The law of the Trade Transaction in a manner Kredit

One of the business activities that happened in this modern time was the trade in the thing in a manner credit with the price that labih high than usually. His practice sometimes the lender installs two prices, if bought in a manner his price credit so many and if his price cash so many.

But sometimes indeed the lender only sold the thing in a manner credit then. Certainly the selling price of the thing in a manner credit was more expensive than sold cash. How the status of the law from the transaction like this?

The Muslim scholars formulated the rules about the transaction law (mu’amalah) that in principle the law bertransaksi able to (neutral) except if inside was gotten the element of the deception (gharar), sepekulasi (maysir), usury and goods were sold twice.

There was the term that was general namely the transaction “dijual dua” that is selling a thing to two people or more, or mentransaksikan a thing with the price of credit and the price of cash but the buyer at once carried him without explained whether bought with in cash or with in a manner credit.

Here, for this transaction of the credit model, the Muslim scholars disagreed: (1) Jumhur the expert fiqih, like mazhab Hanafi, Syafi'i, Zaid bin Ali and Muayyid Billahi believed, that the trade that his payment was postponed and had the increase in the price for the seller's side because this postponement was legal. According to them the postponement was the price. They saw to the public's proposition that allowed.

(2) .Jumhur the Muslim scholar appointed, that a trader might increase the price according to that was appropriate, because in his origin might and nash that forbade him to be not available. On the other hand if until to his limit of legal tyranny changed became forbidden.

(3). The other opinion said that efforts raised the price above that sebenamya the reason for credit (the postponement of payment) closer to usury nasiah (in addition of the price because of the limit to time) that was clear was banned by nash Al-Qur’anul Karim.

So, in my opinion, the trade transaction in a manner his legal credit was legal and lawful provided that the contract (his transaction) between the seller and the buyer was done clearly (aqd sharih). Meaning that, between the seller and the buyer together knew and was gotten by the price agreement of the thing and the deadline at the time of the contract.

The trade transaction in a manner credit with the price that was more expensive compared to bought in a manner his legal cash was legal and lawful. With the condition, the transaction between the seller and the buyer was done and aqd sharih ’adam Al jahalah (was carried out honestly and mensepakati the deadline and the price of the thing).

Lest the contract has been finished and the thing already in brought came home now between the seller and the buyer did not yet have the agreement, bought in cash or cash. So as the buyer broke personally in his contract after some time from transaction time. Lack of clarity like this his law was forbidden because his contract was unclear (sharih).

HM Cholil Nafis, Lc., MA, Vice Chairman of Lembaga Bahtsul Masa’il PBNU

The birth certificate and the Right of Waris

the Government gave the appeal to the community to immediately equip the identity by having the birth certificate, and being explained that they who did not have the birth certificate, then did not have inheritance rights opposite the court.

Could the birth certificate be put into the category of مانع الإرث or the case that obstructed the heir to get the inheritance? How the existence of this regulation in a syara manner when being enacted oeleh the government?

Actually, the government regulation in the policy of having the certificate was maslahah (contained the good intention) and could be justified. Only the existence of the certificate in the perspective fiqh not be classed as one of the four of مانع الإرث (sperm Al-irts, the obstacle to inheritance rights) in the study fikih

But the certificate continued to be acknowledged as one of the space of the determination law of the inheritance, while being not made the only proof. Saw in Bughyah al-Mustarsyidin hlm. 155 and 276-277

Like the dispute between the heir who carried him to the court, happened and result in fell him inheritance rights from the heir who did not have the birth certificate, then was permitted by him to seize his right with had while not causing slander. And if causing slander, then the method was wiser that must be followed was to carry out the equal to the taller court. Bughyah al-Mustarsyidin the matter 286-287 and 276

(was proofread from produced by Bahtsul Masa’il Kubro Ii 2007 committees of Bahtsul Masa’il Pondok Pesantren Lirboyo Kediri)

The birth certificate and the Right of Waris

the Government gave the appeal to the community to immediately equip the identity by having the birth certificate, and being explained that they who did not have the birth certificate, then did not have inheritance rights opposite the court.
Could the birth certificate be put into the category of مانع الإرث or the case that obstructed the heir to get the inheritance? How the existence of this regulation in a syara manner when being enacted oeleh the government? Actually, the government regulation in the policy of having the certificate was maslahah (contained the good intention) and could be justified. Only the existence of the certificate in the perspective fiqh not be classed as one of the four of مانع الإرث (sperm Al-irts, the obstacle to inheritance rights) in the study fikih.

The Kabah of Old era

The Ramadhan SMS quiz has a prize

In Recent Times was increasingly bright of the quiz with SMS facilities (short message service or the service the short message) or the telephone. Moreover around and in Ramadhan month moments, the SMS quiz was not increasingly counted by the amount.
How this quiz law?
The quiz law had a prize with SMS facilities or the telephone was forbidden and including the category maisir (gambling/the bet alias gambling) as being named in Al-Qur'an, if being fulfilled one of the several matters as follows:
A. The guessers paid several funds in the form of the pulse as the condition for the possibility of succeeding in obtaining the profit with the risk of the loss of the fund loss that was paid.
B. The organising side obtained the profit that originated in payment of several funds by the guessers.
C. The profit for the organising side and the gift for some guessers berkibat in the loss for the other guessers with the fund loss that was paid.
The explanation above was the abstract from the explanation of Syeikh Manshur ibn Yunus ibn Idris Al-Bahutiy in Kasysyaf al-Qina (the VI Volume, H.424), Syeikh Sulaiman ibn 'Umar ibn Muhammad al-Bujairimi in Hasyiyah al-Bujairimi' Ala 'al-Iqna' (the Volume 3, H. 348), Syeikh Muhammad 'Ali Ash-Shabuniy inside Rawai' Al-Parakeet Tafsir of the Article of Al-Qur'an (the I Volume, H. 279), and Wahbah Az-Zuhailiy Sheikh in Al-Fiqh al-Islamiy Wa Adillatuh (the VII Volume, H.4981-4982).
The explanation of the answer and the explanation of the Muslim scholars as above was the conclusion from explication of the Muslim scholar fiqh against nash Al-Qur'an and the USA-Sunnah. Allah decreed:

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِنْ نَفْعِهِمَا .البقرة : ٢١٩

They asked you about khamr and gambling. For instance: to both of them that was gotten by the big sin and several manfa`at for humankind, whereas the sin both of them bigger than manfa`at him. (QS Al-Baqarah: 219)

يَاأَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنْصَابُ وَالْأَزْلاَمُ رِجْسٌ مِنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ .المائدة : ٩٠

Hi faithful people, actually khamr, gambling, (made a sacrifice to) the idol, and drew lots fate with the bow was the mean action that including the devil's action. Then avoided the actions so that you receive luck. (QS Al-Maidah: 90)

إِنَّمَا يُرِيدُ الشَّيْطَانُ أَنْ يُوقِعَ بَيْنَكُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ فِي الْخَمْرِ وَالْمَيْسِرِ وَيَصُـدَّكُمْ عَنْ ذِكْرِ اللَّهِ وَعَنِ الصَّلاَةِ فَهَلْ أَنْتُمْ ْتَـهُونَ. المائدة : ٩١

Sesungguhnya syaitan itu bermaksud hendak menimbulkan permusuhan dan kebencian di antara kamu lantaran (meminum) khamar dan berjudi itu, dan menghalangi kamu dari mengingat Allah dan sembahyang; maka berhentilah kamu (dari mengerjakan pekerjaan itu). (QS Al-Maidah: 91)

SMS / Email

Translation:

Actually the devil meant will cause the enmity and hatred between you the reason (drank) khamar and gambled that, and obstructed you from remembering Allah and the prayer; then stopped you (from doing the work). (QS Al-Maidah: 91)

Rasulullah SAW said:

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو: (أَنَّ نَبِيَّ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَهَى عَنْ الْخَمْرِ وَالْمَيْسِرِ وَالْكُوبَةِ وَالْغُبَيْرَاءِ وَقَالَ كُلُّ مُسْكِرٍ حَرَامٌ. رواه أبو داود

From Abdullah ibn Amr: "Actually Nabi SAW. banned khamar and gambling, as well as the drum and ketipung." And spoke he: every time that was intoxicating was forbidden. (HR Abu Daud) So. We suggested all of us to look for the production with natural efforts and in accordance with the provisions Allah SWT. Jangan Sampai we were tempted with tantalised-tantalised the gift that on one hand trapped us whereas that was forbidden, and on the other side to throw our dream by Islam islamic canon law to get the production with without make every effort and working.

KH Arwani Faishal, Vice Chairman of Lembaga Bahtsul Masail PBNU

Might give Salam in A Group of Women?

The questioner: Mayasari, Surabaya

How the law of a man greeting (salam) in a band of the woman?

Answered;

A man said greetings in the female collection not the problem. Because according to islamic canon law was not worried emerged slander. For a group of woman, one of them must there are those that answered him. Because in the law answered greetings, if that listened to the greetings of a group of person, then his law fardu kifayah (if being one that answered, has fallen the other obligation; was the reverse if being not that answered, the sin all of them). And if that heard the greetings alone, then the law replied greetings were fardu ain. Whereas for the woman (that dihasrati) that was alone, answered male greetings that also were alone, his law was forbidden. And for the man sedirian, forbidden said greetings to the woman who also was alone. Because of being worried had slander.

See: Dalîlul-Fâlihîn/3/247; Mughni al-Muhtâj/4/213; I’ânatuth-Thâlibîn/4/185. This question was contained in the Sidogiri Bulletin and it was replied by the Murajaah that was coordinated by Ust Baihaqi Juri.

Having capital of Rp 1 billion, Bankrupt, Obligatory alms?

The questioner: Muhsin Ad

If having the person of the trade business by capital of Rp 1 billion, afterwards the loss until Rp 1 billion that remained at Rp 100 thousand, what the person continue to have an trading obligation alms? Thank you.

Answered:

In An Effort To the trade, if reaching one nisab (minimal limit of obligation alms), then obligatory was spent his alms, good that reached one nisab that his capital or capital and the profit. For the case that was asked about by you, Rp money 1 billion that was made capital of trade efforts to have reached one nisab. Therefore, trade alms must be spent after achieving the period one year.

See: Hâsyiyah al-Bâjûrî/1/286; Nihâyatuz-Zain/165; Busyrâ al-Karîm/2/51. This question in there ised enough room in the Sidogiri Edisi Bulletin 29 and was answered by the Murajaah Fiqhiyah Team (LMF) Kuliyah Syariah Pondok Pesantren Sidogiri that is coordinated by Ust Baihaqi Juri.

Might ate the Bee?

The questioner: Suli

In my area had the person that likes eating the bee or the bee, that was permitted or not? Thanks so much.

Answered:

the Bee including the animal that might not be eaten his meat, the forbidden to be eaten. So, the person's action was not justified. And should, for the person that knew must reprimand or advise him, so that he is not protracted with his action.

See: Tahqîqul-Hayawân/60; Hayâtul-Hayawân/1/19. This question in there was enough room in the Sidogiri Edisi Bulletin 29 and was answered by the Murajaah Fiqhiyah Team (LMF) Kuliyah Syariah Pondok Pesantren Sidogiri that is coordinated by Ust Baihaqi Juri.

The highway for the Campaign

The questioner: Abqori

Each one of my campaign seasons often encountered incidents that often made me irritated when in a crowd him the campaign. When I went to school, evidently the blocked running by the stage for the campaign. We through the other road, and of course, the road was more far. As a result I and friends late. My question:

1. What might use the public's facilities like the highway for the campaign?

2. If must the contract shuluh, latas who that including the category could be asked shuluh by the party's side?

3. If the use of this road with the permission of the guardian of the city, how is it the management of the guardian of this city in connection with the existence qaidah تصرف الأمام منوط بالمصلحة

The answer:

1. Closing the highway without having the recommendation from the authorised side his law might not.

2. It could not be transacted the torch if the highway that would be transacted that including the impasse. 3.If the guardian of the city indeed had the authority permission then might be only. But in giving permission , he must gaze at the aspect of the advantage and mafsadah that will emerge. Afterwards took thing that is advantage and ignored thing that is bermafsadah.

The highway for the Campaign

The Mosq Nabawi

The questioner: Abqori

Each one of my campaign seasons often encountered incidents that often made me irritated when in a crowd him the campaign. When I went to school, evidently the blocked running by the stage for the campaign. We through the other road, and of course, the road was more far. As a result I and friends late. My question:

1. What might use the public's facilities like the highway for the campaign?

2. If must the contract shuluh, latas who that including the category could be asked shuluh by the party's side?

3. If the use of this road with the permission of the guardian of the city, how is it the management of the guardian of this city in connection with the existence qaidah تصرف الأمام منوط بالمصلحة

The answer:

1. Closing the highway without having the recommendation from the authorised side his law might not.

2. It could not be transacted the torch if the highway that would be transacted that including the impasse. 3.If the guardian of the city indeed had the authority permission then might be only. But in giving permission , he must gaze at the aspect of the advantage and mafsadah that will emerge. Afterwards took thing that is advantage and ignored thing that is bermafsadah.

The Legal Limitation in the Business of MLM

Multi the Marketing Level (MLM) was the marketing model that used the link down line, where the producer's side could reduce the cost marketing so as some fees marketing was used for the bonus for the person who received the big network. Indeed many of the person's reasons that were gathered in this MLM business, among them because tantalised-tantalised the bonus but there also are those that indeed because of the motivation wanted to have his product.

How according to the Islam law about this MLM business?

Multi Level Marketing (MLM) was sold/marketed directly a good product took the form of the thing or the service to the consumer. So as the distribution cost of the thing was very minimal or until to the point zero. MLM also eliminated the promotion cost because the distribution and the promotion were handled directly by the distributor with the system supported (leveling).

In MLM had the element of the service, meaning that a distributor sold the thing that not belonging to him and he got the pay from the percentage of the price of the thing and if could sell in accordance with the target he received the bonus that was determined by the company.

MLM plenty of his sorts and each company had the special specification. Now has had approximately 200 companies that use a name of himself used the MLM system.

We will give the answer that was shaped like a limitation the public as the escort for Moslems that will be involved in the MLM field.

Indeed basically all the forms mu’amalah or his legal transaction might (neutral) so as to have the argumentation that prohibited him.

Allah berfirman Allah:

وَأَحَلَّ اللّهُ الْبَيْعَ وَحَرَّمَ الرِّبَ

And Allah permitted the trade and prohibited usury. (QS Al Baqarah: 275)

وَتَعَاوَنُواْ عَلَى الْبرِّ وَالتَّقْوَى وَلاَ تَعَاوَنُواْ عَلَى الإِثْمِ وَالْعُدْوَانِ

Please helped on goodness and taqwa and please helped on the sin and the enmity. (QS Al Maidah: 2)

Rasulullah SAW spoke:

إنَّمَا الْبَيْعُ عَنْ تَرَاضٍ

The trade on the basis of together was willing. (HR al-Baihaqi and Ibnu Majah)

المُسْلِمُوْنَ عَلي شُرُوْطِهِمْ

Moslems were tied with their condition. (HR Ahmad, Abu Dawud and Al-Justice) Was based on this explanation could be concluded as follows :

1.Pada his foundation the MLM system was a contract or buyu that the principle of his foundation might (neutral) while not having the element: - Usury - Ghoror (the deception) - Dhoror (damaging or mendhalimi the other side) - Jahalah (not transparent).

2.Ciri typical the MLM system was received in his network, so as to have to be paid attention to everything was related to this network: - the Transparency of the determination of the cost to become the member and his allocation could be accounted for. The costing of the registration of the member who was tall without receiving compensation that was received by the member just was appropriate or that approached this cost was the gap where the MLM company took something without the right dam his law was forbidden.

- the Transparency of the increase in the member in each level (the level) and the opportunity to be successful to anyone. The increase in the position for anyone in the profession indeed was received disetiap efforts. So as the increase in the level in the MLM system was something that was permitted while being done transparently, not menzhalimi the available side below, was on the same level and above.

- the Right and the opportunity that were received in accordance with the achievement of the work of the member. A member or the distributor usually gets the profit from the sale that was carried out by himself and was carried out down line him. The receipt of the profit from the direct sale that was carried out by himself was something that normally in the trade, as for the receipt of the percentage of the profit is received by him as a result of efforts down line him was something that was permitted in accordance with the agreement that was agreed to together and did not happen kedholiman.

3. MLM was means of selling the product (the thing or the service), not means of getting money without having the product or the product of only camouflage. So as that happened was money game or the social gathering in sequence that was the same as gambling and his law was forbidden.

4. The product that was offered his clear permission , because of the member not only the consumer of this thing but also marketed to that was other. So as he must know the status of this thing and was responsible to the other consumer.

These limitations could perhaps be useful, especially and for Indonesian Muslims in order to be able to become one of ways out from the economic crisis. Wallahua’lam bishshawab.

HM Cholil Nafis Lc MA, Vice Chairman of Lembaga Bahtsul Masa’il PBNU

KAWAKIBUL LAMMA'AH (Ke-5)

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(Bagian ke lima / Tamat)

MASALAH  IV

Jika ditanyakan :

"Apa yang anda katakan tentang mereka yang menyingkirkan Madzhab Empat di masa kini kemudian mereka duga bahwasanya mereka pun para mujtahid mutlak dalam masalah agama dan juga menduga sesungguhnya mereka berpegang teguh tiada lain hanyalah pada Al-Qur'an dan Hadits-hadits Nabi ?"

Saya jawab    :

Sesungguhnya mereka itu suatu kaum yang penuh kebingungan tentang urusan agamanya. (Anda lihat) begitu kacau-balaunya pendapat-pendapatnya. Jalannya terombang-ambing tak menetap pada satu pijakan…

تَحْسَبُهُمْ جَمِيْعًا وَقُلُوْبُهُمْ شَتَّى

" Kamu sangka mereka itu bersatu padahal hatinya berbeda-beda"

Mereka mengaku-ngaku ijtihad sementara mereka bukan dari jajaran ahli ijtihad. Mereka mengingkari taqlid sementara mereka terbelenggu dengan belenggu taqlid. Mereka tidak mau bertaqlid kepada Imam-imam mujtahid terdahulu tetapi mereka bertaqlid kepada pemuka-pemukanya yang tersesat. Mereka mengharamkan taqlid sedang mereka sendiri para pentaqlid. Mereka mewajibkan ijtihad sedangkan mereka sendiri tidak mempunyai kemampuan untuk ijtihad. Adalah sebuah kaum yang dipermainkan hawa-nafsunya sendiri, tercerai-berei  oleh 'aqidah-'aqidahnya, dan dikuasai oleh keinginan-keinginannya sendiri dan diliputi oleh kegelapan syubhah-syubhah (pernyataan-pernyataan yang dilontarkan untuk mengaburkan hal yang sebenarnya). Sampai-sampai mereka berkeyakinan bahwa terikat kepada salah-satu Madzhab Empat itu merupakan penghalang antara mereka dan keinginan hasratnya dan sebagai tirai penghalang untuk mencapai hawa nafsunya sendiri. Nah tatkala mereka mempunyai pemikiran seperti itu maka ditinggalkanlah Madzhab-madzhab itu secara total sebagai sikapnya untuk meraih cita-citanya yang rendah itu. Lalu mereka berpegang kepada sesuatu yang tak ada kemampuan dan kekuatan untuk melakukannya, yaitu ijtihad tadi. Mereka di ujung yang satu sementara dunia ijtihad di ujung yang satunya lagi. Memang betul ! Mereka itu para mujtahid dalam hal ikatan tali taqlif , supaya dapat mecapai apa yang mereka inginkan. Bukankah mereka suka mengatakan, "Kami ini adalah orang-orang yang merdeka akal dan pikirannya. Kami akan dapat mencapai puncak kesempurnaan ilmu dan kekuatan berpikir." Betul !

Sesungguhnya mereka adalah orang-orang yang merdeka akalnya, tapi dalam hal mengikuti syahwat dan memenuhi kebutuhan, yang memang yang dapat mengantarkannya pada penghalalan sebagian perbuatan haram, meninggalkan sebagian kewajiban dan pengharaman sebagaian perbuatan sunat. Dengan demikian mereka terlepas bebas dalam kubangan syahwat seperti halnya binatang-binatang, yang terlepas bebas dalam semak-semak belukar. Kalau mereka itu tidak cukup laik dinamai Ibahiyyin (faham menghalalkan segala cara untuk mencapai suatu tujuan) maka yang paling pantas mereka itu kalau dinamai Hasyawiyyin.

Berkata Imam Taqiyyudin Subki (685-756 H) :

"Adapun Kaum Hasyawiyyah itu adalah golongan sempalan yang membangsakan dirinya kepada Imam Ahmad (164-241 H) Rodliallahu 'anhu . Padahal Imam Ahmad sendiri terbebaskan dari mereka.  Yang menjadi sebab penisbatan mereka pada beliau adalah bahwa Beliau Rodliallahu 'anhu senantiasa tegak (membela faham ahlussunnah wal jama'ah) di dalam menolak faham mu'tajilah dan tetap tegar dalam kesengsaraan dan kepedihan (yang dialaminya). Dari Beliau dikutip beberapa pernyataan yang oleh orang-orang bodoh itu (Kaum Hasyawiyyah) tidak dapat dipahaminya. Lalu mereka meyakinkan I'tiqod yang buruk ini kemudian jadilah yang terakhir dari mereka itu megikuti pendahulunya, kecuali orang-orang yang terpelihara oleh Allah SWT. Mereka tak henti-hentinya sejak kemunculannya itu sebagai kaum rendahan yang tidak memiliki seorang pemimpin, dan tidak pula orang yang pandai ber-munadhoroh (berargumen untuk mempertanggungjawabkan pendapatnya). Di setiap waktu hanyalah koaran-koaran suara tak berarti yang dimilikinya. Mereka hanyalah menggantung hidupnya pada sebagian penguasa-penguasa pinggiran. Tetapi Allah senantiasa mengekang keburukannya itu. Dan tidak semata-mata mereka ketergantungan pada seseorang kecuali mendatangkan kejelekan baginya. Mereka berbuat kerusakan terhadap tatanan itiqodnya jema'ah-jema'ah arus kecil dari Golongan Syafi’iyyah dan yang lainnya, terutama sebagian muhadditsin (mungkin maksud beliau para pelajar hadits) yang kurang kecerdasannya atau yang  dikuasai oleh orang telah menyesatkannya. Lalu jema'ah-jema'ah ini ikut-ikutan meyakinkan bahwa Mereka itu berqaol-ria berdasarkan hadits.

Dan sesungguhnya konon seorang tokoh muhadditsin yang paling utama di zamannya  di Damaskus, yaitu Imam Ibnu Asakir (499-576 H), tidak mau mengajarinya mereka hadits dan tidak membolehkan mereka hadir di majlis-tahditsnya. Hal itu terjadi pada masa kesultanan Nuruddin Syahid (Sulthan Mahmud bin Zakka, wafat pada bulan Syawal tahun 569 H.  Beliau merupakan pendahulu dari sulthan Shalah ad-Din Yusuf al-Ayyubi (w. Shofar 589 H). Dan nyatalah mereka itu merupakan orang-orang rendahan serendah-rendahnya. Kemudian di penghujung abad ke-7 muncul …..

رجل له فضل ذكاء (يعنى ابن تيمية) ولم يجد شيخا يهديه

seseorang yang memiliki keunggulan berpikir (yakni Ibnu Taemiyyah, 661-728 H) tapi tidak mendapatkan guru yang mengarahkannya. Dia penganut madzhab Kaum Hasyawiyyah, sekaligus sebagai orang pemberani nan intens untuk meyudisfikasi madzhabnya. Dan dia mendapatkan  temuan-temuan yang keluar jauh sekali (dari rel kebenaran). Lalu dengan beraninya dia mewajibkan sendiri menggunakan temuan-temuannya itu. Lalu demikian dia mulai menyampaikan pendapat (yang aneh-aneh), diantaranya :

1.      Tegaknya sifat-sifat makhluk pada Dzat Tuhan Subhanahu wa ta'ala

2.      Bahwa sesungguhnya Allah Subhanahu wa ta'ala  tidak henti-hentinya yang mengerjakan (fa'il)

3.      Tasalsul (keadaan berantai pada makhluk sehingga tidak ada berujung dan berkesudahan) bukan suatu hal yang mustahil pada kejadian yang lampau, seperti halnya pada kejadian yang akan datang juga.

Dengan demikian Dia telah memutuskan tongkat (perjuangan agama; Jama'ah Islam),  telah merecoki sendi-sendi aqidah kaum muslimin, dan menanam bibit (permusuhan) di antara mereka. Sikapnya itu tidak hanya terbatas pada urusan aqidah dalam ilmu kalam tapi juga melebar jauh dari itu (sampai pada urusan furu', diantaranya seperti ) Dia mengatakan :

1.   bahwasarnya perjalanan jiarah ke Nabi Besar sollallohu 'alaihi wasallam merupakan pekerjaan maksiat.

2.     Bahwasanya melakukan talaq tiga itu tidak jatuh talaq.

3.    Bahwasanya orang yang bersumpah akan mentalaq istrinya dan kemudian terkena (tebusan) sumpahnya maka tidak jatuh talaq.

Para ulama sefakat untuk memenjarakannya dengan masa penjara yang lama. Untuk itu, Sang Sulthan, Raja Muhammad ibnu Qowalun (w. 741 H)  memenjarakannya dan melarangnya untuk membuat karya tulis selama dipenjara dan juga membawa tinta masuk penjara (peristiwa itu terjadi tahun 722 H). Kemudian tak lama setelah itu muncul orang yang menyebar-luaskan faham-fahamnya serta mengajarkan masalah-masalah furu' (pendapatnya) dengan menanamkan ke orang-orang secara diam-diam dan menyembunyikannya secara terang-terangan, maka dengan demikian menjadi merebak luaslah hal-hal yang membahayakan (agama). Sampai didapati oleh saya di zaman ini sebuah rangkaian qoshidah yang bait-baitnya mencapai sekitar 6000 bait. Padanya diceritakan faham-faham ibnu Taemiyyah dan faham-faham orang lainnya. Qoshidah tersebut adalah qoshidahnya Ibnu Zafil, seorang laki-laki dari kalangan Madzhab Hanbali. Dia membantah, di dalamnya, faham Imam 'Asy'ari dan yang lainnya dari jajaran Imam-imam sunnah dan menjadikannya Kaum Zahmiyyah suatu kali dan orang-orang kafir pada kala yang lain. Ibnu Zafil menyangka dengan kebodohannya bahwa faham Ibnu Taemiyyah itu adalah fahamnya Ahli Hadits.

Lalu saya dapatkan Qoshidah ini adalah merupakan karangan tentang ilmu kalam yang para ulama melarang mendalaminya, kalau saja itu merupakan sesuatu yang haq, dan tentang penetapan faham-faham bathil yang dengannya dapat mengugguli orang dan ada lagi unsur tambahan lainnya dari kedua unsur tadi, yaitu dapat menjerumuskan masyarakat awam pada sikap mengkafirkan orang selain dirinya dan selain golongannya. Maka dengan demikian ini adalah tiga materi yang ketiganya itu merupakan himpunan dari isi yang terkandung dalam Qoshidah ini.

Yang pertama dari tiga materi itu adalah haram hukumnya, karena  larangan dari ilmu kalam kalau  bentuknya saja sudah larangan tanzih tentang masalah yang kebutuhan menuntut kita membantah ahli bid'ah di dalamnya maka tentu larangan itu menjadi larangan tahrim tentang masalah yang kebutuhan tidak menuntut kita pada hal tersebut. Maka bagaimana tidak kalaulah tentang masalah yang merupakan hal yang bathil ?!

Yang kedua, para ulama berbeda pendapat di dalam mengkafirkannya dan isi qosihidah itu memang belum sampai pada tingkat ini. Adapan kalau dilakukan dengan sangat berlebihan maka di dalam  status ikhtilaf-nya  ini harus dipertimbangkan lagi.

Adapun Yang ketiga maka kita tahu dengan pasti bahwa ketiga golongan itu – Syafi’iyyah, Malikiyyah, dan hanafiyyah – serta orang-orang bersetuju dengan mereka itu adalah orang-orang muslim dan bukan orang-orang kafir. Dengan demikian maka pendapat yang menyatakan bahwa semuanya kafir dan menjerumuskan masyarakat kedalam pendapat itu adalah bagaimana tidak menjadi kufur ?! Sementara rosullloh sollallohu 'alaihi wasallam pernah bersabda :

" إِذَا قَالَ الْمُسْلِمُ لِأَخِيْهِ يَا كَافِرُ فَقَـدْ بَاءَ بِهَا أَحَدُهُمَا   

" jika berkata seorang muslim kepada saudaranya " wahai kafir !",

maka berarti salah seorangnya berbalik menjadi kafir."

Kenyataannya mengharuskan bahwa sebagian yang dia kafirkan itu adalah muslim. Sementara hadits menetapkan bahwa halnya ada salah seorang yang kembali menjadi kafir. Berarti Yang mengucapkanlah dia yang telah kembali menjadi kafir." Demikianlah sudah apa yang Imam Taqiy Subki katakan dengan panjang lebar, yang konon telah dikutip darinya oleh pensyarah kitab Ihya, Sayyid Murtadlo Zabidi.

Dan Tak henti-hentinya Madzhab Ibnu Taemiyyah dianut dan diakui masyarakat dan mereka menambahkannya perkara lain. Dan tak henti-hentinya pula seiring dengan meliwatnya masa dan bergantinya tahun terus bertambah dan bertambah banyak pengikut dan semakin meluas sehingga muncullah di pertengahan abad ke-12 dari wilayah Najd, Hijaz seorang lelaki yang suka dipanggil Abdul Wahab (1111-1207 H), yang kepadanyalah dinisbatkan Golongan Wahabiyyah. Konon dia penganut madzhab Ibnu Taemiyyah. Dan dia telah menambahkannya beberapa pemikiran bathil, yang kesemuanya ada 10, seperti halnya yang dituturkan oleh Jamil Afandi Sidqi Zahawi dalam risalahnya, Fajar Shodiq, :

1.      Menetapkan wajah, tangan, dan arah bagi Dzat Allah Sang Pencipta Subhanahu wa ta'ala dan menjadikannya jisim; benda yang suka bergerak turun dan naik.

2.    Mendahulukan dalil naql dari pada akal serta tidak adanya rujukan terhadap akal di dalam urusan-urusan keagamaan, yakni keyakinan-aqidah.

3.      Menafikan ijma para ulama dan mengingkarinya.

4.      Menafikan dalil qiyas.

5.    Tidak bolehnya taqlid kepada para mujtahid dari Imam-imam agama serta mengkafirkan orang yang menaqlidinya.

6.   Mengkafirkan mereka yang dia anggap beda haluan dengan mereka dari kalangan kaum muslimin.

7.  Melarang bertawasul kepada Allah SWT baik dengan Kangjeng Rosul sollallohu 'alaihi wasallam ataupun dengan yang lainnya dari para nabi, auliya, dan orang-orang soleh lainnya.

8.     Mengharamkan ziarah quburnya para nabi dan orang-orang soleh.

9.  Mengkafirkan orang yang bersumpah dengan nama selain Allah dan menghitungkannya sebagai orang musyrik.

10.  Mengkafirkan orang yang bernadzar karena selain Allah atau orang yang menyembelih hewan di maqom para nabi.

Dan Muhammad ini mendapat bantuan untuk mengibarkan akidahnya yang menyimpang itu dari Muhammad ibnu Su'ud, pemimpin negri Dzuro'iyyah (negrinya Musaelimah al-Kadzdzab dulu). Selanjutnya pada dialah para raja Su'udiyyah berikutnya dinisbatkan. Kemudian tak henti-hentinya muncul segelintir kelompok orang yang membantu perkembangan Madzhabnya itu dan menyerukan kepada masyarakat untuk mengikuti madzhabnya ini dan selalu saja memberikan penambahan-penambahan pemikiran baru yang mana memang menyalahi Madzhabnya Ahlussunnah wal jama'ah sehingga berhamburanlah kejelekan yang ditimbulkan madzhab ini ke kepulauan Nusantara, Indonesia sampai akhirnya terus tersebar di Negri ini.

Dan tak henti-hentinya para pengikut madzhab ini menentang para Ulama al-Kirom dan selalu berusaha menarik simpati rakyat jelata dengan kata-kata yang mempesona serta menanamkan kecintaan terhadap orang-orang bodoh. Sementara kaum tradisional dan para ulama dikecam dan dilecehkan oleh mereka itu dengan penuh kebencian dan cacimaki. Mereka tak henti-hentinya melakukan hal itu di pedesaan dan kota-kota sehingga terjadi maraknya bahaya dan keruksakan (aqidah dan tatanan keagamaan)…

 " وَمَنْ يُضْلِلِ اللهُ فَمَالَهُ مِنْ هَادٍ               

" Dan barangsiapa yang akan disesatkan oleh Allah maka tiada baginya yang  akan memberi petunjuk."

Dan cukuplah kiranya pembahasan ini, Allahlah Sang Pengatur Taufiq dan hidayah. Risalah ini selesai, dengan pertolongan Dzat Yang Maha Penyendiri Keagungannya, pada hari Senin Yang diberkahi tanggal 11 Jumadil Tsaniyyah tahun 1381 dari Hijrah Nabi 'ala shohibiha afdlolus Sholaati wassalaam. Semoga Allah SWT memberi pengampunan kepada penyusun, kepada ibu-bapaknya serta ke seluruh kaum muslimin. Amiin !

                                                                                                            Cianjur, 30 September 2017

                                                                                                            BURHANROSYIDI

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