Manhajus Salaf ®

Bismillahi ar-Rahmaani ar-Raheem.

Bismillahi ar-Rahmaani ar-Raheem.

PENJELASAN MENGENAI ISTILAH ILMU HADITS
(Penjelasan Al-Hafidz Ibnu Hajar Al-Asqalani dalam muqaddimah Kitabnya Bulughul Maram )

Perlu diketahui bahwa yang dimaksud dengan istilah Shahihain adalah kitab Shahih Bukhari dan Shahih Muslim. Setiap hadits yang diketengahkan oleh keduanya secara bersama melalui seorang sahabat disebut Muttafaq Alaih. Mengenai istilah Ushuulus Sittah atau dikenal dengan Sittah adalah Shahihain Sunan Imam Abu Dawud, Imam Tirmidzi, Imam An-Nasa-i, dan Imam Ibnu Majah. Mulai dari Abu Dawud hingga Ibnu Majah dikenal dengan istilah Arba’ah yang masing masing memiliki kitab Sunan. Akan tetapi, ada sebagian ulama yang tidak memasukan Imam Ibnu Majah kedalam Arba’ah dan menggantinya dengan Al-Muwaththa’ atau dengan Musnad Ad-Darimi. Sab’ah terdiri dari Imam Ahmad, Bukhari, Muslim, Abu Dawud, At-Tirmidzi, An-Nasai, dan Ibnu Majah. Sittah terdiri dari Imam Bukhari, Muslim, Abu Dawud, At-Tirmidzi, An-Nasai dan Ibnu Majah. Khamsah terdiri dari Imam Ahmad, Abu Dawud, At-Tirmidzi, An-Nasai dan Ibnu Majah. Arba’ah terdiri dari Imam Abu Dawud, At-Tirmidzi, An-Nasai dan Ibnu Majah. Tsalaatsah terdiri dari Imam Abu Dawud, At-Tirmidzi dan An-Nasai. Muttafaq ‘Alaih terdiri dari Imam Bukhari dan Muslim.

Istilah istilah Hadits

Matan =materi hadits yang berakhir dengan sanad.

Sanad =para perawi yang menyampaikan kepada matan.

Isnad = rentetan sanad hingga sampai ke matan, sebagai contoh ialah

“Dari Muhammad Ibnu Ibrahim, dari Alqamah ibnu Waqqash,
dari Umar Ibnu Khaththab bahwa Rasullullah saw pernah
bersabda: Sesungguhnya semua amal perbuatan itu
berdasarkan niat masing masing.” Sabda Nabi saw yang
mengatakan: ”Sesungguhnya semua amal perbuatan itu
berdasarkan niat masing-masing” disebut matan, sedangkan
diri para perawi disebut sanad, dan yang mengisahkan sanad
disebut isnad.

Musnad = hadits yang isnadnya mulai dari permulaan hingga akhir berhubungan, dan kitab yang menghimpun hadits hadits setiap perawi secara tersendiri, seperti kitab Musnad Imam Ahmad.

Musnid =orang yang meriwayatkan hadits berikut isnadnya.

Al Muhaddits = orang yang ahli dalam bidang hadits dan menekuninya secara riwayat dan dirayah (pengetahuan).

Al-Haafizh =orang yang hafal seratus ribu buah hadits baik secara matan maupun isnad.

Al-Hujjah = orang yang hafal tiga ratus ribu hadits.

Al-Haakim = orang yang menguasai sunnah tetapi tidak memfatwakannya melainkan sedikit.

Pembagian Hadits

1. Hadits bila ditinjau dari segi thuruq (jalur periwayatannya) terbagi menjadi muttawatir dan ahad.

a. Hadits Muttawatir = hadits yang memenuhi empat syarat , yaitu :

= diriwayatkan oleh segolongan orang yang banyak jumlahnya.

= menurut kebiasaan mustahil mereka sepakat dalam kedustaan.

= mereka meriwayatkannya melalui orang yang semisal mulai dari permulaan hingga akhir.

= hendaknya musnad terakhir dari para perawi berpredikat hasan (baik).

Hadits muttawatir dapat memberikan faedah ilmu yang bersifat dharuri, atau dengan kata lain ilmu yang tidak
dapat ditolak lagi kebenarannya. Contoh hadits muttawatir adalah hadits yang mengatakan :
“Barang siapa yang berdusta terhadapku atau atas namaku dengan sengaja, maka hendaklah dia bersiap siap
menempati tempat duduknya dari api neraka.”

b. Hadits Ahad = hadits yang di dalamnya terdapat cacat pada salah satu syarat muttawatirnya. Hadits ahad dapat
memberikan faedah yang bersifat zhan dan adakalanya dapat memberikan ilmu yang bersifat nazhari (teori)
apabila dibarengi dengan bukti yang menunjukkan kepadanya.

Pembagian hadits ahad ada tiga yaitu :

1. Hadits Sahih = hadits yang diriwayatkan oleh orang yang adil, memiliki hafalan yang sempurna sanad
nya muttashil (berhubungan dengan yang lainnya) lagi tidak mu’allal (tercela) dan tidak pula syadz
(menyendiri).

Istilah adil yang dimaksud ialah adil riwayatnya, yakni seorang muslim yang telah aqil baliq, bertaqwa dan
menjauhi semua dosa dosa besar. Pengertian adil ini mencakup laki-laki, wanita, orang merdeka dan budak
belian.

Istilah dhabth ialah hafalan. Ada dua macam dhabth yaitu :
· dhabth shard ialah orang yang bersangkutan hafal semua hadits yang diriwayatkannya di luar kepala
dengan baik.

· dhabth kitab yaitu orang yang bersangkutan memelihara pokok hadits yang dia terima dari gurunya
dari perubahan perubahan (atau dengan kata lain text-book).

Mu’allal = hadits yang dimasuki oleh suatu ‘illat (cela) yang tersembunyi hingga mengharuskannya di
mauqufkan (diteliti lebih mendalam).

Syadz =hadits yang orang tsiqah (yang dipercaya) nya berbeda dengan orang yang lebih tsiqah darinya.

2. Hadits Hasan = hadits yang diriwayatkan oleh orang yang adil. hafalannya kurang sempurna tetapi sanad
nya muttashil lagi tidak mu’allal dan tidak pula syadz. Apabila hadits hasan ini kuat karena didukung oleh
satu jalur atau dua jalur periwayatan lainnya, maka predikatnya naik menjadi shahih lighairihi.

3. Hadits Dha’if =hadits yang peringkatnya dibawah hadits hasan dengan pengertian karena didalamnya
terdapat cela pada salah satu syarat hasan. Apabila hadits dha’if menjadi kuat karena didukung oleh jalur
periwayatan lainnya atau sanad lainnya maka predikatnya naik menjadi hasan lighairihi.
Shahih dan hasan keduanya dapat diterima. Dha’if ditolak maka tidak dapat dijadikan sebagai hujjah, kecuali
dalam masalah keutamaan beramal tetapi dengan syarat predikat dha’ifnya tidak terlalu parah dan subyek yang diketengahkan masih termasuk ke dalam pokok syariat, serta tidak berkeyakinan ketika mengamalkannya sebagai hal yang telah ditetapkan melainkan tujuan dari pengamalannya hanyalah untuk bersikap hati-hati dalam
beramal.

2. Hadits bila ditinjau dari perawinya terbagi menjadi :

a. Hadits Masyhur = hadits yang diriwayatkan oleh tiga orang atau lebih, tetapi masih belum memenuhi syarat muttawatir. Terkadang diucapkan pula terhadap hadits yang telah terkenal hingga menjadi buah bibir, sekali pun hal itu maudhu’ (palsu).

b. Hadits ‘Aziz = hadits yang diriwayatkan oleh dua orang perawi saja, sekalipun masih dalam satu thabaqah
(tingkatan) karena sesungguhnya jumlah perawi yang sedikit pada mayoritasnya dapat dijadikan pegangan
dalam bidang ilmu ini.

c. Hadits Gharib =hadits yang diriwayatkan oleh seorang perawi sekalipun dalam salah satu thabaqah.
Hadits gharib terbagi menjadi dua macam yaitu :

· gharib muthlaq yang artinya hadits yang kedapatan menyendiri dalam pokok sanadnya.
· gharib nisbi yang artinya hadits yang kedapatan menyendiri pada sanad selanjutnya.

3. Hadits terbagi pula menjadi dua bagian lainnya yaitu maqbul dan mardud :

a. Hadits Maqbul =hadits yang dapat dijadikan hujjah yang didalamnya terpenuhi syarat-syarat hadits shahih atau hadits hasan. Hadits maqbul terbagi menjadi empat yaitu :

- shahih lidzatihi yaitu hadits yang diriwayatkan oleh perawi yang adil, sempurna hafalannya, muttashil
sanadnya, tidak mu’allal dan tidak pula syadz. Shahih lidzatihi ini berbeda beda peringkatnya menurut
perbedaan sifat yang telah disebutkan tadi.

- shahih lighairihi yaitu hadits yang mengandung sebagian sifat yang ada pada hadits maqbul, paling
sedikit. Akan tetapi dapat ditemukan hal hal yang dapat menyempurnakan kekurangannya itu, seumpamanya ada hadits yang sama diriwayatkan melalui satu atau banyak jalur lainnya.

- hasan lidzatihi yaitu hadits yang dinukil oleh seseorang yang adil, ringan hafalannya (kurang sempurna)
muttashil sanadnya, melalui orang yang semisal dengannya, hanya tidak mu’allal dan tidak pula syadz.

- hasan lighairihi yaitu hadits yang masih ditangguhkan penerimaannya tetapi telah ditemukan di dalam
nya hal hal yang menguatkan segi penerimaannya. Contohnya ialah hadits yang didalam sanadnya
terdapat orang yang keadaannya masih belum diketahui atau orang yang buruk hafalannya.

Hadits Maqbul pun terbagi menjadi :

1. Muhkam yaitu hadits yang tidak ada hadits lain yang menentangnya.
2. Mukhtalaf yaitu haidts yang didapatkan ada hadits lain yang menentangnya tetapi masih dapat digabungkan diantara keduanya.
3. Nasikh yaitu hadits yang datang kemudian isinya menentang hadits yang semisal.
4. Rajih yaitu hadits yang dapat diterima, kandungannya menentang hadits yang semisal yang mendahuluinya karena adanya penyebab yang mengharuskan demikian, sedangkan menggabungkan keduanya tidak mungkin, lawan dari rajah ialah marjuh.

b. Hadits Mardud= hadits yang didalamnya tidak terpenuhi syarat-syarat shahih dan hasan . Hadits mardud ini
tidak dapat dijadikan hujjah dan terbagi pula menjadi dua bagian yaitu :
¨. mardud yang disebabkan adanya keguguran dalam isnad (sanad)nya, terbagi menjadi lima macam :

a. Mu’allaq yaitu hadits yang dari awal sanadnya gugur seorang perawi, dan termasuk ke dalam hadits
mu’allaq ialah hadits yang semua sanadnya dibuang.

b. Mursal yaitu hadits yang dinisbatkan oleh seorang tabi’in kepada Nabi saw.

c. Mu’adhdhal yaitu hadits yang gugur darinya dua orang perawi secara berturut turut.

d. Munqathi yaitu haidts yang gugur darinya seorang atau dua orang perawi, tetapi tidak berturut turut.

e. Mudallas yaitu hadits yang terdapat keguguran didalamnya tetapi tersembunyi, sedangkan ungkapan
periwayatnya memakai istilah ‘an (dari). Contohnya dia menggugurkan nama gurunya, lalu menukil dari
orang yang lebih atas daripada gurunya dengan memakai ungkapan yang memberikan pengertian kepada
si pendengar bahwa hal itu dinukilnya secara langsung, contoh ini dinamakan mudallas isnad.
Adakalanya, nama gurunya tidak digugurkan, tetapi gurunya itu digambarkan dengan sifat yang tidak
dikenal, contoh seperti ini dinamakan mudallas syuyukh. Adakalanya, dia menggugurkan seorang perawi
dha’if di antara dua orang perawi yang tsiqah, contoh ini dinamakan mudallas taswiyah.
¨. mardud karena adanya cela terbagi menjadi empat macam :

a. maudhu’ yaitu hadits yang perawinya dusta mengenainya.

b. matruk yaitu hadits yang celanya disebabkan perawi dicurigai sebagai orang yang dusta.

c. munkar yaitu hadits yang celanya karena kebodohan siperawinya atau karena kefasikannya.

d. mu’allal yaitu hadits yang celanya karena aib yang tersembunyi, tetapi lahiriahnya selamat, tidak tampak aib.

Termasuk kedalam kategori tercela ialah yang disebabkan idraj (kemasukan). Jenis ini ada dua macam :

· Mudraj matan ialah hadits yang didalamnya ditambahkan sebagian dari lafazh perawi, baik pada
permulaan, tengah-tengah atau bagian akhirnya. Adakalanya untuk menafsirkan lafazh yang gharib (sulit)
seperti yatahannatsu (yata’abbadu) yang artinya beribadah.

· Mudraj isnad ialah hadits yang didalamnya ditambahkan isnadnya seperti menghimpun beberapa sanad
dalam satu sanad tanpa penjelasan.

Termasuk kedalam pengertian tha’n (cacat) ialah qalb, yaitu hadits yang maqlub (terbalik) disebabkan
seorang perawi bertentangan dengan perawi lain yang lebih kuat darinya karena mendahulukan atau
mengakhirkan sanad atau matan. Termasuk pula kedalam pengertian tha’n ialah idhthirab yakni hadits yang
mudhtharib yaitu hadits yang perawinya bertentangan dengan perawi lain yang lebih kuat dari padanya
dalam sanad, matan atau dalam kedua-duanya, padahal tidak ada murajjih (yang menentukan mana yang
lebih kuat dari pada keduanya) sedangkan menggabungkan keduanya merupakan hal yang tidak dapat
dilakukan.
Termasuk kedalam pengertian tha’n ialah tashhif yaitu hadits mushahhaf dan tahrif (hadits muharraf).
Hadits mushahhaf ialah cela yang ada padanya disebabkan seorang perawi bertentangan dengan perawi lain
nya yang lebih kuat dalam hal titik. Jika ada pertentangan itu dalam hal harakat, maka dinamakan hadits
muharraf. Termasuk kedalam pengertian tha’n ialah jahalah, juga disebut ibham (misteri), bid’ah, syudzudz,
dan ikhtilath.
· hadits mubham ialah hadits yang didalamnya ada seorang perawi atau lebih yang tidak disebutkan
namanya.
· hadits mubtadi’ ialah jika bid’ahnya mendatangkan kekufuran, maka perawinya tidak dapat diterima, jika
bid’ahnya menimbulkan kefasikan, sedangkan perawinya orang yang adil dan tidak menyeru kepada
bid’ah tersebut, maka haditsnya dapat diterima.
· hadits syadz ialah hadits yang seorang perawi tsiqahnya bertentangan dengan perawi yang lebih tsiqah
darinya. Lawan kata dari hadits syadz ialah hadits mahfuzh, yaitu hadits yang seorang perawi tsiqahnya
bertentangan dengan hadits perawi lainnya yang tsiqahnya masih berada di bawah dia.
· hadits mukhtalath ialah hadits yang perawinya terkena penyakit buruk hafalan disebabkan otaknya
terganggu, misalnya akibat pengaruh usia yang telah lanjut (pikun). Hukum haditsnya dapat diterima
sebelum akalnya terganggu oleh buruk hafalannya, adapun sesudah terganggu tidak dapat diterima.
Jika tidak dapat dibedakan antara zaman sebelum terganggudan zaman sesudahnya, maka senuanya
ditolak.

4. Hadits bila dipandang dari segi matan dan sanad terbagi menjadi :

a.Hadits marfu’ ialah hadits yang disandarkan kepada Rasullullah saw baik secara terang terangan maupun secara hukum.

b. Hadits Mauquf ialah hadits yang sanadnya terhenti sampai kepada seorang sahabat tanpa adanya tanda tanda yang menunjukan marfu’, baik secara ucapan maupun perbuatan.

c. Hadits Maqthu’ ialah hadits yang isnad (sanad) nya terhenti sampai kepada seorang tabi’in.

d. Hadits Muthlaq ialah hadits yang bilangan perawinya sedikit bila dibandingkan dengan sanad lainnya dan sanad sampai kepada Rasullullah saw. Lawan dari al-muthlaq ialah hadits nazil muthlaq.

e. Hadits al Nasabi ialah hadits yang perawinya sedikit bila dibandingkan dengan sanad lainnya dan berakhir sampai kepada seorang Imam terkenal seperti Imam Malik, Imam Syafi’ie, Imam Bukhari dan Imam Muslim.

f. Hadits Nazil Nasabi ialah lawan haidts al nasabi. Hadits al nasabi lebih ke shahih karena kekeliruannya sedikit. Hadits nazil nasabi ini tidak disukai kecuali karena keistimewaan khusus yang ada padanya.

Berbagai Jenis Riwayat

Ada berbagai jenis riwayat yaitu riwayat Aqran, Akabir ‘an Ashaghir, Ashaghir ‘an Akabir, Musalsal, Muttafiq dan Muftariq, Mu’talif dan Mukhtalif, Mutasyabih, Muhmal, serta Sabiq dan Lahiq.
Riwayat Aqran = riwayat yang dilakukan oleh salah seorang perawi diantara dua orang perawi yang berteman dari perawi lainnya. Dua orang teman ialah teman yang berdekatan umur atau isnadnya, atau kedua duanya. Berdekatan dalam hal isnad artinya berdekatan dalam berteman dan mengambil dari guru. Riwayat Aqran ini terdiri dari :

1. Mudabbaj yaitu riwayat dari masing masing dua perawi yang berteman lagi sama umur dan isnadnya dari perawi lainnya.

2. Ghairu Mudabbaj yaitu riwayat dari salah seorang dua perawi yang berteman, sedangkan keduanya sama dalam hal umur dan isnadnya.

Riwayat Akabir ‘an Ashaghir Þ seseorang meriwayatkan suatu hadits dari orang yang lebih rendah darinya dalam hal umur atau dalam bersua (berteman). Termasuk kedalam pengertian ini ialah riwayat para orang tua dari anak anak Nya dan riwayat para sahabat dari para tabi’in, jenis ini jarang didapat. Kebalikannya memang banyak, yaitu riwayat Ashaghir ‘an Akabir atau riwayat yang dilakukan oleh anak dari orang tuanya atau tabi’in dari sahabat, jenis ini banyak didapat.

Hadits Musalsal = hadits yang para perawinya sepakat terhadap kondisi qauli atau fi’li , seperti lafazh haddatsani dan anba’ani dan seterusnya.

Hadits Muttafaq dan Muftaraq = hadits yang semua nama perawinya telah disepakati secara lafazh dan tulisan, tetapi madlul atau pengertiannya berbeda beda.

Hadits Mu’talaf dan Mukhtalaf = hadits yang sebagian nama perawinya disepakati secara tulisan, tetapi secara ucapan berbeda, seperti lafazh Zabir dan Zubair.

Hadits Mutasyabih = hadits yang nama sebagian perawinya disepakati, tetapi nama orang tua mereka masih diperselisihkan, seperti Sa’ad ibnu Mu’adz dan Sa’ad ibnu Ubadah.

Hadits Muhmal= hadits yang diriwayatkan dari dua orang perawi yang bersesuaian dalam nama hingga tidak dapat dibedakan. Apabila keduanya merupakan dua orang tsiqah (terpercaya), maka tidak ada bahayanya, seperti nama Sufyan, tetapi apakah Sufyan Ats-Tsauri ataukah Sufyan ibnu Uyainah. Jika keduanya bukan orang orang tsiqah maka berbahaya.

Hadits Sabiq dan Lahiq = suatu hadits yang didalamnya tergabung suatu riwayat yang dilakukan oleh dua orang perawi dari gurunya masing masing, tetapi salah seorang diantara keduanya telah wafat lebih dahulu jauh sebelum yang lainnya, sedangkan jarak antara matinya orang pertama dengan orang kedua cukup lama.
Ungkapan penyampaian hadits yang terkuat ialah memakai kalimat sami’tu (aku telah mendengar) dan haddatsani (telah menceritakan sebuah hadits kepadaku). Setelah itu memakai lafazh qara’tu ‘alaihi (aku belajar darinya), kemudian memakai lafazh quri-a ‘alaihi (diajarkan kepadanya), sedangkan aku mendengarkannya, kemudian memakai lafazh anba-ani (dia telah memberatkan kepadaku), kemudian memakai lafazh nawalani ijazatan (dia telah memberikan hadits ini kepadaku secara ijazah), kemudian memakai lafazh kutiba ilayya (dikirimkan kepadaku melalui tulisan atau surat), kemudian memakai lafazh wajadtu bikhaththihi (aku menemukan pada tulisannya),
Adapun hadits mu’an’an seperti ‘an fulaanin (dari si fulan), maka hadits ini dikategorikan kedalam hadits yang diterima melalui mendengarkannya dari orang yang sezaman, tetapi tidak mudallas.

Penutup

Adil riwayat =seorang muslim yang akil baliq, menjauhi dosa dosa besar dan memelihara diri dari dosa dosa kecil pada sebagian besar waktunya, tetapi tidak disyaratkan laki laki dan merdeka. Oleh karena itu, riwayat yang dilakukan oleh wanita dan budak belian dapat diterima. Riwayat yang dilakukan oleh ahli bid’ah jika dia orang yang adil lagi tidak menyerukan orang lain kepada bid’ahnya dan bid’ahnya tidak sampai kepada tingkatan kekufuran (bid’ah munkarah) diterima pula.

Empat peringkat urutan adil

1. Si Fulan orang yang sangat terpercaya, dapat dijadikan sebagai rujukan, sangat handal untuk dijadikan hujjah, dapat dijadikan rujukan dan hujjah, hafalannya dapat dijadikan hujjah.

2. Si Fulan orang yang terpercaya, atau dapat dijadikan hujjah, atau orang yang hafizh, atau orang yang dapat
menjadi rujukan, atau orang yang dhabith, atau orang yang mutqin (mendalami).
Kebaikan kedua peringkat diatas ialah bahwa hadits mereka dapat ditulis untuk dijadikan hujjah, pelajaran dan
saksi (bukti) karena lafazhnya menunjukan pengertian yang mengandung makna adil dan dhabith.

3. Si Fulan orang yang jujur, atau orang yang terpilih, atau orang yang dapat dipercaya, atau boleh diambil haditsnya, atau tidak ada celanya. Orang yang menduduki peringkat ini haditsnya boleh ditulis, tetapi masih harus di pertimbangkan karena lafazhnya tidak memberikan pengertian dhabith. Sekalipun demikian, hadits mereka dapat dianggap setelah mendapat persetujuan dari orng orang yang dhabith.

4. Si Fulan menjadi sumber mereka dalam mengambil riwayat, atau haditsnya pantas dinilai jujur, atau si Fulan mendekati kejujuran, guru yang bersifat adil, haditsnya saleh, atau jayyid, atau baik, atau cukup baik, aku berharap semoga dia tidak ada celanya, dia orang jujur Insya Alloh. Orang orang yang menduduki peringkat ini haditsnya boleh ditulis, tetapi hanya sebagai penjelasan.

Lima peringkat urutan tajrih (cela)

1. Si Fulan berdusta, hal ini merupakan tajrih (celaan) yang paling buruk, misalnya dengan kata kata dia pendusta, tukang membuat buat hadits, tukang membual lagi pendusta.

2. Si Fulan orang yang rendah, atau orang yang binasa, orang yang ngaco, omongannya perlu dipertimbangkan, tertuduh sebagai orang dusta, atau membuat buat hadits. Dia orang yang ditinggalkan haditsnya, tidak dianggap tidak dianggap haditsnya, tidak dipercaya, tidak dapat dipegang, atau mereka tidak memberikan komentar mengenainya.

3. S Fulan ditolak haditsnya, dia tertolak, mereka menolak haditsnya, lemah haditsnya, lemparkan haditsnya, hadits nya dilemparkan, mereka melemparkan haditsnya, lemah sekali, tidak ada apa apanya, tidak dianggap sesuatu, atau tidak ada harganya sama sekali.
Hadits orang yang menduduki ketiga peringkat ini tidak dianggap, baik untuk hujjah maupun untuk pelajaran.

4. Si Fulan munkar haditsnya, lemah haditsnya, kacau haditsnya, atau lemah sekali dan mereka menganggapnya dha’if serta tidak dapat dijadikan hujjah.

5. Si Fulan masih ada lemahnya, atau masih ada celanya atau lemahnya, buruk hafalannya, lemah haditsnya, dekat kepada lemah, mereka membicarakan tentangnya, bukan orang yang dapat menguasai, bukan orang yang kuat, bukan orang yang dapat dijadikan hujjah, bukan orang yang dapat dipegang, atau bukan orang yang memuaskan karena mereka telah mencelanya dan mereka berselisih pendapat mengenai dirinya. Si Fulan dikenal tetapi di ingkari.
Hadits orang yang menduduki peringkat keempat dan kelima ini dapat diketengahkan sebagai pelajaran dan saksi.
(bukti).

(Maraji’: Terjemahan Bulughul Maram oleh Bachrun Abu Bakar, terbitan Trigenda Karya)
Di ambil dari milis assunnah

Bismillahi ar-Rahmaani ar-Raheem.

Juz a little sharing from me. A poem that i did in malay:

"Hidup ini penuh pancaroba,
kita diduga, kita dicuba,
lantas kita usah leka,
atasi luka, perangi duka,
usah undur tanpa usaha.

Malah jadi manusia perlu tabah,
bukan lemah,
usah kau betah, jangan lelah,
pantang kalah, walau pasrah,
selitkan mimpi indah.

Andai kau gundah,
ingat kau punyai Allah,
jauhi resah,
pintalah arah..."

Abu_Dzar-15/05/2003

Bismillahi ar-Rahmaani ar-Raheem.

Bismillahi ar-Rahmaani ar-Raheem.

Ibn Abil-’Izz (d.792H) - rahimahallaah – said, “Knowledge of Usoolud-Deen (the fundamentals of the Religion) is the most noble branch of knowledge, since the excellence of a certain type of knowledge depends upon what it is concerned with, and this is the greater Fiqh (understanding), which is why Imaam Aboo Haneefah (d.150H) - rahmatullaahi ’alayhi - called that which he compiled concerning Usoolud-Deen: “al-Fiqhul-Akbar.” (the Greatest Fiqh). The need of the servants for this knowledge is greater than every other need; and it is the most necessary of all things for them, since there is no life for the hearts, nor any delight, nor any tranquility, except through knowing their Lord, the One to be worshipped, their Creator - with His Names, His Attributes and His Actions, and that He - along with all that - is more beloved to the person than anything else. So man’s striving is with regards to everything that will draw him nearer to Allaah, to the exclusion of the creation.

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

Firmness Upon the Religion:

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

Sufyaan Ibn ’Uyaynah (d.197H) - rahimahullaah – said, “There are three types of Scholars: one who knows Allaah and knows Allaah’s commands; and one who knows Allaah, but does not know His commands; and one who knows Allaah’s commands, but does not know Allaah. And the most complete of them is the first - and that is the one who fears Allaah and knows His rulings.”[3]

The Essence of Islaam:

Explaining the essence of Islaam and its main pillar, the Prophet (sallallaahu ’alayhi wa sallam) said, “Islaam is built upon five: Testifying that none has the right to be worshipped except Allaah and that Muhammad is the Messenger of Allaah, establishing the Salaah, paying the Zakaah, making pilgrimage to the House and fasting in Ramadaan.” [4] In another narration, “Islaam is built upon five: To worship Allaah and to reject anything along with Him... ” [5] Also in another narration, “Islaam is built upon five: The Tawheed of Allaah... ” [6]

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

Linguistically, Tawheed means, “To make something one, or to assert the oneness of something.” [7] However, what we are concerned with here is the Sharee’ah or technical meaning of Tawheed which is, “To single out Allaah alone for worship.” [8]

Al-Bayjooree - rahimahullaah – said, “It is to single-out al-Ma’bood (the One to be worshipped - i.e. Allaah) with worship, along with belief and affirmation in the oneness and uniqueness of His Dhaat (Essence), Sifaat (Attributes) and Actions.” [9]

Shaykh al-Ghunaymaan - hafidhahullaah – said, “It is to single Him out with worship, with love, lowliness and submissiveness to Him, by complying with His commands and submitting to them.” [10]

The Division of Tawheed:

And Tawheed - with the Salaf and the Scholars of Ahlus-Sunnah wal-Jamaa’ah - has three divisions.

’Allaamah as-Safaareenee (d.1112H) - rahimahullaah – said, “Know that Tawheed has three divisions:- Tawheedur-Ruboobiyyah (the Oneness of Allaah in His Lordship), Tawheedul-Uloohiyyah (to single-out Allaah alone for worship) and Tawheedul-Asmaa‘ was-Sifaat (the uniqueness of Allaah’s Names and Attributes).” [11]

“And Allaah has gathered these three divisions in His - the Most High – saying,

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

“So Tawheedur-Ruboobiyyah implies: A firm and definite belief that Allaah alone is the Creator, the Master and Owner, and the Command is for none but Him.” [14]

“And Tawheedul- Uloohiyyah is to single-out Allaah alone for all worship and not to worship anything along with Him, whether it be an angel, a Messenger, a Prophet, a pious person, a tree, a stone, the sun, the moon, or other than these.” [15]

“And Tawheedul-Asmaa‘ was-Sifaat is the uniqueness of Allaah - the Most High - with regards to His Names and His Attributes, by affirming that which Allaah has affirmed for Himself - whether in His Book or by the tongue of His Messenger sallallaahu ’alayhi wa sallam - without tahreef (distorting the Names and Attributes), ta’teel (denial of the Names and Attributes), takyeef (saying how they are), or tamtheel (making any resemblance with the creation).” [16]

Tawheed in Knowledge and Action:

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

Ibn al-Qayyim (d.756H) - rahimahullaah – said, “As regards the Tawheed which the Messengers called to and which the Books were sent down with, then it is of two types:- Tawheedul-Ma’rifah wal-Ithbaat (the Tawheed of knowledge and affirmation) and Tawheed fit-Talab wal-Qasd (the Tawheed of actions and intentions).

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

The second type: Then it is what is contained in Sooratul-Kaafiroon and contained in His - the Most High’s - saying: “Say: O people of the Book! Come to a word that is just and fair between us and you, that we shall worship none but Allâh and that we shall associate no partner along with Him, and that we shall not take others as lords beside Allâh. Then if they turn away, say: Bear witness that we are Muslims.” [17]

It is also contained at the beginning of Soorah Tanzeel and at the beginning, middle and end of Sooratul-Mu’min, and at the beginning and end of Sooratul-A’raaf and the greater part of Sooratul-An’aam. Indeed, every Soorah in the Qur‘aan comprises these two types of Tawheed, witnessing to it and calling to it.

Since the Qur‘aan either gives [i] information about Allaah, His Names, His Attributes, His Actions and His Sayings - which is Tawheedul-Ma’rifah wal-Ithbaat (the Tawheed of knowledge and affirmation); or [ii] it is a call to worship Allaah alone without any partner, and a rejection of whatever is worshipped besides Him - and this is Tawheedul-Iraadee at-Talabee (the Tawheed of actions and intentions); or [iii] it is a command to obey Him and to comply with His orders and prohibitions - so this is from the rights of Tawheed and is a completion of it; or [iv] it gives information about the people of Tawheed and how they were treated in this world and how they will be honoured in the Hereafter - and this is the reward for Tawheed; or [v] it gives information about the people of Shirk (associating partners along with Allaah) and the punishment they receive in this world and the torment they shall receive in the Hereafter - so this is the reward for those who abandon Tawheed.”[18]

TAWHEED – ITS IMPORTANCE IN THE QUR‘AAN:

Ibn Abil-’Izz - rahimahullaah – said, “So the Qur‘aan - all of it - is about Tawheed, its rights and its rewards; and about Shirk, its people and their punishments. Thus, “All praise belongs to Allâh, Lord of the worlds.” [19] is Tawheed (of knowledge). “The Most Merciful, the Bestower of Mercy.” is Tawheed (of knowledge). “The Master of the Day of Judgement.” is also Tawheed (of knowledge). “You alone do we worship and You alone do we seek aid and assistance from.” is Tawheed (of action). “Guide us to the Straight Path.” concerns Tawheed and asking for guidance to the path of the people of Tawheed, (which is), “The Path of those whom You have favoured. Not of those who have earned Your anger, nor of those who have gone astray.” those who have separated themselves from Tawheed.” [20] So Allaah begins this Soorah by first informing us about Himself - the Most Perfect (i.e. Tawheed of knowledge). Then after having knowledge of Allaah - the Most High - Allaah orders us with the Tawheed of action, “You alone do we worship.”

Likewise just as, “the great Qur‘aan opens with Tawheed it also ends with it. So the Qur‘aan opens with Sooratul-Faatihah, “All praise belongs to Allâh, Lord of the worlds.” and the great Qur‘aan ends with the Soorah, “Say: I seek refuge with the Lord of mankind.” [21]” [22]

Likewise, the greatest aayah in the Qur‘aan is Aayatul-Kursee. [23] Since this great aayah informs us - from start to finish - purely about Allaah’s Names, His Attributes and His Actions. So this further emphasises the importance of the Tawheed of knowledge.

Similarly, Sooratul-Ikhlaas - from start to finish - is concerned with the Tawheed of knowledge, whilst Sooratul-Kaafiroon is connected with the Tawheed of action. Indeed, the Prophet (sallallaahu ’alayhi wa sallam) said about a man who was reciting al-Kaafiroon in the first rak’ah, “This is a servant who believes in his Lord.” Then the man recited al-Ikhlaas in the second, so he (sallallaahu ’alayhi wa sallam) said, “This is a servant who knows his Lord.” [25] The Prophet sallallâhu ’alayhi wa sallam said, “Say: He is Allaah, the One.” is equivalent to one third of the Qur‘aan. And “Say: O disbelievers...” is equivalent to a quarter of the Qur‘aan. [26]

What further demonstrates the importance of this Tawheed is the fact that the Prophet (sallallaahu ’alayhi wa sallam), “would begin his day with Tawheed (of knowledge and action), since he recited both Sooratul-Kaafiroon and Sooratul-Ikhlaas in the two rak’aat before Fajr (dawn prayer). [27] And he would end the night by reciting both of these Soorahs in his witr prayer. [28]” [29]

“Indeed, all of the Qur‘aan is about Tawheed.” [30] And Allaah - the Mighty and Majestic – says, “A book We have sent down, full of blessings, that men may ponder over its messages; and those who possess understanding may take them to heart.” [31]

TAWHEED – IT’S IMPORTANCE FROM THE SUNNAH:

And what proves the importance of Tawheed from the Sunnah is that the Chosen one - ’alayhis-salaatu was salaam - remained in Makkah thirteen years amongst the disbelievers, calling them to it, and saying to them,

“Say: None has the right to be worshipped except Allâh and thus be successful...” [32]

The Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, “I have been sent close to the Hour, with the sword, so that none has the right to be worshipped except Allaah alone, without any partner. My sustenance is beneath the shade of my spear. And humiliation and ignominy is for whosoever opposes my command. And whosoever resembles a people is from them.” [33]” [34]

Similarly he would send his Companions to various communities ordering them with this Tawheed first - as was the case when he sent Mu’aadh Ibn Jabal to Yemen, saying, “Indeed you are going to a people from the People of the Book, so let the Tawheed of Allaah be the very first thing you call them to...” [35]

And just as the Prophet (sallallaahu ’alayhi wa sallam) started his Prophethood and teaching with the matter of Tawheed, then likewise, “He (sallallaahu ’alayhi wa sallam) mentioned the matter of Tawheed during his final illness from which he (’alayhis-salaatu was salaam died, when he said, “The curse of Allaah be upon the Jews and the Christians, for they took the graves of their Prophets as places of worship.” [36]” [37]

CLEARING A MISCONCEPTION:

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

“And the Allaah to be worshipped is only one Allaah. None has the right to be worshipped except Him, the Most Merciful, the Bestower of Mercy.” [38]

And Allaah - the Most High – says, “Do not take two objects of worship. Indeed, Allâh is the only Deity to be worshipped, so fear Him.” [39].

And He - the Most High – says,

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

Allaah - the Most High - also says,

“And ask those of our Messengers whom we sent before you, ‘Did We ever appoint objects of worship besides the Most Merciful?’ ” [41]

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

“Indeed there is an excellent example for you in Ibraaheem and those with him, when they said to their people, ‘Indeed we are free from you and whatever you worship besides Allaah. We have rejected you, and there has arisen between us and you, hostility and hatred forever - until you believe in Allaah alone.’” [42]

And Allaah said about the mushriks (pagan idolaters), “When it is said to them, ‘None has the right to be worshipped except Allaah’, they become arrogant. And they say: ‘Are we to abandon those deities that we worship because of a mad poet?’” [43] And this occurs a lot in the Qur‘aan.

And what is meant by Tawheed is not merely Tawheedur-Ruboobiyyah - the belief that Allaah alone is the Creator - which is what some of the people of Kalaam (speculative theology) and the Soofees think! So they think that if they affirm this type of Tawheed, along with its proofs, then they have affirmed the utmost limits of Tawheed and that if they bear witness to this and become absorbed in it, then they have absorbed themselves in the limits of Tawheed! However, this is not the case. Since even if a person agreed to those attributes which are befitting to the Lord, and declared Him free from everything He should be declared free from and affirmed that He alone is the creator of everything - then still such a person would not be a muwahhid (a person of Tawheed) until along with this, he witnesses that the only Ilaah (i.e. object of worship) is Allaah - (i.e. none has the right to he worshipped except Allaah alone) - affirming that Allaah alone is the Ilaah deserving off all worship, adhering to this worship and associating no partners with Him. Also affirming that this Ilaah (object of worship) is He who is deified and worshipped and who deserves worship and it is not that Ilaah merely with the meaning, “The One who has the power to create and originate.” [44]

So if an explainer (of the Qur‘aan) explains Ilaah to mean, “The One who has the power to create and originate” and believes that this is the most particular description of Ilaah and affirms this to be the limits of Tawheed - as is done by the people of Kalaam, and it is what they say from Abul-Hasan al-Ash’aree [45] and his followers - then they do not know the true reality of the Tawheed with which Allaah sent His Messengers, since the Arab mushriks used to agree that Allaah alone is the Creator of everything. Yet despite this, they were still mushriks, as Allaah - the Most High – says,

“Most people do not believe in Allaah except that they commit shirk (i.e. associate others with Him in belief and worship).” [46]

A group from amongst the Salaf (the first three generations of Muslims) said,

“If you ask them who created the Heavens and the earth, they will say, ‘Allaah’ - yet along with this, they worshipped others besides Him.” [47]

Allaah - the Most High – said,

“Say: ‘Whose is the earth and all that is in it, if you do indeed know?’ They will say, ‘It belongs to Allaah.’ Say, ‘Will you not then remember?’ Say, ‘Who is the Lord of the heavens and the Lord of the great Throne?’ They will say, ‘Allaah.’ Say, ‘Will you not then fear Him?’” [48] So not everyone who affirms that Allaah is the Lord of everything and is its Creator, will be a worshipper of Him to the exclusion of everything else - calling upon Him alone, hoping in Him alone, having fear of Him alone, forming allegiance and enmity for Him, obeying His Messengers, ordering what He orders and forbidding what He forbade.” [49]

CONCLUSION:

Shaykh ’Abdul-Qaadir al-Jeelaanee (d.561H) said, “So it is upon you to fear Allaah - the Mighty and Majestic - and not to fear anyone else except Him. Turn to Allaah - the Mighty and Majestic - for your every need, and rely upon Him alone - the Most High - seeking that which you need from Him alone. Do not rely upon anyone other than Allaah. And Tawheed - all is contained in Tawheed.” [50]

Footnotes:

[1] Sharhul-’Aqeedatit-Tahaawiyyah (p. 69)

[2] Fadl ’Ilmus-Salaf (p. 47) of al-Haafidh Ibn Rajab (d.795H)

[3] Related by ad-Daarimee (1/102) and Aboo Nu’aym in al-Hilyah (7/280), with a Saheeh isnaad.

[4] Related by al-Bukhaaree (1/49) and Muslim (no. 16) from ’Abdullaah ibn ’Umar - radiyallaahu ’anhu.

[5] Related by Muslim (no.20)

[6] Related by Muslim (no.19)

[7] Lisaanul-’Arab (3/450) of Ibn Mandhoor and also al-Hujjah fee Bayaanil-Mahajjah (1/305) of Abul-Qaasim al-Asbahaanee

[8] ad-Durarus-Sunniyyah (1/48) of Shaykh ’Abdur-Rahmaan Ibn Hasan

[9] Jawharut-Tawheed (p. 10)

[10] Sharh Kitaabut-Tawheed min Saheehil-Bukhaaree (1/38)

[11] Lawaami’ul-Anwaarul-Bahiyyah (1/128) of as-Safaareenee. For the division of Tawheed into three types, refer to: al-Ibaanah ’an Sharee’atil-Firqatin-Naajiyah (p. 693-694) of Ibn Battah (d.387H); Kitaabut-Tawheed of Ibn Mandah (d.395H) and al-Hujjah fî Bayaanil-Mahajjah (1/85, 1/111-113) of Abul-Qaasim al-Asbahaanee (d.535H)

[12] Soorah Maryam [19:65]

[13] Taqreebut-Tadmuriyyah (p. 110) of Shaykh Ibn al-’Uthaymeen

[14] Taqreebut-Tadmuriyyah (p. 110-111)

[15] Taqreebut-Tadmuriyyah (p. 112-113)

[16] Taqreebut-Tadmuriyyah (p. 116-117)

[17] Soorah aali-’Imraan [3:64]

[18] Madaarijus-Saalikeen (3/449-450) of Ibn al-Qayyim

[19] Sooratul-Faatihah [1:1] - and what follows is a completion of this Soorah

[20] Sharhul-’Aqeedatul-Tahaawiyyah (p. 89-90) of Ibn Abil-’Izz

[21] Sooratun-Naas [114:1]

[22] Hukmul-Intimaa‘ (p. 58) of Shaykh Bakr Aboo Zayd - slightly adapted

[23] Related by Muslim (no. 1768) from ’Ubayy Ibn Ka’b - radiyallaahu ’anhu.

[24] Refer to Majmoo’ul-Fataawaa (1/54) of Ibn Taymiyyah

[25] Hasan: Related by at-Tahawee and Ibn Hibbaan. Al-Haafidh Ibn Hajar authenticated it in Ahadeethul-’Aaliyaat (no. 16).

[26] Saheeh: Related by at-Tabaraanee in al-Mu’jamul-Kabîr (3/203/2) from Ibn ’Umar - radiyallaahu ’anhu. It was authenticated by al-Albaanee in Saheehul-Jaami’ (no. 4405).

[27] Related by Muslim (no.726)

[28] Saheeh: Related by an-Nisaa‘ee and al-Haakim, who declared it saheeh.

[29] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 30) of Ahmad Ibn Ibraaheem al-Hareeqee.

[30] Madaarijus-Saalikeen (3/450)

[31] Soorah Saad [38:29]

[32] Related by Ahmad (4/63)

[33] Saheeh: Related by Ahmad (no. 5114) and Ibn ’Asaakir (19/96/1), from Ibn ’Umar - radiyallaahu ’anhu. It was authenticated by al-Haafidh al-’Iraaqee in Takhreejul-Ihyaa‘ (3/42), and al-Haafidh Ibn Hajr in in Fathul-Baaree (10/222).

[34] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 29)

[35] Related by al-Bukhaaree (1/13) and Muslim (1/272), from Ibn ’Abbaas - radiyallaahu ’anhu.

[36] Related by al-Bukhaaree (1/532) and Muslim (5/16)

[37] at-Tawheed wa Atharahu fee Hayaatil-Muslim (p. 29)

[38] Soorah aali-’Imraan [3:163]

[39] Sooratun-Nahl [16:51]

[40] Sooratul-Mu‘minoon [23:117]

[41] Sooratuz-Zukhruf [43:45]

[42] Sooratul-Mumtahinah [60:4]

[43] Sooratus-Saaffaat [37:35-36]

[44] This is the saying of the people of Kalaam, such as Aboo Mansoor al-Maatureedee in at-Tawheed (pp. 20-21), and for a similar misconception refer to Fee Dhilaalil-Qur’aan (5/2707) of Sayyid Qutb. Compare this meaning of Ilaah with the correct explanations of great mufassirs - such as Imaam Ibn Jareer at-Tabaree in his Tafseer (20/102) and Ibn Katheer in his Tafseer (3/398) - which is: the one who is who is worshipped and who alone deserves to be worshipped.

[45] He is Abul-Hasan ’Alee Ibn Ismaa’eel al-Asharee (d.324H) - to whom the Ash’ariyyah ’aqeedah is incorrectly ascribed, since he abandoned this ’aqeedah - and that of the Mu’tazilah previously - for the ’aqeedah of the Salaf - as is mentioned by Ibn Katheer in Tabaqaatush-Shaafi’iyyah and shown by his last book: al-Ibaanah ’an Usoolid-Diyaanah.

[46] Soorah Yoosuf [12:106]

[47] This is the saying of lbn ’Abbaas and others - as occurs in Jaami’ul-Bayaan ’an Ta’weelul-Qur‘aan (13/50-51) of at-Tabaree.

[48] Sooratul-Muminoon [23:84-87]

[49] Majmoo’ul-Fataawaa (3/97-105) of Ibn Taymiyyah

[50] Futoohul-Ghayb (p. 176)

إن الحمد لله نحمده ونستعينه ونستغفره ونعوذ بالله من شرور أنفسناوشيئات أعمالنا، من يهده الله فلا مضل له، ومن يضلل فلا هادي له، وأشهد أن لا إلهإلا الله وحده لا شريك له، وأشهد أن محمداً عبده ورسوله، صل الله عليه وعلي الهوسلم يا أيها الذين آمنوا اتقوا الله حق تقاته ولا تموتن إلا وأنتم مسلمون يا أيها الناس اتقواربكم الذي خلقكم من نفس واحدة وخلق منها زوجها وبث منهما رجالاً كثيراًونساءً واتقوا الله الذي تساءلون به والأرحام إن الله كان عليكم رقيباً يا أيها الذين آمنوااتقوا الله وقولوا قولاً سديداً يصلح لكم أعمالكم ويغفر لكم ذنوبكم ومن يطعالله ورسوله فقد فاز فوزاً عظيماً اما بعد

All praises and thanks are due to Allaah, we seek His Help and we seek his Forgiveness.
We seek refuge with Him from the evil of our souls and the evil of our actions.
Whosoever Allaah guides then none can misguide him, and whosoever Allaah leaves to stray then none can guide him.
I bear witness that there is none worthy of worship save Allaah, the One Who has no partner, and I bear witness that Muhammad (sallAllaahu 'alayhi wa sallam) is His servant and messenger.
"O mankind! Be dutiful to your Lord, Who created you from a single person (Aadam), and from him (Aadam) He created his wife [Hawwaa' (Eve)], and from them both He created many men and women, and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allaah is Ever an AllWatcher over you." [Soorat an-Nisaa', 4:1]
"O you who believe! Fear Allaah (by doing all that He has ordered and by abstaining from all that He has forbidden) as He should be feared. [Obey Him, be thankful to Him, and remember Him always], and die not except in a state of Islaam [as Muslims (with complete submission to Allaah)]." [Soorat Aali-'Imraan, 3:102]
"O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the truth. He will direct you to do righteous good deeds and will forgive you your sins, and whosover obeys Allaah and His Messenger (sallAllaahu 'alayhi wa sallam), he has indeed achieved a great achievement (i.e. he will be saved from the Hell-Fire and will be admitted to Paradise)." [Soorat al-Ahzaab, 33:70-71]
As for what follows: Verily the most truthful speech is the Word of Allaah and the best guidance is the guidance of Muhammad (sallAllaahu 'alayhi wa sallam), and the worst of affairs are the newly-invented matters (in Religion) and every newly-invented matter is an innovation (bid'ah) and every innovation is misguidance and every misguidance is in the Fire. [1]
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Footnote: [1] Khutbatul-Haajah. The opening sermon that the Prophet Muhammad (sallAllaahu 'alayhi wa sallam) would begin his speeches with. Adapted from www.troid.org
Shahih HR Bukhari (2652) and Muslim (2533)

What is Salaf

Salaf is a shortened version of the word Salafus-Saalih, which means the Righteous Predecessors. It refers specifically to the first three generations of Islaam. The first, the Prophet sallallaahu alaihi wa sallam & his Sahaabah (companions). The second, the Taabi'een (the followers of the companions). The third, the Tabaa'at-Taabi'een. Generally, this term refers to all those pious predecessors who followed the way of the Salaf and who have preceded us in time.

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