Syarat Diterimanya Amal Ibadah Disisi Allah
05 september, 2012
Dalam suatu ayat, Allah Subhanahu wa ta’ala bercerita tentang keadaan hari kiamat:
هَلْ أَتَاكَ حَدِيثُ
الْغَاشِيَةِ {1} وُجُوهُُيَوْمَئِذٍ خَاشِعَةٌ {2} عَامِلَةٌ نَّاصِبَةٌ
{3} تَصْلَى نَارًاحَامِيَةً {4} تُسْقَى مِنْ عَيْنٍءَانِيَةٍ {5} لَيْسَ
لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ {6} لاَيُسْمِنُ وَلاَيُغْنِي مِن جُوعٍ
Banyak muka pada hari itu tunduk terhina, bekerja keras lagi kepayahan, memasuki api yang sangat panas (neraka), diberi minum (dengan air) dari sumber yang sangat panas. Mereka tiada memperoleh makanan selain dari pohon yang berduri, yang tidak menggemukkan dan tidak pula menghilangkan lapar.” (QS. Al Ghasyiyah: 1-7)
Ayat-ayat tersebut di atas merupakan cerita tentang kondisi sebagian penghuni neraka di hari akhirat nanti. Ternyata bukan semua penghuni neraka adalah orang-orang di dunianya kerjaannya cuma gemar berbuat maksiat, kecanduan narkoba, suka main perempuan dan lain sebagainya. Akan tetapi ternyata ada juga di antara penghuni neraka yang di dunianya rajin beramal, bahkan sampai dia kelelahan saking berat amalannya. Ini tentunya menimbulkan kekhawatiran yang amat besar dalam diri masing-masing kita, jangan-jangan kita termasuk yang sudah beramal banyak tapi nantinya termasuk ke dalam golongan yang disebut oleh Allah subhanahu wa ta’ala di dalam awal surat Al Ghasyiyah tersebut di atas.
Jadi, untuk menghilangkan rasa cemas itu, kita perlu mengetahui mengapa orang-orang yang disebutkan dalam ayat di atas sudah beramal tapi malah ganjarannya neraka? Bagaimanakah model amalan mereka?
Dengan mengkaji penjelasan para ulama terhadap ayat ini (Lihat: Majmu’ Al-Fatawa li Syaikhil Islam XVI:217, dan Shaid al-Khatir karya Ibn al-Jauzi I:373) kita bisa mengetahui bahwa ternyata rahasia kesialan mereka adalah karena mereka beramal tapi tidak memenuhi syarat-syarat diterimanya amalan.
Merujuk kepada dalil-dalil dari Al Quran dan Al Hadits kita bisa menemukan bahwa syarat pokok diterimanya amalan seorang hamba ada dua syarat, yaitu:
- Ikhlas karena Allah.
- Mengikuti tuntunan Nabi shallallahu ‘alaihi wa sallam (ittiba’).
Jika salah satu syarat saja yang terpenuhi, maka amalan ibadah menjadi tertolak. Berikut kami sampaikan bukti-buktinya dari Al Qur’an, As Sunnah, dan Perkataan Sahabat.
Dalil Al Qur’an
Dalil dari dua syarat di atas disebutkan sekaligus dalam firman Allah Ta’ala,
فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
“Barangsiapa mengharap perjumpaan dengan Tuhannya, maka hendaklah ia mengerjakan amal yang saleh dan janganlah ia mempersekutukan seorangpun dalam beribadat kepada Tuhannya".” (QS. Al Kahfi: 110)
Ibnu Katsir rahimahullah menjelaskan, “Maka hendaklah ia mengerjakan amal yang saleh”, maksudnya adalah mencocoki syariat Allah (mengikuti petunjuk Nabi shallallahu ‘alaihi wa sallam, pen). Dan “janganlah ia mempersekutukan seorangpun dalam beribadat kepada Tuhannya”, maksudnya selalu mengharap wajah Allah semata dan tidak berbuat syirik pada-Nya. Inilah dua rukun diterimanya ibadah, yaitu harus ikhlas karena Allah dan mengikuti petunjuk Rasulullah shallallahu ‘alaihi wa sallam.”[1]
Al Fudhail bin ‘Iyadh tatkala menjelaskan mengenai firman Allah,
لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
“Supaya Dia menguji kamu, siapa di antara kamu yang lebih baik amalnya.” (QS. Al Mulk: 2), beliau mengatakan, “yaitu amalan yang paling ikhlas dan showab (mencocoki ajaran Nabi shallallahu ‘alaihi wa sallam).”
Lalu Al Fudhail berkata, “Apabila amal dilakukan dengan ikhlas namun tidak mencocoki ajaran Nabi shallallahu ‘alaihi wa sallam, amalan tersebut tidak akan diterima. Begitu pula, apabila suatu amalan dilakukan mengikuti ajaran beliau shallallahu ‘alaihi wa sallam namun tidak ikhlas, amalan tersebut juga tidak akan diterima. Amalan barulah diterima jika terdapat syarat ikhlas dan showab. Amalan dikatakan ikhlas apabila dikerjakan semata-mata karena Allah. Amalan dikatakan showab apabila mencocoki ajaran Nabi shallallahu ‘alaihi wa sallam.”[2]
Dalil dari Al Hadits
Dua syarat diterimanya amalan ditunjukkan dalam dua hadits. Hadits pertama dari ‘Umar bin Al Khottob, Rasulullah shallallahu ‘alaihi wa sallam bersabda,
إِنَّمَا الأَعْمَالُ
بِالنِّيَّةِ ، وَإِنَّمَا لاِمْرِئٍ مَا نَوَى ، فَمَنْ كَانَتْ
هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ
وَرَسُولِهِ ، وَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوِ
امْرَأَةٍ يَتَزَوَّجُهَا ، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ
Hadits kedua dari Ummul Mukminin, ‘Aisyah radhiyallahu ‘anha, Rasulullah shallallahu ‘alaihi wa sallam bersabda,
مَنْ أَحْدَثَ فِى أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدٌّ
Dalam riwayat Muslim disebutkan,
مَنْ عَمِلَ عَمَلاً لَيْسَ عَلَيْهِ أَمْرُنَا فَهُوَ رَدٌّ
Dalam Jaami’ul ‘Ulum wal Hikam, Ibnu Rajab Al Hambali mengatakan, “Hadits ini adalah hadits yang sangat agung mengenai pokok Islam. Hadits ini merupakan timbangan amalan zhohir (lahir). Sebagaimana hadits ‘innamal a’malu bin niyat’ [sesungguhnya amal tergantung dari niatnya] merupakan timbangan amalan batin. Apabila suatu amalan diniatkan bukan untuk mengharap wajah Allah, pelakunya tidak akan mendapatkan ganjaran. Begitu pula setiap amalan yang bukan ajaran Allah dan Rasul-Nya, maka amalan tersebut tertolak. Segala sesuatu yang diada-adakan dalam agama yang tidak ada izin dari Allah dan Rasul-Nya, maka perkara tersebut bukanlah agama sama sekali.”[6]
Di kitab yang sama, Ibnu Rajab rahimahullah mengatakan, “Suatu amalan tidak akan sempurna (tidak akan diterima, pen) kecuali terpenuhi dua hal:
1. Amalan tersebut secara lahiriyah (zhohir) mencocoki ajaran Nabi shallallahu ‘alaihi wa sallam. Hal ini terdapat dalam hadits ‘Aisyah ‘Barangsiapa membuat suatu perkara baru dalam agama kami ini yang tidak ada asalnya, maka perkara tersebut tertolak.’
2. Amalan tersebut secara batininiyah diniatkan ikhlas mengharapkan wajah Allah. Hal ini terdapat dalam hadits ‘Umar ‘Sesungguhnya setiap amalan tergantung pada niat’.”[7]
Perkataan Sahabat
Para sahabat pun memiliki pemahaman bahwa ibadah semata-mata bukan hanya dengan niat ikhlas, namun juga harus ada tuntunan dari Nabi shallallahu ‘alaihi wa sallam. Sebagai dalilnya, kami akan bawakan dua atsar dari sahabat.
Pertama: Perkataan ‘Abdullah bin ‘Umar.
Abdullah bin ‘Umar radhiyallahu ‘anhuma berkata,
كُلُّ بِدْعَةٍ ضَلاَلَةٌ ، وَإِنْ رَآهَا النَّاسُ حَسَنَةً
“Setiap bid’ah adalah sesat, walaupun manusia menganggapnya baik.”[8]
Kedua: Kisah ‘Abdullah bin Mas’ud.
Terdapat kisah yang telah masyhur dari Ibnu Mas’ud radhiyallahu ‘anhu ketika beliau melewati suatu masjid yang di dalamnya terdapat orang-orang yang sedang duduk membentuk lingkaran. Mereka bertakbir, bertahlil, bertasbih dengan cara yang tidak pernah diajarkan oleh Rasulullah shallallahu ‘alaihi wa sallam. Lalu Ibnu Mas’ud mengingkari mereka dengan mengatakan,
فَعُدُّوا
سَيِّئَاتِكُمْ فَأَنَا ضَامِنٌ أَنْ لاَ يَضِيعَ مِنْ حَسَنَاتِكُمْ
شَىْءٌ ، وَيْحَكُمْ يَا أُمَّةَ مُحَمَّدٍ مَا أَسْرَعَ هَلَكَتَكُمْ ،
هَؤُلاَءِ صَحَابَةُ نَبِيِّكُمْ -صلى الله عليه وسلم- مُتَوَافِرُونَ
وَهَذِهِ ثِيَابُهُ لَمْ تَبْلَ وَآنِيَتُهُ لَمْ تُكْسَرْ ، وَالَّذِى
نَفْسِى فِى يَدِهِ إِنَّكُمْ لَعَلَى مِلَّةٍ هِىَ أَهْدَى مِنْ مِلَّةِ
مُحَمَّدٍ ، أَوْ مُفْتَتِحِى بَابِ ضَلاَلَةٍ.
قَالُوا : وَاللَّهِ يَا
أَبَا عَبْدِ الرَّحْمَنِ مَا أَرَدْنَا إِلاَّ الْخَيْرَ. قَالَ : وَكَمْ
مِنْ مُرِيدٍ لِلْخَيْرِ لَنْ يُصِيبَهُ
Ibnu Mas’ud berkata, “Betapa banyak orang yang menginginkan kebaikan, namun tidak mendapatkannya.”[9]
Lihatlah kedua sahabat ini -yaitu Ibnu Umar dan Ibnu Mas’ud- meyakini bahwa niat baik semata-mata tidak cukup. Namun ibadah bisa diterima di sisi Allah juga harus mencocoki teladan Nabi shallallahu ‘alaihi wa sallam.
Dari dalil-dalil di atas menunjukkan bahwa ibadah baik itu shalat, puasa, dan dzikir semuanya haruslah memenuhi dua syarat diterimanya ibadah yaitu ikhlas dan mencocoki petunjuk Nabi shallallahu ‘alaihi wa sallam.
Sehingga tidaklah tepat perkataan sebagian orang ketika dikritik mengenai ibadah atau amalan yang ia lakukan, lantas ia mengatakan, “Menurut saya, segala sesuatu itu kembali pada niatnya masing-masing”. Ingatlah, tidak cukup seseorang melakukan ibadah dengan dasar karena niat baik, tetapi dia juga harus melakukan ibadah dengan mencocoki ajaran Nabi shallallahu ‘alaihi wa sallam. Sehingga kaedah yang benar “Niat baik semata belum cukup.”
Orang yang tidak mengikhlaskan amalannya untuk Allah subhanahu wa ta’ala, tidak hanya mengakibatkan amalannya ditolak oleh Allah, tapi juga kelak dia akan disiksa di neraka. Mari kita simak bersama hadits berikut ini:
Suatu hari ketika Syufay al-Ashbahani memasuki kota Madinah, tiba-tiba dia mendapati seseorang yang sedang dikerumuni orang banyak, maka dia pun bertanya, “Siapakah orang ini?” Mereka menjawab, “Ini adalah Abu Hurairah sahabat Nabi shallallahu ‘alaihi wa sallam.” Maka Syufay pun mendekat hingga dia duduk di hadapan Abu Hurairah, yang saat itu dia sedang menyampaikan hadits-hadits Nabi shallallahu ‘alaihi wa sallam kepada para hadirin. Ketika selesai dan hadirin telah meninggalkan tempat, Syufay berkata, “Sebutkanlah untukku sebuah hadits yang engkau dengar langsung dari Rasulullah shallallahu ‘alaihi wa sallam dan amat engkau hafal dan engkau pahami.” Abu Hurairah menjawab, “Baiklah, akan kuceritakan padamu suatu hadits yang aku dengar langsung dari Rasulullah shallallahu ‘alaihi wa sallam dan amat aku pahami.” Saat Abu Hurairah akan menyebutkan hadits itu tiba-tiba beliau tidak sadarkan diri untuk beberapa saat. Ketika siuman dia kembali berkata, “Baiklah, akan kuceritakan padamu suatu hadits yang aku dengar langsung dari Rasulullah shallallahu ‘alaihi wa sallam dan amat aku pahami.” Tiba-tiba Abu Hurairah tidak sadarkan diri lagi untuk beberapa saat. Ketika siuman dia kembali berkata, “Baiklah, akan kuceritakan padamu suatu hadits yang aku dengar langsung dari Rasulullah shallallahu ‘alaihi wa sallam di rumah ini, saat itu kami hanya berdua dengan beliau shallallahu ‘alaihi wa sallam.” Tiba-tiba Abu Hurairah tidak sadarkan diri lagi untuk beberapa saat. Ketika siuman dia mengusap wajahnya dan berkata, “Baiklah, akan kuceritakan padamu suatu hadits yang aku dengar langsung dari Rasulullah shallallahu ‘alaihi wa sallam di rumah ini, saat itu kami hanya berdua dengan beliau shallallahu ‘alaihi wa sallam.” Tiba-tiba Abu Hurairah tidak sadarkan diri lagi dalam waktu yang cukup panjang, hingga Syafi pun menyandarkan Abu Hurairah ke tubuhnya, sampai beliau siuman. Ketika sadar beliau berkata, “Suatu saat Rasulullah shallallahu ‘alaihi wa sallam berkata kepadaku:
إن الله تبارك و تعالى إذا
كان يوم القيامة نزل إلى العباد ليقضي بينهم و كل أمة جاثية فأول من يدعو
به رجل جمع القرآن ورجل يقتل في سبيل الله ورجل كثير مال فيقول للقارىء:
ألم أعلمك ما أنزلت على رسولي ؟ قال: بلى يا رب, قال: فماذا عملت فيما
علمت؟, قال: كنت أقوم به أثناء الليل و آناء النهار, فيقول الله له: كذبت,
وتقول الملائكة: كذبت, ويقول الله: بل أردت أن يقال: فلان قارىء فقد قيل.
ويؤتى بصاحب المال فيقول الله: ألم أوسع عليك حتى لم أدعك تحتاج إلى أحد؟,
قال: بلى, قال: فماذا عملت فيما آتيتك؟, قال: كنت أصل الرحم و أتصدق, فيقول
الله: كذبت, وتقول الملائكة: كذبت, فيقول الله: بل أردت أن يقال فلان جواد
فقد قيل ذاك. ويؤتى بالذي قتل في سبيل الله فيقال له: فيم قتلت؟, فيقول:
أمرت بالجهاد في سبيلك فقاتلت حتى قتلت, فيقول الله: كذبت, وتقول الملائكة:
كذبت, و يقول الله عز و جل له: بل أردت أن يقال فلان جريء فقد قيل ذلك, ثم
ضرب رسول الله صلى الله عليه وسلم على ركبتي فقال: يا أبا هريرة أولئك
الثلاثة أول خلق الله تسعر بهم النار يوم القيامة
Meskipun masing-masing dari mereka bertiga memiliki amalan yang banyak, akan tetapi justru dimasukkan oleh Allah ke dalam neraka pertama kali, itu semua gara-gara amalan mereka tidak ikhlas karena Allah subhanahu wa ta’ala. Semoga kita semua termasuk orang-orang yang dikaruniai Allah keikhlasan dalam setiap amalan. Amien.
Bagaimanakah Niat yang Ikhlas?
Syaikhul Islam Ibnu Taimiyah rahimahullah mengatakan “Niat adalah maksud yang diinginkan dari amal”[10]. Ditempat yang lain beliau rahimahullah mengatakan, “Niat dalam seluruh ibadah tempatnya di hati bukan di lisan dan hal ini telah disepakati para ‘ulama kaum muslimin.. Seandainya ada seorang yang melafadzkan niat dan hal itu berbeda dengan niat yang ada dalam hatinya maka yang menjadi tolak ukur berpahala atau tidaknya amal adalah niat yang ada dalam hatinya bukan yang ada di lisannya”[11].
An Nawawi Asy Syafi’i rahimahullah menukil dalam kitabnya At Tibyan perkataan ustadz Abu Qosim Al Qusairiy rohimahullah, beliau mengatakan, “Ikhlas adalah engkau mentauhidkan/menuggalkan niatmu dalam keta’atan kepada Allah Subhanahu wa Ta’ala yaitu engkau berniat mendekatkan diri kepada Allah dengan amal ketaatanmu tanpa mengharapkan dari mahluk suatu apapun dari hal tersebut berupa pujian dari manusia dan lain sebagainya”[12].
Dzun Nun rahimahullah mengatakan, “Tanda ikhlas ada tiga, tidak ada bedanya bagi seseorang antara ia dipuji atau dicela seseorang atas amalnya, tidak menghiraukan pandangan manusia atas amalnya dan mengharap pahala dari amal yang ia kerjakan di akhirat”[13].
Perusak Ikhlas
Perusak ikhlas adalah riya’ dan sum’ah, yaitu beramal bukan karena Allah Subhanahu wa Ta’ala, tetapi karena ingin dipertontonkan atau diperdengarkan kepada manusia. Demikian pula beramal karena dunia dapat merusak keikhlasan. Rasulullah shallallahu’alaihi wa sallam bersabda:
إنما الأعمال
بالنيات وإنما لكل امرئ ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته إلى
الله ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما
هاجر إليه
“Sesungguhnya amalan-amalan manusia tergantung niat, dan setiap orang (mendapatkan balasan) sesuai niatnya. Maka barangsiapa yang hijrahnya kepada Allah dan Rasul-Nya maka hijrahnya kepada Allah dan Rasul-Nya (yakni mendapatkan balasan kebaikan sesuai niatnya), dan barangsiapa hijrahnya karena dunia yang ingin dia raih, atau wanita yang ingin dinikahi, maka hijrahnya kepada apa yang dia niatkan.” (HR. Al-Bukhari dan Muslim dari Amirul Mu’minin Umar Bin Khaththab radhiyallahu’anhu)
Riya’ dalam beramal juga termasuk kategori syirik kecil yang perkaranya amat halus dan samar, sehingga seringkali merusak amalan seseorang tanpa disadarinya. Oleh karenanya Rasulullah shallallahu’alaihi wa sallam sangat khawatir penyakit riya’ ini akan menimpa manusia-manusia terbaik di zaman beliau, yakni para sahabat radhiyallahu’anhum. Oleh karena itu, kita lebih lebih layak untuk takut dari penyakit riya’ ini. Rasulullah shallallahu’alaihi wa sallam bersabda:
إن أخوف ما أخاف
عليكم الشرك الأصغر قالوا وما الشرك الأصغر يا رسول الله قال الرياء يقول
الله عز و جل لهم يوم القيامة إذا جزى الناس بأعمالهم اذهبوا إلى الذين
كنتم تراؤون في الدنيا فانظروا هل تجدون عندهم جزاء
“Sesungguhnya yang paling aku takuti menimpa kalian adalah syirik kecil”, para sahabat bertanya, “Apa yang dimaksud syirik kecil itu wahai Rasulullah?” Beliau bersabda, “(Syirik kecil itu) riya’, Allah ‘Azza wa Jalla berfirman pada hari kiamat kepada mereka (orang-orang yang riya’ dalam beramal), yaitu ketika Allah Ta’ala telah membalas amal-amal manusia, (maka Allah katakan kepada mereka), “Pergilah kalian kepada orang-orang yang dahulu kalian perlihatkan (riya’) amalan-amalan kalian ketika di dunia, maka lihatlah apakah kalian akan mendapatkan balasan (kebaikan) dari mereka?!”.” (HR. Ahmad, no. 23680, dishahihkan Asy-Syaikh Al-Albani dalam Shohihut Targhib, no. 32)
Betapa bahayanya perbuatan syirik kecil (riya’) ini, sehingga tidak ada tempat bagi kita untuk selamat darinya selain meminta pertolongan kepada Allah Subhanahu wa Ta’ala dan senantiasa menjaga niat kita. Rasulullah shallallahu’alaihi wa sallam telah mengajarkan sebuah doa:
اللهم إني أعوذ بك أن أشرك بك وأنا أعلم وأستغفرك لما لا أعلم
Ittiba’ kepada Nabi shallallahu ‘alaihi was sallam dalam Beramal adalah Bukti Cinta pada Beliau
Sudah barang tentu seorang muslim cinta pada Nabi Muhammad shallallahu ‘alaihi wa sallam nah bukti kalau kita cinta kepada Allah adalah ittiba’/mengikuti beliau shallallahu ‘alaihi was sallam terutama dalam beramal, sebagaimana firman Allah ‘azza wa jalla (yang artinya), “Katakanlah (Wahai Muhammad) jika mereka mencintai Allah maka iktutilah aku (Muhammad) maka Allah akan mencintai kalian”. (QS. Al ‘Imron [3] : 31). Maka di antara konsekwensi dari mencintai Allah dan mengimani kerasulan Rasulullah shallallahu ‘alaihi was sallam adalah mengikuti syari’at beliau yang tercakup di dalamnya ibadah. Bahkan mengikuti apa yang beliau perintahkan/syari’atkan merupakan salah satu hak beliau yang teragung yang harus kita tunaikan[14].
Perusak Mutaba’ah adalah Bid’ah
Kebalikan dari bentuk cinta pada Nabi shallallahu ‘alaihi was sallam adalah berbuat bid’ah dalam agama. Hal ini terkadang tidak diketahui oleh seorang muslim yang mengaku cinta Nabi shallallahu ‘alaihi was sallam, padahal telah jelas bagi kita sabda Nabi shallallahu ‘alaihi was sallam yang melarangnya sebagaimana yang diriwayatkan:
Lihatlah peristiwa yang terjadi beberapa saat sepeninggal Nabi shallallahu ‘alaihi was sallam sebagaimana yang dialami sahabat Ibnu Mas’ud rodhiyallahu ‘anhu ketika beliau melewati suatu masjid yang di dalamnya terdapat orang-orang yang sedang duduk membentuk lingkaran. Mereka bertakbir, bertahlil, bertasbih dengan dipimpin oleh seseorang. Lalu Ibnu Mas’ud mengingkari mereka dengan mengatakan, “Hitunglah dosa-dosa kalian. Aku adalah penjamin bahwa sedikit pun dari amalan kebaikan kalian tidak akan hilang. Celakalah kalian, wahai umat Muhammad! Begitu cepat kebinasaan kalian! Mereka sahabat nabi kalian masih ada.Pakaian beliau shallallahu ‘alaihi wa sallam juga belum rusak.Bejananya pun belum pecah.Demi yang jiwaku berada di tangan-Nya, apakah kalian berada dalam agama yang lebih baik dari agamanya Muhammad?Ataukah kalian ingin membuka pintu kesesatan (bid’ah)?” Mereka menjawab, ”Demi Allah, wahai Abu ‘Abdurrahman (Ibnu Mas’ud), kami tidaklah menginginkan selain kebaikan”. Ibnu Mas’ud berkata, “Betapa banyak orang yang menginginkan kebaikan, namun tidak mendapatkannya”[15].
Sedangkan Hassan bin ‘Athiyah rahimahullah seorang tabi’in mengatakan, “Tidaklah suatu kaum mengadakan suatu kebid’ahan kecuali akan hilang sunnah (Nabi shallallahu ‘alaihi was sallam
pent.) yang semisal dengan bid’ah tersebut”.[16] Maka lihatlah wahai
saudaraku betapa mengerikannya betapa buruknya bid’ah dan dampaknya di
mata generasi utama dalam ummat ini.
Hadits Aisyah radhyallahu’anha, Rasulullah shallallahu’alaihi wa sallam bersabda:
من أحدث في أمرنا هذا ما ليس فيه فهو رد
Hadits Aisyah radhiyallahu’anha, Rasulullah shallallahu’alaihi wa sallam bersabda:
من عمل عملا ليس عليه أمرنا فهو رد
Hadits Jabir bin Abdullah radhiyallahu’anhuma yang mengisahkan khutbah Rasulullah shallallahu’alaihi wa sallam:
أَمَّا بَعْدُ
فَإِنَّ خَيْرَ الْحَدِيثِ كِتَابُ اللَّهِ وَخَيْرُ الْهُدَى هُدَى
مُحَمَّدٍ وَشَرُّ الأُمُورِ مُحْدَثَاتُهَا وَكُلُّ بِدْعَةٍ ضَلاَلَةٌ
“Amma ba’du, sesungguhnya sebaik-baik perkataan adalah kitab Allah dan sebaik-baik petunjuk adalah petunjuk Muhammad (shallallahu’alaihi wa sallam) dan seburuk-buruk urusan adalah perkara baru (dalam agama) dan semua perkara baru (dalam agama) itu sesat.” (HR. Muslim, no. 2042)
Hadits Al-Irbadh bin Sariyah radhiyallahu’anhu, Rasulullah shallallahu’alaihi wa sallam bersabda:
أُوصِيكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ عَبْدًا حَبَشِيًّا فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ بَعْدِى فَسَيَرَى اخْتِلاَفًا كَثِيرًا فَعَلَيْكُمْ بِسُنَّتِى وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلاَلَةٌ
“Aku wasiatkan kalian agar senantiasa taqwa kepada Allah serta mendengar dan taat kepada pemimpin (negara) meskipun pemimpin tersebut seorang budak dari Habasyah, karena sesungguhnya siapa pun diantara kalian yang masih hidup sepeninggalku akan melihat perselisihan yang banyak (dalam agama), maka wajib bagi kalian (menghindari perselisihan tersebut) dengan berpegang teguh dengan sunnahku dan sunnah Al-Khulafa’ur Rasyidin yang telah mendapat petunjuk. Peganglah sunnah itu dan gigitlah dengan gigi geraham kalian. Dan berhati-hatilah kalian terhadap perkara baru (bid’ah dalam agama) karena setiap bid’ah itu sesat.” (HR. Abu Dawud, no. 4609 dan At-Tirmidzi, no. 2677)
Setelah Rasulullah shallallahu’alaihi wa sallam menjelaskan kepada kita bahwa semua perkara baru dalam agama yang tidak bersandar kepada dalil syar’i adalah bid’ah dan setiap bid’ah itu sesat, masihkah pantas bagi kita beramal hanya karena mengikuti seorang tokoh atau mengikuti kebanyakan orang!? Dan masihkah layak kita berpendapat ada bid’ah yang baik (hasanah)!?
Maka di sinilah pentingnya ilmu sebelum beribadah kepada Allah Ta’ala. Bahwa ibadah tidak boleh sekedar semangat, tetapi harus berlandaskan dalil dari Al-Qur’an dan As-Sunnah sebagaimana yang dipahami dan diamalkan oleh generasi awal ummat Islam.
Makna Bid’ah
Mungkin ada sebagian dari kita yang rancu atau belum tahu apakah yang dimaksud dengan bid’ah dalam pembahasan ini. Maka kami akan bawakan beberapa defenisi bid’ah menurut para ulama’. Diantaranya adalah apa yang dikatakan oleh Asy Syathibi rohimahullah, beliau mengatakan, “Bid’ah adalah tata cara yang dalam agama yang dibuat-buat yang menyerupai syari’at dan dimaksudkan dengannya berlebih-lebihan (keluar batas yang ditentukanpent) dalam agama”[17].
Bid’ah yang Terlarang adalah Bid’ah dalam Masalah Agama
Banyak yang menyangka bahwa jika kita katakan bid’ah adalah perbuatan yang haram maka hal ini berarti menggunakan pesawat, sepeda motor, belajar di universitas haram/terlarang. Maka hal ini adalah suatu hal yang tidak benar adanya sebagaimana dalam salah satu redaksi hadits Nabi shallallahu ‘alaihi was sallam(yang artinya), “Barangsiapa yang mengadakan suatu hal yang baru dalam masalah agama kami maka perkara tersebut tertolak/tidak diterima”[18].
Asy Syatibi juga mengatakan, “Perkara non ibadah (‘adat) yang murni tidak ada unsur ibadah, maka dia bukanlah bid’ah. Namun jika perkara non ibadah tersebut dijadikan ibadah atau diposisikan sebagai ibadah, maka dia bisa termasuk dalam bid’ah.”[19]
Para pembaca dapat memperhatikan bahwa tatkala para sahabat ingin melakukan penyerbukan silang pada kurma –yang merupakan perkara duniawi-, Nabi shallallahu ‘alaihi wa sallam bersabda, “Apabila itu adalah perkara dunia kalian, kalian tentu lebih mengetahuinya. Namun, apabila itu adalah perkara agama kalian, kembalikanlah padaku.”[20]
Sebab-sebab Munculnya Amalan Tanpa Tuntunan
- Tidak memahami dalil dengan benar.
- Tidak mengetahui tujuan syari’at.
- Menganggap suatu amalan baik dengan akal semata.
- Mengikuti hawa nafsu semata ketika beramal.
- Berbicara tentang agama tanpa ilmu dan dalil.
- Tidak mengetahui manakah hadits shahih dan dho’if (lemah), mana yang bisa diterima dan tidak.
- Mengikuti ayat-ayat dan hadits yang masih samar.
- Memutuskan hukum dari suatu amalan dengan cara yang keliru, tanpa petunjuk dari syari’at.
- Bersikap ghuluw (ekstrim) terhadap person tertentu. Jadi apapun yang dikatakan panutannya (selain Nabi shallallahu ‘alaihi wa sallam), ia pun ikuti walaupun itu keliru dan menyelisih dalil.[21]
TRANSLATE IN ENGLISH :
Terms receipt Charitable Side of God Worship
05 september, 2012
Praise be to Allah, the Lord of hosts, so that he who should diibadahi. Prayers and peace to our Prophet Muhammad, the family, his companions and those who follow them well until the end of time.
In one verse, Allah Subhanahu wa ta'ala tells about the state of the Hour:
هل أتاك حديث الغاشية وجوهيومئذ خاشعة {1} {2} {3} عاملة ناصبة تصلى ناراحامية {4} تسقى من عينءانية {5} ليس لهم طعام إلا من ضريع {6} لايسمن ولايغني من جوع
"It datangkah you news (about) the Day of Judgment? Some faces on that day are subject to humiliation, work hard again exhausted, into a very hot fire (hell), given to drink (water) from a very hot. They obtained no food apart from the thorny tree, which does not fatten nor eliminate hunger. "(Surat al Ghasyiyah: 1-7)
The verses above are stories about the condition of some of the inhabitants of hell in the afterlife. Apparently not all of the inhabitants of hell are the people in his world just likes kerjaannya commit adultery, drug addiction, womanizing and love others. However, there was also among the inhabitants of hell are diligent charity in his world, even to the point of fatigue was so severe deeds. This of course raises huge concerns within each of us, lest we included that has a lot of charity but will belong to the group called by Allah subhanahu wa ta'ala in the beginning of Surat al Ghasyiyah above.
So, to relieve anxiety, we need to know why the people mentioned in the paragraph above is charity but instead reward hell? How do they practice models?
By reviewing the explanation of the scholars on this verse (See: Majmu 'Al-Fataawa li Islam Syaikhil XVI: 217, Shaid al-Katheer and Ibn al-Jawzi I: 373) we can find out that their misfortunes are secret because they do good but not fulfill the terms of the receipt of deeds.
Referring to the arguments from the Qur'an and Hadith we find that the receipt of the requisite principal deeds of a servant there are two conditions, namely:
Sincerely for Allah.
Following the guidance of the Prophet sallallaahu 'alaihi wa sallam (ittiba').
If any of these conditions are met, then the practice of worship to be rejected. Here we submit the evidence of the Qur'an, Sunnah, and the words of Companions.
The arguments of the Qur'an
The definition of the two terms in the above mentioned as well as the word of Allah, the Exalted,
فمن كان يرجو لقاء ربه فليعمل عملا صالحا ولا يشرك بعبادة ربه أحدا
"Those who expect an encounter with his Lord, let him work righteous deeds, and let him not ascribe one in the worship of his Lord". "(Surat al-Kahf: 110)
Ibn Kathir rahimahullah explains, "Then let him work righteous deeds," that is mencocoki Shari'ah of Allah (follow the Prophet sallallaahu 'alaihi wa sallam, pen). And "he should not associate anyone in the worship of his Lord," that is always hope faces the sake of Allah and do not shirk on him. These are the two pillars of worship receipt, which must be sincere for Allah and follow the Prophet sallallaahu 'alaihi wa sallam. "[1]
Al Fudhail bin 'Iyadh when explaining the word of God,
ليبلوكم أيكم أحسن عملا
"That He may test you, one of you better deeds." (Surat al-Mulk: 2), he said, "is the practice of the most sincere and showab (mencocoki teachings of the Prophet sallallaahu 'alaihi wa sallam)."
Then Al Fudhail said, "If the charity done with sincerity but not mencocoki teachings of the Prophet sallallaahu 'alaihi wa sallam, the practice will not be accepted. Similarly, if a practice carried out following the teachings he sallallaahu 'alaihi wa sallam but not sincere, the practice will also not be accepted. Then the practice is acceptable if there is sincerity and showab terms. Practice saying if done sincerely solely for Allah. Practice saying if mencocoki showab teachings of the Prophet sallallaahu 'alaihi wa sallam. "[2]
The definition of Al Hadith
Practice receives two conditions are shown in two hadith. The first hadith of 'Umar bin Al Khottob, the Prophet sallallaahu' alaihi wa sallam said,
إنما الأعمال بالنية, وإنما لامرئ ما نوى, فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله, ومن كانت هجرته إلى دنيا يصيبها أو امرأة يتزوجها, فهجرته إلى ما هاجر إليه
"Surely every practice depends on the intention. And everyone will get what he intended. Those who emigrated for Allah and His Messenger, then hijrah is in Allah and His Messenger. Those who migrated because of the world he was looking for or by women who want to marry, then hijrah means to what she is heading (ie the world and women, pen) ". [3]
The second hadith of Umm al-Mu'mineen, 'Aisha radi' anha, the Prophet sallallaahu 'alaihi wa sallam said,
من أحدث فى أمرنا هذا ما ليس منه فهو رد
"Whoever makes a new case in our religion is that there is no origin, then the case is fabricated." [4]
In a report narrated by Muslim,
من عمل عملا ليس عليه أمرنا فهو رد
"Whoever does a deed that is not our doctrine, the practice is rejected." [5]
In Jaami'ul 'Ulum wal Hikam, Ibn Rajab Al-Hanbali said: "This hadith is a very noble hadith on the subject of Islam. This hadith is a practice scales zhohir (born). As the hadith 'innamal a'malu bin Niyat' [true charity depends on intent] is an inner practice scales. If a practice intended not to expect God's face, the culprit will not get rewarded. Similarly, any practice that is not the teachings of Allah and His Messenger, then the practice is rejected. Everything diada-invent the religion that no permission from Allah and His Messenger, then the case is not a religion at all. "[6]
In the same book, Ibn Rajab rahimahullah said, "A deed will not be perfect (it will not be accepted, pen) but two things are met:
1. The practice is lahiriyah (zhohir) mencocoki teachings of the Prophet sallallaahu 'alaihi wa sallam. It is found in the hadith 'Aisha' Whoever makes a new case in our religion is that there is no origin, then the case is rejected. '
2. The practice is intended batininiyah sincerely hope the face of God. It is found in the hadeeth of 'Umar' Verily every practice depends on the intention. '"[7]
Words Friend
The companions also have an understanding that worship is not just solely with sincere intentions, but also there should be guidance from the Prophet sallallaahu 'alaihi wa sallam. As arguments, we will bring two atsar of friends.
First: The word 'Abdullah bin' Umar.
Abdullah bin 'Umar radi' anhuma said,
كل بدعة ضلالة, وإن رآها الناس حسنة
"Every innovation is misguidance, even if people think better." [8]
Second: The Story of 'Abdullah ibn Mas'ud.
There is a story that has been distinguished from Ibn Mas'ud radi 'anhu when he passed a mosque in which there are people who are sitting in a circle. They bertakbir, bertahlil, exalt in a way that was never taught by the Prophet sallallaahu 'alaihi wa sallam. Then Ibn Mas'ud deny them, saying,
فعدوا سيئاتكم فأنا ضامن أن لا يضيع من حسناتكم شىء, ويحكم يا أمة محمد ما أسرع هلكتكم, هؤلاء صحابة نبيكم - صلى الله عليه وسلم - متوافرون وهذه ثيابه لم تبل وآنيته لم تكسر, والذى نفسى فى يده إنكم لعلى ملة هى أهدى من ملة محمد, أو مفتتحى باب ضلالة.
"Count your sins. I was the guarantor that one bit of practice goodness you will not be lost. Woe to you, O people of Muhammad! So fast your destruction! They are companions of the prophet you are still there. Clothes he sallallaahu 'alaihi wa sallam also not damaged. Bejananya was not broken. For which my soul is in His hands, whether you are in a better religion than religion Muhammad? Or do you want to open the door of heresy (heresy)? "
قالوا: والله يا أبا عبد الرحمن ما أردنا إلا الخير. قال: وكم من مريد للخير لن يصيبه
They replied, "By Allah, O Abu 'Abdurrahman (Ibn Mas'ud), we were not more than a virtue."
Ibn Mas'ud said, "How many people who want a good, but not getting it." [9]
Look at the two friends-that Ibn 'Umar and Ibn Mas'ud-believe that mere good intentions are not enough. But worship is acceptable in the sight of Allah should mencocoki example of the Prophet sallallaahu 'alaihi wa sallam.
From the above arguments indicate that the worship be it prayer, fasting and dhikr all must meet two conditions received the sincere worship and mencocoki direction of the Prophet sallallaahu 'alaihi wa sallam.
So it is not exactly what many people when criticized about worship or deeds that he did, then he said, "I think everything is back to their intention." Remember, it is not enough to base a person to worship because of good intentions, but he also had to do with religious teachings mencocoki Prophet sallallaahu 'alaihi wa sallam. So kaedah true "Goodwill alone is not enough."
People who do not mengikhlaskan deeds to Allah subhanahu wa ta'ala, not only lead to deeds rejected by God, but she would be tortured in hell. Let us refer to with the following hadith:
One day when al-Ashbahani Syufay entered the city of Medina, suddenly she found someone who was surrounded by the crowd, then he asked, "Who is this?" They said, 'This is Abu Hurairah companions of the Prophet sallallaahu' alaihi wa sallam. "So Syufay any closer until he was sitting in front of Abu Hurairah, who at that time he was delivering the hadiths of the Prophet sallallaahu 'alaihi wa sallam to attendees. When completed and the audience had left the place, Syufay said, "Mention me a hadith which you heard directly from the Prophet sallallaahu 'alaihi wa sallam and so you remember and you understand." Abu Hurairah says, "Well, I'll tell you a hadith which I heard directly from the Prophet sallallaahu 'alaihi wa sallam and so I understand. "When will mention the hadeeth of Abu Hurayrah that the sudden he was unconscious for a few moments. When he awoke again said, "Well, I'll tell you a hadith which I heard directly from the Prophet sallallaahu 'alaihi wa sallam and so I understand." Suddenly Abu Hurairah was unconscious for a few moments longer. When he awoke again said, "Well, I'll tell you a hadith which I heard directly from the Prophet sallallaahu 'alaihi wa sallam in this house, when we were alone with him sallallaahu' alaihi wa sallam." Suddenly Abu Hurairah unconscious away again for a while. When sober he wiped his face and said, "Well, I'll tell you a hadith which I heard directly from the Prophet sallallaahu 'alaihi wa sallam in this house, at that time we were alone with him sallallaahu' alaihi wa sallam." Suddenly Abu Hurayrah unconsciousness again in a long time, until Syafi Abu Hurairah was leaning into him, until he regained consciousness. When he came he said, "One day the Prophet sallallaahu 'alaihi wa sallam said to me:
إن الله تبارك و تعالى إذا كان يوم القيامة نزل إلى العباد ليقضي بينهم و كل أمة جاثية فأول من يدعو به رجل جمع القرآن ورجل يقتل في سبيل الله ورجل كثير مال فيقول للقارىء: ألم أعلمك ما أنزلت على رسولي? قال: بلى يا رب, قال: فماذا عملت فيما علمت?, قال: كنت أقوم به أثناء الليل و آناء النهار, فيقول الله له: كذبت, وتقول الملائكة: كذبت, ويقول الله: بل أردت أن يقال: فلان قارىء فقد قيل. ويؤتى بصاحب المال فيقول الله: ألم أوسع عليك حتى لم أدعك تحتاج إلى أحد?, قال: بلى, قال: فماذا عملت فيما آتيتك?, قال: كنت أصل الرحم و أتصدق, فيقول الله: كذبت, وتقول الملائكة: كذبت, فيقول الله: بل أردت أن يقال فلان جواد فقد قيل ذاك. ويؤتى بالذي قتل في سبيل الله فيقال له: فيم قتلت?, فيقول: أمرت بالجهاد في سبيلك فقاتلت حتى قتلت, فيقول الله: كذبت, وتقول الملائكة: كذبت, و يقول الله عز و جل له: بل أردت أن يقال فلان جريء فقد قيل ذلك , ثم ضرب رسول الله صلى الله عليه وسلم على ركبتي فقال: يا أبا هريرة أولئك الثلاثة أول خلق الله تسعر بهم النار يوم القيامة
"Verily the Day of Resurrection Allah subhanahu wa ta'ala will come down to His servants to prosecute them, and then each of them in a state of kneeling. So that was first called by Him (three people): A diligent reading the Quran, those who fight in the cause of Allah and those who treasure a lot. So God had said to the Qori ',' Did I not teach you what I have sent down to My Messenger? 'The Qori' replied, 'Yes, O God.' God again asked, 'So what have you glory with science do you have? 'The Qori replied,' I (use the verses of Al-Quran) is kupunyai to read the prayers in the day or night, 'necessarily God said,' You have lied! 'The angel also said,' You lie! "Then God said, 'But (you read the Qur'an) so that you cited qori'! And (praise) that have you got (in the world). 'Then be brought a wealthy man, then God said to him,' Do not have Kuluaskan (good luck) you until you no longer need to someone? "He replied, 'Yes.' God asked again, 'Then you use for what (property) that I gave you?' The rich replied, '(treasure it) I use to silaturrahmi and charity.' And suddenly God said, 'You lie!' The angel also said , 'You lie!' And God said, 'But you want to be regarded as a generous man! And (praise) that have you got (in the world). "Then brought in people who fight in the cause of Allah, and then said to him, 'What are you driving at war?' The man replied, '(Because) You are instructed to strive in your ways, so I fought until I was killed (on the battlefield). "And suddenly God said, 'You lie!' The angel also said, 'You lie!' And God said, 'Will you still want to say you are the brave! And (praise) that have you got (in the world). 'Then the Prophet sallallaahu' alaihi wa sallam patted my knee and said, 'O Abu Hurayrah, the three of them are creatures of God who first waged with the Fire on the Day of Resurrection. "( HR. Khuzaimah in Saheeh Ibn his IV: 115, no: 2482, Ibn Hibban also in his Saheeh II: 135, no: 408. Al-Hakim in al-Mustadrak 1/415 said, "saheeh isnad" and agreed by adh-Dzahaby and Al Albani)
Although each of the three of them had a lot of practice, but instead put God first into hell, it's all because they are not sincere deeds as Allah subhanahu wa ta'ala. May we all, including the people to whom God has sincerity in every practice. Amien.
How is that Ikhlas intention?
Shaykh al-Islam Ibn Taymiyyah rahimahullah said "Intention is the intended meaning of charity" [10]. Another place he rahimahullah said, "My intention in all worship place in the hearts not in spoken and it has been agreed by the 'ulama of the Muslims .. If there is a saying the intention and it is different from the intention in his heart then that becomes the benchmark for whether or not a charity is rewarding intention is in the heart not the one on his tongue "[11].
An ash-Shafi'i rahimahullah Nawawi quotes in his book At Tibyan words Qosim cleric Abu Al Qusairiy rohimahullah, he said, "Ikhlas is thee mentauhidkan / menuggalkan your intentions in devotion to Allah Subhanahu wa Ta'ala that you intend to draw closer to God obedience of charity without expecting anything from being a form of praise from these people and others "[12].
Nun Dzun rahimahullah said, "There are three signs sincere, it makes no difference for someone between he praised or blamed someone for charity, regardless of the charitable view of human beings and expect the reward of charity work he did in the Hereafter" [13].
Ikhlas Destroyer
Destroyer sincere is riya 'and sum'ah, that charity is not due to Allah Subhanahu wa Ta'ala, but because you want to be displayed or played to humans. Similarly, because the world can do good damage sincerity. Prophet shallallahu'alaihi wa sallam said:
إنما الأعمال بالنيات وإنما لكل امرئ ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه
"Verily, deeds-deeds of humans depends intentions, and every person (get children) according intentions. Whoever hijrah to Allah and His Messenger, then hijrah to Allah and His Messenger (ie get a reply goodness fit his intentions), and whoever hijrahnya because the world he wants to achieve, or women who want to marry, then hijrah to what he intend . "(Narrated by Al-Bukhari and Muslim from Amirul Mu'mineen Umar Bin Khattab radhiyallahu'anhu)
Riya 'in deed also included a category of minor shirk that his case is very subtle and vague, so often ruin a person's good deeds without realizing it. Therefore Allah wa sallam shallallahu'alaihi very concerned disease riya 'This will overwrite the best men in his era, namely the Companions radhiyallahu'anhum. Therefore, we are much more worthy to be afraid of the disease riya 'is. Prophet shallallahu'alaihi wa sallam said:
إن أخوف ما أخاف عليكم الشرك الأصغر قالوا وما الشرك الأصغر يا رسول الله قال الرياء يقول الله عز و جل لهم يوم القيامة إذا جزى الناس بأعمالهم اذهبوا إلى الذين كنتم تراؤون في الدنيا فانظروا هل تجدون عندهم جزاء
"Indeed I fear most is shirk befall you little", they asked him, "What is that, O Messenger of minor shirk?" He said, '(small Shirk) riya', Allah 'Azza wa Jalla said on the last day to they (the people who riya 'in charity), when Allah Ta'ala has replied to human deeds, (then Allah said to them), "You go to the people who once you show (riya') deeds- when you practice in the world, then see if you will get a reply (good) from them? "." (Narrated by Ahmad, no. 23,680, dishahihkan ash-Shaykh al-Albani in Shohihut Targhib, no. 32)
How dangerous small shirk (riya '), so there is no place for us to be saved from it than to ask for the help of Allah Subhanahu wa Ta'ala and always keep our intentions. Prophet shallallahu'alaihi wa sallam has taught a prayer:
اللهم إني أعوذ بك أن أشرك بك وأنا أعلم وأستغفرك لما لا أعلم
"O Allah, I seek refuge in Thee from Thy associating me know and I beg you pardon (from menyukutukan-Mu) I did not know." (Narrated by Al-Bukhari in Al-Adabul simplex, no. 716, dishahihkan Ash Shaykh al-Albani in Saheeh Al-Adabil simplex, no. 266)
Ittiba 'to the Prophet sallallaahu' alaihi was sallam Evidence in Charity is Love on Her
Of course, in love with a Muslim Prophet Muhammad sallallaahu 'alaihi wa sallam never proof that we love God is ittiba' / follow him sallallaahu 'alaihi was sallam especially in charity, as the word of Allah Almighty (which means): "Say (O Muhammad) if they love Allah then iktutilah I (Muhammad) then Allah will love you ". (Surah Al 'Imron [3]: 31). So among the consequences of loving God and apostolic faith the Prophet sallallaahu 'alaihi was sallam is to follow shari'ah his worship contained herein. Even following what he commanded / shari'ah 'atkan he is one of the greatest rights we have to exert [14].
Destroyer Mutaba'ah is Bid'ah
The opposite of the shape of love to the Prophet sallallaahu 'alaihi was sallam is doing innovation in religion. It is sometimes not known by a Muslim who claim to love the Prophet sallallaahu 'alaihi was sallam, when it is clear to us the words of the Prophet sallallaahu' alaihi was sallam is forbidden as narrated:
Look at the events that took place some time after the Prophet sallallaahu 'alaihi was sallam as experienced friend of Ibn Mas'ud rodhiyallahu' anhu when he passed a mosque in which there are people who are sitting in a circle. They bertakbir, bertahlil, hymn led by someone. Then Ibn Mas'ud deny them, saying, "Count your sins. I was the guarantor that one bit of practice goodness you will not be lost. Woe to you, O people of Muhammad! So fast your destruction! They are companions of the Prophet you still ada.Pakaian he sallallaahu 'alaihi wa sallam also not rusak.Bejananya pecah.Demi has yet my soul is in His hands, whether you are in a better religion than religion Muhammad, or do you want to open the door of misguidance (heresy)? "They replied," By Allah, O Abu 'Abdurrahman (Ibn Mas'ud), we were not more than a kindness. " Ibn Mas'ud said, "How many people who want a good, but not getting it" [15].
While Hassan bin 'Athiyah a tabi'in rahimahullah said, "It is not a nation to hold a kebid'ahan exception will be lost Sunnah (the Prophet sallallaahu' alaihi was sallam pent.) That such a heresy it". [16] And now, behold, O brother how horrible how bad heresy and its impact in the eyes of the main generation of this ummah.
Aisha radhyallahu'anha Hadith, the Prophet shallallahu'alaihi wa sallam said:
من أحدث في أمرنا هذا ما ليس فيه فهو رد
"He fabricated ngadakan new cases in our religion is nothing that is not of it then it was rejected." (Narrated by Al-Bukhari and Muslim)
Aisha radhiyallahu'anha Hadith, the Prophet shallallahu'alaihi wa sallam said:
من عمل عملا ليس عليه أمرنا فهو رد
"Those who make a practice which is not available to him our orders, then the practice is rejected." (Narrated by Muslim, no. 4590)
Jabir bin Abdullah radhiyallahu'anhuma Hadith which tells the sermon Prophet shallallahu'alaihi wa sallam:
أما بعد فإن خير الحديث كتاب الله وخير الهدى هدى محمد وشر الأمور محدثاتها وكل بدعة ضلالة
"Amma ba'du, well actually the best word is the Book of Allah and the best guidance is the guidance of Muhammad (shallallahu'alaihi wa sallam) and the worst of affairs is the new case (in religion) and all new cases (in the religion) that misguided. "(Narrated by Muslim, no. 2042)
Hadith Al-Irbadh bin Sariyah radhiyallahu'anhu, Messenger shallallahu'alaihi wa sallam said:
أوصيكم بتقوى الله والسمع والطاعة وإن عبدا حبشيا فإنه من يعش منكم بعدى فسيرى اختلافا كثيرا فعليكم بسنتى وسنة الخلفاء المهديين الراشدين تمسكوا بها وعضوا عليها بالنواجذ وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة
"I wasiatkan you to always pious to Allah, and to hear and obey the leader (state) even if the leader is a slave of Habasyah, for verily whoever of you who still live after me will see many disputes (in religion), it is mandatory for you (avoiding the dispute) to cling to my Sunnah and the Sunnah of Al-Khulafa'ur that have guided Caliphs. Hold sunnah and gigitlah with the molar teeth. And beware you to a new case (innovation in religion) because every innovation is heresy. "(Narrated by Abu Dawood, no. 4609 and At-Tirmidhi, no. 2677)
After the Prophet shallallahu'alaihi wa sallam told us that all new cases in religion not based on arguments syar'i is heresy and every heresy is heresy, masihkah appropriate for us do good just because it follows a character or follow most people !? And we think there is a decent masihkah good bid'ah (hasanah)!?
So this is where the importance of science before worship to Allaah. That worship should not be just a spirit, but must be based on arguments from the Qur'an and Sunnah as understood and practiced by the early generations of Muslims.
Meaning of Bid'ah
Maybe some of us are confused or do not know what is meant by innovation in this discussion. Then we'll bring some definition of heresy according to the scholars'. Among them is what the ash Syathibi rohimahullah, he said, "Heresy is the procedure that made-up religion that resembles the Shari'ah and her intended exaggeration (off limits ditentukanpent) in religion" [17] .
Forbidden heresy is heresy in Religion Issues
Many thought that if we say innovation is an unlawful act then this means using aircraft, motorcycles, studying at university haram / forbidden. So this is something that is not true, as in one of the editors of the hadith the Prophet sallallaahu 'alaihi was sallam (which means): "Those who hold a new thing in our religious matters the case is rejected / not accepted" [18] .
Ash Syatibi also said, "Matters of non worship ('adat) there is no element of pure worship, then he is not a heretic. But if the case is used as a non-religious worship or positioned as worship, he could have included the heresy. "[19]
The reader may notice that when the friends want to do a cross-pollination of dates-which is an earthly matter, the Prophet sallallaahu 'alaihi wa sallam said, "When it is a matter of your world, you would know better. However, if it is a matter of your religion, get back to me. "[20]
The causes emergence of Practice Without guidance
1. Do not understand the argument correctly.
2. Not knowing the purpose of shari'ah.
Praise be to Allah, the Lord of hosts, so that he who should diibadahi. Prayers and peace to our Prophet Muhammad, the family, his companions and those who follow them well until the end of time.
In one verse, Allah Subhanahu wa ta'ala tells about the state of the Hour:
هل أتاك حديث الغاشية وجوهيومئذ خاشعة {1} {2} {3} عاملة ناصبة تصلى ناراحامية {4} تسقى من عينءانية {5} ليس لهم طعام إلا من ضريع {6} لايسمن ولايغني من جوع
"It datangkah you news (about) the Day of Judgment? Some faces on that day are subject to humiliation, work hard again exhausted, into a very hot fire (hell), given to drink (water) from a very hot. They obtained no food apart from the thorny tree, which does not fatten nor eliminate hunger. "(Surat al Ghasyiyah: 1-7)
The verses above are stories about the condition of some of the inhabitants of hell in the afterlife. Apparently not all of the inhabitants of hell are the people in his world just likes kerjaannya commit adultery, drug addiction, womanizing and love others. However, there was also among the inhabitants of hell are diligent charity in his world, even to the point of fatigue was so severe deeds. This of course raises huge concerns within each of us, lest we included that has a lot of charity but will belong to the group called by Allah subhanahu wa ta'ala in the beginning of Surat al Ghasyiyah above.
So, to relieve anxiety, we need to know why the people mentioned in the paragraph above is charity but instead reward hell? How do they practice models?
By reviewing the explanation of the scholars on this verse (See: Majmu 'Al-Fataawa li Islam Syaikhil XVI: 217, Shaid al-Katheer and Ibn al-Jawzi I: 373) we can find out that their misfortunes are secret because they do good but not fulfill the terms of the receipt of deeds.
Referring to the arguments from the Qur'an and Hadith we find that the receipt of the requisite principal deeds of a servant there are two conditions, namely:
Sincerely for Allah.
Following the guidance of the Prophet sallallaahu 'alaihi wa sallam (ittiba').
If any of these conditions are met, then the practice of worship to be rejected. Here we submit the evidence of the Qur'an, Sunnah, and the words of Companions.
The arguments of the Qur'an
The definition of the two terms in the above mentioned as well as the word of Allah, the Exalted,
فمن كان يرجو لقاء ربه فليعمل عملا صالحا ولا يشرك بعبادة ربه أحدا
"Those who expect an encounter with his Lord, let him work righteous deeds, and let him not ascribe one in the worship of his Lord". "(Surat al-Kahf: 110)
Ibn Kathir rahimahullah explains, "Then let him work righteous deeds," that is mencocoki Shari'ah of Allah (follow the Prophet sallallaahu 'alaihi wa sallam, pen). And "he should not associate anyone in the worship of his Lord," that is always hope faces the sake of Allah and do not shirk on him. These are the two pillars of worship receipt, which must be sincere for Allah and follow the Prophet sallallaahu 'alaihi wa sallam. "[1]
Al Fudhail bin 'Iyadh when explaining the word of God,
ليبلوكم أيكم أحسن عملا
"That He may test you, one of you better deeds." (Surat al-Mulk: 2), he said, "is the practice of the most sincere and showab (mencocoki teachings of the Prophet sallallaahu 'alaihi wa sallam)."
Then Al Fudhail said, "If the charity done with sincerity but not mencocoki teachings of the Prophet sallallaahu 'alaihi wa sallam, the practice will not be accepted. Similarly, if a practice carried out following the teachings he sallallaahu 'alaihi wa sallam but not sincere, the practice will also not be accepted. Then the practice is acceptable if there is sincerity and showab terms. Practice saying if done sincerely solely for Allah. Practice saying if mencocoki showab teachings of the Prophet sallallaahu 'alaihi wa sallam. "[2]
The definition of Al Hadith
Practice receives two conditions are shown in two hadith. The first hadith of 'Umar bin Al Khottob, the Prophet sallallaahu' alaihi wa sallam said,
إنما الأعمال بالنية, وإنما لامرئ ما نوى, فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله, ومن كانت هجرته إلى دنيا يصيبها أو امرأة يتزوجها, فهجرته إلى ما هاجر إليه
"Surely every practice depends on the intention. And everyone will get what he intended. Those who emigrated for Allah and His Messenger, then hijrah is in Allah and His Messenger. Those who migrated because of the world he was looking for or by women who want to marry, then hijrah means to what she is heading (ie the world and women, pen) ". [3]
The second hadith of Umm al-Mu'mineen, 'Aisha radi' anha, the Prophet sallallaahu 'alaihi wa sallam said,
من أحدث فى أمرنا هذا ما ليس منه فهو رد
"Whoever makes a new case in our religion is that there is no origin, then the case is fabricated." [4]
In a report narrated by Muslim,
من عمل عملا ليس عليه أمرنا فهو رد
"Whoever does a deed that is not our doctrine, the practice is rejected." [5]
In Jaami'ul 'Ulum wal Hikam, Ibn Rajab Al-Hanbali said: "This hadith is a very noble hadith on the subject of Islam. This hadith is a practice scales zhohir (born). As the hadith 'innamal a'malu bin Niyat' [true charity depends on intent] is an inner practice scales. If a practice intended not to expect God's face, the culprit will not get rewarded. Similarly, any practice that is not the teachings of Allah and His Messenger, then the practice is rejected. Everything diada-invent the religion that no permission from Allah and His Messenger, then the case is not a religion at all. "[6]
In the same book, Ibn Rajab rahimahullah said, "A deed will not be perfect (it will not be accepted, pen) but two things are met:
1. The practice is lahiriyah (zhohir) mencocoki teachings of the Prophet sallallaahu 'alaihi wa sallam. It is found in the hadith 'Aisha' Whoever makes a new case in our religion is that there is no origin, then the case is rejected. '
2. The practice is intended batininiyah sincerely hope the face of God. It is found in the hadeeth of 'Umar' Verily every practice depends on the intention. '"[7]
Words Friend
The companions also have an understanding that worship is not just solely with sincere intentions, but also there should be guidance from the Prophet sallallaahu 'alaihi wa sallam. As arguments, we will bring two atsar of friends.
First: The word 'Abdullah bin' Umar.
Abdullah bin 'Umar radi' anhuma said,
كل بدعة ضلالة, وإن رآها الناس حسنة
"Every innovation is misguidance, even if people think better." [8]
Second: The Story of 'Abdullah ibn Mas'ud.
There is a story that has been distinguished from Ibn Mas'ud radi 'anhu when he passed a mosque in which there are people who are sitting in a circle. They bertakbir, bertahlil, exalt in a way that was never taught by the Prophet sallallaahu 'alaihi wa sallam. Then Ibn Mas'ud deny them, saying,
فعدوا سيئاتكم فأنا ضامن أن لا يضيع من حسناتكم شىء, ويحكم يا أمة محمد ما أسرع هلكتكم, هؤلاء صحابة نبيكم - صلى الله عليه وسلم - متوافرون وهذه ثيابه لم تبل وآنيته لم تكسر, والذى نفسى فى يده إنكم لعلى ملة هى أهدى من ملة محمد, أو مفتتحى باب ضلالة.
"Count your sins. I was the guarantor that one bit of practice goodness you will not be lost. Woe to you, O people of Muhammad! So fast your destruction! They are companions of the prophet you are still there. Clothes he sallallaahu 'alaihi wa sallam also not damaged. Bejananya was not broken. For which my soul is in His hands, whether you are in a better religion than religion Muhammad? Or do you want to open the door of heresy (heresy)? "
قالوا: والله يا أبا عبد الرحمن ما أردنا إلا الخير. قال: وكم من مريد للخير لن يصيبه
They replied, "By Allah, O Abu 'Abdurrahman (Ibn Mas'ud), we were not more than a virtue."
Ibn Mas'ud said, "How many people who want a good, but not getting it." [9]
Look at the two friends-that Ibn 'Umar and Ibn Mas'ud-believe that mere good intentions are not enough. But worship is acceptable in the sight of Allah should mencocoki example of the Prophet sallallaahu 'alaihi wa sallam.
From the above arguments indicate that the worship be it prayer, fasting and dhikr all must meet two conditions received the sincere worship and mencocoki direction of the Prophet sallallaahu 'alaihi wa sallam.
So it is not exactly what many people when criticized about worship or deeds that he did, then he said, "I think everything is back to their intention." Remember, it is not enough to base a person to worship because of good intentions, but he also had to do with religious teachings mencocoki Prophet sallallaahu 'alaihi wa sallam. So kaedah true "Goodwill alone is not enough."
People who do not mengikhlaskan deeds to Allah subhanahu wa ta'ala, not only lead to deeds rejected by God, but she would be tortured in hell. Let us refer to with the following hadith:
One day when al-Ashbahani Syufay entered the city of Medina, suddenly she found someone who was surrounded by the crowd, then he asked, "Who is this?" They said, 'This is Abu Hurairah companions of the Prophet sallallaahu' alaihi wa sallam. "So Syufay any closer until he was sitting in front of Abu Hurairah, who at that time he was delivering the hadiths of the Prophet sallallaahu 'alaihi wa sallam to attendees. When completed and the audience had left the place, Syufay said, "Mention me a hadith which you heard directly from the Prophet sallallaahu 'alaihi wa sallam and so you remember and you understand." Abu Hurairah says, "Well, I'll tell you a hadith which I heard directly from the Prophet sallallaahu 'alaihi wa sallam and so I understand. "When will mention the hadeeth of Abu Hurayrah that the sudden he was unconscious for a few moments. When he awoke again said, "Well, I'll tell you a hadith which I heard directly from the Prophet sallallaahu 'alaihi wa sallam and so I understand." Suddenly Abu Hurairah was unconscious for a few moments longer. When he awoke again said, "Well, I'll tell you a hadith which I heard directly from the Prophet sallallaahu 'alaihi wa sallam in this house, when we were alone with him sallallaahu' alaihi wa sallam." Suddenly Abu Hurairah unconscious away again for a while. When sober he wiped his face and said, "Well, I'll tell you a hadith which I heard directly from the Prophet sallallaahu 'alaihi wa sallam in this house, at that time we were alone with him sallallaahu' alaihi wa sallam." Suddenly Abu Hurayrah unconsciousness again in a long time, until Syafi Abu Hurairah was leaning into him, until he regained consciousness. When he came he said, "One day the Prophet sallallaahu 'alaihi wa sallam said to me:
إن الله تبارك و تعالى إذا كان يوم القيامة نزل إلى العباد ليقضي بينهم و كل أمة جاثية فأول من يدعو به رجل جمع القرآن ورجل يقتل في سبيل الله ورجل كثير مال فيقول للقارىء: ألم أعلمك ما أنزلت على رسولي? قال: بلى يا رب, قال: فماذا عملت فيما علمت?, قال: كنت أقوم به أثناء الليل و آناء النهار, فيقول الله له: كذبت, وتقول الملائكة: كذبت, ويقول الله: بل أردت أن يقال: فلان قارىء فقد قيل. ويؤتى بصاحب المال فيقول الله: ألم أوسع عليك حتى لم أدعك تحتاج إلى أحد?, قال: بلى, قال: فماذا عملت فيما آتيتك?, قال: كنت أصل الرحم و أتصدق, فيقول الله: كذبت, وتقول الملائكة: كذبت, فيقول الله: بل أردت أن يقال فلان جواد فقد قيل ذاك. ويؤتى بالذي قتل في سبيل الله فيقال له: فيم قتلت?, فيقول: أمرت بالجهاد في سبيلك فقاتلت حتى قتلت, فيقول الله: كذبت, وتقول الملائكة: كذبت, و يقول الله عز و جل له: بل أردت أن يقال فلان جريء فقد قيل ذلك , ثم ضرب رسول الله صلى الله عليه وسلم على ركبتي فقال: يا أبا هريرة أولئك الثلاثة أول خلق الله تسعر بهم النار يوم القيامة
"Verily the Day of Resurrection Allah subhanahu wa ta'ala will come down to His servants to prosecute them, and then each of them in a state of kneeling. So that was first called by Him (three people): A diligent reading the Quran, those who fight in the cause of Allah and those who treasure a lot. So God had said to the Qori ',' Did I not teach you what I have sent down to My Messenger? 'The Qori' replied, 'Yes, O God.' God again asked, 'So what have you glory with science do you have? 'The Qori replied,' I (use the verses of Al-Quran) is kupunyai to read the prayers in the day or night, 'necessarily God said,' You have lied! 'The angel also said,' You lie! "Then God said, 'But (you read the Qur'an) so that you cited qori'! And (praise) that have you got (in the world). 'Then be brought a wealthy man, then God said to him,' Do not have Kuluaskan (good luck) you until you no longer need to someone? "He replied, 'Yes.' God asked again, 'Then you use for what (property) that I gave you?' The rich replied, '(treasure it) I use to silaturrahmi and charity.' And suddenly God said, 'You lie!' The angel also said , 'You lie!' And God said, 'But you want to be regarded as a generous man! And (praise) that have you got (in the world). "Then brought in people who fight in the cause of Allah, and then said to him, 'What are you driving at war?' The man replied, '(Because) You are instructed to strive in your ways, so I fought until I was killed (on the battlefield). "And suddenly God said, 'You lie!' The angel also said, 'You lie!' And God said, 'Will you still want to say you are the brave! And (praise) that have you got (in the world). 'Then the Prophet sallallaahu' alaihi wa sallam patted my knee and said, 'O Abu Hurayrah, the three of them are creatures of God who first waged with the Fire on the Day of Resurrection. "( HR. Khuzaimah in Saheeh Ibn his IV: 115, no: 2482, Ibn Hibban also in his Saheeh II: 135, no: 408. Al-Hakim in al-Mustadrak 1/415 said, "saheeh isnad" and agreed by adh-Dzahaby and Al Albani)
Although each of the three of them had a lot of practice, but instead put God first into hell, it's all because they are not sincere deeds as Allah subhanahu wa ta'ala. May we all, including the people to whom God has sincerity in every practice. Amien.
How is that Ikhlas intention?
Shaykh al-Islam Ibn Taymiyyah rahimahullah said "Intention is the intended meaning of charity" [10]. Another place he rahimahullah said, "My intention in all worship place in the hearts not in spoken and it has been agreed by the 'ulama of the Muslims .. If there is a saying the intention and it is different from the intention in his heart then that becomes the benchmark for whether or not a charity is rewarding intention is in the heart not the one on his tongue "[11].
An ash-Shafi'i rahimahullah Nawawi quotes in his book At Tibyan words Qosim cleric Abu Al Qusairiy rohimahullah, he said, "Ikhlas is thee mentauhidkan / menuggalkan your intentions in devotion to Allah Subhanahu wa Ta'ala that you intend to draw closer to God obedience of charity without expecting anything from being a form of praise from these people and others "[12].
Nun Dzun rahimahullah said, "There are three signs sincere, it makes no difference for someone between he praised or blamed someone for charity, regardless of the charitable view of human beings and expect the reward of charity work he did in the Hereafter" [13].
Ikhlas Destroyer
Destroyer sincere is riya 'and sum'ah, that charity is not due to Allah Subhanahu wa Ta'ala, but because you want to be displayed or played to humans. Similarly, because the world can do good damage sincerity. Prophet shallallahu'alaihi wa sallam said:
إنما الأعمال بالنيات وإنما لكل امرئ ما نوى فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه
"Verily, deeds-deeds of humans depends intentions, and every person (get children) according intentions. Whoever hijrah to Allah and His Messenger, then hijrah to Allah and His Messenger (ie get a reply goodness fit his intentions), and whoever hijrahnya because the world he wants to achieve, or women who want to marry, then hijrah to what he intend . "(Narrated by Al-Bukhari and Muslim from Amirul Mu'mineen Umar Bin Khattab radhiyallahu'anhu)
Riya 'in deed also included a category of minor shirk that his case is very subtle and vague, so often ruin a person's good deeds without realizing it. Therefore Allah wa sallam shallallahu'alaihi very concerned disease riya 'This will overwrite the best men in his era, namely the Companions radhiyallahu'anhum. Therefore, we are much more worthy to be afraid of the disease riya 'is. Prophet shallallahu'alaihi wa sallam said:
إن أخوف ما أخاف عليكم الشرك الأصغر قالوا وما الشرك الأصغر يا رسول الله قال الرياء يقول الله عز و جل لهم يوم القيامة إذا جزى الناس بأعمالهم اذهبوا إلى الذين كنتم تراؤون في الدنيا فانظروا هل تجدون عندهم جزاء
"Indeed I fear most is shirk befall you little", they asked him, "What is that, O Messenger of minor shirk?" He said, '(small Shirk) riya', Allah 'Azza wa Jalla said on the last day to they (the people who riya 'in charity), when Allah Ta'ala has replied to human deeds, (then Allah said to them), "You go to the people who once you show (riya') deeds- when you practice in the world, then see if you will get a reply (good) from them? "." (Narrated by Ahmad, no. 23,680, dishahihkan ash-Shaykh al-Albani in Shohihut Targhib, no. 32)
How dangerous small shirk (riya '), so there is no place for us to be saved from it than to ask for the help of Allah Subhanahu wa Ta'ala and always keep our intentions. Prophet shallallahu'alaihi wa sallam has taught a prayer:
اللهم إني أعوذ بك أن أشرك بك وأنا أعلم وأستغفرك لما لا أعلم
"O Allah, I seek refuge in Thee from Thy associating me know and I beg you pardon (from menyukutukan-Mu) I did not know." (Narrated by Al-Bukhari in Al-Adabul simplex, no. 716, dishahihkan Ash Shaykh al-Albani in Saheeh Al-Adabil simplex, no. 266)
Ittiba 'to the Prophet sallallaahu' alaihi was sallam Evidence in Charity is Love on Her
Of course, in love with a Muslim Prophet Muhammad sallallaahu 'alaihi wa sallam never proof that we love God is ittiba' / follow him sallallaahu 'alaihi was sallam especially in charity, as the word of Allah Almighty (which means): "Say (O Muhammad) if they love Allah then iktutilah I (Muhammad) then Allah will love you ". (Surah Al 'Imron [3]: 31). So among the consequences of loving God and apostolic faith the Prophet sallallaahu 'alaihi was sallam is to follow shari'ah his worship contained herein. Even following what he commanded / shari'ah 'atkan he is one of the greatest rights we have to exert [14].
Destroyer Mutaba'ah is Bid'ah
The opposite of the shape of love to the Prophet sallallaahu 'alaihi was sallam is doing innovation in religion. It is sometimes not known by a Muslim who claim to love the Prophet sallallaahu 'alaihi was sallam, when it is clear to us the words of the Prophet sallallaahu' alaihi was sallam is forbidden as narrated:
Look at the events that took place some time after the Prophet sallallaahu 'alaihi was sallam as experienced friend of Ibn Mas'ud rodhiyallahu' anhu when he passed a mosque in which there are people who are sitting in a circle. They bertakbir, bertahlil, hymn led by someone. Then Ibn Mas'ud deny them, saying, "Count your sins. I was the guarantor that one bit of practice goodness you will not be lost. Woe to you, O people of Muhammad! So fast your destruction! They are companions of the Prophet you still ada.Pakaian he sallallaahu 'alaihi wa sallam also not rusak.Bejananya pecah.Demi has yet my soul is in His hands, whether you are in a better religion than religion Muhammad, or do you want to open the door of misguidance (heresy)? "They replied," By Allah, O Abu 'Abdurrahman (Ibn Mas'ud), we were not more than a kindness. " Ibn Mas'ud said, "How many people who want a good, but not getting it" [15].
While Hassan bin 'Athiyah a tabi'in rahimahullah said, "It is not a nation to hold a kebid'ahan exception will be lost Sunnah (the Prophet sallallaahu' alaihi was sallam pent.) That such a heresy it". [16] And now, behold, O brother how horrible how bad heresy and its impact in the eyes of the main generation of this ummah.
Aisha radhyallahu'anha Hadith, the Prophet shallallahu'alaihi wa sallam said:
من أحدث في أمرنا هذا ما ليس فيه فهو رد
"He fabricated ngadakan new cases in our religion is nothing that is not of it then it was rejected." (Narrated by Al-Bukhari and Muslim)
Aisha radhiyallahu'anha Hadith, the Prophet shallallahu'alaihi wa sallam said:
من عمل عملا ليس عليه أمرنا فهو رد
"Those who make a practice which is not available to him our orders, then the practice is rejected." (Narrated by Muslim, no. 4590)
Jabir bin Abdullah radhiyallahu'anhuma Hadith which tells the sermon Prophet shallallahu'alaihi wa sallam:
أما بعد فإن خير الحديث كتاب الله وخير الهدى هدى محمد وشر الأمور محدثاتها وكل بدعة ضلالة
"Amma ba'du, well actually the best word is the Book of Allah and the best guidance is the guidance of Muhammad (shallallahu'alaihi wa sallam) and the worst of affairs is the new case (in religion) and all new cases (in the religion) that misguided. "(Narrated by Muslim, no. 2042)
Hadith Al-Irbadh bin Sariyah radhiyallahu'anhu, Messenger shallallahu'alaihi wa sallam said:
أوصيكم بتقوى الله والسمع والطاعة وإن عبدا حبشيا فإنه من يعش منكم بعدى فسيرى اختلافا كثيرا فعليكم بسنتى وسنة الخلفاء المهديين الراشدين تمسكوا بها وعضوا عليها بالنواجذ وإياكم ومحدثات الأمور فإن كل محدثة بدعة وكل بدعة ضلالة
"I wasiatkan you to always pious to Allah, and to hear and obey the leader (state) even if the leader is a slave of Habasyah, for verily whoever of you who still live after me will see many disputes (in religion), it is mandatory for you (avoiding the dispute) to cling to my Sunnah and the Sunnah of Al-Khulafa'ur that have guided Caliphs. Hold sunnah and gigitlah with the molar teeth. And beware you to a new case (innovation in religion) because every innovation is heresy. "(Narrated by Abu Dawood, no. 4609 and At-Tirmidhi, no. 2677)
After the Prophet shallallahu'alaihi wa sallam told us that all new cases in religion not based on arguments syar'i is heresy and every heresy is heresy, masihkah appropriate for us do good just because it follows a character or follow most people !? And we think there is a decent masihkah good bid'ah (hasanah)!?
So this is where the importance of science before worship to Allaah. That worship should not be just a spirit, but must be based on arguments from the Qur'an and Sunnah as understood and practiced by the early generations of Muslims.
Meaning of Bid'ah
Maybe some of us are confused or do not know what is meant by innovation in this discussion. Then we'll bring some definition of heresy according to the scholars'. Among them is what the ash Syathibi rohimahullah, he said, "Heresy is the procedure that made-up religion that resembles the Shari'ah and her intended exaggeration (off limits ditentukanpent) in religion" [17] .
Forbidden heresy is heresy in Religion Issues
Many thought that if we say innovation is an unlawful act then this means using aircraft, motorcycles, studying at university haram / forbidden. So this is something that is not true, as in one of the editors of the hadith the Prophet sallallaahu 'alaihi was sallam (which means): "Those who hold a new thing in our religious matters the case is rejected / not accepted" [18] .
Ash Syatibi also said, "Matters of non worship ('adat) there is no element of pure worship, then he is not a heretic. But if the case is used as a non-religious worship or positioned as worship, he could have included the heresy. "[19]
The reader may notice that when the friends want to do a cross-pollination of dates-which is an earthly matter, the Prophet sallallaahu 'alaihi wa sallam said, "When it is a matter of your world, you would know better. However, if it is a matter of your religion, get back to me. "[20]
The causes emergence of Practice Without guidance
1. Do not understand the argument correctly.
2. Not knowing the purpose of shari'ah.
3.Assumes a good practice to reason alone.
4.Following the sheer lust as charity.
5.Talking about religion without science and arguments.
6.Not knowing where hadeeth and dho'if (weak), which is acceptable and not.
7.Following the verses and hadiths that are still vague.
8.The judgment of the deeds in the wrong way, with no hint of the shari'ah.
Be ghuluw (extreme) on a particular person. So anything said his role model (besides the Prophet sallallaahu 'alaihi wa sallam), even though he was wrong and follow menyelisih arguments. [21]
This is among the reasons the emergence of a wide range of practice without guidance (read: heresy) around us. Praise be to God who by His blessings be perfect goodness.
4.Following the sheer lust as charity.
5.Talking about religion without science and arguments.
6.Not knowing where hadeeth and dho'if (weak), which is acceptable and not.
7.Following the verses and hadiths that are still vague.
8.The judgment of the deeds in the wrong way, with no hint of the shari'ah.
Be ghuluw (extreme) on a particular person. So anything said his role model (besides the Prophet sallallaahu 'alaihi wa sallam), even though he was wrong and follow menyelisih arguments. [21]
This is among the reasons the emergence of a wide range of practice without guidance (read: heresy) around us. Praise be to God who by His blessings be perfect goodness.
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