Purification through Tawheed

(Mankind's Greatest Need)

Ibn Abil-'Izz (died 792 AH) - may God be pleased with him - said:"Knowledge of Usool-ud-Deen (the fundamentals of the religion) is the most noble branch of knowledge, since the excellence of a certain type of knowledge depends upon what it is concerned with, and this is the greater Fiqh (understanding) , which is why lmaam Abu Haneefah (died 150AH) - may God be pleased with him - called that which he compiled concerning Usool-ud-Deen: "al-Fiqhul- Akbar" (The Greatest Fiqh). The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquillity, except through knowing their Lord, the One to be worshipped, their Creator - with His Names, His Attributes and His Actions, and that He - along with all that - is more beloved to the person than anything else. So man's striving is with regards to everything that will draw him nearer to God, to the exclusion of the creation.

However, it is impossible for the minds to come to know and understand all that in detail, so the Most Merciful, the Most Majestic - from His mercy, sent Messengers to teach that and call to it; and to give good news to those who accept their Call and to warn those who reject it. The key to their Call and the essence of their message was the servant's drawing closer to Almighty God - the Most Perfect - through His Names, Attributes and Actions, since all that the Messengers were ordered with is built upon this. This then is followed by two great principles: Firstly: Knowing the path that leads to Him and that is the Sharee'ah (Islamic Law and Way) which is comprised of His orders and prohibitions. Secondly: That those following the path know what lies in store for them, which is endless bliss. So the people who know God best are the ones who best follow the way to Him; and know best what lies at the end of the way."¹

Firmness Upon the Deen (The Religion of Islam)

So, firmness upon the Deen of Almighty God, excellence in this world and salvation in the Hereafter is built upon two great matters: "Firstly: Knowledge of God and the beautiful Names and lofty Attributes that befit Him and His Actions - and this necessitates appreciation of His Majesty, honouring Him, fearing Him, being in awe of Him, loving Him, placing one's hopes in Him, placing reliance upon Him, being pleased with His decree and having patience with what He sends down as regards to hardships. Secondly: Knowledge of what He loves and is pleased with, and what He hates and angers Him - whether beliefs, sayings, outward or inward actions. So the one who has knowledge of this has to rush to fulfil that which Almighty God loves and is pleased with, and to avoid that which He hates and which angers Him.²

Sufyaan ibn 'Uyaynah (died 197H) - may God be pleased with him - said:"There are three types of Scholars: one who knows God and knows God's commands; and one who knows God, but does not know His commands; and one who knows God's commands, but does not know God. And the most complete of them is the first - and that is the one who fears God and knows His rulings."³

The Essence of Islam

Explaining the essence of Islam and its main pillar, the Prophet - the peace and blessings of God be upon him - said: "Islam is built upon five (pillars): Testifying that none has the right to be worshipped except Almighty God and that Muhammad is the Messenger of God; establishing the Salaah (formal prayer), paying the Zakaah (charity tax), making Hajj (pilgrimage) to the House and fasting in Ramadaan. "⁴

In another narration: "Islam is built upon five (pillars): To worship God and to reject anything along with Him . . . "⁵ Also in another narration: "lslam is built upon five: The Tawheed of Almighty God . . . "⁶

Thus: "Testifying that none has the right to be worshipped except Almighty God", has the same meaning as: "To worship Almighty God and to reject anything along with Him", which has the same meaning as: "The Tawheed of Almighty God." So, it will be clear to the honourable reader that Tawheed is the essence of Islam, and it is the starting and ending point for all goodness and excellence.

Linguistically Tawheed means: "To make something one, or to assert the oneness of something."⁷ However, what we are concerned with here is the Sharee'ah or technical meaning of Tawheed, which is: "To single out Almighty God alone for worship."⁸

Al-Bayjowree - may God have mercy on him - said: "It is to single-out al-Ma'bood (the One to be worshipped - i.e. Almighty God) with worship, along with belief and affirmation in the oneness and uniqueness of His Dhaat (Essence), Sifaat (Attributes) and Actions."⁹

Shaykh al-Ghunaymaan - may God protect him - said: "It is to single Him out with worship, with love, lowliness and submissiveness to Him, by complying with His commands and submitting to them."¹⁰

The Divisions of Tawheed

And Tawheed - with the Salaf and the Scholars of Ahlus-Sunnah wal-Jamaa'ah has three divisions.'Allaamah as-Safaareenee (died 1112H) - may God's mercy be upon him - said: "Know that Tawheed has three divisions: Tawheedar-Ruboobiyyah (the Oneness of God in His Lordship), Tawheed al- Uloohiyyah (to single-out Almighty God alone for worship) and Tawheed al-Asmaa was-Sifaat (the uniqueness of God's Names and Attributes)."¹¹

"And God has gathered these three divisions in His - the Most High's- saying:

"Lord of the heavens and the earth and all that is between them, so worship Him alone and be constant and patient in the worship of Him. Do you know of any who is similar to Him?"¹²"¹³

"So Tawheed ar-Ruboobiyyah implies: A firm and definite belief that Almighty God alone is the Creator, the Master and Owner, and the Command is for none but Him."¹⁴

"And Tawheed al-Uloohiyyah is to single-out God alone for all worship and not to worship anything along with Him, whether it be an angel, a Messenger, a prophet, a pious person, a tree, a stone, the sun, the moon, or other than these."¹⁵

"And Tawheed al-Asmaa was-Sifaat is the uniqueness of Almighty God - the Most High - with regards to His Names and His Attributes, by affirming that which God has affirmed for Himself - whether in His Book (i.e. the Qur'aan) or by the tongue of His Messenger - may the peace and blessings of God be upon him - without tahreef (distorting the Names and Attributes), ta'teel (denial of the Names and Attributes), takyeef (saying how they are), or tamztheel (making any resemblance with the creation)."¹⁶

Tawheed -in Knowledge and Action

The above three divisions of Tawheed have been grouped - by some of the Scholars - into two types: the first type deals with knowing Almighty God through His Names, Attributes and Actions (i.e. Tawheed al-Asmaa was Sifaat and Tawheed ar-Ruboobiyyah), and the second deals with actualising and manifesting this Tawheed through singling out God alone for worship (i.e. Taawheed al- Uloohiyyah). The first type of Tawheed is connected with knowledge, whilst the second type is connected with action.

Ibn al-Qayyim (died 756H) - may God's mercy be upon him - said: "As regards the Tawheed which the Messengers called to and which the Books were sent down with, then it is of two types: Tawheed fil-Ma'rifah wal-lthbaat (the Tawheed of Knowledge and Affirmation) and Tawheed fit-Talab wal-Qasd (the Tawheed of Actions and Intentions)."

So the first type affirms the reality of the Dhaat (Essence) of the Lord - the Most High - along with His Names, His Attributes, His Actions, His speaking in His Books and His speaking to whomsoever He wishes from His servants. It also affirms the all-embracing nature of His Predestination and Pre-Decree and His wisdom. The Qur'aan has completely clarified this type of Tawheed - as occurs at the start of Soorah Hadeed and Soorah Taa Haa, at the end of Soorah al-Hashr, at the beginning of Soorah Sajdah, at the beginning of Soorah Aal 'Imraan and all of Soorah al-Ikhlaas, and other than these.

The second type: Then it is what is contained in Soorah al-Kaafiroon and contained in His - the Most High's - saying:

"Say: O people of the Book! Come to a word that is just and fair between us and you, that we shall worship none but God and that we shall associate no partner along with Him, and that we shall not take others as lords besides God. Then if they turn away, say: Bear witness that we are Muslims."¹⁷

It is also contained at the beginning of Soorah Tanzeel and at the beginning, middle and end of Soorah al-Mu'min, and at the beginning and end of Soorah A'raaf and the greater part of Soorah An'aam. Indeed, every soorah (chapter) in the Qur'aan comprises these two types of Tawheed, witnesses to them and calls to them.

Since the Qur'aan either gives:

[i] information about Almighty God, His Names, His Attributes, His Actions and His Sayings - which is Tawheed fil-Ma'rifah wal-lthbaat (the Tawheed of Knowledge and Affirmation); or

[ii] it is a call to worship Almighty God alone without any partner, and a rejection of whatever is worshipped besides Him - and this is Tawheed al-lraadee at-Talabee (the Tawheed of Actions and Intentions); or

[iii] it is a command to obey Him and to comply with His orders and prohibitions - so this is from the rights of Tawheed and is a completion of it; or

[iv] it gives information about the people of Tawheed and how they were treated in this world and how they will be honoured in the Hereafter - and this is the reward for Tawheed; or

[v] it gives information about the people of Shirk (associating partners along with Almighty God) and the punishment they receive in this world and the torment they shall receive in the Hereafter - so this is the reward for those who abandon Tawheed."¹⁸

Tawheed - its Importance in the Qur'aan

Ibn Abil--'Izz - may God have mercy on him - said: "So the Qur'aan - all of it - is about Tawheed, its rights and its rewards; and about Shirk, its people and their punishments. Thus:

"All praise belongs to God, Lord of the worlds."¹⁹ is Tawheed (of knowledge).

"The Most Merciful, the Bestower of Mercy" is Tawheed (of knowledge).

"The Master of the Day of Judgement" is also Tawheed (of knowledge).

"You alone do we worship and You alone do we seek aid and assistance from" is Tawheed (of action) .

"Guide us to the Straight Path" concerns Tawheed and asking for guidance to the path of the people of Tawheed, (which is):

"The Path of those whom You have favoured." "Not of those who have earned Your anger, nor of those who have gone astray" - those who have separated themselves from Tawheed."²⁰

So Almighty God begins this soorah by first informing us about Himself - the Most Perfect (i.e. Tawheed of knowledge). Then after having knowledge of Almighty God - the Most High - God orders us with the Tawheed of action: "You alone do we worship."

Likewise just as "the great Qur'aan opens with Tawheed it also ends with it. So the Qur'aan opens with Soorah al-Faatihah: "All praise belongs to God, Lord of the Worlds" and the great Qur'aan ends with the Soorah: "Say: I seek refuge with the Lord of mankind".²¹"²²

Likewise, the greatest ayaah (verse) in the Qur'aan is Ayatul-Kursee (the Verse of the Throne).²³ Since this great aayah informs us - from start to finish - purely about Almighty God's Names, His Attributes and His Actions. So this further emphasizes the importance of the Tawheed of knowledge.

Similarly, Soorah al-Ikhlaas - from start to finish - is concerned with the Tawheed of knowledge, whilst Soorah al-Kaafiroon is connected with the Tawheed of action.²⁴ Indeed, the Prophet - may the peace and blessings of God be upon him - said about a man who was reciting al-Kafiroon in the first rak'ah (unit of formal prayer): "This is a servant who believes in his Lord." Then the man recited al-Ikhlaas in the second, so he - may the peace and blessings of God be upon him - said: "This is a servant who knows his Lord".²⁵ The Prophet - may the peace and blessings of God be upon him - said: "Say: He is God, the One" is equivalent to one third of the Qur'aan. And "Say: O disbelievers . . . " is equivalent to a quarter of the Qur'aan.²⁶

What further demonstrates the importance of this Tawheed is the fact that the Prophet - may the peace and blessings of God be upon him would begin his day with Tawheed (of knowledge and action), since he recited both Soorah al-Kafiroon and Soorah al-Ikhlaas in the two rak'aat (units of prayer) before Fajr (dawn prayer).²⁷ And he would end the night by reciting both of these soorahs in his witr (final - literally "odd numbered") prayer.²⁸"²⁹

"Indeed, all of the Qur'aan is about Tawheed."³⁰ And Almighty God - the Mighty and Majestic - says:

"A book We have sent down, full of blessings, that men may ponder over its messages; and those who possess understanding may take them to heart."³¹

Tawheed - its Importance from the Sunnah

And what proves the importance of Tawheed from the Sunnah is that the Chosen one - may the peace and blessings of God be upon him - remained in Makkah thirteen years amongst the disbelievers, calling them to it, and saying to them: "Say: None has the right to be worshipped except Almighty God and thus be successful . . . ".³²

The Messenger of God - may the peace and blessings of God be upon him - said: "I have been sent close to the Hour, with the sword, so that none has the right to be worshipped except Almighty God alone, without any partner. My sustenance is beneath the shade of my spear. And humiliation and ignominy is for whosoever opposes my command. And whosoever resembles a people is from them."³³"³⁴

Similarly he would send his Companions to various communities ordering them with this Tawheed first - as was the case when he sent Mu'aadh ibn Jabal to Yeman, saying: "Indeed you are going to a people from the People of the Book, so let the Tawheed of God be the very first thing you call them to . . . "³⁵ And just as the Prophet - may the peace and blessings of God be upon him - started his Prophethood and teaching with the matter of Tawheed, then likewise he - may the peace and blessings of God be upon him - mentioned the matter of Tawheed during his final illness from which he - may the peace and blessings of God be upon him - died, when he said: "The curse of Almighty God be upon the Jews and the Christians, for they took the graves of their Prophets as places of worship."³⁶"³⁷

Clearing a Misconception

Shaykhul-Islam Ibn Taymiyyah (died 728H) said: "The Tawheed with which the Messengers came with comprises of affirming that Divinity and worship belong to Almighty God alone, such that a person witnesses that none has the right to be worshipped except Almighty God, and that none is worshipped except Him, nor depended upon other than Him, nor are alliances or enemies made except for Him, nor is an action done except for Him. This affirmation also covers those Names and Attributes which Almighty God affirms for Himself, as God - the Most High - says:

"And the God to be worshipped is only one God. None has the right to be worshipped except Him, the Most Merciful, the Bestower of Mercy."³⁸

And God - the Most High - says:

"Do not take two objects of worship. Indeed, Almighty God is the only Deity to be worshipped, so fear Him."³⁹.

And He - the Most High - says:

"Whosoever calls upon (i.e. supplicates or prays to) other than God, for which he has no proof, then his reckoning is only with his Lord. Indeed the disbelievers will not be successful."⁴⁰

Almighty God - the Most High - also says:

"And ask those of our Messengers whom we sent before you: 'Did We ever appoint objects of worship besides the Most Merciful?'"⁴¹

And Almighty God informed us about every Prophet from amongst the Prophets that they called the people to the worship of God alone, having no partner, as He said:

"Indeed there is an excellent example for you in Abraham and those with him, when they said to their people: 'Indeed we are free from you and whatever you worship besides Almighty God. We have rejected you, and there has arisen between us and you, hostility and hatred forever - until you believe in God alone."⁴²

And God said about the mushriks (pagan idolaters):

"When it is said to them: 'None has the right to be worshipped except Almighty God', they become arrogant. And they say: 'Are we to abandon those deities that we worship because of a mad poet?"⁴³

And this occurs a lot in the Qur'aan.

And what is meant by Tawheed is not merely Tawheed ar-Roobubiyyah - the belief that Almighty God alone is the Creator - which is what some of the people of Kalaam (speculative theology) and the Sufis think! So they think that if they affirm this type of Tawheed, along with its proofs, then they have affirmed the utmost limits of Tawheed and that if they bear witness to this and become absorbed in it, then they have absorbed themselves in the limits of Tawheed!

However, this is not the case. Since even if a person agreed to those attributes which are befitting to the Lord, and declared Him free from everything He should be declared free from and affirmed that He alone is the creator of everything - then still such a person would not be a muwahid (a person of Tawheed) until along with this, he witnesses that the only Ilaah (i.e. object of worship) is Almighty God (Allah) - (i.e. none has the right to he worshipped except God alone) - affirming that Almighty God alone is the Ilaah deserving of all worship, adhering to this worship and associating no partners with Him.

Also affirming that this Ilaah (object of worship) is He who is deified and worshipped and who deserves worship and it is not that Ilaah merely with the meaning: "The One who has the power to create and originate."⁴⁴So if an explainer (of the Qur'aan) explains Ilaah to mean: "The One who has the power to create and originate" and believes that this is the most particular description of Ilaah and affirms this to be the limits of Tawheed - as is done by the people of Kalaam (speculative theology), and it is what they say from Abul-Hasan al-Ash'aree⁴⁵ and his followers - then they do not know the true reality of the Tawheed with which Almighty God sent His Messengers, since the Arab mushriks (pagan idolaters) used to agree that Almighty God alone is the Creator of everything. Yet despite this, they were still mushriks, as God - the Most High - says:

"Most people do not believe in God except that they commit shirk (i.e. associate others with Him in belief and worship).''⁴⁶

A group from amongst the Salaf (the first three generations of Muslims) said: "If you ask them who created the Heavens and the earth, they will say: 'God' - yet along with this, they worshipped others besides Him."⁴⁷

Almighty God - the Most High - said.

"Say: 'Whose is the earth and all that is in it, if you do indeed know?' They will say: 'It belongs to God.' Say: 'Will you not then remember?' Say: 'Who is the Lord of the heavens and the Lord of the great Throne?' They will say: 'God.' Say: 'Will you not then fear Him?"⁴⁸

So not everyone who affirms that Almighty God is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else - calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade."⁴⁹

In Conclusion

Shaykh 'Abdul-Qaadir al-Jeelaanee (died 561H) said: "So it is upon you to fear God - the Mighty and Majestic - and not to fear anyone else except Him. Turn to God - the Mighty and Majestic - for your every need, and rely upon Him alone - the Most High - seeking that which you need from Him alone. Do not rely upon anyone other than Almighty God. And Tawheed - all is contained in Tawheed."⁵⁰

References

1. Sharhul-'Aqeedatul-Tahaawiyyah (p. 69).
^2. Fadl 'Ilmus-Salaf (p. 47) of al-Haafidh Ibn Rajab (died 795H).
^3. Related by ad-Daarimee (1/102) and Abu Nu'aym in al-Hilyah (7/ 280), with a Saheeh isnaad.
^4. Related by al-Bukaaree (1/49) and Muslim (no. 16) from 'AbduIlaah ibn 'Umar - may God be pleased with him.
^5. Related by Muslim (no. 20).
^6. Related by Muslim (no. 19).
^7. Lisaan ul-'Arab (3/450) of Ibn Mandhoor and also al-Hujjah fee Bayaanil-Mahajjah (1/305) of Abul-Qaasim al-Asbahaanee.
^8. Ad-Dururus-Sunniyyah (1/48) of Shaykh 'Abdur- Rahmaan ibn Hasan.
^9. Jawharah at-Tawheed (p. 10).
^10. Sharh Kitaabut-Tawheed min Saheehil-Bukaaree (1/38).
^11. Lawaami' al-Anwaarul-Bahiyyah (1/128) of as-Safaareenee. For the division of Tawheed into three types, refer to: al-Ibaanah 'an Sharee'atil-Firqatin-Naajiyah (p. 693-694) of Ibn Battah (died 387H); Kitaab ut-Tawheed of Ibn Mandah (died 395H) and al-Hujjah fee Bayaanil-Mahajjah (1/85, 1/111-113) of Abul-Qaasim al-Asbahaanee (died 535H).
^12. Qur'an - Soorah Maryam 19.65.
^13. Taqreebut-Tadmuriyyah (p. 110) of Shaykh Ibn al-'Uthaymeen.
^14. Taqreebut-Tadmuriyyah (p. 110-111).
^15. Taqreebut-Tadmuriyyah (p. 112-113).
^16. Taqreebut-Tadmuriyyah (p. 116-117).
^17. Qur'aan - Soorah Aal 'lmraan 3:64.
^18. Mandaarijus-Saalikeen (3/449-450) of lbn al-Qayyim.
^19. Qur'aan - Soorah al-Faatiha 1:1 - and what follows is a completion of this soorah.
^20. Sharhul-'Aqeedatul-Tahaawiyyah (pp. 89-90) of lbn Abil-'Izz.
^21. Qur'aan - Soorahtun- Naas 114:1.
^22. Hukmul-Intimaa (p.58) of Shaykh Bakr Abu Zayd - slightly adapted.
^23. Related by Muslim (no.1768) from 'Ubayy ibn Ka'b - may God be pleased with him.
^24. Refer to Majmoo' al-Fataawaa (1/54) of Ibn Taymiyyah.
^25. Hasan: Related by at-Tahawee and Ibn Hibbaan. Al-Haafidh Ibn Hajar authenticated it in Ahadeethul-'AaIiyaat (no.16).
^26. Saheeh: Related by at-Tabaraanee in al-Mu'jamul-Kabeer (3/203/2) from Ibn 'Umar - may God be pleased with him. It was authenticated by al-Albaanee in Saheehul-Jaami' (no. 4405).
^27. Related by Muslim (no.726)
^28. Saheeh: Related by an-Nasaa'ee and al-Haakim, who declared it saheeh.
^29. At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.30) of Ahmad ibn Ibraaheem al-Hareeqee.
^30. Madaarijus-Saalikeen (3/450).
^31. Qur'aan - Soorah Saad 38:29.
^32. Related by Ahmad (4/63).
^33. Saheeh: Related by Ahmad (no. 5114) and Ibn Asaakir (19/96/1), from Ibn 'Umar - may God be pleased with him. It was authenticated by al-Haafidh al-'Iraaqee in Takhreejul-Ihya (3/42), and al-Haafidh Ibn Hajr in in Fathul-Baaree (10/222).
^34. At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.29).
^35. Related by al-Bukhaaree (1/13) and Muslim (1/272), from Ibm 'Abbaas - may God be pleased with him.
^36. Related by Bukhaaree (1/532) and Muslim (5/16).
^37. At-Tawheed wa Atharahu fee Hayaatil-Muslim (p.29).
^38. Qur'aan - Soorah Aal-'Imraan 3:163.
^39. Qur'aan - Soorah Nahl 16:51.
^40. Qur'aan - Soorah Mu'minoon 23:117.
^41. Qur'aan - Soonh az-Zukhruf 43:45.
^42. Qur'aan - Soorah al-Mumtahinah 60:4.
^43. Qur'aan - Soorah Saafaat 37:35-36.
^44. This is the saying of the people of Kalaam (speculative theology), Abu Mansoor al-Maatureedee in al-Tawheed (pp.20-21), and for a similiar misconception refer to Fee Dhilaalil-Qur'aan (5/2707) of Sayyid Qutub. Compare this meaning of Ilah with the correct explanations of great mufassirs - such as Imaam Ibn Jareer at-Tabaree in his Tafseer (20/102) and Ibn Katheer in his Tafseer (3/398) - which is: the one who is who is worshipped and who alone deserves to be worshipped.
^45. He is Abul-Hasan 'Alee ibn Ismaa'eel al-Asharee (died 324H) - to whom the Ashariyah 'aqeedah is incorrectly ascribed, since he abandoned the 'aqeedah - and that of the Mu'tazilah previously - for the 'aqeedah of the Salaf - as is mentioned by Ibn Katheer in Tabaqaatush-Shaafi'iyyah and shown by his last book: Al-Ibaanah 'an Usoolid-Diyaanah.
^46. Qur'aan - Soorah Yoosuf 12:106.
^47. This is the saying of lbn 'Abbaas and others - as occurs in Jaami'ul-Bayaan 'an Ta'weelul-Qur'aan (13/50-51) of at-Tabaree.
^48. Qur'aan - Soorah Muminoon 23:84-87.
^49. Majmoo'ul-Fataawaa (3/97-105) of Ibn Taymiyyah.
^50. Futoohul-Ghayb (p.176).

Compliments of Al-Ibaanah Magazine
Volume 1, Number 2 - August 1995

Air Mata Cinta

Hey, ini bukan tentang judul sinetron lho ya? Tapi tentang air mata yang menetes karena cinta seorang hamba… Cinta yang paling agung, yang menitik karena Yang Maha Agung.

Ibnul Qoyim Al Jauziah menerangkan bahwa ada 10 macam yang menyebabkan air mata keluar atau menangis, antara lain:
1. Tangisan karena takut kepada Alloh Subhanahu Wa Ta’ala
2. Tangisan kasih sayang dan kelembutan
3. Tangisan cinta dan rindu
4. Tangisan karena gembira dan bahagia
5. Tangisan karena terkejut dan saking bahagianya
6. Tangisan karena sedih
7. Tangisan seorang yang lemah karena kelemahannya
8. Tangisan nifak (datang dari kedustaan)
9. Tangisan yang disewa
10. Tangisan karena mengikuti/ikut-ikutan

Dari sekian tangisan tersebut ada tangisan yang mengandung dosa, yaitu orang yang menangis karena meninggalnya seseorang yang ahli maksiat, menangis karena menonton film atau sinetron, dan tangisan orang yang saling mencintai bukan karena Alloh.

Adapun tangisan yang paling afdhol, paling agung, dan karenanya kita diselamatkan dari neraka…yaitu menangis karena takut kepada Alloh. Rosululloh Shallallohu ‘Alayhi Wasallam bersabda,
“Tidak akan masuk neraka orang yang menangis karena takut kepada Alloh, sehingga air susu hewan kembali ke puting susunya. Dan tidak akan berkumpul debu fi sabilillah dengan asap jahannam selamanya.” (HR. At Tirmidzi dan An Nasa’i)

Ya Sobat, ternyata air mata kita ini yang mungkin kita menganggapnya sepele atau bahkan suatu hal yang “sakral” karena mencerminkan hati dan perasaan kita, ternyata dapat bernilai mulia jika kita tumpahkan karena hal yang mulia juga, yaitu karena takut kepada Sang Khalik. Dan juga sebaliknya, ternyata air mata kita ini dapat menyebabkan dosa kita menumpuk jika keluar karena hal yang hina, diantaranya menangis karena menonton film atau sinetron. Hayo…siapa yang suka nangis karena nonton film India?? 

Oleh sebab itu, menangis karena Alloh merupakan karakter hamba-hamba Alloh yang bertakwa, dan karakter para nabi, orang-orang shalíh dan orang-orang yang mengikuti mereka. Menangis karena Alloh juga memiliki keutamaan-keutamaan yang Subhanalloh-kita tidak mungkin akan beruntung tanpanya, yaitu diantaranya:

 Dinaungi dengan naungan Alloh Subhanahu wata’ala
Diriwayatkan dari Abu Hurairoh rodiyallohu’anhu, beliau berkata: Rosululloh Shallallohu ‘alayhi wasallam bersabda, “Tujuh orang yang dinaungi dengan naungan Alloh pada hari tiada naungan kecuali naungan –Nya… (Disebutkan salah satunya): “Seorang lelaki yang mengingat Alloh seorang diri lalu meneteslah air matanya.” (Muttafaq’alaih)

 Selamat dari api Neraka
Diriwayatkan dari Abdulloh bin Abbas rodiyallohu’anhuma, beliau berkata: “Aku mendengar Rosululloh Shallallohu ‘alayhi wasallam bersabda, ‘Dua mata yang tidak akan tersentuh Naar: Mata yang menangis karena takut kepada Alloh, dan mata yang berjaga-jaga fi sabilillah’.”(HR. At Tirmidzi)

 Dicintai Alloh
Diriwayatkan dari Abu Umamah rodiyallohu’anhu, dari Rosululloh Shallallohu ‘alayhi wasallam bahwasannya beliau bersabda, “Tidak ada sesuatu yang dicintai Alloh selain dua tetes benda cair dan dua bekas: yaitu tetesan air mata karena takut kepada Alloh dan tetesan darah yang mengalir fi sabilillah. Adapun dua bekas yaitu bekas karena berjuang fi sabilillah dan bekas karena melaksanakan salah satu dari kewajiban yang telah diwajibkan Alloh.” (HR. At Tirmidzi)

 Selamat dari fitnah dan malapetaka lainnya
Diriwayatkan dari Uqbah bin Amir rodiyallohu’anhu, ia berkata: Aku berkata: “Wahai Rosululloh, apa itu keselamatan?” Rosululloh bersabda, “Jagalah lisanmu, betahlah di rumahmu dan tangisilah kesalahanmu.” (HR. At Tirmidzi)

 Kebahagiaan di dunia dan di akhirat
Diriwayatkan dari Tsauban rodiyallohu’anhu, bahwa Rosululloh Shallallohu ‘alayhi wasallam bersabda, “Beruntunglah orang yang bisa menjaga lisannya, merasa betah di rumahnya dan menangisi kesalahannya.” (HR. Ath Thabrani)

Nah… Siapa mau??? Mau..mau..mau..? Yok..nangis rame-rame karena Alloh..!^_^

Dan ingatlah perkataan Abdul Wahid bin Zaid, “Wahai saudara-saudaraku, tidaklah kalian menangis karena rindu kepada Alloh? Ketahuilah, bahwa siapa saja yang menangis karena rindu kepada Robb-nya, niscaya ia tidak akan dihalangi dari melihat kepadaNya. Wahai saudara-saudaraku, tidakkah kalian menangis karena takut akan naar? Ketahuilah, barangsiapa yang menangis karena takut akan naar nisvaya Alloh akan melindunginyadari naar. Wahai saudara-saudaraku, tidakkah kalian menangis karena takut terhadap kehausan pada hari Kiamat? Ketahuilah, barangsiapa yang menagis karena takut terhadapnya niscaya Alloh akan memberinya minum di hadapan seluruh makhluk pada hari Kiamat. Wahai saudara-saudaraku, tidakkah kalian menangis? Sungguh, tangisilah air yang sejuk saat di dunia, semoga Alloh memberimu minum dengannya bersama sebaik-baik orang yang menyesal dan para sahabat.”

Diriwayatkan pula dari Abu Imran Al-Juuni, beliau berkata: “Setiap amal kebaikan ada balasannya, dan semuanya adalah kebaikan. Kecuali air mata yang menetes dari mata seorang hamba, tidak ada timbangan dan takaran tertentu baginya, sehingga air mata dapat memadamkan lautan api naar.”

Subhanalloh.

Sumber:

1. Tangis Para Salaf, Shalih bin Shuwailih Al-Hasawy, Penerbit Daar An Naba.

Majalah Qiblati Edisi 07 Tahun IV 04-1439 H/04-2009

Dimana Alloh??

Dulu waktu semester-semester awal perkuliahan aku ingat ada seorang dosen yang bertanya sebagai intermezo di kuliahnya. “Dimana Alloh?” Pertanyaan yang menarik. Khususnya buatku waktu itu, karena termasuk pertanyaan yang sangat aku tunggu-tunggu jawabannya. Bukan apa-apa, karena aku agak sedikit sebal dengan jawaban yang selama ini aku temui yang tidak memuaskan, sejak aku kecil. Ada yang bilang Alloh ada dimana-mana, menyatu dengan kita, ada di urat nadi, di atas, dan sebagainya. Dan semua jawaban itu tidak ilmiah alias hanya “ilmu perkayongan” oleh si penjawab.


Mungkin bagi beberapa orang terutama umat islam pertanyaan tersebut tidaklah penting. Namun ketahuilah saudaraku, pertanyaan tersebut ternyata memang sangat penting untuk diketahui jawabannya. Karena kita menghamba (beribadah) kepada Robb kita harus tau dimana keberadaanNya. Aku sendiri waktu itu hanya merasa ingin tahu dimana Robb-ku. Apalagi dengan banyakanya jawaban yang gak jelas, justru memacu rasa penasaranku (Ya Alloh, ampuni yang jahil ini..). Namun betapa kecewanya aku demi mendengar jawaban dari dosen tersebut yang aku berharap besar karena beliau lebih dewasa dan berpendidikan tinggi. Beliau menjawab, “Alloh itu ada dimana-mana dan tergantung keimanan kita. Jika kita dekat dan merasakan keimanan yang tinggi kepadaNya, maka Dia sangat dekat dengan kita bahkan lebih dekat dari urat nadi kita. Sebaliknya jika kita jauh, banyak melakukan dosa ya Alloh juga akan jauh…” begitu kira-kira inti jawabannya. Entah kenapa aku merasa janggal, walaupun pernyataan itu agak masuk akal tapi tetap saja aku belum bias menerimanya. Entah kenapa, mungkin karena ilmuku yang masih cetek sehingga tetap saja gak tahu apa kejanggalannya apalagi jawaban yang sebenarnya…mungkin juga karena aku menganggap jawabannya terlalu sederhana..hehe..sok tahu aja..

Sampai suatu hari jauh melewati hari-hari tersebut, aku dikirimi sebuah sms dari saudara seiman yang gak sengaja ku kenal (ko bisa ya? Ya Allohua’lam..). Dia bertanya “Dimanakah Alloh berada?”

Waduh, aku juga masih bingung je, dalam hatiku. Aku tahu dia hanya mengetes, karena yang aku tahu dia memiliki pengetahuan tentang din Islam yang bagus, menurutku. Tapi kalo mau jawab gak tahu, malunya diri ini. Masak pertanyaan simple gitu gak tahu, apalagi ngakunya orang Islam! Lha terus mau ku jawab apa? Kalo awagan (baca:asal-asalan) ya kalo benar, kalo salah? Lebih malu lagi! Hehe, sempet-sempetnya mikir malu saat itu…! Akhirnya ku jawab juga dengan jawaban yang sama dengan jawaban dosenku! Bahkan ku tambahi, “Seperti lagunya Bimbo, aku dekat Engkau dekat-aku jauh Engkau jauh…” Hehe…boro-boro jawaban ilmiah, jawaban ngasal deh jadinya. Ya Alloh Ya Robbi, aku yang mengaku tiada tuhan yang berhak disembah kecuali Engkau…bahkan tidak tahu keberadaanMu..!??

Benar saja, jawaban itu tidak benar. Dan akhirnya ku temukan juga jawaban yang sebenar-benarnya berdasarkan ilmu dari Al Qur’an dan As Sunnah. Dia pun menjawab (dengan tidak menyalahkan jawabanku seutuhnya), “Alloh ada di Atas ‘Arsy, ilmuNya (pengetahuanNya) dimana-mana menurut Keagungan dan Ketinggian serta KemuliaanNya. Alloh tidak bersatu dengan makhlukNya, tapi pengetahuanNya sangat luas sehingga dimanapun keberadaan makhlukNya dengan detail dapat Dia ketahui bagaimanapun kondisi dan keaadaannya.”

Subhanalloh..! entah kenapa hati dan jiwaku membenarkannya (Ya Alloh, terima kasih atas karunia ilmu ini).

Dan sekarang, setelah ku mempelajari akidah Islam yang sebenarnya-walhamdulillah ‘ala ni’matihi- kutemukan jawaban yang lebih lengkap, insya Alloh. Bahwasannya bukti/dalil keberadaan Alloh adalah sbb:

• Al Qur’an Surat At Thoha:5 “(yaitu) Tuhan Yang Maha Pemurah, yang Bersemayam di atas ‘Arsy.”

• As Sunnah (1) “Sesunggguhnya Alloh menulis kitab…dan kitab itu ada di sisiNya, di Atas ‘ArsyNya” (Muttafaq’alaih)

(2) Ketika Rosululloh Shallallohu’alaihi Wasallam bertanya kepada seorang budak ”Dimana Alloh?”, budak tersebut menjawab “Di atas langit” dan Rosul pun membenarkannya. (HR. Muslim)

• Ijma’ (kesepakatan Ulama), tidak ada yang menyelisihi di kalangan sahabat bahwa Alloh ada di atas (langit), bukan di langit!

• Al Akal, bahwa sesuatu yang di atas lebih mulia daripada sesuatu yang di bawahnya. Missal seorang raja lebih tinggi dan lebih mulia kedudukannya dibanding rakyat/hamba, so Alloh lebih mulia lagi karena Alloh yang mencipta hamba sehingga Alloh berada di atas (yang lebih tinggi lagi dari makhlukNya)

• Fitroh, hati seorang manusia jika ditimpa musibah atau kesempitan maka pasti hatinya menuju ke atas. Disamping itu, ketika kita sholat kita menyungkurkan wajah kita saat sujud kepada Alloh-padahal wajah adalah anggota badan yang paling mulia- namu kita sungkurkan dengan penuh rasa cinta dan pengagungan kepada Sang Khalik.

Yups, sekarang teman-teman juga udah tahu jawabannya kan kalo ditanya Dimana Alloh?? So jangan malu-maluin lagi ya^_^ Apalagi kita mengaku orang Islam dan beribadah kepada Alloh Subhanahu wata’ala.

Selamat belajar…!!

Wisma Ar Roudloh, Mei 2009

Muroji’:

1. Khudz Aqidatika, oleh Syaikh Muhammad bin Jamil Zainu

PONARI SWEAT..??!!

Seorang teman bercerita tentang suasana perkuliahannya pada suatu hari. Di dalam ruang kelas tersebut didominasi para bapak & ibu yang sudah berusia dan mapan. Secara itu adalah kelas ekstensi dan setiap kuliah para “mahasiswa”nya selalu membawa bekal yang “wah”.

Nah, suatu hari beberapa diantara mereka saling menunjukkan bekal masing-masing, terutama pada minumannya… ada yang membawa the, sirup, susu, dll yang lumayan menggiurkan. Seorang mahasiswa yang hanya membawa air putih gak mau kalah. Dia gak minder, dengan bangganya dia memamerkan ke teman-temannya dengan berujar “Ponari sweat…!! Brrr…” (sambil bergaya minum air putih tersebut). Kontan penghuni kelas pada tertawa.

Hemm… Mendengar gurauan tersebut tidaklah kita teringat pada merk suatu minuman kaleng yang cukup familiar di telinga masyarakat. Tapi ingatan kita lebih tertarik pada nama seorang bocah yang dijadikan icon gurauan tersebut, dan konon dijuluki “dukun cilik” dari sebuah desa di pulau Jawa.

Dukun cilik…??? Yup, fenomena unik bagi sebagian orang di tengah hiruk pikuk permasalahan bangsa kita saat ini. Menggelikan, mungkin bagi sebagian yang lain karena hari gini, di zaman yang serba high technology, masih saja ada (bahkan ribuan orang!!!) yang percaya gituan… dan harusnya MEMPRIHATINKAN bagi setiap orang yang merasa dirinya muslim!!!

Karena fenomena tersebut menunjukkan kemerosotan akidah yang dimiliki umat saat ini. Mungkin hal ini dipicu oleh semakin kerasnya hidup di akhir zaman yang penuh dengan fitnah (baca: ujian, cobaan, musibah, dsb). Banyak orang lebih memilih jalan pintas ataupun cara instant untuk melalui segala ujian yang dialami. Kelelahan, putus asa, frustasi atas segala usaha yang tidak membuahkan hasil “yang diinginkan”, membuat orang LUPA akan hakekat ujian yang diberikan kepadanya dari Yang Maha Berkehendak, yaitu untuk menguji keimanan kita.

“Apakah manusia itu mengira bahwa mereka dibiarkan saja mengatakan “Kami telah beriman”, sedang mereka tidak diuji lagi?” (QS. Al Ankabut; 2)

Dan diantara ujian hidup yang banyak dialami manusia sekarang ini adalah ujian penyakit, baik penyakit yang ringan hingga yang sangat berat. Padahal jika sekali lagi kita mengetahui salah satu hikmah dibalik sakit yang kita dera, maka sungguh akan kita rasakan nikmat yang luar biasa dari Ar Rohman.

“Seorang muslim tidak ditimpa rasa letih, penyakit, gelisah, sedih, gangguan/kegundahan, bahkan duri yang tertancap padanya kecuali Alloh menebus sebagian kesalahan-kesalahannya” (HR. Bukhori)

Namun bukan berarti kita lalu hanya diam saja berpangku tangan ketika sakit menimpa, “pasrah” dengan keadaan dan tidak berusaha mengobati. Meskipun ada pendapat ulama yang mengatakan baik jika kita bisa bersabar dengan penyakit yang kita alami, namun juga tidak terlarang jika kita mengusahakan kesembuhannya dengan syarat niat beribadah kepada Alloh. Yang berari harus ikhlas dan benar sesuai tuntunan Rosululloh Shallallohu ‘alaihi wasallam. Karena sebagai manusia kita dianjurkan untuk berikhtiar kemudian tawakal kepada Alloh, dan ikhtiar & tawakal merupakan bentuk ibadah kepada Alloh Azza Wa Jalla. Apalagi Rosul telah mengabarkan bahwa setiap penyakit ada obatnya kecuali maut (HR. Muslim)

Lalu apakah “ikhtiar” sebagian orang yang mendatangi dukun cilik tersebut telah sesuai dengan syarat di atas? Wallohua’lam, hanya Alloh Yang Maha Mengetahui niat yang tersembunyi dalam setiap hati hambaNya. Namun perlu ditekankan pula bahwa Alloh yang Memberi penyakit, Alloh pulalah yang Menyembuhkan..! Maka ketika kita berikhtiar melalui perantara (entah dokter, obat, dsb) tanpa menyandarkan kesembuhan kepada Alloh Ta’ala semata, maka kita patut waspada telah terperosok dalam jurang kesyirikan! Na’udzubillah..!

“Sesungguhnya Alloh tidak akan mengampuni dosa syirik, dan Dia mengampuni segala dosa yang selain dari (syirik) itu, bagi siapa yang dikehendakiNya” (QS. An Nisa: 116)

Dan syirik di sini juga bisa dibedakan dalam 2 jenis (Syaikh Muhammad bin Jamil Zainu) :

1. Syirik besar, yaitu jika seseorang tersebut meyakini bahwa yang menyembuhkan penyakitnya murni 100% dari perantara/media tersebut (mis. obat, air, batu, dsb.)

2. Syirik kecil, yaitu jika seseorang tersebut meyakini bahwa yang menyembuhkan penyakitnya selain karena perantara/media pengobatan tersebut tapi masih ada campur tangan Alloh Subhanahu Wa Ta’ala.

Adapun perbedaan syirik besar dengan syirik kecil menurut Syaikh Muhammad At Tamimi adalah:

• Syirik besar menghapus seluruh amal, sedang syirik kecil hanya menghapuskan amal yang disertainya saja.

• Syirik besar mengakibatkan pelakunya kekal di dalam Neraka, sedang syirik kecil tidak sampai demikian

• Syirik akbar menjadikan pelakunya keluar dari Islam, sedang syirik kecil tidak menyebabkan keluar dari Islam.

Nah lho… gak kebayang kan akibatnya kalo kita sampe terjerumus meskipun syirik kecil sekalipun. Iiih, jangan sampe deh rugi dunia akhirat!! So bukan hanya masalah air ato batu Si Dukun Cilik (meskipun jika telah ada penelitian ilmiah tentang benda-benda tersebut), tapi juga dalam hal apapun di dunia ini jangan sampai kita menggantungkan sesuatu kepada selain Alloh Azza Wa Jalla, sekecil apapun! Apalagi kita gak tau kapan ajal menjemput…dan dalam keadaan bagaimana kita akan menemuiNya!

Jabir rodhiallohu’anhu berkata bahwa Rosululloh Shalallohu ‘Alaihi Wasallam bersabda: “Barangsiapa menemui Alloh (mati) dalam keadaan tidak berbuat syirik kepadaNya sedikitpun, pasti masuk Surga. Tetapi barangsiapa menemuiNya (mati) dalam keadaan berbuat sesuatu syirik kepadaNya, pasti masuk Neraka.” (HR.Muslim)

Wallohul musta’an.

Ar Roudloh, Maret 2009

Maroji’:

1. Kitab Tauhid, oleh Syaikh Muhammad At Tamimi. Penerbit Darul Haq

2. Khudz Aqidatika, oleh Syaikh Muhammad bin Jamil Zainu
   

Ternyata Makna Laa Ilaaha Illalloh itu....

Ternyata masih kebanyakan orang bahkan mungkin sebagian besar dari kaum muslim sendiri mengartikan kalimat “Laa ilaaha illalloh” dengan tidak ada tuhan selain Alloh.. Yah selain memang kurikulum pelajaran yang kita dapat sejak dari duduk di bangku SD (hatta sedari TK), juga transfer “ajaran” (baca: didikan) orang tua yang memang sudah turun temurun telah lazim seperti itu. Termasuk aq sendiri juga sempat mjd bagian dari mereka..

Nah lalu apa yang salah kalo memang udah lazim begitu?.. Yah, ternyata memang pemahaman akan makna “Laa ilaaha illalloh” seperti itu telah keliru. Aq juga baru mengetahuinya, setelah ditunjukkan Alloh melalui karuniaNya kepadaku untuk menuntu ilmu (walhamdulillah). So aq sekarang ingin membaginya kepada kalian semua…semoga Alloh memberkahi.

Alkisah pada zaman dahulu kala, sebelum para rosul diutus kepada kaum-kaum mereka, kaum-kaum yang masih kafir telah meyakini bahwa Alloh adalah tuhan mereka. Yup, mereka sebenarnya tau kalo Alloh adalah tuhan yang mencipta dan mengatur alam semesta. Ga percaya? Liat aja Quran surat Az Zukhruf ayat 87 yang artinya:

“Dan sungguh, jika kamu bertanya kepada mereka, ‘Siapa yang telah menciptakan mereka,’ niscaya mereka akan menjawab,’Alloh!’”

Nah lo..! Namun dengan begitu mereka tetap ga dimasukin sebagai orang Islam atau beriman. Why? Karena meskipun mereka mengakui Alloh adalah tuhan (pencipta dan pengatur) –ini dinamakan tauhid rububiyah- tapi mereka tidak mengesakan peribadahan baik doa, penyembelihan, nadzar, dan semacamnya hanya kepada Alloh..tapi melalui berhala-berhala atau sesembahan-sesembahan yang mereka sembah! Mereka menganggap dengan menyembah berhala-berhala itu dapat mendekatkan diri mereka kepada Alloh, krn menurut mereka berhala-berhala itu “ditempati” ruh-ruh nenek moyang mereka yang (menurut mereka) salih. Liat lagi aja di QS.Az Zumar ayat 3:

“Dan orang-orang yang mengambil perlindungan selain Alloh (berkata) : 'Kami tidak menyembah mereka melainkan supaya mereka mendekatkan kami kepada Alloh dengan sedekat-dekatnya’".

Namun Alloh pun berfirman bahwa hal yang demikian sebenarnya tidaklah bermanfaat (baca: gak ada gunanya!) karena berarti mereka telah mengadakan sekutu bagi Alloh!

“Karena itu tiadalah bermanfaat sedikitpun kepada mereka sembahan-sembahan yang mereka seru selain Alloh, di waktu adzab Tuhanmu telah datang.” (QS.Hud:11)

Lalu Alloh mengutus para rosul untuk menyerukan “Laa ilaaha illalloh” kepada mereka. Agar ibadah-ibadah mereka hanya tertuju kepada Alloh Azza Wa Jalla dengan tidak menyekutukanNya. Yang berarti bahwa makna “Laa ilaaha illalloh” di sini adalah tidak ada sesembahan yang haq (berhak) disembah selain Alloh..!

Nah.. begitulah arti ato makna “Laa ilaaha illalloh” yang sebenarnya. Inget ya..jgn sampe keliru lagi lho. Karena hal ini sangat penting, wahai Saudaraku…!! Ini menyangkut aqidah kita, kunci kebahagiaan hidup kita di dunia dan akhirat kelak. Jika pemahaman makna “Laa ilaaha illalloh” kita seperti tersebut pertama di atas (tidak ada tuhan/sesembahan selain Alloh –tanpa ada penambahan “yang haq”) maka sebenarnya dapat bermakna bias, yaitu bahwa pada kenyataannya dahulu orang kafir menyembah/menuhankan berhala, maka dengan demikian dapat berarti berhala2 tersebut adalah Alloh (???). Mana bisa demikian…!!!

Hmmm…gak bingung kan??

Eitttzzzz..tapi blom selesai sampai di sini aja loh. Karena sekedar paham atau mengerti artinya saja juga masih belum bisa menyelamatkan hidup kita terutama di akhirat kelak, ato ekstrimnya belum bisa dikatakan sebagai mukmin. Lho kok bisa? Yup, karena pemahaman itu harus beriringan dengan keimanan juga. Artinya kita harus meyakini dengan segenap hati kita akan ke-Maha esa-an Alloh dan melafalkan atau membenarkannya dengan lisan kita yang kemudian kita aplikasikan dalam perbuatan-perbuatan atau amalan-amalan yang salih, yaitu amalan yang tidak menyekutukanNya (perbuatan syirik). So unsur-unsur tersebut memang merupakan harga mati, ayuhai Saudaraku..

Yah..makanya dulu orang kafir gak mau menyatakan atau bersaksi “Laa ilaaha illalloh”, karena mereka paham betul makna sebenarnya dan juga resikonya yaitu mereka harus meninggalkan penyembahan terhadap berhala-berhala tersebut. Makanya juga mereka sangat membenci dakwah para Rosul, yaitu dakwah tauhid menegakkan kalimat “Laa ilaaha illalloh” (tauhid uluhiyah). Dan karena kesombongannya itulah mereka tidak mau mengucapkan “Laa ilaaha illalloh” (QS. As Shoffat:35-37). Tapi kenyataannya orang zaman sekarang hatta mereka berani mengucapkan kalimat thayibah ini tapi mereka masih pergi ke dukun, percaya tahayul atau khurafat, percaya jimat dan ramalan-ramalan bintang, dan masih banyak sejenisnya. Masya Alloh, bukankah ini lebih parah dari kaum kafir zaman dahulu??? Iiih..na’udzubillah..!!! Semoga kita gak termasuk di dalamnya.

Syaikh Muhammad Nashirudin Al-Albani berkata, “Adapun orang yang mengucapkan dengan lisannya tetapi tidak memahami maknanya, atau memahami maknanya tetapi tidak mengimani makna tersebut, maka ucapan Laa Ilaaha Illaallah-nya tidak memberinya manfaat di akhirat, meskipun di dunia ucapan tersebut masih bermanfaat apabila ia hidup di bawah naungan hukum Islam (yaitu tidak diperangi atau dibunuh).”

Hal ini berdasarkan pada sabda Rosulullah Shallallahu 'alaihi wa sallam: “Barangsiapa mati dan dia bersaksi bahwa tidak ada sesembahan yang berhak diibadahi kecuali Allah dengan ikhlas dari hatinya, maka Allah mengharamkan badannya dari Neraka" dalam riwayat lain : "Maka dia akan masuk Surga". (Hadits Shahih, diriwayatkan oleh Ahmad (5/236), Ibnu Hibban (4) dalam Zawa'id)

Dengan kata lain, ucapan “Laa ilaaha illalloh” dengan segala konsekuansinya adalah kunci pintu Surga!!!

Syaikh Al-Albani menjelaskan, “Maka mungkin saja orang yang mengucapkan kalimat Laa ilaaha illalloh dengan ikhlas dijamin masuk Surga, meskipun setelah mengucapkannya menerima adzab terlebih dahulu. Orang yang meyakini keyakinan yang benar terhadap kalimat thayyibah ini, maka mungkin saja dia diadzab berdasarkan perbuatan maksiat dan dosa yang dilakukannya, tetapi pada akhirnya tempat kembalinya adalah Surga.”

Yukz..rame-rame dapetin kunci pintu Surga dengan membenahi lagi tauhid kita

(mau doooooonkz……!!!)

Ar Roudloh, 18 Desember 2008

Muroji:
1. Al Firqotun Najiyah, Jalan Hidup Golongan yang Selamat, oleh Syaikh Muhammad bin Jamil Zainu, terbitan Media Hidayah, penerjemah Abu Shafiya.
2. TAUHID, Prioritas Pertama dan Utama, oleh Syaikh Muhammad Nashiruddin Al-Albani, terbitan Darul Haq, penerjemah Fariq Gasim Anuz.
3. Ulasan Tuntas Tentang Tiga Prinsip Pokok: Siapa Robbmu, Apa Agamamu, Siapa Nabimu?; oleh Syaikh Muhammad bin Shalih al Utsaimin, penerjemah Zainul Abidin Syamsudin, Lc. dan Ainul Haris Arifin, Lc.