Thursday, April 29, 2010


Satu artikel yang ana jumpa kembali setelah begitu lama, untuk rujukan ...

September 2002



Below are nineteen observations (some already available on the Internet, some new) on the creed of one of Sufism's modern day exponents, Shaykh Hisham Kabbani. Also described are teachings promoted by Kabbani's spiritual mentor, Shaykh Nazim al-Qubrusi, from whom Kabbani has a "license to teach Islamic spirituality". Both are adherents of the Naqshbandi Sufi sect. At the site, founded by Kabbani, Nazim is known as the "Owner of the Throne of Guidance" and that "Seekers circle the Kabah of His Light". At least one of the works cited below was co-edited by GF Haddad, who writes extensively for Hisham Kabbani's web site and describes Kabbani as "my teacher and the light on my path" and Nazim as "our teacher Mawlana al-Shaykh Nazim".

There will always appear in the actions of those who have strayed from the Prophetic way something which acts as a clear indicator that all is perhaps not right. This is so that Allah may allow us to differentiate between His true allies and those who mimic some of their characteristics. One should not, therefore, be duped by the apparent orthodoxy of some of what Hisham Kabbani and GF Haddad preach. Such orthodoxy is rarely found in other works they've authored. Kabbani's work Mercy Oceans Shore of Safety is littered with outlandish beliefs (see below) and fabricated hadith. This work was co-edited by GF Haddad. Haddad turns a blind eye and has no qualms about his own teachers citing spurious and baseless hadith and presenting bizarre ideas in the name of Islam yet he can't help but lambast (through his Internet articles and newsgroup posts) anyone and everyone, young or old, that happens to disagree with their views.

In a work co-edited by GF Haddad, Kabbani teaches that all Sufi groups were in the presence of the Prophet (s) and Abu Bakr (r) when they stopped in the cave during their migration from Makkah to Madinah; all Sufi saints and their followers were called spiritually to that cave (Ali ibn Abi Talib [r] was also summoned). Among other things Allah commanded the Prophet (s) to order each saint to put his hand over the hands of his followers; Abu Bakr (r) and Ali (r) placed their hands
over all the Sufis; the Prophet (s) then placed his hand and finally Allah placed His Hand last of all! This, Kabbani claims, is the secret meaning of Surah al-Fath, verse 10, and that in fact Allah Himself recited this verse at the time of this incident and all of them were "hearing God's own words".

You will find this on pp.39-40 of Kabbani's book Mercy Oceans Shore of Safety.

The next day when the Prophet (s) and Abu Bakr (r) continued the journey to Madinah, all of them, Kabbani and all other Sufi followers, migrated with the Prophet (s) and Abu Bakr (r)! (ibid, p.41).


Kabbani believes there have been 124,000 Adams (as) and that the Adam (as) we know of is the last of the 124,000. Likewise there are 124,000 Sufi saints presently on earth and along with their followers they have accompanied each of these 124,000 Adams (as)! (Kabbani, Mercy Oceans Shore of Safety, p.46)


Kabbani teaches that the Prophet (s) ordered the Companion Ali (r) to project himself outside of the earth's atmosphere to combat alien life forms! He writes:

"There are powers that stand outside human nature... Imam Ali was the only one permitted to use these powers. He was ordered by the Prophet (s) in every given period of time to project himself outside the limits of our earth. If such a power had not been in existent in Sayyidna Ali, the earth would have been erased from existence because of other creatures existing out of the limits of this world and desiring to bring our planet under their control... Sayyidna Ali was ordered to defeat these creatures by using miraculous powers he was given and conquering the other planets so that they would not bring their tyranny to this earth. Were it not for him, we would have been in the powers of other planets a long time ago." (Kabbani, Mercy Oceans Shore of Safety, pp.86-87)


Kabbani's and Haddad's teacher, Nazim, writes: "Grandsheikh told me that one day Sayyidina Ali said to Sayyidina Omar, regarding the secret knowledge that had been opened to him: 'Oh Omar, if i would speak to you from the secret knowledges which have been opened up to us, you would instantly cut my head off with your sword; you wouldn't be able to let me get up from my seat if i told you from the secrets of the Way, the creation, the religion, prophethood and the secrets of Allah Almighty - you can't even listen.'" (Nazim, Mercy Oceans' Hidden Treasures, p.36)


About Uthman ibn Affan (r), their spiritual guide, Nazim, says:

"Grandsheikh was saying about the third Khalipha, Othman, that he was of a very high degree among the Sahaba and was the most modest of the Prophet's companions... In spite of this, Othman didn't attain the spiritual ranks attained by Abu Bakr and Ali because he sometimes held firmly to his own desires instead of putting them completely in line with the Prophet's. This was also one reason for his martyrdom: misfortunes befell him as a result of his not being able to totally leave his own desires behind." (Nazim, Mercy Oceans' Hidden Treasures, pp.38-39)

Concerning Umar ibn al-Khattab (r), they say: "Yet, despite these most admirable characteristics of Sayyidina Omar, he did at times set his will against the will of the Prophet. Often Omar would be quick to unsheathe his sword and ask permission to decapitate hypocrites, but the Prophet would say: 'No. Omar, put away your sword.' This sort of thing may happen a few times, but the effect is that the soul is kept from awakening, it remains passive." (ibid, pp.43-44)

So we are told that Uthman ibn Affan (r) didn't attain the spiritual ranks of Abu Bakr (r) and Ali (r) because "he sometimes held firmly to his own desires instead of putting them completely in line with the Prophet's" and that Umar ibn al-Khattab (r) "did at times set his will against the will of the Prophet" and as a result the soul is "kept from awakening, it remains passive".

Perhaps this is why out of the four Khulafa Kabbani mentions only Abu Bakr (r) and Ali (r) when he said: "We ask Allah to guide all Muslims in their belief and to bring all who have strayed back to the truth... back to the guidance of Abu Bakr and Ali..." (Kabbani, Islamic Beliefs :Doctrine According to Ahl al-Sunna, Vol.1, p.3).

What happened to the guidance of Umar (r) and Uthman (r)?

Elsewhere, Kabbani unnecessarily draws attention to how Umar (r) and 1Uthman (r) were excluded from certain key events. He writes:

"Before leaving Mecca for Madina, the Prophet (s) put someone in his bed because the ignorant people came to his door intent on killing him. He put Sayyidna Ali in his bed, which means that he made Sayyidna Ali his representative. He did not put Sayyidna Umar, he did not put Sayyidna Uthman, none of the sahaba, but someone of his own blood and his flesh. And he took with him as company that other image, sayyidna Abu Bakr, to the cave." (Kabbani, Mercy Oceans Shore of Safety, p.32).

Is it really necessary to keep repeating what Umar (r) and Uthman (r) didn't attain?


Nazim wrote: "This lecture about Satan and Adam, and about the Sahaba was given by Grandsheikh after the morning prayer, and in the afternoon on the same day Grandsheikh told me: 'Oh Nazim Efendi, this morning's lecture has been heard by the companions of the Prophet in their graves, and they were very pleased with it, as we have been given a miraculous favour from the Lord that if we notice an incompleteness on the part of anyone, and point it out, it will become complete. When i was pointing out that some of the Sahaba were sometimes using their own wills and not putting their desires in line with the Prophet's thus causing their incompleteness, at that moment Allah Almighty completed for them their development there in the grave, and so, they are very happy indeed." (Nazim, Mercy Oceans' Hidden Treasures, pp.66-67)


Nazim has said: "As we know of the Holy Prophet himself, his ego appeared to him as 'Buraq', the heavenly winged steed that bore him from Earth to Heaven." (Nazim, Mercy Oceans' Endless Horizons, p.61).

Apparently, Nazim's and Kabbani's teacher, Grandsheikh, also rode the same Buraq that carried the Prophet (s). In his biography Grandsheikh is quoted as saying: "Then I sat in meditation, connecting myself through my Shaykh, my uncle, to the Prophet. I saw the Prophet coming to me with 124,000 Sahaba (Companions)... Then I saw the Prophet hugging me and I saw myself disappearing in him. As soon as I disappeared in him I saw myself ascending from the Dome of the Rock, the Bait ul-Maqdis, from which the Prophet ascended in the Night Journey. I saw myself astride the same Buraq which carried the Prophet and I saw myself carried up in a true vision, to the Station of Two Bow-lengths, where I could see the Prophet but not myself. I felt myself to be a part of the entirety of the Prophet. Through that Ascension I received the Realities that the Prophet poured into my heart from what he had received on the Night of Ascension... I heard a voice coming from the Divine Presence saying, "Approach, O my servant, to My Presence." As I approached through the Prophet, everything disappeared, even the spiritual reality of the Prophet disappeared. Nothing existed except Allah, Almighty and Exalted... Then I felt my uncle shaking my shoulder, saying, 'O my son, it is time for Fajr prayer.'" (see biography below)


Nazim says: "The Naqshabandi Order teaches the very highest good manners, manners which make its followers lovely to their Lord and to all good people. It gives them subtle and exact perception which enables them to arrive at the very essence of any matter; that is the level of the Holy Prophet himself." (Nazim, Mercy Oceans' Endless Horizons, pp.85-86).


Nazim says:

"Allah Almighty is greatest. He is timeless, ever ready, without beginning. He is king. And yet you cannot find a king without a kingdom. Without subjects his kingship has no meaning. Just as there can be no meaning for a prophet without an ummah (nation). Therefore, Allah was ready without beginning, and his servants also were ready without beginning. If there were no people, to whom was He Allah? Was it to Himself? No! A hadith relates: 'I was a secret treasure and wanted to be known.' His people were part of this treasure... When people come to this world, they have the appearance of beginning, but in reality they were with Allah always, without beginning." (Nazim, Mercy Oceans: 1980, p.13)

What Nazim cites here as a hadith (see also Kabbani, Mercy Oceans Shore of Safety, p.23), namely, "I was a secret treasure and wanted to be known...", is not at all from the words of the Prophet (s) as ibn Hajr, az-Zarkashee and as-Suyuti confirmed centuries ago. Ali al-Qari al-Hanafi includes it in his collection of fabrications (al-Asrar al-Marfu'a, #353) and says its meaning is correct based on Qur'an 51:56 but he was opposed by Muhammad as-Sabagh in his footnotes to the
same work. Al-Ijluni adds: "This saying occurs often in the words of the Sufis who have relied on it and built upon it some of their principles." (Kashf al-Khafa, #2016).

Nazim goes on to say on p.82 of the same book:

"A disciple commented, 'You gave us a good lesson, Maulana, when youv told us that there is no king without a kingdom, no prophet without an ummah, no creator without creatures. Allah is uncreated, and servants are also uncreated. But when we come to this life, we forget.' 'Yes', replied the Shaykh. 'It is enough. You cannot go too deep without sinking!'"

Mankind is uncreated? Without subjects Allah's kingship "has no meaning"?


Well, according to Kabbani they don't: "In Montreal, Muslims are now taking their names out of directories, because tablighi people come knocking at their doors! Ulama like to run after people to bring them to their classes because they don't have anything. But saints have everything and therefore come one time." (Kabbani, Mercy Oceans Shore of Safety, p.57)


Haddad unashamedly passes over hadith fabrications in Kabbani's works, yet attacks with a vengeance any hadith that might support an opponent's point of view. But why does he even bother to ascertain the authenticity or weakness of any hadith ascribed to the Prophet (s)? His teacher, Nazim, has already declared that:

"If a trustworthy Alim says or writes in a book that such and such is a hadith, you must believe... If you find any learned man in whom your heart believes and trusts, you must believe any hadiths he tells you. This is the way of students and also of common people. But Awliya, to whom Allah Almighty has given light, are different... when Awliya are reading, they may see those hadiths which are exact, shining from the page. They are the words of the Prophet (peace be upon him), coming with light, filled with light. When a man can see this, he is not in need for the opinions of another as to which hadith is strong and which is weak. So many Alims are denying this or that hadith while Awliya say that those hadiths are all right... Also, if any book has hadiths from the Prophet (peace be upon him), we accept it out of respect for the Prophet (peace be upon him). If it is an incorrect hadith, there is no responsibility for us if we accept it. This is a high adab, or good manners. If someone says, 'This is a hadith', we believe it out of respect to our Prophet (peace be upon him)." (Nazim, Mercy Oceans, p.117).

The approach that Haddad's teacher outlines is devoid of any objective reasoning and reduces hadith science to personal whims, having no principles and reference points. Perhaps this is why Haddad's own articles are often supported with baseless and questionable hadith. But then why, when defending his own and his teacher's creed, does Haddad highlight that his adversaries have used, in his opinion, weak or fabricated hadith or that their chains contain discredited narrators? By his teacher's own standards Haddad is not respecting the Prophet (s) if he questions the validity of any hadith, since even if the hadith happens to be incorrect it should still be believed and accepted.


This is the chain of shaykhs through which the Naqshbandi secrets and tariqat have supposedly been handed down from one generation to the next. It is often mentioned at the back of most of Nazim's books and can also be seen at the site.

The chain is actually broken in at least two places. Jafar as-Sadiq is listed as the 5th shaykh in the chain. We are told that he lived between 83-148 A.H. and that he "passed on the Secret of the Golden Chain to his successor, Tayfur Abu Yazid al-Bistami." The site mentions that Abu Yazid al-Bistami was "over seventy years old" when he died in 261 A.H. (actually, from al-Bistami's statement at the end of his biography it is clear that he was 74 years of age when he died). This means that al-Bistami wasn't born until around 187 A.H., some 39 years after Jafar as-Sadiq had already passed away.

The other break relates to al-Bistami's successor, Abul Hassan al-Kharqani. We are told that the "secret of the Golden Chain was passed from Bayazid al-Bistami to Abul Hassan al-Kharqani". Al-Kharqani died in 425 A.H. and we have already seen that al-Bistami died in 261 A.H. Their dates of death are therefore separated by 164 years. It is impossible that al-Kharqani physically met al-Bistami unless al-Kharqani himself lived for over 164 years.

The Naqshbandi's attempt to gloss over these defects by suggesting that the secrets were passed on beyond the grave in the world of spirits.

The Naqshbandi tariqat gets its name from the 17th shaykh in the chain, Muhammad Baha'uddin Shah Naqshband. According to the site he died 791 A.H., yet his successor, Ala'uddin al-Bukhari al-Attar, apparently wasn't born until 18th of Rajab, in the year 802 A.H. Even more confusing is that the sites gives al-Attar's date of death as "20th of Rajab, 802 A.H." a mere two days after his birth. No doubt this is an oversight.

See the chain here


On one occasion, Nazim claimed: "I was intending to speak on a different subject altogether but this lecture came instead. This is proof that i don't speak as i would like to but as inspiration comes to me from Allah by means of spiritual transmission. He Almighty instructs His Prophet, the Prophet instructs Grandsheikh and Grandsheikh relays the message to me - even now from the other world. Yes, my Grandsheikh directed me to deliver such a talk and it contains what is not to be found in books. It is 'new news'." (Nazim, Mercy Oceans' Endless Horizons, p.91)

Elsewhere, Nazim writes: "Now i shall speak, God willing, as my Grandsheikh inspires me to speak upon this topic; and he and his Grandsheikh bring me these inspirations from the heart of the Prophet..." (ibid, pp.33-345)

If Kabbani's and Haddad's teacher's lectures are directly inspired by Allah through the "heart of the Prophet" does this mean that Kabbani and his ilk are beyond reproach? Apparently so, since Nazim wants from his followers that: "... the Murid shall put his belief in the one who is his Shaikh and Guide, and should proceed as indicated by him. The Murid may not ask his Shaikh any question referring to anything which he may order him to do." (The Naqshabandi Way: A Guidebook for
Spiritual Progress [Preface and Commentaries by Sheikh Nazim] 2nd Edition, p.19).


Kabbani wrote concerning Nazim: "Mawlana Sheikh Nazim can control you from where he likes because he received custody of your spirit when you took initiation from him." (Kabbani, Mercy Oceans Shore of Safety, p.113).


Nazim teaches: "You may take a shower. Then pray 2 rakats, clear your
heart and ask for the presence of a holy person. If you do this
excercise for 40 days, one of them must reach to you. Don't be afraid
if they touch you!" (Nazim, Star from Heaven, pp.41-42)


Nazim wrote: "May He Almighty cause us to benefit from Grandsheikh's
blessings and teachings, and from his spiritual care for us even from
his grave. We derive our spiritual power from his heart center. If he
cuts us off we are stranded. Every breath that our Grandsheikh turns
towards us from his spiritual breaths is like a warm breeze which
blows on the bare branches of trees, causing buds and blossoms to
burst forth... Therefore, we seek our Grandsheikh's support by saying:
'Meded Ya Sayyidi, Support, oh my Master.' You must call upon your
Grandsheikh in such a manner when you are in need of support, then
that support may reach to you. The more you feel yourself to be weak
and in need of support, the more support he will extend to you."
(Nazim, Mercy Oceans Divine Sources, pp.9-10)


Nazim was asked: "So do you think that the outside appearance is more
important than the condition of the heart?" He replied: "We are not
prophets, so we cannot look at what is going on inside, but we see the
outside and it does not make me happy..." (Nazim, Power Oceans of
Light, p.94)

Nazim rightly affirms that humans are unable to see into people's
hearts (though he makes an exception for Prophets). This is
contradicted by Kabbani: "There are one-hundred and twenty-four
thousand saints on this earth, running here and there to look into
people's hearts, to bring them back to God." (Kabbani, Mercy Oceans
Short of Safety, p.4)


In some specific instances, Kabbani and Nazim have placed Saints and
Prophets on the same level.

Saints, like Prophets, are able to speak about the future (Kabbani,
Mercy Oceans Short of Safety, p.25)

Only Saints and Prophets have "entered the ocean of knowledge of Allah
Almighty". (Kabbani, Mercy Oceans Short of Safety, p.89)

The Prophet Muhammad (s) said that he who saw him in a dream has in
fact seen him because Shaytan cannot assume the Prophet's (s) form
(Bukhari). In the same way, Nazim writes that: "The sheikh may give
his orders by dreams, as it is prohibited for jinns and devils to
appear in the form of the Prophet or the sheikh." (Nazim, Mercy Oceans
Book 2, p.20)

Allah has prohibited the earth from consuming the bodies of the Prophets (Abu Dawud, an-Nasa'i). Likewise, says Nazim: "The earth is prohibited from devouring the bodies of the Prophets and Saints." (Nazim, Mercy Oceans' Endless Horizons, p.134). See also Kabbani's Mercy Oceans Shore of Safety (p.54).


Nazim said on April 22nd 1978 in London: "Allah Almighty will send to each camp a head, a leader. In our books we call one of them (one of such leaders) Mahdi, who will lead man to Allah Almighty... Before this camping will be a great war... The greatest war that history will witness will ensue... These signs that have been given us indicate that the last day is coming, is nearly exactly now. I don't know if this will happen today or tomorrow, this month or next month, this year or perhaps the second year. We shall witness that great event within two years." (Mercy Oceans: Serendib Edition: Part One, pp. 18-19)

History was to prove otherwise. The greatest war that mankind would witness, and during which the Mahdi would appear, did not occur "within two years."

Some years later in 1986 in Cambridge, England, Nazim said: "There must be a Great War between East and West... This year it will not be because this year is not Hadj ul-Akbar... And 1988 will be the year when Israel is 40 years. We do not think that they will be more than 40 years old. During the war Mahdi Alehi Salam will come... In these next 2 years dangerous and big things are expected." (Nazim, The Secrets Behind the Secrets, p. 142)

Nothing happened. Actually, Nazim believes the Mahdi has already been born, sometime between 1930 and 1940 (ibid). That would already make him between 62 and 72 years of age. Nazim tells us that he met the Mahdi some years ago. The Mahdi, he says, presently resides in a "big, deep cave" protected by jinn who electrocute to death anyone who approaches that cave (ibid, p.132-133)

More dates were given years later. Nazim again said about the year in which the War would occur: "It can come in 1996, or in 1997, or in 1998 or in 1999. It will not wait for the year 2000." (Nazim, Secret Desires, p.116)

Later he sounded a little less certain and said: "Another world war will maybe come before the 21st Century." (ibid, p.134)

When asked at which time Jesus (as) would come back, Nazim replied:
"He will come soon. In a few years. The year 2000 will not be completed. It is impossible for the year 2000 to be completed. He will be with us before then." (Nazim, The Secrets Behind the Secrets, p. 22)

Jesus did not come before the year 2000. Did he? Kabbani also draws attention to the year 2000: "All saints now are waiting for the year two thousand. The ones who have passed away knew that in two thousand some great event would occur on this earth." (Kabbani, Mercy Oceans Shore of Safety, p.11)

Finally, Nazim predicted that the Day of Resurrection would occur in the 21st Century. He categorically stated: "The Day of Resurrection will be in the 21st century." (Nazim, Secret Desires, p.42 and p.83)


Is there any justification for the beliefs outlined above? Is this heterodoxy cloaked in an ultra-thin orthodox garment? Ask the people of knowledge if you do not know (Qur'an 16:43).



Kabbani, Mercy Oceans Shore of Safety. Haqqani Islamic Trust,
Michigan, USA, 1993

Kabbani, Islamic Beliefs & Doctrine According to Ahl al-Sunna Vol.1.
As-Sunna Foundation Publications, California, USA, 1997

Nazim, Mercy Oceans' Hidden Treasures (Teachings of Sultan ul-Awliya
Sheikh Abdullah ad-Daghistani An-Naqshbandi), no date or publisher
See here

Nazim, Mercy Oceans' Endless Horizons. Sebat Offset Printers, Konya,
Turkey, 1982

Nazim, Mercy Oceans. No publisher given, 1980

Nazim, Mercy Oceans (Book Two). Sebat Offset Printers, Konya, Turkey,

The Naqshabandi Way: A Guidebook for Spiritual Progress (Preface and
Commentaries by Sheikh Nazim). Sebat Offset Printers, Konya, Turkey,
2nd Edition, 1988

Nazim, Star from Heaven. Zero Productions, London, UK, 1996

Nazim, Mercy Oceans' Divine Sources. Sebat Offset Printers, Konya,
Turkey, 1984

Nazim, Power Oceans of Light. Zero Productions, London, UK, 1995

Nazim, Mercy Oceans: Serendib Edition, Part One. Arafat Publishing
House, Sri Lanka, 1987

Nazim, The Secrets Behind the Secrets Behind the Secrets. Duru Offset
Print, Berlin, Germany, 1987

Nazim, Secret Desires. Zero Productions, London, UK, 1996

Ali al-Qari al-Hanafi (d. 1014 A.H.), Al-Asrar al-Marfu'a fi al-Akhbar
al-Mawdu'a. Maktaba al-Islami, Beirut, 1986

Al-Ijluni, Ismail ibn Muhammad, Kashf al-Khafa (2 volumes in 1).
Cairo, n.d.


Hisham Kabbani

Nazim al-Qubrusi

Grandsheikh, Abdullah ad-Daghestani

Monday, April 19, 2010

Sipemaaf yang jahil ?

Bismillah was solaatu was salamu a'la Rasulillah,

Sepanjang kehidupan kita, orang tua kita, masyarakat sekeliling kita sering mengingatkan kita agar sentiasa memaafkan orang lain, hendaklah kita penjadi insan yang pemaaf, insan yang penyabar.

Bahkan apabila kita enggan ' bertasamuh ' dengan orang yang menganiaya kita dan melampau batas, bila kita mula mengangkat tangan untuk berdoa doa orang yang dizalimi, orang ramai akan segera menuduh kita sebagai melampau, sebagai keras hati atau sekurang-kurangnya bukan seorang pemaaf, dan pelbagai celaan lain.

Apakah fiqh sebenar dalam masalah ini? Apakah sikap yang ideal berbanding dengan sikap yang praktikal dalam memaafkan orang yang zalim? Apakah kita dipaksa agar melakukan sesuatu yang diluar fitrah manusia, luar kemampuan hamba?

Ayat-ayat al-Quran 

Terdapat banyak ayat-ayat yang memuji mereka yang menahan kemarahan

{والكاظمين الغيظ والعافين عن الناس}

(( Dan mereka yang menahan kemarahan dan yang memaafkan manusia.))

{وأن تعفو أقرب للتقوى}

(( Dan engkau memafkan itu lebih dekat kepada ketakwaan ))

{ولا تستوي الحسنة ولا السيئة ادفع بالتي هي أحسن فإذا الذي بينك وبينه عداوة كأنه ولي حميم}

(( Dan tidaklah sama kebaikan dan kejahatan, tolaklah ( kejahatan ) dengan yang lebih baik, maka seorang yang ada permusuhan antaramu dan dia akan menjadi seperti sahabat yang rapat. ))

Berkata Syaikh Muhammad ibn al-Uthaimeen rhm :
Allah Ta'ala telah berfirman :

( وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ)

(( Dan balasan kejahatan adalah kejahatan sepertinya, barangsiapa yang memaafkan dan mengislah maka pahalanya disisi Allah ))

FirmanNya (( Dan mengislah )): 

Ertinya mengislah dalam pemaafannya iaitu pemaafannya adalah satu pengislahan. Dan syarat ini muktabar dalam nas-nas yang menunjukkan atas keutamaan memaafkan, dan bahawanya kemaafan mesti merangkumi pengislahan. Adapun kemaafan tanpa islah maka ia adalah kelemahan bukan satu kepujian. Oleh kerana itu jika seorang penjenayah menzalimi seseorang, dan penjenayah itu seorang yang terkenal dengan kejahatan dan kezalimannya adakah kita katakan bahawa yang afdal adalah kamu memafkannya? Tidak, kerana memaafkannya bukan satu pengislahan, jika kamu memaafkannya dia akan terus-menerus dengan kejahatannya.

Namun tetapi, jika penjenayah itu adalah seorang yang terkenal dengan istiqamah, bukan terkenal dengan penganiayaan terhadap orang lain, tetapi ia adalah satu kesilapan yang timbul darinya maka disini kita katakan memaafkan lebih utama.

Antara contoh yang demikian itu adalah kemalangan jalanraya yang berlaku, terdapat seorang yang terkenal dengan kecuaiannya dan tidak memperdulikan peraturan lalulintas, tidak pula memperdulikan orang ramai lalu menyebabkan berlakunya kemalangan nyawa. Mereka mengasihaninya dan mengatakan : " Kami memafkannya dari pampasan diyat," apakah ini kebaikan?

Tidak ini bukan kebaikan, bahkan kebaikan adalah menuntut pampasan ganti -rugi dan dihukum dengan hak umum..."

Berkata Syaikhul Islam Ibnu Taimiyah rhm : " Islah itu wajib dan memafkan itu sunnat, jika didalam kemaafan itu hilangnya pengislahan maknanya kita telah mendahulukan yang sunnat keatas yang wajib, dan ini tidak bersesuaian dalam syariat.

Lihatlah para ulama yang diberikan kefahaman dalam agama ini, seorang insan perlu mengetahui bila dia memaafkan dan bila dia balas, jika ia membalas maka bukan kerana dendam, kemaafannya bukan tanda kelemahan dan tidak upaya, keridhaan Allahlah yang dicari, pengislahanlah yang diharapkan.

Wallahu huwal Muwaffiq

Tuesday, April 6, 2010

Akhirnya ! Dijumpa sanad untuk hadith Nur Muhammad dari Musonnaf Abdul Razak

Bismillah was solaatu was salaamu a'la Rasulillah,

Ana terbaca sebuah artikel bertajuk " Secebis Perbahasan Tentang Nur Muhammad " dilelaman

Apa yang amat menarik perhatian adalah kata2 pengarang :

" Kitab Mawahibul Ladunniyyah , buah tangan Syekh al Allamah  Al Qastholany , seorang Imam Hadis yg ulung wafat pada 923 hijrah .Mempunyai banyak karangan bermutu khususnya tentang hadis. Pengarang Syarah Hadis Bukhary , Irsyadus Sari 10 jilid. Latarbelakang beliau boleh didapati dalam Syazaratuz Zahab juz 8 ms 121 , dan beberapa buah kitab Thabaqat Ulamak. Kitab Mawahib yg mencatit Hadis tersebut diSyarahkan oleh  Al  Allamah  Zurqoni,  Pensyarah Kitab Hadis Muwata  Imam Malik 4 jilid.

Zurqoni mengulas hadis tersebut dengan katanya :
          Di  juzuk 1, berkenaan hadis tersebut, “Meriwayatkan Abdur Razaq bin Hammam bin Nafi’  al Himyari , hal keadaan beliau meriwayatkan dari Ma’mar dan Ibnu Juraij dan Malik dan Sufiyanain ( Yaitu Athsauri dan Al Uyainah) dan  Al Auzaie dan  Khlaq (segolongan  yg ramai) ,dan (meriwayatkan juga)dari Nya ( Khalq atau dhamir “Nya” merujuk kepada Ma’mar dan seterusnya ) oleh Ahmad dan Ishaq dan selain dari beliau keduanya, ( oleh yg demikian , hadis ini berdasarkan ) dengan sanadNya (Abd Razak ) yang terang nyata , jika tidak begitu  maka ianya adalah berdasarkan madlul yg telah beliau riwayatkan dari Sayidina Jabir r. anhu”. Wallahu A’lam."

Bagi mereka yang pernah mengikuti pembahasan " Nur Muhammad " tentu pernah terbaca hadith masyhur yang digunakan oleh golongan ' Pro Nur Muhammad ' iaitu hadith yang kononnya terdapat didalam kitab Musannaf Abdul Razzak dari Jabir r.a : 

beliau berkata;
 " Ya Rasulullah , demi bapaku ,engkau dan ibuku ,khabarkanlah daku berkenaan awwal-awwal sesuatu yg Allah taala telah ciptakan sebelum sesuatu ! .
Bersabda Nabi saw : Ya  Jabir, Sesungguhnya Allah taala menciptakan sebelum sesuatu, Nur Nabi mu daripada Nur Nya . Maka jadilah  Nur tersebut berkeliling dengan QudratNya sekira-kira yg menghendaki Allah taala.
Pada hal tiada pada waktu itu lagi Lauh, tiada Qalam dan tiada Syurga dan tiada Neraka dan tiada Malaikat tiada langit dan tiada bumi dan tiada matahari dan tiada bulan dan tiada jin dan tiada manusia…..hingga akhir al hadis. "

Kita mungkin tahu bahawa para ulama hadith telah mengatakan bahawa hadith ini tidak ada didalam mana-mana kitab Imam Abdul Razak terlebih lagi dikitab " Musannaf " beliau yang masyhur.   

Maka itu agak terkejut juga membaca kata pengarang artikel diatas bahawa Az-Zurqany telah mendatangkan sanadnya dari Abdul Razak hingga ke Jabir r.a hingga ke Rasulillah SAW. Kemudian pula beliau mengandaikan bahawa tentu Az-Zurqany yang merupakan seorang muhaddith memiliki sanad beliau sendiri dari beliau hingga ke kitab Musannaf tersebut.

Setelah beberapa hari mengkaji, dengan izin Allah akhirnya ana terjumpa   kitab Az-Zurqany tersebut dari internet. Dan mujur ia dalam bentuk pdf discan dari kitab cetakan aslinya. 

Didalam juzuk pertama muka surat 56 memang betul ada kata-kata tersebut. Tetapi bila diamati terjemahannya dengan bahasa arabnya kecewa sungguh...

Kita nukilkan sekali lagi terjemahan pengarang :

Zurqoni mengulas hadis tersebut dengan katanya :
          Di  juzuk 1, berkenaan hadis tersebut, “Meriwayatkan Abdur Razaq bin Hammam bin Nafi’  al Himyari , hal keadaan beliau meriwayatkan dari Ma’mar dan Ibnu Juraij dan Malik dan Sufiyanain ( Yaitu Athsauri dan Al Uyainah) dan  Al Auzaie dan  Khlaq (segolongan  yg ramai) ,dan (meriwayatkan juga)dari Nya ( Khalq atau dhamir “Nya” merujuk kepada Ma’mar dan seterusnya ) oleh Ahmad dan Ishaq dan selain dari beliau keduanya, ( oleh yg demikian , hadis ini berdasarkan ) dengan sanadNya (Abd Razak ) yang terang nyata , jika tidak begitu  maka ianya adalah berdasarkan madlul yg telah beliau riwayatkan dari Sayidina Jabir r. anhu”. Wallahu A’lam."

Ana katakan : Dari mana datang tambahan ' hal keadaan " ini? 

Terjemahannya seharusnya begini :

(( Telah meriwayatkan Abdul Razak )) ibn  Hammam bin Nafi’  al Himyari Maula mereka, Al-Hafiz Abu Bakr As-Sana'any. salah seorang terkemuka.

Beliau meriwayatkan dari Ma’mar, Ibnu Juraij, Malik, Sufyanain, ( 2 Sufyan ), Al-Auzaie dan  Khalqun (segolongan  yg ramai) ,dan (meriwayat )dari beliau Ahmad dan Ishaq dan selain dari merek berdua. Beliau wafat tahun 211H di Baghdad pada umur 85 tahun.

(( dengan sanadnya )) penerangan [dari kalimat ' meriwayatkan '  (  روى)] sedangkan ( madlulnya ) maksudnya sama dengan kalimat " meriwayatkan ".
Ini teks bahasa Arabnya : 

 (( و روى عبد الرزاق )) 
بن همام بن نافع الحميري مولاهم الحافظ أبو بكر الصنعاني أحد الأعلام. روى عن معمر و ابن جريج و مالك و السفيانين و الأوزاعي و خلق و عنه أحمد و إسحاق و غيرهما. مات سنة إحدى و عشرة و مائتين ببغداد عن حمس و ثمانين سنة.
 بسنده )) إيضاح و إلا فهو مدلول روى ))

Dengan diatas jelas bahawa Az-Zurqany bukan mendatangkan sanad beliau untuk hadith ini. Beliau hanya mengulas dengan memberi pengenalan ( ta'reef ) ringkas tentang biografi Abdul Razak seperti yang biasa dibawakan oleh para pengulas kitab. Beliau sebutkan nama nasab keturunannya, gelarannya, perawi yang meriwayatkan dari beliau dan guru2 beliau hinggalah tarikh wafat beliau. Konteksnya adalah dengan nada ini.

Sebab itu mustahil kata2 diatas adalah sanad hadith ini. Mustahil hadith ini beliau riwayatkan dari semua guru2 beliau diatas. Guru yang disebut namanya ada 6 sekaligus, bahkan jika menurut fahaman pengarang artikel, termasuk juga semua guru-guru beliau ( Khalq ) yg jumlahnya mungkin mencapai ratusan.

Sedangkan kita tidak pernah jumpa didalam mana2 kitab ada riwayat seorang murid dari ratusan gurunya sekaligus untuk satu hadith! Apa lagi dalam kitab Musannaf Abdul Razak rhm.

Dan ini juga tentu bukan riwayat murid-murid beliau darinya seperti Imam Ahmad dan Ishak, kita tidak bertemu dengan mana2 kitab yang menyebutkan riwayat ini dalam kitab Musnad Imam Ahmad atau Masailnya.

Dan seperkara lagi, diantara 6 guru2 Abdul Razak tadi yg disebut namanya, tiada seorangpun yang bertemu Jabir r.anhu, sahabat Nabi yang meriwayatkan hadith ini. Semua mereka masih di tobaqah sebelum tabien, jadi antara mereka dengan Jabir r.a  masih terputus sanadnya.

Ana tidak tahu apakah kesilapan fatal ini disebabkan kelemahan bahasa Arab, gagal memahami kata2 ulama atau satu lagi pengkhianatan ilmu dan pembohongan.

Ia tentu sekali bukan datang dari Az-Zurqany. Walaupun beliau seorang sufi dan menyokong konsep Nur Muhammad ini , beliau tidak sampai tergamak mengada2kan sanad untuk hadith yang diketahui ramai tiada bersanad dan tidak wujud dalam mana2 kitab Abdul Razak.

Benar, yang mengatakan hadith ini riwayat Abdul Razak adalah al-Qastalaany, pengarang matan kitab Mawahib Laduniyah ini. Tetapi beliau sekadar menukilkan begitu sahaja seperti orang2 sebelum dan selepas beliau (( Telah meriwayatkan Abdul Razak dengan sanadnya ... )). Walaupun beliau tergolong seorang ulama hadith, tetapi kata2 beliau semata bukan satu hujjah, tidak dibenarkan taqlid buta disini, kita mesti bertanya dalilnya, apakah sanadnya ? Di juzuk dan bab apa hadith ini diriwayatkan?

Sebabnya mudah. Kita perlu melihat sanad hadith untuk memeriksa para perawinya, apakah ia memenuhi syarat2 hadith sahih. Mentelah lagi hadith  ini ingin dijadikan hujjah berkaitan dengan masalah penting, masalah akidah. Jika mengikut syarat Asyairah, jangan kata hadith lemah, hadith sohih pun tidak boleh dibuat hujjah untuk akidah, ia mesti Quran atau hadith mutawatir!

Perkara lain yang menolak dakwaan bahawa hadith ini ada dalam nuskhah milik Az-Zurqany sebagaimana yang diandaikan, ketika mensyarahkan akhir hadith ini beliau berkata setelah mensyarahkan 4 bahagian nur terakhir bahawa darinya diciptakan :

1) Nur Absaril ( penglihatan ) Mukminin
2) Nur Hati2 mereka iaitu makrifah billah
3) Nur bermesra mereka ( نور أنسهم) iaitu Tauhid La ilaha illa Allah Muhammadun rasulullah

kata az-Zurqany : " Dan beliau tidak menyebutkan bahagiannya yang keempat, maka hendaklah dirujuk kitab Musannaf berserta baki hadithnya. Sesungguhnya al-Baihaqy telah meriwayatkannya dengan sebahagian percanggahan. " (1/57 )

Jika beliau memiliki kitabnya yang memuat riwayat ini tentu beliau akan mendatangkannya. Perhatikan juga bahawa beliau hanya mengisyaratkan kepada riwayat al-Baihaqy.

Ana sempat melihat sambungan hadith ini, memang tiada sebut bahagian keempat yang diciptakan dari nur ini ! Apakah Nabi SAW terlupa sebut? Mungkin dah terlalu panjang menjela. Satu bahagian nur dibahagi empat, satu lagi bahagian bagi empat, kemudian dibagi empat lagi dan lagi ...

Kesimpulan :

Hadith Jabir tentang Nur Muhammad sebagai ciptaan pertama sebelum Arsy, syurga neraka dan segala2nya tidak syak lagi adalah hadith maudhu'. Demikian yang dihukum oleh ulama2 hadith.

Berkata Imam Suyuti rhm : " Ia tidak mempunyai sanad yang boleh disandarkan. "  [Al-Hawi lil Fatawi : ( 1/223 )]

Hatta seorang Ulama sufi al-Ghumary mengkomen kata Suyuty tadi : " Ia  merupakan satu tasahul ( hukum ringan ) yang buruk, bahkan hadith ini kepalsuannya zahir , jelas kemunkarannya, bernafas sufi ... dan yang menghairankan, Suyuty telah menisbahkannya kepada Abdul Razak sedangkan ia tidak wujud didalam " Musannaf " mahupun " Tafsirnya ", tidak juga di " Jami'nya ". Dan yang lebih menghairankan dari itu, terdapat segolongan orang2 " Syinqity " telah percaya penisbahan yang salah ini lalu mengada2kan sanad dari Abdul Razak, sampai ke Jabir r.a dan Allah tahu bahawa semua ini tidak ada asalnya. Maka Jabir r.a tiada kena mengena dengan riwayat hadith ini, dan Abdul Razak tidak mendengarnya.  " [ Mulhaq Qasidah Burdah ms 75].

وهو حديث موضوع لو ذكره بتمامه لما شك الواقف عليه في وضعه ، وبقيته تقع في ورقتين من القطع الكبير ؛ مشتملة على ألفاظ ركيكة ، ومعاني منكرة
Didalam tempat lain beliau berkata : "  Ia adalah hadith maudu', jika beliau sebutkan hadith hingga keseluruhannya tentu seorang yang mendengarnya tidak akan ragu2 akan kepalsuannya, dan baki hadith memenuhi dua lembaran yang besar, yang mengandungi lafaz yang janggal dan makna yang munkar. "
( المغير على الأحاديث الموضوعة في الجامع الصغير(المقدمة:ص/7) )

Sengaja dinukilkan kata2 dua ulama tadi kerana tersohornya mereka dengan kesufian mereka dikalangan ahli sufi. Adapun kata2 ulama salafi memang banyak.

Nukilan ulama2 hadith tentang hadith ini  telah dikumpulkan dipelbagai artikel dan kitab. Ia bukan tujuan post ini. Pembahasan tentang kandungan hadith2 Nur Muhammad juga ada ditempat lain.

Semoga apa yang disebutkan diatas memberi pencerahan tentang dakwaan sanad hadith Jabir ini. Berkata Imam Malik rhm : "Semua kata2 boleh diambil dan ditolak, kecuali kata2 penghuni kubur ini ( Rasulullah SAW ).

Sanad ini sebahagian dari agama, tanpa sanad, akan berkata siapa sahaja apa juga yang ingin dikatakan.

Wallau a'lam.