Al Fiqh Al Akbar (Karya Imam Abu Hanifah, an Nu'man bin Tsabit
al Kufi)...
*** Penjelasan Tentang Pokok-Pokok Imam...
Pokok dan dasar tauhid, dan juga perkara yang sah untuk
diyakini, adalah wajib dikatakan bahwa, saya beriman kepada
Allah, malaikat-malaikatNya, Kitab-kitabNya, Rasul-rasulNya,
kebangkitan setelah mati, takdir (al qadr) yang baik maupun
buruk adalah dari Allah, hisab (perhitungan amal), mizan
(timbangan amal), surga, dan neraka. Semuanya itu adalah benar
(haqq).
*** Keesaan Allah Ta'ala...
Allah ta'ala itu satu, tidak (dimengerti) dari perspektif
bilangan akan tetapi dari sudut pandang bahwasanya (Dia adalah
Dzat yang) tiada sekutu bagiNya, tidak beranak dan tidak pula
diperanakkan, tidak satu pun yang sepadan dengannya, tidak
serupa dengan sesuatu pun dari antara makhluk ciptaanNya,
tidak ada sesuatu pun dari antara makhluk ciptaanNya yang
serupa denganNya, senantiasa dan selalu dengan nama-nama dan
sifat-sifatNya yang dzatiyah dan fi'liyah.
*** Sifat-Sifat Dzatiyah dan Fi'liyah...
Adapun sifat-sifat dzatiyah adalah hidup (al hayat), kuasa
(al qudrah), mengetahui (al 'ilmu), berbicara (al kalam),
mendengar (as sam'u), melihat (al bashar), dan berkehendak
(al iradah).
Adapun sifat-sifat fi'liyah adalah menciptakan (at takhliq),
memberi rezeki (at tarziq), menumbuhkan (al insya'), membuat
sesuatu tanpa contoh sebelumnya (al ibda'), merekayasa
(ash shan'u), dan lain sebagainya yang termasuk dalam sifat
al fi'li, Allah senantiasa dan selalu dengan sifat-sifat dan
nama-namaNya, tidak ada sifat maupun nama baru yang muncul
lebih akhir.
*** Sifat-Sifat Allah Itu Azali...
Allah senantiasa mengetahui dengan sifat ilmuNya dan
mengetahui adalah sifat sejak azali (dahulu dan tak berawal).
Allah senantiasa kuasa dengan sifat kuasaNya dan kuasa adalah
sifat sejak azali. Allah senantiasa berbicara dengan sifat
kalamNya dan berbicara adalah sifat sejak azali. Allah
senantiasa menciptakan dengan sifat menciptaNya dan
menciptakan adalah sifat sejak azali. Allah senantiasa berbuat
dengan sifat berbuatNya dan berbuat (al fi'l) adalah sifat
sejak azali. Yang berbuat (al fa'il) adalah Allah ta'ala dan
berbuat adalah sifat sejak azali. Hasil perbuatannya
(al maf'ul) adalah makhluk dan perbuatan Allah ta'ala bukan
makhluk.
Sifat-sifat Allah sejak azali tidaklah baru dan bukan makhluk.
Barangsiapa yang berpendapat bahwa sifat-sifat itu makhluk
atau baru, atau dia ber tawaqquf (agnostik), atau ragu-ragu
(skeptis), maka dia kafir kepada Allah ta'ala.
*** Uraian Tentang Al Qur'an...
Al Qur'an adalah kalam Allah ta'ala yang tertulis di dalam
mushhaf, terpelihara di dalam hati, dibaca di lidah,
diturunkan kepada Nabi shalla llahu 'alaihi wa aalihi
wasallam. Sedangkan pelafalan kita terhadap Al Qur'an adalah
makhluk, penulisan yang kita lakukan terhadapnya juga makhluk,
pembacaan kita kepadanya pun makhluk. Akan tetapi, Al Qur'an
bukan makhluk.
Apa yang disebutkan oleh Allah ta'ala di dalam Al Qur'an yang
mengisahkan tentang Musa dan para Nabi lainnya, juga tentang
Fir'aun dan Iblis, maka sesungguhnya semua itu adalah kalam
Allah yang memberitakan tentang mereka, kalam Allah sendiri
bukanlah makhluk, sedangkan perkataan Musa dan lain-lain
termasuk jenis makhluk. Al Qur'an adalah kalam Allah ta'ala
sebagaimana dalam firmanNya, " Dan Allah berbicara kepada Musa
dengan langsung." (QS an Nisa': 164)
Sungguh Allah adalah mutakallim (yang berbicara) sejak dahulu
dan tidak berbicara kepada Musa 'alaihis salaam. Sungguh Allah
adalah khaliq sejak dahulu dan tidak menciptakan makhluk.
Maka, tatkala Allah berbicara kepada Musa, Allah berbicara
kepadanya dengan sifat kalam yang merupakan sifatNya sejak
azali. Semua sifat-sifat Allah berlainan dengan sifat-sifat
makhluk.
*** Uraian Tentang Sifat-Sifat Allah...
Dia mengetahui tidak seperti kita mengetahui. Dia kuasa tidak
seperti kita kuasa. Dia melihat tidak seperti kita melihat.
Dia berbicara tidak seperti kita berbicara. Dia mendengar
tidak seperti kita mendengar. Kita berbicara dengan alat dan
huruf, sedangkan Allah berbicara tidak dengan alat dan huruf.
Huruf adalah makhluk, sementara kalam Allah bukan makhluk.
Kalam Allah adalah "sesuatu" yang tidak sama dengan sesuatu
yang lain, sedangkan makna "sesuatu" itu adalah tetap
(tsabit), tanpa jisim (fisik), jauhar (elemen, unsur), 'irdh
(dimensi, jiwa, badan), hadd (batas), dhidd (lawan), nidd
(setara), atau mitsl (serupa).
Allah mempunyai tangan, wajah dan nafs (jiwa, diri)
sebagaimana disebutkan oleh Allah sendiri di dalam Al Qur'an.
Semua yang disebutkan oleh Allah ta'ala di dalam Al Qur'an
tentang wajah, tangan dan nafs adalah sifat-sifat bagiNya,
dengan tanpa kayf (model, bentuk, corak).
Tidak bisa pula dikatakan bahwa tanganNya adalah kuasaNya atau
nikmatNya, sebab perkataan ini berarti membatalkan sifatNya.
Ini merupakan pendapat ahli al qadr (penganut aliran
Qadariyah) dan Mu'tazilah. Akan tetapi tanganNya adalah
sifatNya dengan tanpa kayf. Kemurkaan dan keridhaanNya adalah
dua diantara sifat-sifat Allah ta'ala, dengan tanpa kayf.
*** Uraian Tentang Takdir (Al Qadr)...
Allah ta'ala menciptakan segala sesuatu tidak dari sesuatu
(bahan) yang lain. Allah telah mengetahui segala sesuatu itu
sejak azali sebelum adanya. Allah pulalah yang menentukan
segala sesuatu dan menetapkannya. Tidak ada sesuatu pun, baik
di dunia maupun akhirat, kecuali atas kemauan (masyi'ah),
pengetahuan ('ilm), ketetapan (qadha') dan ketentuan (qadar)
dariNya. Dan Allah menuliskan semua itu di Lauhul Mahfuzh.
Akan tetapi Allah menuliskannya berupa deskripsi (washf),
bukan putusan akhir (hukm). Ketetapan, ketentuan dan kemauan
adalah sifat-sifat Allah sejak azali dengan tanpa kayf.
Allah ta'ala mengetahui apa yang belum ada ketika ia masih
dalam kondisi belum ada. Allah juga mengetahui bagaimana ia
nantinya jika diadakan. Allah mengetahui apa yang sudah ada
ketika ia masih dalam kondisi ada. Allah juga mengetahui
bagaimana nanti ia akan binasa. Allah mengetahui apa yang
berdiri ketika ia masih dalam kondisi berdiri, dan jika ia
duduk maka Allah pun telah mengetahuinya duduk dalam kondisi
ketika ia duduk itu. (Semua itu) dengan tanpa adanya perubahan
(dalam) pengetahuanNya, atau timbul suatu pengetahuan yang
baru bagiNya. Sebaliknya, perubahan dan perbedaan (kondisi)
selalu berlangsung di kalangan makhluk.
*** Fithrah Yang Ditetapkan Allah Kepada Manusia...
Allah ta'ala menciptakan manusia dalam keadaan bersih dari
kekufuran maupun iman. Kemudian, Allah berbicara kepada
mereka, memberikan perintah dan larangan, sehingga kafirlah
orang yang kafir disebabkan oleh perbuatan, keingkaran, dan
penentangannya sendiri kepada kebenaran, yakni dengan kehinaan
yang ditimpakan Allah kepadanya, juga berimanlah orang yang
beriman disebabkan oleh perbuatan, ikrar dan pembenarannya
sendiri, yakni dengan taufiq dan pertolongan yang diberikan
oleh Allah kepadanya.
Allah mengeluarkan anak keturunan Adam dari tulang punggungnya
kemudian menjadikan mereka berakal dan mampu memahami, lalu
Allah mengajak mereka berbicara, memerintahkan mereka untuk
beriman dan melarang mereka dari kekufuran. Mereka semua
mengakui Allah dari sisi rububiyah, sehingga hal itu merupakan
keimanan mereka kepadaNya. Mereka semua dilahirkan diatas
fithrah itu. Barangsiapa yang kufur setelahnya, maka sungguh
dia telah mengganti dan mengubah (fithrahnya sendiri).
Barangsiapa yang beriman dan membenarkan, maka sungguh dia
telah tetap dan konsisten diatas fithrahnya.
Allah tidak memaksa satu pun dari makhlukNya untuk kufur atau
beriman. Allah juga tidak menciptakan mereka sebagai mukmin
maupun kafir. Namun, Allah menciptakan mereka sebagai pribadi-
pribadi (asykhaash), sementara keimanan maupun kekufuran
adalah amal perbuatan hamba. Allah ta'ala mengetahui siapa
yang kufur pada saat ia masih kufur. Tatkala ia beriman
setelah itu maka Allah mengetahuinya sebagai seorang mukmin
pada saat ia masih beriman. Allah juga menyukainya. (Semua
itu) dengan tanpa perubahan pada ilmu Allah maupun sifatNya.
Semua perbuatan hamba, baik berupa gerakan maupun diam,
merupakan usaha mereka secara hakiki, sedangkan Allah adalah
yang menciptakannya. Semua itu dengan kemauan (masyi'ah),
pengetahuan ('ilmu), ketetapan (qadha') dan ketentuan (qadar)
dariNya. Ketaatan dicintai Allah, sedang kemaksiatan
ditakdirkan akan tetapi tidak dicintai. Ketaatan-ketaatan,
semuanya tanpa kecuali, adalah wajib dengan perintah dari
Allah ta'ala, kecintaan (mahabbah), ridha, pengetahuan,
kemauan, ketetapan, dan ketentuanNya. Maksiat-maksiat,
semuanya tanpa kecuali, adalah dengan sepengetahuan Allah,
ketetapan, ketentuan, dan kemauanNya, namun tidak disertai
dengan kecintaan dan ridhaNya, tidak pula dengan perintah
dariNya.
*** Uraian Tentang 'Ishmah Para Nabi...
Para Nabi 'alaihimus salaam semuanya bersih dari dosa kecil,
dosa besar, kekufuran, dan keburukan, meskipun terkadang
mereka melakukan kealpaan (zallaat) dan kesalahan
(khathaayaa).
*** Uraian Tentang Rasulullah shalla llahu 'alaihi wa aalihi
wasallam...
Muhammad shalla llahu 'alaihi wa aalihi wasallam adalah
kekasih, hamba, utusan, nabi, sosok pilihan, dan figur
saringan dari Allah. Beliau sama sekali tidak pernah menyembah
berhala maupun mempersekutukan Allah, walau sekejap mata pun.
Beliau pun samasekali tidak pernah mengerjakan dosa kecil
maupun dosa besar.
*** Peringkat Keutamaan Para Sahabat...
Manusia paling utama setelah para Nabi 'alaihim ash shalatu wa
as salaam adalah Abu Bakr ash Shiddiq, kemudian 'Umar bin
al Khaththab al Faaruuq, kemudian 'Utsman bin 'Affan dzun
nuuraini, kemudian 'Ali bin Abi Thalib al murtadha, semoga
Allah meridhai mereka semuanya.
(Yakni) selama mereka senantiasa mengerjakan ibadah dan teguh
diatas kebenaran. Bersama kebenarannya itulah kami bersikap
wala' (cinta, loyal, setia) kepada mereka semuanya. Kami tidak
menyebut-nyebut tentang salah seorang dari sahabat Rasulullah
kecuali yang baik-baik saja.
*** Seorang Muslim tidak menjadi Kafir karena (mengerjakan)
suatu dosa, selama Dia Tidak Menghalalkan (perbuatan dosa
itu)...
Kami tidak mengkafirkan seorang muslim dikarenakan suatu dosa
yang dia kerjakan, meskipun itu dosa besar, selama dia tidak
menghalalkannya. Kami pun tidak menghapuskan status keimanan
darinya. Kami tetap menyebutnya sebagai seorang mukmin secara
hakiki, dimana bisa saja ada seorang mukmin yang fasiq (banyak
bermaksiat), akan tetapi dia bukan kafir.
Mengusap dua khuff (sepatu tebal dan ketat yang menutup kedua
mata kaki) adalah bagian dari Sunnah. Mengerjakan shalat
tarawih di malam-malam bulan Ramadhan juga bagian dari Sunnah.
Shalat dengan bermakmum di belakang setiap orang (mukmin) yang
baik maupun pendurhaka adalah boleh. Kami tidak berpendapat
bahwa seorang mukmin tidak bisa disentuh oleh dosa. Kami juga
tidak mengatakan bahwa ia tidak bisa masuk neraka. Kami pun
tidak berpendapat bahwa seorang mukmin akan kekal di neraka,
meskipun ia seorang yang fasiq, yakni setelah ia keluar dari
dunia ini sebagai seorang mukmin.
*** Sebagian Dari Akidah Ahlus Sunnah...
Kami pun tidak mengatakan bahwa kebaikan-kebaikan kami pasti
diterima, sedangkan dosa-dosa kami pasti diampuni, seperti
yang dikatakan oleh kaum Murji'ah. Akan tetapi, kami
mengatakan bahwa siapa saja yang mengerjakan amal baik dengan
melengkapi semua syarat-syaratnya, tidak tercampuri oleh cacat
yang dapat merusaknya, dan tidak pula ia batalkan amalnya itu
dengan kekufuran, kemurtadan, maupun akhlaq yang tercela,
sehingga akhirnya dia keluar dari dunia ini tetap sebagai
seorang mukmin, maka sesungguhnya Allah ta'ala tidak akan
menyia-siakannya, bahkan Allah pasti menerima dan memberikan
balasan padanya.
Apapun yang termasuk dosa dan kesalahan, sepanjang bukan
syirik dan kufur, dimana pelakunya belum sempat bertaubat,
sehingga akhirnya dia keluar dari dunia ini tetap sebagai
seorang mukmin, maka dia adalah seorang mukmin (yang urusannya
ada) dalam kehendak Allah. Jika mau, Allah akan menyiksanya
dengan neraka, dan jika mau Allah pun bisa memaafkannya dan
samasekali tidak menyiksanya dengan neraka. Riya' (pamer),
jika terjadi pada suatu amal maka ia akan menghancurkan
pahalanya. Demikian pula 'ujub (merasa hebat).
*** Tanda-Tanda Kebenaran (Ayat) Para Nabi dan Tanda-tanda
Kemuliaan (Karamah) Para wali adalah Benar (haqq)...
Ayat-ayat adalah tetap di kalangan para Nabi. Karamah pada
wali pun sesuatu yang benar. Adapun apa yang terjadi pada
musuh-musuh Allah semisal Iblis, Fir'aun dan Dajjal,
sebagaimana yang diriwayatkan oleh berbagai berita (yang ada),
maka hal itu terjadi dan akan terjadi. Kami tidak menyebutnya
sebagai ayat maupun karamah. Kami menyebutnya sebagai
"pemenuhan atas kebutuhan mereka". Hal itu dikarenakan Allah
memenuhi kebutuhan musuh-musuhNya sebagai bentuk istidraaj
(pengistimewaan yang melenakan) dan hukuman bagi mereka.
Sehingga mereka pun tertipu oleh semua itu serta semakin
bertambah melampaui batas (thughyan) dan kufur. Semua itu
boleh-oleh saja dan mungkin.
*** Melihat Allah di Akhirat...
Allah adalah Pencipta sebelum Dia menciptakan. Allah pun
Pemberi rizki sebelum ia memberi rizki. Allah melihat
di akhirat kelak dan orang-orang beriman pun melihatNya, pada
saat itu mereka berada di surga, (mereka melihat Allah) dengan
mata kepala mereka sendiri, tanpa perserupaan (tasybih) maupun
model (kaifiyyah), dan antara Allah dengan makhlukNya tidak
ada jarak yang memisahkan.
*** Definisi Iman...
Iman adalah pernyataan (iqrar) dan pembenaran (tashdiq).
Keimanan penghuni langit maupun bumi tidak bertambah atau
berkurang dari sisi kaum beriman itu sendiri. Akan tetapi ia
bertambah dan berkurang dari sisi keyakinan dan pembenarannya.
Semua kaum beriman sama dalam keimanan dan tauhidnya, namun
bertingkat-tingkat dalam amal perbuatannya.
*** Hubungan Islam dengan Iman...
Islam adalah taslim (penyerahan diri) dan inqiyah (ketundukan)
kepada perintah-perintah Allah ta'ala. Dari aspek bahasa
memang terdapat perbedaan antara Islam dan iman. Akan tetapi,
tidak ada Islam tanpa iman dan tidak akan ditemukan Islam yang
tanpa iman. Keduanya ibarat punggung dan perut (atau luar dan
dalam). Agama (diin) adalah nama yang mencakup iman, Islam dan
syari'at secara keseluruhan.
*** Pengenalan (Ma'rifat) kita kepada Allah ta'ala...
Kita mengenal Allah dengan sebenar-benarnya pengenalan
(ma'rifat), sebagaimana yang Allah sifatkan tentang diriNya
di dalam Al Qur'an, dengan semua sifat-sifatNya. Tidak seorang
pun yang sanggup untuk menyembah Allah dengan sebenar-benarnya
ibadah yang layak bagiNya. Akan tetapi seseorang menyembahnya
sesuai perintahNya, sebagaimana yang Dia perintahkan di dalam
kitabNya dan Sunnah RasulNya.
Semua orang yang beriman sama dan setara dalam hal pengenalan
(ma'rifat), keyakinan, tawakkal, kecintaan, keridhaan, rasa
takut (khauf), pengharapan (raja'), dan keimanan terhadap
semuanya itu. Namun, mereka semua bertingkat-tingkat dalam
seluruh hal yang sudah disebutkan itu, kecuali dalam hal
keimanan.
*** Syafa'at Para Nabi, Timbangan Amal (Mizan) dan Telaga
(Al Haudh)...
Allah ta'ala memberikan keutamaan kepada hamba-hambaNya. Allah
juga adil. Terkadang Allah memberikan pahala dengan
berlipatganda diatas yang seharusnya diterima seorang hamba,
sebagai bentuk karunia dariNya. Terkadang Allah juga menghukum
suatu dosa sebagai bentuk keadilan dariNya, dan terkadang juga
memaafkan sebagai bentuk karuniaNya.
Syafa'at para Nabi 'alaihimus salaam adalah benar (haqq).
Syafa'at Nabi shalla llahu 'alaihi wa aalihi wasallam kepada
kaum mukminin yang berdosa, juga para pelaku dosa besar
diantara mereka, yang sebenarnya berhak menerima hukuman,
adalah benar dan tetap. Penimbangan amal perbuatan dengan
mizan pada Hari Kiamat adalah benar. Dan, telaga Nabi shalla
llahu 'alaihi wa aalihi wasallam adalah benar juga.
Qishash (pembalasan yang setimpal) diantara orang-orang yang
bersengketa pada Hari Kiamat kelak dengan cara diambilkan
kebaikan-kebaikan adalah benar. Jika mereka tidak mempunyai
kebaikan, maka dosa-dosa akan ditimpakan kepada mereka, ini
pun benar.
*** Surga dan Neraka tidaklah Fana'...
Surga dan neraka adalah makhluk yang tidak akan musnah (fana')
untuk selamanya. Hukuman dan pahala dari Allah ta'ala tidak
akan musnah untuk selama-lamanya.
Allah memberikan petunjuk kepada siapa saja yang
dikehendakiNya sebagai bentuk karunia dariNya. Allah juga
menyesatkan siapa saja yang dikehendakiNya sebagai keadilan
dariNya. Penyesatan dariNya adalah dengan membiarkan.
Penjelasan dari "membiarkan" adalah ketika seorang hamba tidak
diberi taufiq kepada apa yang diridhaiNya, dan ini adalah
keadilan dariNya. Demikian pula hukuman orang yang dibiarkan
itu atas kemaksiatannya.
*** Siksa Kubur...
Tidak boleh kita katakan bahwa syetan merampas iman dari hati
seorang hamba yang mukmin secara paksa dan sewenang-wenang.
Namun, kita katakan bahwa seorang hamba itu meninggalkan
imannya sehingga pada saat itulah syetan merampasnya.
Pertanyaan dari Munkar dan Nakir adalah benar (haqq) dan pasti
terjadi di dalam kubur. Pengembalian ruh ke dalam jasad
di dalam kuburnya juga haqq. Himpitan dan siksa kubur adalah
haqq dan pasti terjadi terhadap semua orang kafir dan sebagian
orang mukmin yang bermaksiat, semua itu haqq dan bisa saja
terjadi demikian.
Semua sifat-sifat Allah ta'ala yang disebutkan oleh para
ulama' dengan menggunakan bahasa Persia adalah boleh dipakai,
kecuali tentang tangan (Allah) dalam bahasa Persia. Boleh saja
dikatakan barwa'i khudi (bahasa Persia) yang artinya sepadan
dengan 'azza wa jalla (Maha Perkasa dan Maha Agung), dengan
tanpa penyerupaan (tasybih) maupun kaifiyah (penunjukan
model).
+++ *** Maaf, untuk kata-kata berbahasa Persia dalam teks ini,
kami tidak tahu persis apakah seperti itu cara membacanya.
Kami hanya menerkanya saja.+++++
*** Makna Dekat dan Jauh...
Makna "dekat" maupun "jauh" dari Allah tidaklah dimengerti
melalui panjang atau pendeknya jarak, namun dimaknai sebagai
kemuliaan dan kehinaan. Orang yang taat adalah dekat
kepadaNya, tanpa kayf, sedangkan orang yang durhaka adalah
jauh dariNya, juga tanpa kayf. Jauh, dekat dan menghadap
(adalah makna yang) bisa dikenakan kepada orang yang
bermunajat kepadaNya. Demikian pula pertetanggaan (jiwar,
berdampingan) dengan Allah di surga dan berdiri menghadap
kepadaNya, dengan tanpa kaifiyah.
*** Uraian tentang Perbedaan keutamaan Ayat-ayat Al Qur'an...
Al Qur'an diturunkan kepada Rasulullah shalla llahu 'alaihi
wa aalihi wasallam. Dan, Al Qur'an itu ditulis diatas mushhaf.
Ayat-ayat al Qur'an, dalam arti sebagai kalam Allah, semuanya
setara dalam hal keutamaan dan keagungannya. Hanya saja,
sebagian dari ayat-ayat itu mengandung keutamaan dzikr
(bacaan) dan keutamaan madzkur (apa yang disebutkan
di dalamnya), semisal Ayat Kursi. Sebab, yang disebutkan
di dalamnya adalah keagungan, kebesaran dan sifat-sifat Allah
sehingga terpadulah dua keutamaan di dalamnya, yaitu keutamaan
dari bacaan (al Qur'an) itu sendiri dan keutamaan dari apa
yang disebutkan di dalamnya.
Sebagian ayat yang lain hanya memuat keutamaan dari bacaannya,
seperti kisah orang-orang kafir. Sebab, tidak ada keutamaan
bagi orang-orang yang disebutkan di dalamnya, yaitu kaum
kafir. Demikian pulalah semua asma' dan shifat Allah adalah
setara dalam hal keagungan dan keutamaannya, tidak ada
perbedaan tingkat dalam masalah ini.
*** Putra-Putri Rasulullah shalla llahu 'alaihi wa aalihi
wasallam...
Qasim, Thahir dan Ibrahim adalah anak-anak lelaki Rasulullah
shalla llahu 'alaihi wa aalihi wasallam. Sedangkan Fathimah,
Ruqayyah, Zainab, dan Ummu Kultsum adalah anak-anak perempuan
beliau.
Apabila ada sesuatu yang sukar dipahami oleh seseorang dalam
masalah ilmu tauhid yang rumit dan detail, maka seyogyanya
pada saat itu ia mempercayai apa yang paling benar di sisi
Allah ta'ala, sampai akhirnya ia bisa mendapati seorang 'alim
yang dapat ditanyainya. Ia tidak boleh menunda-nunda mencari
(orang yang bisa menyelesaikan kesulitannya itu). Ia juga
tidak diizinkan untuk bersikap tawaqquf (agnostik) dalam
masalah tersebut. Ia bisa menjadi kafir jika bersikap tawaqquf
dalam hal (yang tidak bisa dia mengerti) itu.
Cerita mi'raj (kenaikan ke langit) adalah haqq. Barangsiapa
yang menolaknya, dia adalah seorang penganut bid'ah yang
sesat.
*** Tanda-tanda Kiamat (Asyrath as Sa'ah)...
Keluarnya Dajjal dan Ya'juj Ma'juj, terbitnya matahari dari
barat, turunnya Nabi 'Isa 'alaihis salaam dari langit, dan
seluruh tanda-tanda tibanya Hari Kiamat berdasarkan apa yang
disampaikan dalam berita-berita (akhbar) yang shahih adalah
benar dan pasti terjadi.
Allah akan memberi petunjuk kepada siapa saja yang
dikehendakiNya menuju jalan yang lurus (ash shirath al
mustaqim). Tammat...
@@@ (THE GREAT FIQH) By Al Imam Al A’tham Abu Hanifah (R.A.)
(90-150H.)
From the Heritage of Islamic Literature...
One of the most regrettable features of the contemporary
Muslim situation is on the sphere of belief that might lead
one to suppose the foundations of Islam to have been so
obscured that the field is open to anyone to redefine the
religion. We begin with the Fiqh al Akbar of Imam al Azam
Abu Hanifa, may God be pleased with him, a brief but
comprehensive statement of the irreducible dogmas ('aqa'id,
sing. 'aqidah) of Islam.
*** The Basics of Monotheism (Tawheed)...
The basics of monotheism (Tawheed)[1], and that which makes
faith (Iman) valid, that one says,
1@ I believe in Allah (God), His angels, His books, His
messengers, resurrection after death, fate, whether good and
bad is from Allah Ta’ala, the accounting, the scale, hellfire,
and paradise, all is true.
2@ Allah is One, not in a numerical sense, but in the sense
that He has no partner, " Say, He is God The One, God the
Samad[2], He begets not, nor was He begotten, and there is
nothing comparable to Him."
3@ He does not resemble anything of His creation, nor does
anything among His creation resemble Him.
4@ He has eternally[3] existed, and will everlastingly[4]
exist, with His names and attributes, both relating to Him and
His actions (not subject to change).
5@ As for the attributes relating to Him, they are, Life,
Power, Knowledge, Kalam, Hearing, Sight, and Will. As for
those relating to His actions, they are, Creating, Sustenance,
Originating, Making, Fashioning, and other attributes of
actions.
6@ He has eternally existed, and will everlastingly exist,
with His attributes and names, neither attribute nor name was
created (or subject to change).
7@ He has eternally been The All Knowing, by of His knowledge,
and His knowledge (just like the rest of His attributes) is an
eternal attribute.
8@ He has eternally been attributed with Power, by His Power,
and His power is an eternal attribute.
9@ He has eternally been attributed with Al Kalam, by His
Speech and His Speech is an eternal attribute.
10@ He has eternally been The Creator, by Creating, and His
creating is an eternal attribute.
11@ He wills for actions and things to happen, His will to
initiate a certain thing is an eternal attribute, He is The
One willing for it to happen. His will is an eternal
attribute, the object of His Will is creation, and His action
is non created.
12@ His attributes existed in eternity, they did not exist
after being non existent, nor were they created. Whoever says
that they are created, existed after being non existent, or is
uncertain about the attributes and doubts them, is a
disbeliever in Allah Ta’ala.
*** The Glorious Qur’an...
13@ The Qur'an is the Kalam of Allah Ta’ala, written on books
(masahif), preserved in the hearts, recited on the tongues,
and revealed to the Prophet, sallallahu alahi wa aalihi wa
sallam. Our utterance of the Qur'an is created, and our
recitation of the Qur'an is created, but the Qur'an (as the
attribute of Kalam of Allah) is not created.
14@ And what Allah Ta’ala mentioned in the Qur'an about Moses
and other of the prophets (alayhem assalatu wassalam) and also
about the Pharaoh and Satan, all of it is Allah’s Kalam,
informing us about them. Allah’s Kalam is not created, but the
speech of Moses and other creation is created. The Qur’an is
the Kalam of Allah Ta’ala, hence, it is not created, unlike
the creation.
15@ Moses, alayhi assalam, received the Kalam of Allah Ta’ala,
as Allah Ta’ala mentioned (which means), “ and Allah addressed
Moses in speech.” Therefore, Allah Ta’ala was always
attributed with Kalam in eternity, before willing to reveal
anything to Moses. Just as Allah Ta’ala, was The Creator in
eternity, even without having created anything. “ Nothing is
like Him, and He is attributed with Hearing and Sight.” When
Allah addressed Moses, He did so with His Kalam that is an
eternal attribute.
*** Dissimilar from every Creation in every Respect...
16@ And all of His attributes are unlike the attributes of the
creation.
17@ He is attributed with knowledge, which is unlike our
knowledge.
18@ He is attributed with Power, which is unlike our power.
19@ He is attributed with Sight, which is unlike our sight.
20@ He is attributed with Hearing, which is unlike our
hearing.
21@ Allah Ta’ala is attributed with Kalam which is unlike our
speech, as it is neither by means of organs, parts, limbs,
sounds, nor letters (alphabets).
22@ Letters (alphabets or Sounds) are a creation. Yet Allah’s
Kalam is not created.
*** The Core of Tawheed [monotheism]...
23@ He is an “ entity/thing”, but unlike other entities/
things.
24@ The intended meaning of saying He is a " thing," is to
merely affirm His existence, but He is not a body[5], nor
substance. Neither composed of nor consists of parts of a
whole, or a whole without parts.
25@ He does not have limits nor ends[6].
26@ He does not have equals nor comparables.
27@ There is nothing similar to Him.
*** Submitting to Allah [Tafweedh] in the Mutashabihaat of
Ayahs[7], without a how/modality...
28@ He added to Himself meanings of Yad (literal meaning is a
Hand), Wajh (literal meaning is Face), and Nafs (literal
meaning is Self), as Allah Ta’ala mentioned in the Qur’an.
Hence, what Allah Ta’ala mentioned about the Yad, Wajh, and
Nafs, are meanings, He added to Himself, without a “ how”
(modality).
29@ It should not be said that His Yad definitively means His
power or His bounty (exclusively), because such a definitive
(and exclusive) interpretation may negate the meaning (Allah
willed). This is the method of the (Qadariyyah) and the
Mu'tazilah.
30@ Rather, His Yad is a meaning He added to Himself without a
“ how” [modality], (as there cannot be a how, because it is
not similar to the creation, not limbs, organs, parts,...etc.,
a modality, for or shape can only be applied to the creation
and attributes of the creation).
31@ Anger and pleasure, are two meanings He added to Himself,
but (must be understood) without a “ how” [modality].
*** The Creating and Decree...
32@ Allah Ta’ala created things out of nothing (He brought
entities from the state of non existence into existence), and
He had knowledge of them in eternity, before their creation.
33@ He is The One who willed and decreed for all things to
happen.
34@ Nothing happens in this universe or in the hereafter
except by His will, His knowledge, His judgment,
predestination, and except it being written on the Sacred
Tablet (Al Lawh Al Mah’footh), yet this inscription is
description, not fore ordaining.
35@ The Ruling (Qada), Decree (Qadar) and Will are eternal
attributes without “ how” [modality].
36@ Allah Ta’ala knows the non-existent, while in its state of
non-existence, as non-existent. And He knows how it will be
when He brings it into existence.
37@ Allah Ta’ala knows the existent, while in its state of
existence, as existent, and He knows how it will perish.
38@ Allah Ta’ala knows the one who is standing, while in the
state of standing as standing, and when in the state of
sitting, as sitting, without Allah’s knowledge being changed,
or new knowledge added to Him.
39@ For change and alteration are attributes of the creation
(not The Creator).
*** The Natural Intellectual Capacity [fitra]...
40@ Allah Ta’ala created the creation free of both belief and
disbelief, and then He addressed them commanding and
prohibiting them. Some people committed blasphemy through
actions, denial and disbelief in the truth by Allah abandoning
them. Those who believe did so through actions, testification,
and affirmation, by Allah guiding and supporting them.
41@ He brought forth the offspring of Adam, alayhi assalam,
from his loins in the as particles, and gave them
intelligence. Then He addressed them and commanded them to
believe and forbade them from disbelief. Then they submitted
to His Godhood, which affirms their belief in Him. Hence, they
are born (on the fitra) in this state (in which they were
initially exposed to the environment of belief) therefore they
are conditioned to believe. Whosoever disbelieves thereafter
is therefore changing and altering their original prior state
(of belief), and whosoever believes and affirms has conformed
and remained steadfast.
*** Actions of the Creation between the total Freedom of
Choice and the Absolute Foreordaining...
42@ He did not constrain any of His creation to either
disbelieve or to believe, nor did He create them as believers
or non-believers, but rather as people, with belief and
disbelief being their own act.
43@ Allah Ta’ala knows the unbeliever, in his state of
unbelief, as an unbeliever, and if he thereafter becomes a
believer, Allah Ta’ala knows him to be a believer in a state
of belief and likes him, without any change to His knowledge
or attributes.
44@ All actions of the creation of Allah, whether motion or
standstill are truly acquired by them, yet Allah Ta’ala is
their creator. All of them are executed by His Will,
Knowledge, Ruling, and Decree.
45@ All acts of obedience are executed by the command, Love,
Pleasure, Knowledge, Will, Ruling, and Decree of Allah Ta’ala.
46@ All acts of disobedience take place by His Knowledge,
Ruling, Decree and Will, but not by His Love, Pleasure and
Command.
*** The Prophets Attributes, their infallibility, and the high
status of the Prophet, sallallahu alayhi wa aalihi wa sallam..
47@ The Prophets, Alayhem assalatu wassalam, are infallibles
of all sins, whether major, minor, or disbelief, and of all
that is detestable/distasteful. It may be, however, that they
commit insignificant lapses and inaccuracies [those are not
true errors, as they usually indicate choosing the good, not
the best. Secondly and most importantly, the Prophets, alayhem
assalam, are immediately alerted to any lapses, and constantly
directed by Allah towards the best].
48@ And Muhammad, alayhi assalatu wassalam, is His beloved,
His worshipper, His Messenger, His Prophet, His pious one, and
His Chosen One. He never worshipped idols, he never associated
anything with Allah, not even for a blink of an eye, and he
never committed a sin, major or minor, ever.
*** The Righteous Caliphates, their Righteous Path and the
importance of Following and Supporting them may Allah be
pleased with them...
49@ The best of people after the Messengers of Allah, alayhem
assalatu wassalam, are Abu Bakr as Siddeeq, then 'Umar bin
al Khattab Al Faruq, then 'Uthman bin 'Affan Thu Nurayn [the
one with two noors (lights)], then 'Ali bin Abi Taleb
Al Murtada [the chosen one], may Allah be pleased with them
all. They were all [true] worshippers, steadfast on the true
path, remained [always] with the truth, and we declare our
loyalty and love to all of them.
50@ We do not mention any of the Companions of the Messenger
of Allah except righteously.
*** The Danger of accusing a Sinful Muslim with Blasphemy...
51@ We do not declare any Muslim a blasphemer because of a
sin, however grave, unless that Muslim considers the sin
permissible. Nor do we revoke the status of belief from him,
and we continue to call him a believer, genuinely. It is
possible to be a sinful believer [deviant] without being a
blasphemer.
*** Wiping the Shoes and Praying Taraweeh...
52@ Wiping the Shoes [that fulfill the conditions] is a Sunna.
53@ The Taraweeh in nights of the month of Ramadan is a Sunna.
*** The Increase and Decrease of Faith (Iman)...
54@ Praying behind sinful or pious believers, is permissible.
55@ We do not say that the believer is not harmed by sins, we
do not say that the believer does not enter Hellfire, nor do
we say that a believer remains in Hellfire everlastingly, even
if he was a sinner, as long as he departed this life on a
state of belief.
56@ We do not say, that our good deeds are (definitively)
accepted, and our sins are forgiven, like the Mur’ji’ah.
Rather we say that whoever does a good deed fulfilling all its
conditions, free of invalidating flaws and nullifying
contents, without having his deed voided through blasphemy and
Riddah [departing Islam by deeds, actions, or words] until
departing this life on the state of belief, Allah Ta’ala will
not repeal his good deeds, rather He accepts it from him, and
rewards him for it.
57@ As for sins less than blasphemy and disbelief, for which
the one who committed them did not repent from them, but died
on the state of belief, then he is subject to Allah Ta’ala’s
will, which may punish him in Hellfire or forgive him, without
punishing him at all.
*** The Conspicuous Shirk...
58@ Associating Ostentation with any deed leads to voiding its
reward, and so would arrogance.
*** Miracles (Mu’jizat), Supernatural Wonders (karamat) and
Beguiling...
59@ Miracles (mu’jiza) are ordained to the Prophets, and the
supernatural wonders (karama) ordained to the pious people
(awliya), are all true.
60@ Supernatural wonders performed by the enemies of Allah,
such as Satan, Pharaoh and the Anti Christ (Dajjal), which are
recorded in narrations as having happened in the past or will
happen in the future, are neither miraculous nor wondrous.
Rather we believe it is simply to facilitate their desires,
because Allah Ta’ala facilitates the needs [istidraaj] of His
enemies to beguile and punish them, so they are fooled, hence,
they increase in tyranny and blasphemy. All of that is
permissible and possible.
*** Eternity and Uprooting [Tashbeeh] Anthropomorphism
Regarding the Attributes of Allah...
61@ Allah Ta’ala was eternally The Creator before He created
and The Provider before He provided.
62@ Allah Ta’ala is seen in the Hereafter, and the believers
in Paradise will see Him with their eyes, without Tashbeeh
(anthropomorphism, attributing Him with attributes of the
creation), or a “ how” modality, nor is there a physical
distance between Him and His creation.
*** Believers are Equal in the Basics of Iman...
63@ Al Iman [essence of Belief] is testification and
affirmation.
64@ The Iman [essence of faith] of those in heavens and on
earth does not increase or decrease with respect to the
content of [essential] faith, but [is vulnerable to] increase
and decrease with respect to the [level] of conviction and
affirmation.
65@ All believers are equal in Iman [essence of faith] and
Tawheed [monotheism], but they vary in their deeds.
66@ Islam is submission and surrender to the commands of Allah
Ta’ala.
67@ Linguistically, there is a difference between Iman [faith]
and Islam, but there cannot be Iman [faith] without Islam, and
there is no Islam without Iman [faith], they are like the
outer and inner part [of one thing].
*** Knowing Allah Ta’ala...
68@ Faith [deen] is a term covering Iman [faith] and Islam,
and all revealed laws.
69@ We can only know Allah Ta’ala righteously by what He
attributed Himself in His Book, and all His attributes [of
Perfection].
70@ No one can worship Allah Ta’ala perfectly as He deserves
to be worshipped, but [the best way is that] one worships Him
according to His orders, as He commanded in His Book and the
Sunnah [tradition] of His Messenger.
71@ All believers are equal [in being charged to seek]
knowledge, conviction, reliance, love, satisfaction, fear,
hope, and the belief in that. But they differ in other than
the essential belief in the afore
*** The Endowments of Allah Ta’ala are due to His Generosity
and Punishment from Him is Just...
72@ Allah Ta’ala is generous with His worshippers, and just.
He may give them a greater reward than they deserve, all due
to His generosity.
73@ He may punish [the sinners] for their sins because He is
Just, and may forgive them because of His generosity.
*** The Intercession of the Prophets, the Mizaan, the Basin,
and the intercession of our beloved Prophet, sallallahu alayhi
wa aalihi wa sallam...
74@ The intercession of the Prophets, alayhem assalatu
wassalam, is a fact...
75@ And the intercession of our Prophet, alayhi [wa alihi]
assalatu wassalam, for the sinful believers and those among
them who committed grave sins and are [consequently] deserving
of punishment, is an established fact.
76@ Weighing the deeds on the scale on the Day of Judgment is
a fact.
77@ The Basin of the Prophet, alayhi wa alihi assalatu
wassalam, is a fact.
78@ Retribution among enemies on the Day of Judgment is a
fact, through redistribution of the rewards [for their good
deeds]. If they have no rewards [for their good deeds] left,
then redistributing the burden of evil deeds to them [from
their opponents] is a true possibility.
*** The Existence of Paradise and Hellfire is Everlasting,
contrary to Deviant Philosophers and Blasphemers...
79@ Paradise and Hellfire [are already created, and] exist
today, and will never perish. The [Hur I’een in Paradise]
shall never die.
80@ The punishment and the reward of Allah Ta’ala, never
ceases everlastingly.
*** The Guidance and Misguidance by Allah Ta’ala...
81@ Allah Ta’ala guides whomsoever He wants because of His
generosity.
82@ And He misguides whomsoever He wants out of His justice,
and His misguiding is by forsaking him, and the meaning of
forsaking [someone] consists in not facilitating for him to
attain the Pleasure of Allah, which is just from Him.
83@ And punishing the forsaken because of committed sins is
just.
84@ It is not permissible for us to say, " Satan yanks faith
from mankind forcefully, and unwillingly." Rather we say,
" when man abandons his faith, then Satan snatches it from
him."
*** The Next World (in the grave) [Al Barzakh]...
85@ The questioning in the grave [shortly after death] by
Munkar and Nakeer is a fact.
86@ The rejoin of the soul [and mind] to the body [shortly
after death for questioning] of mankind is a fact.
87@ The tightening of the grave and the punishment therein is
an inevitable fact affecting all blasphemers and some sinful
believers.
*** Emphasis on Pure Tawheed and Avoiding Tashbeeh
[anthropomorphism]...
88@ Everything about the attributes of Allah Ta’ala, which the
scholars quoted in the Persian language maybe mentioned [as
such], with exception of Yad (which literally may mean hand).
It maybe said " bro khodai” [which literally may mean the face
of God,"] He is exalted and glorified above the attributes of
the creation, without likening Him to the creation nor a
“ how” [modality].
89@ Being Close to or far from Allah Ta’ala does not refer to
spatial distance, great or small. Rather they refer to the
honor rank or disgrace [of someone]. Hence, the obedient
[worshipper] is close to Him, without a ‘ how” [modality]. And
the sinner is far from Him, without a “ how” [modality].
90@ Closeness, and farness or approaching [from Allah]
captivates the beseecher.
91@ Proximity to Allah Ta’ala in Paradise and standing between
His hands are without a “ how”. [The Imam considers these
meanings as “ mutashabeh”, hence, the proximity mentioned does
not entail physical distance, and between His hands does not
refer to limbs, organs nor places or spaces, it means standing
before Him, and that does not entail physical distance, or
place].
*** The Status of the Qur’anic Verses...
92@ The Qur’an was revealed to the Prophet of Allah,
sallallahu alayhi (wa aalihi) wa sallam, and it is inscribed
in the “ Mus’haf” [collections of leaves constituting the
Glorious Qur’an].
93@ The verses of the Qur’an, reflecting the objectives [of
the verses], are equal in honor and magnificence, some,
however, are have [a combination] of its own honor, in
addition to the Glory of its content. An example is Ayatul
Kursi, because it mentions the Majesty, Glory, and attributes
[of perfection] of Allah. Hence, it has a combination of
honor, the honor of being a Glorious Qur’anic verse, and the
Glory of what’s mentioned in it [the Glorious Attributes of
Perfection of Allah].
94@ Other verses have the honor of being a Glorious ayah only.
An example is [ayahs containing] the story of blasphemers,
there is no honor to those who are mentioned in the ayah
because they are blasphemers.
95@ Similarly, all the Names of Superiority and the Attributes
of Perfection are equal in their honor and magnificence, there
is no difference among them.
*** The Children of the Prophet, sallallahu alayhi wa aalihi
wa sallam...
96@ Qasem, Taher and Ibrahim are the sons of the Messenger of
Allah, sallallahu alayhi wa alihi wa salam. Fatima, Ruqayyah,
Zaynab, and Ummu Kulthoom are all the daughters of the Prophet
of Allah, sallallahi alayhi wa alihi wasallam, and may Allah
be pleased with them.
*** The Importance of [Tafweedh] Submitting to Allah, and
Seeking Knowledge...
97@ If a believer faces obscurity in some of the details of
the science of Monotheism [Tawheed], then he must immediately
submit to the correct [general] belief which Allah Ta’ala
wants [according to the meaning Allah willed] until he finds a
scholar to ask [and learn from]. He cannot delay seeking
[knowledge], for hesitation to seek is not excusable, and
ignoring seeking [of conviction in Tawheed] may lead to
blasphemy.
*** The Ascending to Heavens [Mi’raj] and Signs of the Day of
Judgment...
98@ The ascending [Mi’raj of the Prophet, sallallahu alayhi wa
aalihi wa sallam] to heavens is a fact. Hence, whoever denies
the Mi’raj is a deviant and an evil innovator.
99@ The emergence of the Dajjal [anti christ] and of Ya’joog
and Ma’joog [Gog and Magog], the rising of the sun in the
West, the descending of ‘Isa, alayhi assalam [Jesus], from
heavens, are inevitable facts, so are all the other signs of
the Day of Judgment, as narrated in authentic A haadeeth
[Prophetic sayings].
And Allah Ta’ala guides whomsoever He wills to the righteous
way.
+++ English Index []
[1] Monotheism, means Tawheed. Some people translate Tawheed
of Allah as “unity of Allah”, this is a dangerously erroneous
translation, which may lead to blasphemy. Tawheed entails
knowing The Creator, by His attributes of Perfection
indicating His absolute uniqueness and Oneness. Notice that
Al imam Abu Hanifah (r.a.) mentions the Islamic Tawheed as
one, reflecting the belief of early righteous Muslims. This
refutes the evil innovators who presented a recent
philosophical concept of Tawheed being three kinds (i.e.
rububiyyah, uluiyyah, and asma wa sifat). Know, may Allah
guide you, that such classification was never mentioned in the
Qur’an, nor was it ever taught or even mentioned by the
Prophet, sallallahu alahi wa aalihi wa sallam, through out his
entire life, nor any of the Ahlul Bayt or Sahaba al Kiram ever
even mentioned it, nor any of the massive numbers of Taabi’een
nor Tabi’at Taabi’een. Simply stated, the new innovation of
three Tawheeds instead of One, is a recent, unnecessary, and
flawed philosophy. One should exercise the best efforts to
adhere to the pure Tawheed as in the Qur’an and authentic
Sunnah, and reject innovations made by fallible people.
[2] As Samad, it is mentioned in the 2nd ayah of Surat
Al Ikhlaas, aka, surat At Tawheed, and it is among the names
of Superiority of Allah Ta’ala. As Samad means, The One who
is not in need of anything for anything, yet everything is in
need of Him for everything.
[3] Eternal, when eternal or eternity is added to Allah’s
attributes, it means an absolute eternity with no beginning,
as beginning is a thing, and Allah is The Creator of
everything. Also beginning entails time, and Allah is The
Creator of time. It is a reflection of the Arabic word,
Al Azali.
[4] Everlasting, it means without an end. [Al Abadi]. Both The
Eternal and Everlasting are the English translation of the
ayah, which means, " He is the Eternal with no beginning and
The Everlasting with no end." It does not mean the first and
the last, like some erroneous translations.
[5] Allah Ta’ala is not a body, nor is He a matter that has a
mass and occupies space. Allah Ta’ala is The Creator of mass,
matter, bodies and physics. The laws of physics do not limit
Him, but certainly limits everything. Attributing Allah Ta’ala
with a body, or similar to body, body organs, or limbs leads
to unambiguous blasphemy. Allah is The Creator and is not
similar to the creation.
[6] Allah Ta’ala is not attributed with limits nor ends,
because limits, ends, space, place, directions, time, above,
below, and everything else are all His creation. He, subhanahu
wa Ta’ala, existed eternally when nothing else existed, i.e.
no place, no space, no directions, no limits, no above no
below, etc.. all those were brought into existence by Allah,
who is not in need of them to exist, and existed before their
creation without needing them. Attributing Allah Ta’ala with
being confined to the sky, heaven, or above the 7th heaven,
sitting on a throne, consisting of organs and limbs, being a
mass, governed by space or time, being limited by His
creation….etc., leads to unambiguous blasphemy. Allah is The
Creator, and He does not resemble the creation in anyway.
Nothing is like Him.
[7] The Ayat of the Qur’an are classified as per Surat
Al Imran, ayah 7, into two types, Ayat Mutashabihaat and Ayat
Muhkamaat. Linguistically, The Muhkamat verses are those who
linguistically and intellectually cannot accept but one
meaning, such as, which can only mean that Allah is One. The
other verses, Ayat Mutashabihaat, are those ayat who
linguistically and intellectually may accept more than one
meaning. An example would be which means if translated
literally, the hand of Allah is above their hands, yet
attributing Allah with limbs or organs leads to blasphemy,
hence, Al imam Abu Hanifah (r.a) mentioned his way and the way
of the pious predecessors in understanding such
“ Mutashabihaat” words, which is believing in such verses and
submitting their entire meaning to Allah [Tafweedh].
Furthermore, Imam Abu Hanifah, warned from assigning a
specific meaning to such verses, even if those meanings are
facilitated linguistically and do not contradict the
attributes of Perfection of Allah Ta’ala. One thing must be
emphasized though, namely one must have no doubt that those
kinds of verses do not intend to assign a limb, organ, or any
attribute of any creation in any aspect. Attributing such
things to Allah Ta’ala, leads to blasphemy.
@@@ AL FIQH AL AKBAR. by Imam Abu Hanifah...
Translated by Hamid Atgar, Professor of Persian and Islamic
Studies, University of Calitornia, Berkeley. The following
sets out precisely all the main beliefs (spiritual
convictions) of the Sunni-Hanafi school of law
(madhab/maslak).
" One of the most regrettable features of the contemporary
Muslim situation is an anarchy and confusion in the sphere of
belief that might lead one to suppose the foundations of
Islam to have been so obscured that the field is open to
anyone to redefine the religion. We begin with the Fiqh
al Akbar of Imam al A'zam Abu Hanifah, may God be pleased with
him, a brief but comprehensive statement of the irreducible
dogmas ('aqa'id - sing.'aqidah) of Islam."
****
In the Name of God the Compassionate, the Merciful.
The root of the affirmation of God's unity, and that which
is correct conviction, consists of this, that one says,
1@ I believe in God, and His angels, and His books, and His
messengers and resurrection after death, and that the good and
evil of destiny are from God Most High, I believe too in the
accounting and the scales, hell and paradise, All the
foregoing is reality.
2@ God is One, not in a numerical sense, but in the sense that
He has no partner, " Say: He is God, One; God the Eternally
Subsistent and Besought; He begets not, nor was He begotten;
and there is none like unto Him." He resembles nothing among
His creation, nor does anything among His creation resemble
Him. He has been, unceasing, and He is, unceasing, with His
names and attributes, both those relating to His Essence and
those relating to His acts. As for those relating to His
Essence, they are life, power, knowledge, speech, hearing,
sight, and will. As for those relating to His acts, they are
creativity, sustenance, originating and fashioning ex nihilo,
making, and other active attributes.
He has been, unceasing, and He is, unceasing, with His
attributes and names; neither attribute nor name was created.
He has always and unceasingly been a knower, by virtue of His
knowledge, and His knowledge is a pre-eternal attribute. He
has always and unceasingly been powerful, by virtue of His
power, and His power is a pre-eternal attribute. He has always
and unceasingly been speaking by virtue of His speech and His
speech is a pre-eternal attribute. He has always and
unceasingly been a creator, by virtue of His creativity, and
His creativity is a pre-eternal attribute. He has always and
unceasingly been an agent, by virtue of His activity, and His
activity is a pre-eternal attribute; the object of His
activity is creation, and His activity is uncreated. His
attributes existed in pre-eternity, without being created or
called into existence at a particular moment. Whoever says
that they are created or summoned into existence at a
particular moment, or is uncertain about the attributes and
doubts them, is an unbeliever in God Almighty.
3@ The Qur'an is the Word of God Almighty, written on
collections of leaves (masahij), preserved in men's hearts,
recited on men's tongues, and sent down to the Prophet, upon
whom be God's peace and blessings. Our uttering of the Qur'an
is created, and our recitation of the Qur'an is created, but
the Qur'an itself is uncreated. That which God Almighty
mentions in the Qur'an as a narration from Moses and other of
the prophets (peace and blessings be upon them) and also from
the Pharaoh and Iblis, all of it is God's word, and
constitutes a report concerning them. God's word is uncreated.
It is the Qur'an which as the word of God Most High is
uncreated, not their words, Moses, upon whom be peace, heard
the Word of God Almighty, as God Almighty says, " God
addressed Moses in speech." Thus God Almighty was the speaker,
and Moses, upon whom be peace, did not speak. God Most High
was a creator in pre-eternity, even without having brought
creation into existence, " There is naught like unto Him, He
is All Hearing, All Seeing." When God addressed Moses He did
so with His word that was, like all of His attributes, an
attribute existing from pre-eternity, unlike the attributes of
created beings.
4@ God knows, but not as we know, He has power, but not as we
have power, He sees, but not as we see, He hears, but not as
we hear, and He speaks, but not as we speak, We speak by means
of the speech organs and sounds, where as God Most High speaks
with neither organs nor sounds. Sounds are created, and the
word of God Most High is uncreated, He is a thing, but unlike
other things, by saying " thing". we intend merely to affirm
His reality, He has neither body nor substance, neither
accidental propeity nor limit, neither opposite nor like nor
similitude, He has a hand, a face, and a self( nafs), the
mention that God most High has made of these in the Qur'an has
the sense that these are among His attributes, and no question
can be raised concerning their modality (bila kayf). It cannot
be said that His hand represents His power of His bestowal of
bounty, because such an interpretation would require a
negation of an attribute. This is the path taken by the
Qadarites and the Mu'tazilites (two theological sects in early
Islam that deviated from the path of Ahl as Sunna, trans.)
Rather, His hand is an attribute, of unknowable modality, in
the same way that His anger and pleasure are two attributes of
unknowable modality God Most High created things out of
nothing, and He had knowledge of them in pre-eternity, before
their creation.
5@ He it is Who determined and predestined all things. Nothing
exists in this world or hereafter except by His will, His
knowledge, His determining and predestining, and except it be
written on the Preserved Tablet (al Lauh al Mahfuz). He
inscribed everything there in the sense of description, not
that of foreordaining. Determining, predestining and will are
pre-eternal attributes of unknowable modality. God Most High
knows the non-existent, while in its state of non-existence,
to be non-existent, and He knows too how it will be when He
brings it forth into being. God Most High knows the existent,
while in its state of existence, to be existent, and He knows
too how will be its evanescence. God knows the one who is
standing, and when he sits then God knows him to be sitting,
without any change being produced thereby in God's knowledge,
or any new knowledge accruing to Him. For change and
alteration occur only in created beings.
6@ God Most High created creation free of both belief and
unbelief, and then He addressed His creation with commands and
prohibitions. Some men disbelieved through active denial and
rejection of the truth by virtue of being abandoned by God
Most High. Others believed through active assent and
affirmation, by virtue of the succor of God Most High. He
brought forth the progeny of Adam, upon whom be peace, from
his loins in the form of particles, and appointed for them an
intelligence. He then addressed them and commanded them unto
belief and forbade them disbelief. They assented to His
dominicality, this being a form of belief appropriate to them,
and thus it is that they are born in the possession of a
primordial nature disposed to belief.
Whoever disbelieves thereafter is therefore changing and
altering that primordial nature, and whoever believes and
assents is conforming and strengthening it. None of His
creation has been constrained either to disbelieve or to
believe, God created men not as believers or non believers,
but rather as persons. Belief and disbelief are acts of God's
worshippers. God Most High knows the unbeliever, in his state
of unbelief, to be an unbeliever, and if he thereafter becomes
a believer, then God knows him to be a believer in a state of
belief, without any change occurring thereby in His knowledge
or attributes.
All deeds of God's servants, both of commission and omission,
are in truth acquired by them, God Most High is their creator.
All of them take place by His will, knowledge, determining and
predestining. Obligatory acts of obedience and worship take
place by the command,love, satisfaction, knowledge, will,
determining and predestining of God Most High, and all facts
of sinful rebellion take place by His knowledge, determining,
and predestining and will, but not by His love, satisfaction
and command.
7@ The Prophets peace and blessings be upon them, are free of
all sins, major and minor, of unbelief, and of all that is
repugnant. It may be, however, that they commit insignificant
lapses and errors. Muhammad the Messenger of God (may God's
peace and blessings be upon him !) is His Prophet, His
Bondsman, His Messenger and His Chosen One. He never
worshipped idols, he never assigned partner to God, even for
an instant, and he never committed a sin, major or minor.
8@ The most virtuous of all men after the Messenger of God,
(may God's peace and blessings be upon him !) are Abu Bakr
as Siddiq (may God be pleased with him), then 'Umar ibn
al Khattab, then 'Uthman ibn 'Affan, the 'Ali ibn Abi Talib,
may they all enjoy the pleasure of God Most High. They were
all steadfast in the truth, with the truth , and we proclaim
our allegiance to all of them. We make only good mention of
all of the Companions of the Messenger of God, may God's peace
and blessings be upon him !
9@ We do not proclaim any Muslim an unbeliever on account of
any sin, however great, unless it be that he regards his sin
as permissible. Nor does he forfeit the name of belief, we
continue to call him a believer in essence. It is possible to
be a sinful believer without being an unbeliever.
The wiping of the feet when covered, by way of ablution, is a
sunna (under conditions specified by the fuqaha). Tarawih
prayer in the month of Ramadan is similarly a sunna. It is
permissible to pray behind any believer, pious or sinful. We
say neither that sins do not harm the believer, nor that they
cause him to remain indefinitely in hell, even if he leaves
the world in a state of sin.
10@ We do not say, like Murji'ites (an early theological
school, trans.), that our good deeds are accepted by God, and
our evil deeds forgiven by Him. Rather we say that the matter
is to be clarified and expounded as follows, whoever performs
a good deed in accordance with all requisite conditions, free
of all corrupting deficiencies and nullifying concerns, and
does not then cancel his deed with unbelief or apostasy at any
time before his death, God Almighty will not cause his deed to
be wasted, rather He will accept it and bestow reward for it.
As for evil deeds (other than the assigning of partners to God
and unbelief) for which the believer does not offer repentance
before his death, the will of God Almighty may elect either to
chastise their author or to forgive him, without chastising
him in Hellfire. Hypocrisy and arrogance in any deed annul its
reward.
11@ Miraculous signs (mu'jizat) bestowed on the Prophets are
established as true, and so too ennobling wonders (karamat)
made manifest through the saints (auliya). As for apparently
miraculous and wondrous deeds performed by God' s enemies,
like Iblis, the Pharaoh and the Dajjal, whatever is mentioned
in tradition as having been performed by them in future, is
neither miraculous nor wondrous. Rather it is a question of
their needs being fulfilled by God Most High, this he does in
order to lead them toward destruction and to chastise them,
but they are deceived. They increase in rebelliousness and
unbelief. All of the foregoing is possible and contingent on
God's will.
12@ God Most High was a Creator before He created, and a
Provider before He bestowed provision. God Most High will be
seen in the Hereafter, visible to the believers in Paradise
with their corporeal vision. This we say without any
implication of anthropomorphism, or any notion of quality or
quantity, for there is not a fixed distance between Him and
His creation (to permit any comparison).
13@ Belief means assent and affirmation. There is no increase
of decrease with respect to the content of belief, whether for
angels or men, but only with respect to degrees of certainty
and affirmation. The believers are equal in what they believe
and in their assertion of the divine unity, but enjoy
differing degrees of excellence with respect to their deeds.
Islam is surrender and submission to the commands of God Most
High. There is a lexical distinction between belief (iman) and
Islam, but there is no belief without Islam, and Islam cannot
be conceived of without belief. They are like the outer and
inner aspect of a thing (that is inseparable). Religion (din)
is a name applied to both belief and Islam, and indeed to all
divine codes.
We know God as it is fitting for us to know Him through His
description of himself in His Book, with all His attributes,
but none is able to worship God Most High as He deserves to be
worshipped and as is fitting for Him. Rather man worships God
Most High in accordance with His Command, as promulgated in
His Book and the Sunna of His Messenger. Although believers
are equal insofar as they believe, they differ with respect to
knowledge, certainty, reliance, love satisfaction, fear, hope.
14@ God Most High is both generous and just toward His
bondsmen, bestowing on them in his liberality a reward far in
excess of what they deserve. He requites them for their sins
because of His justice, and forgives them because of His
generosity. The intercession of the Prophets, upon whom be
blessings and peace, is a reality, and in particular that of
our Prophet (peace and blessings be upon him !) for sinful
believers and for those who have committed major sins and are
deserving of requital is a firmly established reality. The
weighing of deeds in the balance on the Day of Resurrection is
similarly a reality, the pool of the Prophet, upon whom be
peace and blessings, is a reality, retribution among enemies
on the Day of Resurrection through the redistribution of good
deeds is a reality. If they have no good deeds, then the
burden of evil deeds is redistributed, this too is a reality.
Paradise and Hell are created and existing today, and shall
never vanish. The hour is shall never vanish, and the requital
exacted by God Almighty and the reward bestowed by Him shall
never cease.
God Most High guides whomsoever he wills out of His
generosity, and he leads astray whomsoever He wills out of His
justice. God's leading man astray consists of His abandoning
him, and the meaning of God's abandoning man is not impelling
him to do that which is pleasing to Him. All this is
determined by His justice.
It is not permissible for us to say, " Satan steals belief
from man with violence and coercion." Rather we say, " Man
himself abandons belief, and when he has abandoned it, then
Satan snatches it from him."
The interrogation by Munkir and Nakir is a reality, the return
of the spirit to the body in the tomb is a reality, the
pressing in upon man of the tomb is a reality, God's
punishment of all unbelievers and some Muslims is a reality.
All of the attributes of God Most High (may His name be
glorified and his attributes be exalted !) may be mentioned by
the 'ulama in languages other than Arabic (here Persian in
particular is mentioned, but the meaning is any non-Arabic
tongue, trans), with the exception of yad (hand). Thus we may
say "the face of God," may He be exalted and glorified,
without any implication of anthropomorphism or of a particular
modality.
Closeness to God Most High and remoteness from Him do not
refer to any spatial distance, great or small, nor do they
refer to the nobility or humility or man in His sight. Rather
the one obedient to Him is close to him, in indefinable
fashion. Closeness, remoteness [or] approaching all, in fact
refer to God' s action towards man (i.e., it is not man who in
the strict sense defines relation to God, it is rather God who
determines that relation). Proximity to God in Paradise and
standing before Him are similarly realities of indefinable
modality.
The Qur'an was sent down to His Messenger, upon whom be
blessings and peace, and it is that which is now inscribed on
collections of leaves. The verses of the Qur'an, insofar as
they are all the Word of God, are equal in excellence and
magnificence, some, however, enjoy a special excellence by
virtue of what they mention, or the fashion in which they
mention it. The Throne Verse, for example, enjoys excellence
on both counts, what it mentions, splendor, magnificence and
other attributes of God, and the way in which it mentions it.
Other verses have no excellence on account of what they
mention, for example, those containing narratives of
unbelievers, but only on account of the way in which they
mention it. Similarly, all the names and attributes are equal
in their magnificence and excellence, there is no difference
among them.
If someone experiences difficulty with the subtleties of the
science of divine unity, it is incumbent upon him to believe
(without further investigation) what is correct in the sight
of God Most High until he finds a scholar to consult. He
should not delay in seeking such a scholar, for hesitation and
suspension of judgment may result in unbelief.
The narration of the Mi'raj (by the Prophet, upon him be peace
and blessings) is true, and whoever rejects it is misguided
and an innovator.
The emergence of the Dajjal and of Gog and Magog is a reality,
the rising of the sun in the West is a reality, the descent of
Jesus (Isa), upon whom be peace, from the heavens is a
reality, and all the other signs of the Day of Resurrection,
as contained in authentic traditions, are also established
reality. And God guides to his Path whomsoever He wills.
(Translated from the text published in Hama, 1392/1972. All
phrases between round brackets were added by the translator.)
