Sejak kebelakangan ini penulis sering dihujani dengan soalan-soalan berkaitan jamaah dan apakah maksud sebenar jamaah itu, tak kurang juga beberapa orang sahabat dan adik-adik yang bertanya tentang pendekatan dakwah yang sebenar bagi menjelaskan Islam secara menyeluruh. Penulis merasakan ramai sahabat yang agak terkeliru dengan maksud sebenar jamaah sehingga menyebabkan mereka yang terkeliru ini menjadi taksub membuta tuli, mudah menghukum orang yang tidak satu jamaah dengannya dengan pelbagai label.. munafiq, bughoh, pengkhianat dan bermacam-macam lagi label.

Penulis menyeru agar sahabat-sahabat meneliti firman Allah subhanahu wata`ala:

يَا أَيُّهَا الَّذِينَ آَمَنُوا اتَّقُوا اللَّهَ حَقَّ تُقَاتِهِ وَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ (102) وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ كُنْتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُمْ بِنِعْمَتِهِ إِخْوَانًا وَكُنْتُمْ عَلَى شَفَا حُفْرَةٍ مِنَ النَّارِ فَأَنْقَذَكُمْ مِنْهَا كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آَيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ

“Hai orang-orang yang beriman, bertakwalah kepada Allah sebenar-benar takwa kepada-Nya; dan janganlah sekali-kali kamu mati melainkan dalam keadaan beragama Islam. Dan berpeganglah kamu semuanya kepada tali (agama) Allah, dan janganlah kamu bercerai berai, dan ingatlah akan nikmat Allah kepadamu ketika kamu dahulu (masa Jahiliah) bermusuh musuhan, maka Allah mempersatukan hatimu, lalu menjadilah kamu karena nikmat Allah orang-orang yang bersaudara; dan kamu telah berada di tepi jurang neraka, lalu Allah menyelamatkan kamu daripadanya. Demikianlah Allah menerangkan ayat-ayat-Nya kepadamu, agar kamu mendapat petunjuk.”(ali-Imran 3:102-103)

Ibnu Kathir di dalam Tafsirnya menafsirkan tali Allah sebagai al-Quran (Tafsir al-Quran al-`Azhim, Ibn Kathir juz 2, ms 89, Maktabah Syamilah Edisi ke 2)

Seterusnya beliau membawa hadith:

عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ اللَّهَ يَرْضَى لَكُمْ ثَلَاثًا وَيَكْرَهُ لَكُمْ ثَلَاثًا فَيَرْضَى لَكُمْ أَنْ تَعْبُدُوهُ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَأَنْ تَعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا

Maksudnya: Daripada Abu Hurairah radiallahu`anhu katanya: Rasulullah sallallahu `alaihi wa sallam bersabda: “Sesungguhnya Allah meredhai ke atas kamu tiga perkara dan membenci ke atas kamu tiga perkara, kamu mengabdikan diri kepadaNya dan tidak menyekutukan-Nya dengan sesuatu pun, kamu berpegang dengan tali Allah (agamaNya) dan tidak berpecah belah.” (HR Muslim no:3236)

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Dakwah Islam ketika ia mula-mula disebarkan di kalangan masyarakat Arab Jahiliah di Mekah telah mendapat tentangan yang cukup hebat daripada orang-orang kafir Mekah. Agama Islam yang dibawa oleh Rasulullah shallallahu ‘alaihi wa sallam dianggap sebagai suatu ajaran yang pelik lagi ganjil oleh orang-orang Arab Jahiliah ketika itu kerana ia bercanggah dengan apa yang menjadi pegangan dan fahaman yang mereka warisi daripada nenek moyang mereka.

Walaubagaimanapun, dengan izin Allah hasil usaha gigih Rasulullah shallallahu ‘alaihi wa sallam menyebarkan dakwah Islam dengan dibantu oleh Para Sahabat akhirnya agama Islam tersebar luas dan masyarakat Arab berduyun-duyun memeluk Islam khususnya sesudah pembukaan Kota Mekah pada tahun lapan Hijrah. Dakwah Islam terus tersebar dan berkembang sesudah kewafatan Baginda sebagaimana yang dapat disaksikan dengan adanya pembukaan kota-kota Islam yang baru. Umat Islam pun terus berkembang dan bertambah sehinggalah seperti mana yang kita lihat pada hari ini.

Akan tetapi dalam masa yang sama, Rasulullah shallallahu ‘alaihi wa sallam dalam sebuah hadis menyatakan akan suatu hakikat pahit yang akan berlaku kepada agama Islam atau dengan lebih tepat ajarannya secara khasnya. Baginda menyatakan bahawa ajaran Islam sebagaimana ia bermula dalam keadaan asing dan tidak dapat diterima oleh masyarakat ia akhirnya akan kembali begitu di akhir zaman. Dengan ertikata lain, bilangan umat Islam mungkin akan terus bertambah tetapi dalam masa yang sama umat Islam sedikit demi sedikit akan terus menyisihi ajaran Islam itu sendiri. Akhirnya ajaran Islam yang sebenar sebagaimana yang dibawa oleh Rasulullah shallallahu ‘alaihi wa sallam akan kembali menjadi asing kerana keadaan majoriti masyarakat Islam ketika itu yang berpegang kepada ajaran dan fahaman yang hakikatnya tidak menepati ajaran Islam yang sebenar manakala amal ibadah yang mereka kerjakan pula tidak menepati Sunnah Baginda .

Hakikat ini disebutkan oleh Rasulullah shallallahu ‘alaihi wa sallam dalam sabdanya:

بَدَأَ الْإِسْلَامُ غَرِيبًا وَسَيَعُودُ كَمَا بَدَأَ فَطُوبَى للغرباء

“Agama Islam telah bermula dalam keadaan asing dan ia akan kembali seperti mana ketika ia bermula. Maka beruntunglah orang-orang yang asing (Al-Ghurabaa’).” (Muslim)

Dalam riwayat lain, Baginda ditanya: Siapakah mereka (orang-orang asing itu) wahai Rasulullah shallallahu ‘alaihi wa sallam? Jawab Baginda:

 الَّذِينَ يُصْلِحُونَ إذَا فَسَدَ النَّاسُ

“Mereka yang tetap berlaku baik ketika mana masyarakat sudah menjadi rosak.”
(Sahih. Riwayat Abu Amru Al-Dani dalam Al-Sunan Al-Waridah Fi Al-Fitan. Silsilah Al-Sahihah oleh Sy. Albani No. 1273)

Dalam riwayat lain Baginda menjelaskan:

 طُوبَى لِلْغُرَبَاءِ أُنَاسٌ صَالحُونَ في أنَاس سُوءٍ كَثِيرٍ مَنْ يَعْصِيهِمْ أكْثَرُ ممَّنْ يُطِيعُهُمْ

“Beruntunglah orang-orang yang asing (Al-Ghurabaa’). Orang-orang soleh yang sedikit di kalangan manusia yang ramai. Orang-orang yang menyelisihi mereka lebih ramai daripada orang-orang yang mengikut mereka.” (Sahih. Riwayat Ibnu Mubarak dalam Al-Zuhd)

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Thirteen representatives from Thajeeb tribe of Yemen, came to visit Prophet (May peace and blessings of Allah be upon him). Prophet hosted them nicely and assigned Bilal (May Allah be pleased with him) to help them. They learned many things from prophet and were ready to return to their tribe to teach them what they have learned. Prophet advised his companions to present each of them with gifts better than what he used to give to any other representative groups. He inquired if any one had left to get the gift.

“Yes, the boy who guards our vehicles outside”

“Please ask him to come over”.

They took that boy to Prophet. He introduced himself.

“I am from Abadee tribe. You have given all members of our group with whatever they need. Will you give me what I need too?”

“Indeed, What are your needs?”

My needs are different from that of my friends. Though they came out of their love for Islam, I came here so that Allah’s prophet will pray for me to get my sins forgiven, to have mercy of Allah upon me and to have Allah put contentment in my heart .

Prophet prayed holding him close :Ya Allah, Forgive this boy, have Your mercy on him and fill his mind with contentment .

He also was presented the same gifts like others. They all returned home.

10th Year of Hijra

The same group met prophet in Madina again.

“Where is that boy who visited me with you?”

“Dear Prophet. We have never seen a person like him. We haven’t even heard about someone who is contented like him in what Allah has provided. Even if everyone is parting and sharing this entire world, he won’t even care”.

“Alhamdulillah, I wish that he should die as “one”".

“Don’t everyone die as just one…? ” they doubted.

“No, there are people who die shattered. Their desires and aspirations will fall apart in the valleys of earth. Death will come to them in one of those valleys. Allah will not care in which one they perished.”

As Prophet wished, that boy lead a contented life. Though a big chunk of people from Yemen abandoned Islam after the demise of Prophet, he remained steadfast in Islam. Lived as a preacher of Islam and turned into a great scholar.

There is no great fortune than living contented in what Allah has provided. Such people can live without any anxiety or envy. They can move ahead without any tension. Those who are drowned in greed and envy can never taste the pleasure in this life. Their hearts are filled with desires and greeds, one after another. They can never be satisfied in what Allah has provided.

Look at the life of our beloved Prophet (peace be upon him). From today’s perspective, it would be a “life great sufferings”, but Prophet was happy and contented in what Allah had provided. So did his family. Even if they had rough rotis or dried Barley to eat, they were able to live with it happily and say “All praise belongs to Allah, who fed us and quenched our thirst and made us Muslims”. When wearing cloths, they declared “Praise is to Allah who has clothed me with this and provided it for me, though I was powerless myself and incapable”. When mounting on their vehicle: “Glory be to Him who has brought this under our control whereas we were unable to control it. Surely we are to return to Him”. This is the character of a believer, a mind that constantly reminds the blessings from Allah, a mind that seeks pleasure in what Allah had provided, rather than worrying on what was not given.

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Tiada kata secantik bahasa
untuk ku puji adinda
Tiada gambar seindah lukisan 
nak ku tunjukkan perasaan

Tersusun indah senikata dalam irama dan lagu yang didendangkan. Melahirkan rasa cinta seseSaveorang kepada orang yang dicintainya. Terjadi cinta kerana fitrah yang telah ditetapkan oleh Allah sememangnya cinta terjadi kerana mematuhi kehendak Allah. Justeru kesempurnaan cinta seseorang kepada Allah ialah bila dia mencintai seseorang yang dicintai oleh Allah dan dia membenci seseorang yang dibenci oleh Allah.

C I N T A adalah asas bagi segala jenis ibadat. Ibadat menjadi tidak sah tanpa disertai dengan rasa cinta dengan kerendahan hati yang sempurna, seperti senikata lagu di atas perbuatan cinta dan rasa cinta diluahkan dengan kerendahan hati (ikhlas).

Anugerah cinta yang dikurniakan Allah dan nikmat yang dirasainya amatlah tidak ternilai harganya hingga kadangkala seseorang sanggup mengorbankan nyawa untuknya.

Tetapi, bolehkah kita menyamakan cintanya kita kepada seseorang dengan cintanya kita kepada ALLAH? Tentu sama sekali jawapannya, TIDAK. Kerana barangsiapa yang menyamakan cintanya kepada seseorang sebagaimana dia menyintai Allah atau mencintai sesuatu selain Allah atau mencintai sesuatu bukan kerana Allah maka orang tersebut termasuk ke dalam golongan orang yang telah ‘syirik’ iaitu menyekutukan Allah. Nauzu Billah Min Zalik.

Ini kerana hawa nafsu CINTA harus disesuaikan mengikut ajaran Rasulullah s.a.w , sebagaimana ayat di dalam surah Ali’ Imran  ayat 31.

Ayat tersebut menjelaskan bahawa, ‘Jika kita benar mencintai Allah ikutilah ajaran Rasulullah SAW iaitu kekasih Allah yang menerima risalah daripada Allah melalui malaikat Jibrail dan menyampaikannya kepada kita, umat manusia. Kenapa? Kerana di dalam risalah itulah terdapat segala jenis ibadat serta ajaran yang dapat disesuaikan dengan hawa nafsu cinta.

Selanjutnya Allah berjanji kepada sesiapa yang memenuhi syarat di atas iaitu mematuhi ajaran Rasulullah SAW , Allah akan mencintainya. Akhirnya Allah berjanji akan mengampuni dosa-dosanya.

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We all know that the best supplications are made in sujood, at tahajjud time, when it rains, when sick and when travelling. But there are 5 beautifully unique times one can make dua and the dua is most likely to be accepted!

1. When stirring in the night

Narrated Ubada Bin As-Samit that Allah’s Messenger (SAW) said: ‘Whomever wakes up at night and says La ilaha illallahu wahdahu la shrika lahu lahulmulku, wa lahul hamdu, wa huwa ala kulli shai’in qadir. Alhamdu lillahi, wa subhanallahi wa la ilaha illallahu, wallah akbir, wa la hawla wala quwata illa billah (none has the right to be worshipped but Allah (SWT) He is the only one who has no partners. His is the kingdom and all the praises are for Allah (SWT) All the glories are for Allah (SWT) And none has the right to be worshipped but Allah (SWT) and Allah (SWT) is the most Great and there is neither might nor power except with Allah (SWT) and then says, Allahumma ighfir li (O Allah! Forgive me) or invokes Allah (SWT), he will be responded to and if he makes ablution and performs Salat (prayer), his Salat (prayer) will be accepted.

[Sahih al-Bukhari]

2. At The End of Salah Before The Tasleem

Narrated Abu Omamah (RA): that Allah’s Messenger (SAW) was asked, O Messenger of Allah, which supplication is heard (by Allah (SWT), he said ‘the end of the night and at the end of the obligatory Salat (prayer)‘ [at-Tirmidhi]. This time is after saying ‘At-tahyat’ and before making Tasleem (finishing prayer)

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So far in our four part series on the four great imams of fiqh (Islamic jurisprudence), we have seen each one of the imams have a special and enduring role in Islamic history. Imam Abu Hanifa was the trailblazer when it came to codifying fiqh and establishing the basics of how it is to be studied. Imam Malik upheld the importance of hadith in the field of fiqh through his landmark collection of hadith, al-Muwatta. And Imam al-Shafi’i revolutionized the study of fiqh by establishing the field of usul al-fiqh, the principles behind the study of fiqh.

For the last of the four great imams, Ahmad ibn Hanbal, his contribution went beyond just fiqh. Although he was one of the greatest jurists and scholars of hadith of his time, perhaps his greatest legacy was his courage to stand for the orthodox beliefs of Islam as they were imparted to Prophet Muhammad ﷺ in the face of persecution and imprisonment at the hands of the political authority. For this reason, Imam Ahmad’s legacy is far more than just the establishment of the Hanbali madhab, but also includes the preservation of core Islamic beliefs against political oppression.

Ahmad ibn Hanbal al-Shaybani was born in 778 in Baghdad, the capital of the Abbasid Caliphate. The relatively new city was fast becoming a center of scholarship of all forms. So as a child, Ahmad had numerous opportunities to learn and expand his intellectual horizons. Thus, by the time he was 10 years old, he had memorized the entire Quran and began studying the traditions of Prophet Muhammad ﷺ, the hadith.

Like Imam Shafi’i, Imam Ahmad lost his father at a very young age. So in addition to spending his time studying fiqh and hadith under some of Baghdad’s greatest scholars, he also worked in a post office to help support his family. He was thus able to afford studying under one of Imam Abu Hanifa’s foremost students, Abu Yusuf. From Abu Yusuf, the young Ahmad learned the basics of fiqh such asijtihad (intellectual decision making), andqiyas (analogical deduction). 

After becoming proficient in the Hanafi Madhab, Ahmad ibn Hanbal began to study Hadith under some of the greatest Hadith scholars of Baghdad, including Haitham ibn Bishr. He was so eager to expand his knowledge of the sayings and doings of the Prophet ﷺ that he would regularly be waiting after fajr outside of the homes of his teachers, ready to start that day’s lesson. After studying in Baghdad, he went on to study in Makkah, Madinah, Yemen, and Syria. During this time, he even met Imam al-Shafi’i in Makkah. Al-Shafi’i helped the young Ahmad move beyond just memorization of hadith and fiqh, and be able to instead also understand the principles behind them. This collaboration between two of the four great imams clearly shows that the schools of Islamic law are not opposed to each other, but rather work hand in hand. In fact, when Imam al-Shafi’i left Baghdad, he was recorded as having said, “I am leaving Baghdad when there is none more pious, nor a greater jurist than Ahmad ibn Hanbal.”

After studying with Imam al-Shafi’i, Imam Ahmad was able to begin to formulate his own legal opinions in fiqh. When Imam Ahmad was 40 years of age in the year 820, his mentor Imam al-Shafi’i passed away. At this point, Imam Ahmad began to teach hadith and fiqh to the people of Baghdad. Students would flock to his lectures, and he especially took care of the poorer ones, keeping in mind his own humble origins.

Despite being in the capital of the Muslim world, Baghdad, Imam Ahmad refused to be attracted to a life of luxury and wealth. He continued to live on very humble means, and rejected the numerous gifts that people would offer him, instead choosing to live on whatever small amounts of money he had. He especially insisted on not accepting gifts from political figures, ensuring his independence from the political authority which could affect his teachings.

Imam Ahmad was in Baghdad during the time of the Abbasid Caliph al-Ma’mun, who reigned from 813-833. Although al-Ma’mun was vital to the establishment of Baghdad as an intellectual center, he was heavily influenced by a group known as the Mu’tazila. Mu’tazili philosophy championed the role of rationalism in all aspects of life, including theology. Thus, instead of relying on the Quran and Sunnah to understand God, they relied on philosophical techniques first developed by the Ancient Greeks. Chief among their beliefs was that the Quran was a created book, as opposed to the un-created literal word of Allah.

Al-Ma’mun believed in the Mu’tazili line of thought, and sought to impose this new and dangerous belief system on everyone in his empire – including the scholars. While many scholars pretended to subscribe to Mu’tazili ideas in order to avoid persecution, Imam Ahmad refused to compromise his beliefs.

Al-Ma’mun instituted an inquisition known as the Mihna. Any scholars who refused to accept Mu’tazili ideas was severely persecuted and punished. Imam Ahmad, as the most famous scholar of Baghdad, was brought before al-Ma’mun and ordered to abandon his traditional Islamic beliefs about theology. When he refused, he was tortured and imprisoned. His treatment at the hands of the political authority was extremely severe. People who witnessed the torture commented that even an elephant could not have handled the treatment that Imam Ahmad was subject to.

Despite all of this, Imam Ahmad held to traditional Islamic beliefs, and thus served as an inspiration for Muslims throughout the empire. His trials set the precedent that Muslims do not give up their beliefs regardless what the political authority imposes on them. In the end, Imam Ahmad outlived al-Ma’mun and his successors until the Caliph al-Mutawakkil ascended in 847 and ended the Mihna. Imam Ahmad was again free to teach the people of Baghdad and write. During this time, he wrote his famous Musnad Ahmad ibn Hanbal, a collection of hadith that served as the basis of his school of legal thought, the Hanbali Madhab.

Imam Ahmad passed away in Baghdad in 855. His legacy was not restricted to the school of fiqh that he founded, nor the huge amount of hadith he compiled. Unlike the other three imams, he had a vital role in preserving the sanctity of Islamic beliefs in the face of intense political persecution. Although the Hanbali Madhab has historically been the smallest of the four, numerous great Muslim scholars throughout history were greatly influenced by Imam Ahmad and his thoughts, including Abdul Qadir al-Gilani, Ibn Taymiyyah, Ibn al-Qayyim, Ibn Kathir, and Muhammad ibn Abd al-Wahhab.

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Bibliography:

Haddad, Gibril. The Four Imams and their Schools. Muslim Academic Trust, Print.

Khan, Muhammad. The Muslim 100. Leicestershire, United Kingdom: Kube Publishing Ltd, 2008. Print.