NASIHAT: Jauhi Horoskop dan Ilmu Nujum

عَنْ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ اقْتَبَسَ عِلْمًا مِنْ النُّجُومِ اقْتَبَسَ شُعْبَةً مِنْ السِّحْرِ زَادَ مَا زَادَ

Daripada Ibn Abbas (RA): Rasulullah (SAW) bersabda: "Sesiapa yang mempelajari satu cabang daripada bintang-bintang (ilmu nujum) telah mempelajari satu cabang daripada sihir. Ianya bertambah dengan bertambahnya apa yang dipelajari."
[Sahih - Abu Daud, Ibn Majah dan Ahmad]

Ilmu nujum ada tiga jenis:
1. at-Tanjeem - Iaitu mempercayai bahawa bintang-bintang ada kesan atas kejadian-kejadian di dunia. Pendek kata, mereka yang mempunyai kepercayaan ini akan menyembah bintang-bintang dan lain-lain kekufuran berkaitan dengan penyembahan bintang-bintang. Jenis ini disepakati ulama adalah kufur yang mengeluarkan seseorang itu dari Islam.
2. at-Ta'theer - Iaitu menggunakan pergerakan bintang-bintang sebagai tanda apa yang akan berlaku di masa depan. Pengamal jenis ini adalah serupa dengan tukang tilik kerana dia mendakwa ilmu ghaib dengan menggunakan pergerakan bintang-bintang sebagai petanda. Jenis inilah yang banyak dimuatkan di dalam majalah-majalah, suratkhabar, dan lain-lain, lebih dikenali sebagai horoskop!

عَنْ بَعْضِ أَزْوَاجِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ أَتَى عَرَّافًا فَسَأَلَهُ عَنْ شَيْءٍ لَمْ تُقْبَلْ لَهُ صَلَاةٌ أَرْبَعِينَ لَيْلَةً

Daripada salah seorang isteri nabi: Nabi (SAW) bersabda: "Sesiapa yang mendatangi seorang dukun dan bertanya mengenai sesuatu, tidak diterima solatnya 40 hari."
[Sahih Muslim]

عَنْ أَبِي هُرَيْرَةَ وَالْحَسَنِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ أَتَى كَاهِنًا أَوْ عَرَّافًا فَصَدَّقَهُ بِمَا يَقُولُ فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Daripada Abu Hurairah dan al-Hasan: Nabi (SAW) bersabda: "Sesiapa yang mendatangi seorang tukang tilik (al-Arraf) atau dukun (al-Kaahin) kemudian mempercayai kata-katanya maka dia telah kufur dengan wahyu yang diturun kepada Muhammad."
[Sahih - Musnad Ahmad]

Membaca horoskop boleh dikiaskan dengan berjumpa dengan tukang tilik yang mendakwa mengetahui apa yang akan berlaku di masa depan, ertikata lain, mendakwa ilmu ghaib. Sesiapa yang bertanya tukang tilik sahaja, tidak diterima 40 hari solatnya!... Belum lagi mempercayainya! Begitu juga horoskop, membacanya sahaja adalah serupa dengan bertanya tukang tilik, walaupun tidak percaya! Apatah lagi bila kesamaan dirasai dan dia mula mempercayai apa yang dibaca, maka dia telah jatuh kufur, terkeluar daripada agama Islam. Na'uzubillah!

3. at-Tasyeer - Iaitu ilmu mengenai bintang-bintang dan pergerakannya untuk mengetahui kiblat, masa dan lain-lain yang bertepatan dengan sunnah Allah, atau sebab musabbab. Ilmu ini dibenarkan oleh sebahagian ulama.

NASIHAT
Saya ingin menasihatkan semua umat Islam agar menjauhi dukun, tukang tilik, peramal nasib dan sebagainya yang mendakwa pengetahuan ilmu ghaib, termasuk horoskop, agar tauhid kita tidak rosak dan jatuh ke kancah kebinasaan!

Dan kepada pemilik-pemilik blog, buangkanlah horoskop (atau astrological sign) daripada profile kamu! Ianya seolah-olah membenarkan horoskop, atau sekurang-kurangnya memberi gambaran horoskop tidak bercanggah dengan Islam!

Importance of Purification in Islam

Purification (Taharah) is very important in Islam, for the following reasons:

1. It is half of Iman, as the prophet (sallallahu ‘alayhi wasallam) said: “Purification (at-Tuhoor) is half of Iman.”[1]

2. It is a condition of one of the pillars of Islam, as he (sallallahu ‘alayhi wasallam) said: “Salaat will not be accepted without purification”[2]

3. It is a way to the love of Allah, as Allah (subhanahu wa ta’ala) said: "Verily Allah loves those who constantly repent and loves those who purify themselves.”[3]

4. It is one of the means for forgiveness, as the prophet (sallallahu ‘alayhi wasallam) said: "He who performs the Wudu' perfectly (i.e., according to Sunnah), his sins will depart from his body, even from under his nails.''[4]

5. Its reward is paradise, especially when performed perfectly, as the prophet (sallallahu ‘alayhi wasallam) said, "Shall I not tell you something by which Allah expiates the sins and elevates ranks (in Jannah)?'' The Companions said; "Certainly, O Rasulullah.'' He (sallallahu ‘alayhi wasallam) said, "Performing the purification (wudhu) thoroughly in spite of difficult circumstances, walking with more paces to the mosque, and waiting for the next Salat after observing Salat; and that is Ar-Ribat, and that is Ar-Ribat.''[5] Ar-Ribat means watching the frontiers or battlefront against enemy invasion.

And he (sallallahu ‘alayhi wasallam) also said, "Whoever of you performs Wudu' carefully and then testifies saying: ‘I testify that there so no true god except Allah Alone, Who has no partners and that Muhammad is His slave and Messenger,' the eight gates of Jannah are opened for him. He may enter through whichever of these gates he desires.''[6]

6. It is the adornment of the believer in the Hereafter, as he (sallallahu ‘alayhi wasallam) said: "The adornment of the believer (in Jannah) will reach the places where the water of Wudu' reaches (his body).''[7]

---

[1] Sahih Muslim

[2] Sunan Tirmizhi

[3] Al-Baqarah:222

[4] Sahih Muslim

[5] Sahih Muslim

[6] Sahih Muslim

[7] Sahih Muslim

Jangan ambil separuh-separuh...

Firman Allah:
“Wahai orang-orang yang beriman! Masuklah kamu ke dalam Islam secara keseluruhannya, dan janganlah kamu turut langkah-langkah syaitan. Sesungguhnya syaitan itu musuh yang nyata bagimu.”
[2:208]

Marilah kita beriman dan beramal dengan Islam tanpa memilih-milih bahagian yang disukai dan ditinggalkan pula bahagian yang kita tidak sukai, kerana syaitan menyesatkan manusia sedikit demi sedikit, dengan langkah-langkah yang teratur sehinggakan mereka yang terjebak tidak terasa langsung bahawa mereka telah diperdaya oleh syaitan.

“Apakah kamu beriman kepada sebahagian Kitab dan ingkar terhadap sebahagian yang lain?”
[2:85]

Sebelum ini saya pernah terangkan tentang golongan anti-hadith yang melakukan jenayah ini dalam tafsiran-tafsiran mereka terhadap al-Quran. Oleh itu, mereka bukannya anti-Hadith sahaja, malah mereka anti-Quran juga!

Jenayah ini banyak berleluasa di kalangan umat Islam. Malangnya, di kalangan ustaz pun ada yang melakukan kesilapan ini.

Sebagai contoh, ada satu blog kepunyaan seorang ustaz bekas pelajar Universiti al-Azhar, beliau telah menuliskan komennya tentang klip video Shaikh Muhammad Mutawalli asy-Sya’rawi (rahimahullah), dalam artikelnya "Allah wujud tanpa Bertempat".

Bagi sesiapa yang memahami bahasa arab, sila lihat video di link berikut:

[http://www.youtube.com/watch?v=E0gaWawLNFM]

Komen beliau:

"Syeikh Muhammad Mutawalli as-Sya'rawi Rahimahullah seorang mufassir agung mensyarahkan ayat; "Dan Dialah Tuhan di langit dan Tuhan di bumi." [az-Zukhruf:84] Tuhan di sini merujuk kepada Allah kerana ayat ini menggunakan ismul mausul ( الذي ). Isim mausul di dalam kaedah bahasa arab menunjukkan kepada ma'rifah iaitu Allah.

Beliau menyatakan di dalam tafsirannya tidak ada bagi Allah tempat kerana tempat itu ciptaannya. Tidak ada bagiNya tempat dan masa kerana keduanya makhluk (ciptaan Allah). Sila rujuk video di atas.

TAMBAHAN PENULIS (Ustaz yang berkenaan)
Jika dikatakan Allah di langit maka bertentangan dengan ayat ini kerana Allah menyatakan di langit dan di bumi. Apakah Allah ada dua? Maka pandangan yang mendakwa Allah di langit atau di bumi atau di 'arasy semua terbatal. Oleh sebab itu ulama' ahlussunah mengkategorikan ayat sebegini sebagai ayat mutasyabihah. Kerana hakikatnya tiada bagi Allah tempat."

Begitulah komen beliau yang bermaksud untuk menyanggah fahaman yang selalu kita dengar sebagai fahaman Wahhabi. Beliau menggunakan ayat Quran di atas dan keterangan Shaikh asy-Sya'rawi untuk menafikan bagi Allah tempat, sekaligus menolak fahaman (yang dikatakan fahaman Wahhabi) bahawa Allah berada di langit, ataupun Allah berada di atas ArsyNya.

Di sini, saya jelaskan bahawa ustaz ini telah tersilap langkah. Berikut adalah ulasannya:

1. Sekiranya ustaz ini benar-benar mahu mencari kebenaran di dalam hal ini, maka mestilah dia mendengar keterangan Shaikh asy-Sya'rawi sendiri tentang ayat-ayat al-Quran yang menyebut Allah berada di atas ArsyNya, dan bukannya ambil satu klip video tentang ayat lain, kemudian mengatakan bahawa Shaikh ini menafikan Allah berada di atas 'ArsyNya atas alasan beliau menafikan bagi Allah tempat atau masa.

Bagi sesiapa yang mampu memahami bahasa arab, sila lihat tafsir Shaikh asy-Sya'rawi mengenai ayat: "Sesungguhnya Tuhan kamu ialah Allah yang telah menciptakan langit dan bumi dalam enam masa, lalu Dia istawa (bersemayam) di atas 'ArsyNya."[al-A'raf:54] atau [Yunus:3]

Linknya: [http://www.youtube.com/watch?v=YJV02AL7t5U]

Secara ringkas, Shaikh asy-Sya'rawi menerangkan bahawa "'Istiwa' (semayam) Allah di atas 'ArsyNya adalah menurut yang layak bagi Allah, seperti setiap sifat Allah yang sebutannya sama dengan sifat manusia, maka janganlah diambil kewujudan sifat itu seperti wujudnya pada manusia". Ertikata lain, Shaikh asy-Sya'rawi tidak menafikan bahawa Allah berada di atas 'Arsy, cuma jangan samakan atau bayangkan keberadaan Allah di atas ArsyNya seperti manusia atau raja di atas arsynya.

Malah Shaikh menerangkan seperti berikut: "Allah wujud dan manusia wujud, tetapi kewujudan manusia tidak sama dengan kewujudan Allah. Dan bagi Allah ilmu tentang semua perkara yang kita berinteraksi dengannya dan manusia juga ada ilmu tetapi tidaklah ilmu mereka seperti ilmu Allah. Dan bagi Allah perbuatan dalam bermacam perkara dan bagi manusia juga perbuatan tetapi perbuatan manusia tidak munasabah dengan perbuatan Allah! Maka janganlah diambil perkataan 'istiwa' dengan makna "duduk di atas tempat" agar dijauhkan daripada Allah dikatakan berada di suatu tempat."

Lihat perbezaan kata-kata Shaikh ini dengan komen ustaz di atas.

Ustaz ini mengatakan: "Maka pandangan yang mendakwa Allah di langit atau di bumi atau di 'arasy semua terbatal."

Sedangkan Shaikh mengatakan: "'Istiwa' (semayam) Allah di atas 'ArsyNya adalah menurut yang layak bagi Allah".

Kerana kewujudan Allah di atas 'ArsyNya tidak bermakna ianya memberikan tempat bagi Allah. Kenapa? Kerana Allah yang berfirman sedemikian. Adakah Allah tidak tahu ianya bermaksud mengadakan 'tempat' bagiNya?

Senang cerita: Kita hanya boleh menyifatkan Allah dengan lafaz-lafaz Allah dan RasulNya, beserta dengan kepercayaan bahawa tiada yang sama di antara Allah dan makhlukNya.

Keterangan yang diberikan Shaikh asy-Sya'rawi jelas, iaitu kita tidak boleh sama sekali membayangkan makna sifat-sifat Allah seperti sifat-sifat makhlukNya, maka sifat-sifat Allah itu tidak perlu ditakwil.

2. Ayat "Dan Dialah Tuhan di langit dan Tuhan di bumi." [az-Zukhruf:84] Adakah ayat ini bermaksud Allah di mana-mana?

Sekiranya kita rujuk kepada kitab-kitab tafsir yang muktabar, kita akan dapati bahawa maksud ayat ini adalah:

Allah jualah yang disembah oleh penghuni langit serta penghuni bumi.

Lihat Tafsir al-Jalalain, katanya: "Yakni, (bermaksud) yang disembah." [ms. 495]
Lihat Tafsir Ibn Kathir, katanya: "Yakni, Dialah yang disembah oleh sesiapa di langit dan yang disembah oleh sesiapa di bumi, penghuni kedua-duanya menyembahNya dan semuanya tunduk kepadaNya, hina di hadapanNya ."[J.4 ms. 143]
Lihat Tafsir asy-Syaukani dalam Fath al-Qadir, katanya: "Dan maknanya, Dialah yang disembah di langit dan disembah di bumi, ataupun yang berhak disembah di langit dan (berhak) disembah di bumi." [ms 1611]

Jelas bahawa ayat tersebut bukanlah bermaksud Allah berada di mana-mana. Kesilapan ini adalah disebabkan salahfaham maksud perkataan "Ilah". Sekiranya diterjemah ke bahasa Malaysia, maka perkataan itu bermaksud 'Tuhan'. Tetapi lebih tepat sekiranya diterjemahkan kepada 'Objek atau tumpuan sembahan'. Dengan maksud ini, maka akan ada 'Ilah' atau 'objek sembahan' yang benar dan ada juga 'objek sembahan' yang palsu. Maka ayat di atas menjelaskan kepada kita bahawa 'objek sembahan' yang benar adalah Allah, samada di langit mahupun di bumi! Dan bukan maksudnya Allah berada di langit dan di bumi!

3. Imam Abul-Hasan al-Asy'ari sendiri, yang disebut oleh ustaz ini: "beliau (Imam al-'Asyaari) merupakan wira ahulussunnah yang menentang akidah yang sesat lagi menyesatkan kaum mujassimah atau musyabbihah," telah menyebutkan di dalam kitabnya al-Ibanah 'an Usul ad-Diyanah tentang Aqidah sesat:

"Golongan Muktazilah, Jahmiyah dan Haruriyah telah berkata: 'Sesungguhnya makna firman Allah: "ar-Rahman istawa atas 'Arsy" [Taha:5], bahawa Dia istawla (menakluki), memiliki dan berkuasa, dan Allah berada di mana-mana, dan mereka ingkar bahawa Allah berada di atas 'ArsyNya, seperti kata Ahl al-Haq - dan mereka berpendapat bahawa perkataan Istiwa bermaksud Qudrah."
[ms.122]

Lihatlah bagaimana Imam Abul-Hasan al-Asy'ari mengatakan bahawa Aqidah "Allah berada di mana-mana" adalah Aqidah golongan Muktazilah, Jahmiyah dan Haruriyah!

Kemudian Imam Abul-Hasan al-Asy'ari membawa beberapa dalil-dalil yang menunjukkan bahawa Allah berada di atas 'ArsyNya, contohnya: hadith tentang turunnya Allah ke langit dunia pada waktu malam (1/3 akhir), ayat-ayat [an-Nahl:50], [al-Ma'arij:4], [as-Sajdah:4], hadith Jariyah dan lain-lain lagi.

Janganlah ambil sebahagian dan tinggal sebahagian yang lain.

Saya akhiri dengan kata-kata Imam Abul-Hasan al-Asy'ari (rahimahullah) yang menggariskan Aqidah yang beliau pegangi, seperti berikut:

"Pendapat kami yang kami berkata dengannya, dan agama yang kami beribadat dengannya (adalah): Berpegang kepada Kitab Rabb kami, dan Sunnah nabi kami (sllallahu 'alayhi wasallam), dan segala yang diriwayatkan daripada para sahabat, tabi'in dan imam-imam Hadith, dan kami berpegang teguh dengan itu, dan dengan segala yang dikatakan oleh Abu Abdillah Ahmad bin Hanbal, semoga Allah memberikan cahaya kepada wajahnya dan meninggikan darjatnya, dan memberikan ganjaran yang banyak...

6. Dan (kami beriman) bahawa Allah istawa (bersemayam - menurut yang layak bagi Allah) di atas 'ArsyNya, seperti firmanNya: "Ar-Rahman istawa di atas 'ArsyNya."[Taha:5]"
[Al-Ibanah 'an Usul ad-Diyanah, ms. 44-45]

Worthless efforts...

Imagine the day when you need everything that counts to be there for you, knowing that you have done so many ‘good’ deeds during your lifetime, and when push comes to shove:

“On the Day they will see the angels, no glad tidings will there be for the Wrongdoers that day. And they (angels) will say: "All kinds of glad tidings are forbidden for you," and We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.”
[25:22-23]

"Say (O Muhammad): "Shall We tell you the greatest losers in respect of (their) deeds? Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds! They are those who disbelieve the signs of their Lord and the Meeting with Him (Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight.”
[18:103-105]

Shaikh Abu Bakr Jabir al-Jazaairi (rahimahullah) said concerning these verses:
“Included in this are every polytheist, Jew, Christian, Haruriyah, those who perform actions based on riya’ (showing off) and everyone who does good deeds thinking that he has done well but his actions will be nullified due to corrupt belief, riya’, or actions not according to the syari’ah of Allah, like the different types of major bid’ah.”
[Nahr al-Khair ‘ala Aysar at-Tafaasir, pg. 288]

These verses stress the importance of having pure intentions, performing good deeds for the sake of Allah. Pure intentions will not be easy without strong faith in Allah and the Last Day, hence in Sura al-Kahf, Allah mentioned that their good deeds will be loss due to their disbelief of Allah and the Hereafter, or due to the weakness in faith that they perform good deeds only for worldly benefits.

SELAMAT HARI RAYA

تَقَبَّلَ اللهُ مِنَّا وَمِنْكُمْ
Semoga Allah menerima daripada kami dan kamu (amalan-amalan baik)

قال رسول الله صلى الله عليه وسلم : من أحيا سنة من سنني، فعمل بها الناس، كان لـه مثل أجر من عمل بها، لا ينقص من أجورهم شيءٌ

Rasulullah (SAW) bersabda: “Sesiapa yang menghidupkan satu sunnah daripada sunnahku, lalu diamalkan orang, baginya pahala seperti pahala orang yang beramal dengannya, tanpa mengurangkan pahala-pahala mereka sedikitpun.” [Sahih – Ibn Majah]

Amalan-amalan Sunnah pada Hari Raya:
1. Semua ulama, walaupun berbeza pendapat tentang hukum solat Hari raya, bersetuju seluruh umat Islam digalakkan bersolat Hari Raya, sehinggakan wanita yang sedang uzur pun digalakkan hadir dan bertakbir, kecuali mereka duduk di belakang jemaah, di luar tempat solat.
2. Mandi sunat hari raya sebelum solat Hari Raya.[1]
3. Makan beberapa biji buah tamar dengan bilangan ganjil (atau apa-apa sahaja makanan lain) sebelum solat Hari Raya Aidil Fitri. Di Hari Raya Aidil Adha, hanya makan daging korban selepas solat, dan tidak sebelumnya.[2]
4. Melaungkan takbir ketika keluar rumah ke tempat solat, sehinggalah solat hari raya bermula. Manakala Hari Raha Aidil Adha, takbir diteruskan pada hari-hari tashreeq.[3]
5. Ucapan tahniah seperti: Taqabbalallahu minna wa minkum (Semoga Allah menerima daripada kami dan kamu amalan-amalan baik)[4]
6. Memakai minyak wangi dan pakaian terbaik, tetapi jauhi pakaian sutera.[5] Bagi kaum wanita, perhiasan diri kenalah ditutup dari pandangan bukan mahram dan tidak berwangi-wangian.
7. Kembali daripada tempat solat melalui jalan yang berbeza daripada ketika pergi.[6]

Adab-Adab lain

1. Bersederhana di dalam makan dan minum. Elakkan pembaziran.

2. Jauhilah makanan dan minuman yang haram.

3. Jagalah adab-adab pergaulan, lebih-lebih lagi antara lelaki dan perempuan.

4. Hindarilah daripada maksiat dan perbuatan sia-sia

____________________________
[1] Ibn Umar (RA) sering mandi sunat hari raya sebelum keluar ke tempat solat. [Sahih – al-Muwatta]
[2] Rasulullah (SAW) biasa makan buah tamar dalam bilangan ganjil sebelum keluar. [Sahih al-Bukhari]
[3] Ibn Shihab az-Zuhri: Orang ramai (termasuk sahabat nabi) biasa bertakbir ketika keluar rumah sehingga imam keluar untuk solat. [Lihat Irwa’ al-Ghaleel]
[4] Ketika sahabat-sahabat nabi kelaur berjumpa satu sama lain, mereka berkata” Taqabbalallahu minna wa minkum. [Lihat Fathul-Bari (2/446) – Kata Ibn Hajr, isnadnya baik.]
[5] Nabi (SAW) ada sehelai jubah yang digunakan untuk kedua-dua Hari Raya dan hari Jumaat. [Sahih – Ibn Khuzaimah]
[6] Nabi (SAW) biasa menukarkan jalannya (pergi dan balik). [Sahih al-Bukhari]

In defense of Hadith (7) - Only Quran Delivery?

There are many verses in the Quran that tells Prophet Muhammad (sallallahu ‘alayhi wasallam) that his duty was to convey or deliver the message. These verses are often used by the Anti-Hadith or Submitters (more accurate – submersers which means those who sink their heads in water! If they don’t come out of it and submit to the truth, they will surely drown!)

These verses actually mean that the prophet was not responsible if the people do not believe him after he has delivered the message. This is clear. But a begging question arises: To what extent is a message considered delivered?

To answer this queston, we need to gather all the verses in this regard for a complete picture.

These verses can be found with different level of details. Each level of detail has a purpose and is relevant to understand the meaning.

Firstly, the verses which mention the duty as “to deliver” only:

“The Messenger's duty is but to deliver (the Message). And Allâh knows all that you reveal and all that you conceal.” [5:99]

“But if they turn away (O Muhammad SAW). We have not sent you as a Hafîz (protector) over them (i.e. to take care of their deeds and to recompense them). Your duty is to deliver (the Message). And verily, when We cause man to taste of Mercy from Us, he rejoices thereat, but when some ill befalls them because of the deeds which their hands have sent forth, then verily, man (becomes) ingrate!” [42:48]

“Whether We show you (O Muhammad SAW) part of what We have promised them or cause you to die, your duty is only to deliver (the Message) and on Us is the reckoning.” [13:40]

“So if they dispute with you (Muhammad SAW) say: "I have submitted myself to Allâh (in Islâm), and (so have) those who follow me." And say to those who were given the Scripture (Jews and Christians) and to those who are illiterates (Arab pagans): "Do you (also) submit yourselves (to Allâh in Islâm)?" If they do, they are rightly guided; but if they turn away, your duty is only to deliver the Message; and Allâh is All-Seer of (His ) slaves.” [3:20]

This can mean:

1. Only transferring the message to the receivers, like the postman transfers or delivers a letter to the address. No explanation! Nothing. He only delivers the message.

2. Transfer the message (Quran) and explain the meaning of the message (Quran), but whether the receivers believe or accept the message (Quran) or not, that’s not his problem. He only delivers the message (Quran).

3. Transfer the message (Quran & Sunnah), explain the meaning of the message (Quran & Sunnah) and make sure the message (Quran & Sunnah) is clearly understood and demonstrated into action (the Quran & Sunnah). Whether the receivers believe or accept the message or not, that is not his problem. He only delivers the message (Quran & Sunnah).
NOTE: Sunnah includes details not found in the Quran.

So which of these meanings were meant by Allah? Bear in mind that rejecting the message will result in punishment!

Secondly, let’s look at the next level of details:

"And if you deny, then nations before you have denied (their Messengers). And the duty of the Messenger is only to delver (the Message) clearly." [29:18]

“Then, if they turn away, your duty (O Muhammad SAW) is only to deliver (the Message) in a clear way.” [16:82]

“And our duty is only to deliver clearly (the Message).” [36:17]

“And those who join others in worship with Allâh say: "If Allâh had so willed, neither we nor our fathers would have worshipped aught but Him, nor would we have forbidden anything without (Command from) Him." So did those before them. Then! Are the Messengers charged with anything but to deliver clearly the Message?” [16:35]

These verses have added a detail which is very relevant and clarifies part of the problem. The message that has been delivered, must be explained clearly!

Hence, the possibilities mentioned above have been reduced to:

1. Transfer the message (Quran) and explain the meaning of the message (Quran), but whether the receivers believe or accept the message (Quran) or not, that’s not his problem. He only delivers the message (Quran).

2. Transfer the message (Quran & Sunnah), explain the meaning of the message (Quran & Sunnah) and make sure the message (Quran & Sunnah) is clearly understood and demonstrated into action (the Quran & Sunnah). Whether the receivers believe or accept the message or not, that is not his problem. He only delivers the message (Quran & Sunnah).

Thirdly, let’s look at the next level of details:

“And obey Allâh and the Messenger (Muhammad SAW), and beware (of even coming near to drinking or gambling or Al-Ansâb, or Al-Azlâm, etc.) and fear Allâh. Then if you turn away, you should know that it is Our Messenger's duty to deliver (the Message) in the clearest way.” [5:92]

This verse starts of with “obey” and mentions Allah and the Messenger. This could mean:

1. Obey Allah (Quran) and the Messenger (who merely obeys the Quran).

2. Obey Allah (Quran) and obey the Messenger (Hadith – including explanation and instructions not covered by the Quran)

So which of these meanings is true?

Fourthly, let’s look at the next level of detail:

“Obey Allâh, and obey the Messenger (Muhammad SAW), but if you turn away, then the duty of Our Messenger is only to deliver (the Message) clearly.” [64:12]

Here, Allah added the word “obey” for Muhammad, showing that prophet Muhammad was given another form of revelation which he must deliver clearly to the people. If they disobey, then his duty is only to deliver the message clearly.

This understanding is further explained with another added detail. See the next verse:

“Say: "Obey Allâh and obey the Messenger, but if you turn away, he (Messenger Muhammad SAW) is only responsible for the duty placed on him (i.e. to deliver Allâh's Message) and you for that placed on you. If you obey him, you shall be on the right guidance. The Messenger's duty is only to deliver (the message) in a clear way (i.e. to preach in a plain way).” [24:54]

The verse double confirms the understanding by saying “If you obey him (Muhammad) you shall be on the right guidance.” If they reject, his duty is only to deliver the message!

Other verses confirm this interpretation, that the message meant to be delivered is the Quran and Sunnah with the correct understanding.

Allah also says: “Those who follow the Messenger, the illiterate Prophet whom they find written in the Taurat and Injil he commands them to the good and forbids them from the evil, he MAKES LAWFUL the good (food and others) and MAKES UNLAWFUL the evil (food and others), he releases them from their heavy burdens and bindings that were upon them. So those who believe in him, honour him, help him, and follow the light (Quran) which has been sent down with him, it is they who will be successful.” [7:157]

The benefits from this verse of the Quran:
1. Those who follow the Messenger of Allah, he will be successful.
2. The false claim that the word “Messenger” refers to when he is alive, and “prophet” after his death, trying to imply obedience to the prophet is not binding. This verse clearly mentions both terms, and implies obedience for both terms, dead or alive.
3. He commands to the good
4. He forbids the evil
6. He makes lawful the good
7. He makes unlawful the evil
8. He releases their heavy burden and bindings
9. He deserves to be believed in, honoured and helped

All the above were regarding the prophet, the messenger, mentioned in general to mean, primarily, his instructions not in the Quran, and instructions confirming the Quran, since the Quran was mentioned separately as Light at the end of the verse: “and follow the light (Quran) which has been sent down with him”.

The Quran was mentioned only at the end because the context of the verse is regarding the Messenger of Allah, Muhammad (sallallahu ‘alayhi wasallam). And to claim that nothing of the prophet’s instructions has been preserved, or considering Quran as the only source of Islamic law, is surely an act of dishonor towards the prophet, and results in the nullifying of a huge portion of the religion!

“And We have also sent down unto you (O Muhammad SAW) the reminder (the Qur'ân), that you may explain clearly to men what is sent down to them, and that they may give thought.” [16:44]

We need the explanation even more compared to the companions since they lived the Quranic Era, and nurtured by the prophet himself. So, how can we access the explanation of the prophet, or learn their experience and understanding? What is the source for these? Don't you thnk the companions of the prophet would love to convey their experience, knowledge and understanding to their students? That is what we call "hadith"! So denying hadith means denying the correct understanding and message of Quran, hence denying Quran itself!

“He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them, and teaching them the Book and Al-Hikmah. And verily, they had been before in manifest error” [62:2]

Clearly the verse mentions four duties that he has to fulfill:
1. Recite the Verses – which means deliver the Quran.
2. Purify them – which means educate and nurture them upon guidance from Quran and his Sunnah
3. Teach the Book – which means teach the meaning of the Quran.
4. Teach the Wisdom – which means teach the Sunnah

“And remember (O you the members of the Prophet's family, the Graces of your Lord), that which is recited in your houses of the Verses of Allâh and Al-Hikmah (i.e. Prophet's Sunnah). Verily, Allâh is Ever Most Courteous, Well-Acquainted with all things.” [33:34]

This verse clearly mentions that two different things recited (mentioned) in their homes:
1. Quran
2. Sunnah

So, to say the Quran is our only source of law is basically rejecting the other type of guidance. We have to take all related verses of the Quran and compile them before forming a judgment. And only by affirming Quran and Sunnah will all the verses be fulfilled without any contradictions.

In defense of Hadith (6) - My people deserted Quran...

There is a verse of the Quran often used as proof to discredit hadith. The verse reads:

“And the Messenger (Muhammad SAW) will say: "O my Lord! Verily, my people (qaumi) deserted this Qur'ân (neither listened to it, nor acted on its laws and orders).” [25:30]

This verse seems to be concrete proof for them because there is no mention of hadith or the prophet himself as guidance!

We say that the use of this verse to prove that there is no hadith but just the Quran is inconclusive. We can refute this claim in several ways:

1. If you read the verse in Arabic, you will notice that the verse mentions: “qaumi” which means “my people”. Is this contradictory to other verses that mention the message of prophet Muhammad was for all mankind, and not just for his people, ie. the tribe of Quraish or the Arab? Other verses say:

"And We have sent you (O Muhammad SAW) not but as a mercy for the 'Alamîn (mankind, jinns and all that exists)." [21:107]

“Say (O Muhammad SAW): "O mankind! Verily, I am sent to you all as the Messenger of Allâh - to Whom belongs the dominion of the heavens and the earth. None has the right to be worshipped but He; It is He Who gives life and causes death. So believe in Allâh and His Messenger, the Prophet who can neither read nor write who believes in Allâh and His Words , and follow him so that you may be guided."” [7:158]

No, there is no contradiction.

Actually, the call to Allah spearheaded by prophet Muhammad was initially directed to his people, ie. Quraish. And this was the period where many challenges were made to the Quraish, and arabs, in general, as native Arabic speaking people at the peak of language appreciation. So Allah revealed verses to challenge them to produce anything similar to the Quran:

“Say: "If the mankind and the jinns were together to produce the like of this Qur'ân, they could not produce the like thereof, even if they helped one another."” [17:88]

So, the verse about the people rejecting the Quran was regarding the rejection of the Quraish even though they knew the Quran was the truth, since they failed miserably to compete with the Quran. And there are verses of the Quran that shows this stage (Meccan Period) in the call to Islam, example:

“And you (O Muhammad SAW) were not at the side of the Tûr (Mount) when We did call. But (you are sent) as a mercy from your Lord, to give warning to a people (qaum) to whom no warner had come before you, in order that they may remember or receive admonition.” [28:46]

“Or say they: "He (Muhammad SAW) has fabricated it?" Nay, it is the truth from your Lord, that you may warn a people (qaum) to whom no warner has come before you (O Muhammad SAW), in order that they may be guided.” [32:3]

“In order that you may warn a people (qaum) whose forefathers were not warned, so they are heedless.” [36:6]

As for the people of the Book, because they have received revelation before, hence addressed as such:

“O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad SAW) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: "There came unto us no bringer of glad tidings and no warner." But now has come unto you a bringer of glad tidings and a warner. And Allâh is Able to do all things.” [5:19]

So, it is clear that the verse concerned (25:30] was the prophet lamenting to Allah regarding the Quraish who rejected the Quran while they know that the Quran is from Allah.

2. The challenge from Allah to all the worlds of man and jinn, past and present, was to produce something like the Quran, the miraculous words of Allah:

“Or do they say: "He (Muhammad SAW) has forged it (this Qur'ân)?" Nay! They believe not! Let them then produce a recital (hadith) like unto it (the Qur'ân) if they are truthful.” [52:33-34]

Note: The word “hadith” used in this challenge to mean a similar type of speech or recital like the Quran. Hence, all other verses negating believe in “hadith” actually meant similar type of book or words like the Quran, and not meant to negate hadith of the prophet.

“Or they say, "He (Muhammad SAW) forged it (the Qur'an)." Say: "Bring you then ten forged Sûrah like unto it, and call whomsoever you can, other than Allâh (to your help), if you speak the truth!"” [11:13]

“Or do they say: "He (Muhammad SAW) has forged it?" Say: "Bring then a Sûrah like unto it, and call upon whomsoever you can, besides Allâh, if you are truthful!"” [10:38]

Note: Three similar verses but the challenges were different. Could this be a contradiction in the Quran? Definitely not, because these happened in 3 different times, and it shows how incapable are all created beings to match the Quran in anyway, even as little as to produce a chapter like it! First, challenge them to produce like the whole Quran, then only 10 surahs, and finally just one surah, but they are still incapable of such a feat! In this way, their feeling of shame and helplessness gradually built up to its peak!

These verses were revealed in Mecca and Allah reiterated the challenge in the Madinan period, as in this Madinan Surah:

“And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'ân) to Our slave (Muhammad SAW), then produce a Sûrah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allâh, if you are truthful.” [2:23]

So, the verse concerned [25:30] referred only to the miracle, the Quran, in relation to the challenge and their rejection. The hadith was not part of any challenge since it is the words of man, nevertheless it contains the inspired message of Islam. So it makes no sense to say that the verse negates hadith as a source of law in Islam.

3. The call to Islam towards non-muslims will always start with the combat kit, the tool of da’wah (call to Islam) ie. the Quran.

“So obey not the disbelievers, but strive (jihad) against them (by preaching) with the utmost endeavour, with it (the Qur'ân).” [25:52]

Once they are convinced about the Quran as the words of Allah, as proof that Islam is the truth and, they entered into Islam, then they will be taught the details of Islam which are derived from Quran, Sunnah, Ijma’ (concensus) and Qiyas.

But, if they reject the Quran, hence there is no meaning to convince them about the Sunnah and the rest of it. Hence, the verse concerned cannot be taken to mean that the Sunnah or hadith is not a source of guidance, inspired by revelation.

Just like when you try to convince a friend to join you at a restaurant to dine. You will speak about its wonderful food, in general, and certain foods, in particular, that you are able to relate and hopefully convince your friend to dine with you. Usually, restaurants have their promotional materials or brochures that you can handover to your friend to convince him. Once he is convinced and has agreed to join you, then all the other details can be seen when he enters the restaurant.

4. The word “Quran” in the verse was used in place of Islam. In other words, we can say the meaning of the verse is that the Messenger lamented to Allah regarding his people who have deserted Islam, ie. turned away from it. This is one of the ways or methods that are used in the Quran by Allah, to mean a whole of a thing by mentioning part of it. Example:

“Perform Salat from mid-day till the darkness of the night, and Quran al-Fajr. Verily, the recitation of the Qur'ân in the early dawn is ever witnessed (by the angels).” [17:78]

This verse started with an order to establish the prayers (four prayers) during the times between mid-day to the darkness of the night, and another prayer in the morning called the Fajr prayer. So the word “Quran al-Fajr” literally means recitation of the Quran in the early dawn, but the intended meaning in the context of the full verse is the salat al-Fajr. So, Allah used the word “recitation at al-Fajr” which is part of the salat al-Fajr to mean Salat al-Fajr itself! There are many examples of this in the Quran.

An added benefit by using this way or method is to mention a thing and to mean two things at one time. The word actually means salat al-Fajr but it alludes to the importance of recitation of Quran in Fajr salat, specifically, and in Fajr time, generally.

Note: The Dajjal, Richard (AKA Rashad) Khalifa totally misled his followers in his translation. He translated this verse as follows:

“You shall observe the Contact Prayer (Salat) when the sun declines from its highest point at noon, as it moves towards sunset. You shall also observe (the recitation of) the Quran at dawn. (Reciting) the Quran at dawn is witnessed.”

He totally mistranslated the words “to the darkness of the night” (in Arabic: ila ghasaq al-Lail) to mean “as it moves towards sunset” (in Arabic: jihhat ghurub ash-shams)! Hence, his followers cannot see the five prescribed salat signalled in the Quran! Not to mention his ignorance of the principles of tafsir because he maintained the words “Quran al-Fajr” to mean “(reciting) the Quran at dawn”. May Allah punish him with the worst of chastisement!

The opposite way is also used by Allah. Example the verse:

“Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allâh ever encompasses the disbelievers .” [2:19]

The word “fingers” in Arabic actually mean the whole finger, whereas “tips of the fingers” is a different word, which is used in this verse:

“Yes, We are Able to put together in perfect order the tips of his fingers.” [75:4]

However, Allah used the word “fingers” in the verse above to mean “tips of the fingers”. The added benefit of using the word “fingers” rather than “tips of the fingers” is to paint the picture of someone who is so scared of the deafening sounds of thunder that he thrusts his fingers into his ears, pressing as hard as he can, trying to block it out.

This is the beauty of the words of Allah, al-Latif (All-Subtle), al-Khabir (All-Aware).

But those who believer part of the Book and reject the other part will not be able to grasp this.

Hence, the word "Quran" in this verse [25:30] is part of Islam, which is complemented by Sunnah.

In defence of Hadith (5)

The following is my comments on the comments by “anonymous” to “In Defence of Hadith (4)”:

Anonymous said: “I hope that this will be my last comments regarding the hadiths or rather the understandings of the so-called sayings of our beloved Prophet.”

Good that this is your last comment, because you are not really reading my explanations.

The proof is your comments below.

And you are also contradicting yourself. You reject hadith as fabrications then you contradict yourself by saying “I have no problem with the hadiths which do not contradict the Kor'an.” And you even quote hadiths when they seem to proof your point. Religion of truth must be consistent, whereas your “religion” is “believe in part of the book and disbelieve in the other part.”

Anonymous said: “You mentioned that Muhammad also guides according to Kor'an 42:52. You must try to cheat by taking only half the ayat and thus mislead the people. The full ayat of 42:52 is like this: Thus we inspired to you (Muhammad) a revelation (Kor'an) proclaiming our commandments. You had no idea about the scripture or faith. Yet we make this (Kor'an) a beacon to guide whomever we choose from our servants. Surely you guide in a straight path. As you can see clearly that Allah is talking about the Kor'an and nothing else!! As for ayat 2:45 'You shall seek help through patient and salat'. There is nothing contradictory with that!! As for ayat 107:4 ' woe to those who perform salat'. You must read the continuing ayat 'who are totally heedless of their salat'. You must not take the Words of God out of contact!! This is the work of a kufur!! Be real careful. You should read the whole ayat and not try to change the meaning to your own 'iman'. You should take your iman to God and His Messenger instead of taking the Kor'an to your understanding!!”

If you read my article properly, you would have noticed I mentioned: "Contradiction? No, but many hadith you “claim” to be blatantly contradictory are similar to this situation"

And I also said:

“Of course, we can explain this because the 2nd verse is referring to those who are not sincere.”

I knew there is no contradiction!

I only wish to point out, I repeat what I said: “But why don’t you apply the same attitude with hadiths? After all, the authentic hadiths have been meticulously checked for faults in CHAIN OF NARRATION and TEXT!”

Meaning, read the hadiths with correct attitude and you will find therein many wisdoms and no contradictions, just like in the Quran!

Anonymous said: “You also mentioned that our Prophet did not speak out of his own desire (Kor'an). This is quite true according to the Kor'an. But please be informed that this ayat from surah 53:1-18 speaks about our Prophet when he went to heaven to receive the Kor'an and this verses tell us about the Kor'an. Our Prophet was not speaking out of his own desire but from Allah!! This is to tell the people that the Kor'an is from Allah through His Messenger.”

You say that because the Quran translation that you refer to says so, but in the Arabic, there is no mention of the Quran. Rather the verses speak in general. How can you restrict the meaning to only Quran, whereas it is general for anything the prophet said??

Anonymous said: “Another thing that you keep denying is that when the Kor'an says that Muhammad had no other duty but to deliver the Kor'an you said no, not true, he has other mission besides delivering the KOr'an and that is delivering the hadiths. But you find many ayats in the Kor'an when Allah Says that Muhammad's job is only to deliver the 'clear Message'--Illal bala ghul mubin.(Kor'an). Also in the Kor'an Allah Says ' do you have another book to uphold?'. There are many, many examples but you just do not want to believe!!”

I’ll devote another article for this. I’ll show you what I mean when I say you “believe in part of the book and disbelieve in the other part.” You take that verse about “only to deliver” and you disbelieve tthe likes of this verse:

“He it is Who sent among the unlettered ones a Messenger from among themselves, reciting to them His Verses, purifying them, and teaching them the Book and Al-Hikmah. And verily, they had been before in manifest error” [62:2]

Reciting is basically delivering the mesage. If you reject that the Messenger also taught them the Book AND al-Hikmah (Wisdom) and all in the form of hadith, then you are still in manifest error.

Anonymous said: “Another point I want to bring here is that you like to refer our great religion of Islam to 'sahabat' or companions of the Prophet. Please take note that not even a single name of the friends of the Prophet is mentioned in the Kor'an except the names of Abu Lahab and Zaid. The reasons that they are mentioned are that Allah want to tell something and need to mention their names according the events. There are not names like Omar, Abu Bakar, Ali etc. And for your knowledge there is only one name of a woman mentioned in the Kor'an and that is of Mariam, the mother of Isa.”

Is Quran the book of guidance or a record book that should list every name of the companions? This is the problem when you don’t refer to hadith, because you will not know the reasons or events behind certain verses! This is also proof that there is another source of knowledge and guidance, ie. hadith.

“If you help him (Muhammad SAW) not (it does not matter), for Allâh did indeed help him when the disbelievers drove him out, the second of two, when they (Muhammad SAW and Abu Bakr) were in the cave, and he (SAW) said to his companion (Abu Bakr): "Be not sad (or afraid), surely Allâh is with us." Then Allâh sent down His Sakînah (calmness, tranquillity, peace, etc.) upon him, and strengthened him with forces (angels) which you saw not, and made the word of those who disbelieved the lowermost, while it was the Word of Allâh that became the uppermost, and Allâh is All-Mighty, All-Wise.” [62:2]

We only know that the other person with the prophet was Abu Bakr from the hadith. If you say that’s in the history books, then you can read for yourself that history books also take from hadith!

That’s just one example.

Anonymous said: “Why are their names not mentioned by God?? This is simply because they are not relevant to the religion of Islam (Iman and Amal). There are events mentioned in the Kor'an regarding the contemporaries of the Prophet and they are in general. Also Allah condemns many people who stayed around the Messenger during his days in the Kor'an. Does this means that Allah hate the friends of the Prophet?”

Do you mean these verses in general are irrelevant? If Allah were to list them all down, don’t you think the Quran will lose its purpose as guidance? No doubt there are verses that rebuked some companions. But they repented thereafter, and Allah accepted their repentance. That is why Allah praised them and is pleased with them in general verses to include all companions excluding the hypocrites.

If you say the companions are no good, or even some of them are bad, then this is saying Allah and His Messenger failed, because that was the generation educated and supervised by revelation, through the Quran and al-Hikmah which has arrived to us in the form of narrations or hadith.

Anonymous said: “The reason why we Muslims today like to revere the friends of the Prophet is because human are by nature like to exalt humans into 'superman'. There were 'good' and 'bad' friends of the Prophet and this is clearly mentioned in the Kor'an.”

Bad friends??? Subhanallah… Just refer to my above comment.

The real problem is that some “people” like you think you are “superman”, better than the best of generation, those who were educated by Allah and His Messenger. So, all muslims from past to present were wrong, except you people who “discovered” later about Quran and reject hadith??? Where are your brains….??!!

Anonymous said: “The trouble with you is that you just fail to understand the Word of Allah in the Kor'an. I would like to know how many times you read the Kor'an (with understanding) in your life? and how many times you read the hadiths in your life?”

The trouble with you is you only take the verses that suit you and forget the rest. And for your info, I recite and understand (the Arabic Quran, not just translation!) everyday and I read the hadiths everyday, unless I’m really busy.