand, he added saying, "To
whomsoever I have been a master, this `Ali is his master; O Lord!
Befriend those who befriend him, and be the enemy of all those who
antagonize him." Abul-Tufail says: "I asked Zayd: `Have you heard these
words of the Messenger of Allah, peace be upon him and his progeny,
yourself?"[9] He answered that all those who were there under the huge
trees had seen the Prophet with their own eyes and heard him with their
own ears. This hadith is recorded by Muslim in a chapter on the
attributes of `Ali in his Sahih from several different narrators ending
with Zayd ibn Arqam, but he abridged it and cut it short - and so do
some people behave.
Imam Ahmed has recorded this hadith from al-Bara' ibn `Azib[10] from two
avenues saying; it reads: "We were in the company of the Messenger of
Allah (pbuh) when we camped at Ghadir Khumm. The call for congregational
prayers was made. The site of two trees was chosen, and it was swept
clean. He performed the noon-time prayers then took `Ali by the hand and
asked the crowd: `Do you not know that I have more authority over the
believers than the believers themselves have?' They answered: `Yes, we
do.' He asked: `Do you know that I have more authority over every
believer than the believer himself has?' They answered in the
affirmative; then he took `Ali's hand and said: `Whoever has accepted me
as his master, this `Ali is his master; O Lord! Befriend whoever
befriends him and be the enemy of whoever chooses to be his enemy.'
`Umer met him immediately following that and said to him:
`Congratulations to you, son of Abu Talib! You have become, at dawn and
at sunset, the master of every believing man and woman.'"
Al-Nisa'i has quoted `Ayisha daughter of Sa`d saying that she heard her
father saying: "I have heard the Messenger of Allah, peace be upon him
and his progeny, on the Day of Juhfa, when he took `Ali's hand and
delivered a sermon, praised and adored Allah, then said: `O people! I am
your wali.' They said: `You have said the truth.' Then he raised `Ali's
hand and said: `This is my wali unto you to discharge the
responsibilities of my religion on my own behalf, and I support whoever
supports him and am the enemy of whosoever chooses to be his enemy.'"
Sa`d is also quoted saying: "We were in the company of the Messenger of
Allah (pbuh). When he arrived at Ghadir Khumm, those who went ahead of
him returned to join him, while he waited for those who lagged behind,
till all people assembled. Then he said: `O people! Who is your wali?'
They answered: `Allah and His Messenger.' Then he took `Ali's hand, made
him rise and said: `Whoever has taken Allah and His Messenger as his
wali, this (`Ali) is his wali; O Lord! Befriend whoever befriends him
and be the enemy of whoever chooses to be his enemy.'"
The books of traditons recording this incident are numerous and cannot
be all cited here. They all contain explicit texts indicating that Ali
is the Prophet's vicegerent and successor, just as al-Fadl ibn al-Abbas
Abu Lahab has said:[11]
The one to be recognized as the Vicegeret, generation after generation,
After Muhammad, is `Ali; for he was his companion in every occasion.
Sincerely,
Sh
-----------------------------------
[1] Many renown authorities have admitted its authenticity, so much so
that even Ibn Hajar stated the same, quoting al-Tabrani and others, in
the shubha (allegation) number 11 of the ones which he enumerates on
page 25, Section 5, Chapter One, of his book Al-Sawa`iq al-Muhriqa.
[2] He has eulogized his own pure soul simply to attract their attention
to the fact that time had come to bring his mission to perfection,
necessitating the appointment of his successor, and that he is unable to
postpone doing so for fear he might be called upon [i.e. die] before
discharging such mission which he is to bring to perfection, a mission
that is indispensable to his nation.
[3] Since the appointment of his brother weighs heavily against those
who compete, envy, create dissension and hypocrisy, he, peace be upon
him and his progeny, desired, before making such an announcement, to
first apologize to them in the hope that that might touch and unify
their hearts and in apprehension of their speeches and deeds; he said:
"And I am responsible," so that they might come to know that he receives
orders, and that he is responsible to discharge them; therefore, he
simply has to do so. Imam al-Wahidi, in his book Asbabul Nuzul, quotes
Abu Sa`id al-Khudri saying: "The verse `O Messenger! Convey that which
has been revealed unto you from your Lord' was revealed on Ghadir Khumm
day in reference to `Ali ibn Abu Talib (as)."
[4] By saying "You, too, are responsible," he, peace be upon him and his
progeny, may have implied, as quoted by al-Daylami and others and stated
in Al-Sawa`iq al-Muhriqa and other books from Ibn Sa`id, that they
should follow in their footsteps, since they are responsible regarding
`Ali's wilayat. Imam al-Wahidi has said: "They are responsible regarding
the wilayat of `Ali and Ahl al-Bayt." Thus, the purpose of his saying
"and you, too, are responsible" is to threaten those who would dispute
the authority of his wali and wasi.
[5] Many have contemplated upon this sermon, giving it due attention,
and they have come to know that its gist is nothing other than a
reference to the fact that `Ali's wilayat is as much a root of the faith
as his own responsibility as the Imam, for the Prophet (pbuh) first put
the question: "Do not you bear witness that there is no god but Allah,
and that Muhammad is His Servant and Messenger?" Then he said: "The Hour
is approaching; there is no doubt about it, and Allah shall certainly
bring to life those who are in the graves," following that with a
statement in which he mentioned the wilayat so that it would be
understood that the latter bears the same significance like the matters
about which he has asked them and to which they have agreed. This is
obvious to all the discreet who are familiar with the methods and
objectives of speech.
[6] His statement: "I am the mawla" is an outspoken testimony to a
significant fact. The meaning of "mawla" is: one who is "awla," foremost
in status, superior. Thus, the meaning of his statement is: "Allah is
superior to me, and I am superior to the believers, and whoever
considers me to be superior to him must also consider `Ali as such."
[7] This wording of the hadith is quoted by al-Tabrani, Ibn Jarir,
al-Hakim al-Tirmithi, from Zayd ibn Arqam. It is transmitted by Ibn
Hajar from al-Tabrani and others in this exact wording, without
questioning its authenticity; so, refer to page 25 of Al-Sawa`iq
al-Muhriqa.
[8] Refer to page 21 of Al-Khasa'is al-`Alawiyya, where the Prophet
(pbuh) is quoted saying: "To whomsoever I have been the wali, this
(`Ali) is his wali.
[9] Abul-Tufayl's question is obviously indicative of his amazement at
this nation's overlooking this matter regarding `Ali in spite of the
hadith it narrates from its Prophet (pbuh) in his honor on the day of
the Ghadir. As if suspicious of the accuracy of the narrated hadith, he
went ahead and inquired of Zayd, having heard him narrate the same, "Did
you hear it from the Messenger of Allah?!" His tone is that of someone
amazed, bewildered, and skeptical. Zayd answered him that all
individuals present under those trees had, indeed, seen the Prophet with
their eyes and heard him with their ears; so, Abul-Tufayl then knew that
the matter was just as al-Kumait, may Allah be merciful unto his soul,
says:
On the day of the dawh, the dawh of the Ghadir,
Caliphate was made for him manifest and clear,
Only if the throngs opted to obey;
Yet I have never seen such a day,
Nor have I seen such right
Trampled upon, discarded outright;
But the men had sold it, and I never saw
Such a precious thing to sale would go...
[10] This occurs on page 281 of his Al-Khasa'is al-`Alawiyya, in a
chapter dealing with `Ali's status in the eyes of Allah, the Exalted,
the omni-Scient, and also on page 25 of another chapter enjoining
acceptance of his wilayat and warning against bearing animosity towards
him.
[11] These are among poetic lines composed as the answer of al-Walid ibn
`Uqbah ibn Abu Ma`it, quoted by Muhammad Mahmud al-Rafi`i in his
Introduction to Sharh al-Hashimiyyat, page 8.
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