TAWASSUL BUKAN PERBUATAN SYIRIK
TAWASSUL BUKAN PERBUATAN SYIRIK
8 JUN 2021
Akhir-akhir ini isu lampau kembali diperlagakan oleh netizen iaitu tentang hukum bertawassul dengan orang yang telah meninggal dunia sama ada para nabi ataupun wali. Apa yang berlaku, masih ada orang yang terikut-ikut mentohmah amalan bertawassul ini sebagai syirik.
Ketika ulama menyebutkan tawassul, maka ia bermaksud menjadikan sesuatu sebagai perantara untuk mencapai tujuan yang dituju. Misalnya, orang yang berharap doa dan harapannya dikabulkan Allah SWT, maka dia bertawassul dengan Rasulullah SAW iaitu menjadikan baginda sebagai wasilah atau perantara agar doa dan harapannya dimakbulkan oleh Allah SWT kerana baginda SAW adalah kekasih Allah SWT.
Dalam konteks perdebatan hari ini, kelompok yang menganggap tawassul sebagai syirik adalah kerana mereka menilai bahawa doa sepatutnya dipanjatkan langsung kepada Allah SWT, sedangkan menjadikan roh orang yang telah mati sebagai perantara termasuk Nabi Muhammad SAW adalah salah satu bentuk kesyirikan.
Ini kerana melanggar firman Allah SWT: Dan orang musyrik yang mengambil selain dari Allah untuk menjadi pelindung: “Kami tidak menyembah melainkan supaya mereka mendampingkan kami kepada Allah sehampir-hampirnya. (al-Zumar: 3)
Walhal Rektor Universiti al-Qarawiyyin; Tayyib bin Kiran al-Fasi (w. 1812M) menjelaskan, ayat itu sebenarnya menunjukkan kaum musyrikin beriman dengan berhala-berhala memiliki bahagian dari sifat ketuhanan yang menyebabkan mereka jatuh dalam kesyirikan serta larangan bertawassul dengan berhala.
Dalam sisi lain, kalau ditilik pada dalil dan nas syarak, ada banyak hadis dan athar yang digunakan sebagai sandaran keharusan bertawassul. Itu belum lagi doa-doa yang warid (sampai kepada kita) oleh ulama-ulama agung sendiri yang mengharuskan bertawassul.
Ini yang menyebabkan Imam al-Sanusi (w. 895H) menjelaskan, tawassul di dalam Islam adalah harus berbeza dengan sikap kaum musyrikin Mekah.
Sebuah kisah yang terkenal diriwayatkan oleh Uthman bin Hunaif r.a yang menceritakan bahawa Rasulullah SAW didatangi seorang lelaki buta yang mengadu kesusahannya. Maka Nabi SAW memerintahkannya untuk bersabar itu lebih baik baginya. Tetapi orang tersebut memilih Baginda SAW mendoakannya.
Maka Baginda SAW memerintahkannya untuk ia berwuduk, solat dua rakaat serta berdoa dengan doa ini: “Ya Allah! Aku memohon daripadaMu dan bertawassul dengan nabi-Mu Muhammad, Nabi pembawa rahmat, Ya Muhammad! aku bertawassul denganmu kepada Tuhanku bagi hajat ku ini, maka tunaikanlah untukku Ya Allah! berikanlah syafaatnya kepadaku”. Lalu Uthman menceritakan: “Demi Allah! sebelum kami berpisah dan belum banyak kami berborak, tiba-tiba lelaki buta itu masuk seolah-olah ia belum pernah mengalami kebutaan”. (Riwayat al-Tirmidzi (hasan sahih gharib), al-Hakim (sahih) dan lain-lain.
Bahkan seorang pakar hadis dari Mesir, Dr. Mahmud Said Mamduh mengatakan hadis ini sahih. (Lihat: Raf’u al-Manarah: 106).
Terkait dari kisah ini, Imam al-Tabrani meriwayatkan ketika zaman Khalifah Uthman bin Affan ada seseorang berhajat kepada khalifah, namun beliau tidak dipandang oleh khalifah.
Maka beliau pun mengadu kepada Uthman bin Hunaif, maka beliau memerintahkan untuk berdoa seperti di dalam hadis di atas. Orang itu pun datang ke pintu rumah Khalifah Uthman bin Affan r.a dan beliau dijemput masuk serta segala hajatnya ditunaikan.
Beliau juga kembali dan menceritakan perkara ini kepada Uthman bin Hunaif. (Athar al-Tabrani, Abu Nu’aim dan al-Bayhaqi. Dr. Mahmud mensahihkan hadis ini: Raf’u al-Manarah 115). Athar ini juga menjadi bukti dianjurkan bertawassul dengan Rasulullah SAW walaupun setelah kewafatannya.
ATHAR ZAMAN UMAR
Hujah kuat lainnya adalah athar yang menceritakan ketika zaman Khalifah Umar bin al-Khattab r.a berlaku kemarau. Maka datanglah seorang lelaki ke makam Rasulullah SAW dan menyeru: “Ya Rasulullah! Turunkanlah hujan! kerana umat mu benar-benar dah hancur”.
Lalu lelaki itu bermimpi didatangi Rasulullah SAW dan berpesan supaya bertemu dengan Umar, sampaikan salam dan khabarkan bahawa kalian akan disirami hujan.
Ketika lelaki itu bertemu Khalifah Umar r.a dan menceritakan maka menangislah khalifah dan berkata: “Ya Allah! saya tidak bermalasan kecuali terhadap sesuatu yang saya tidak mampu mengerjakannya” (Athar ini diriwayatkan oleh Ibn Abi Syaibah dalam Sahihnya, al-Bayhaqi dan lain-lain. al-Hafiz Ibn Hajar dan al-Hafiz Ibn Kathir telah mensahihkan athar ini)
Berdasarkan semua dalil ini dan banyak lagi dalil yang tidak dapat disebutkan dalam ruang yang terbatas ini, ulama-ulama agung mazhab Syafie dan mazhab-mazhab lain berpendapat, bertawassul dan beristighazah adalah harus bahkan sunat.
Imam al-Nawawi (w. 676H) di dalam al-Majmu’: 8/274, misalnya mengajar untuk memberi salam kepada Nabi Muhammad SAW ketika menziarahi makam baginda. Setelah itu Abu Bakar, Umar kembali ke wajah Rasulullah SAW dan bertawassul serta meminta syafaat melalui Baginda SAW kepada Allah SWT. Apa yang disebutkan oleh al-Nawawi ini jelas menunjukkan amalan bertawassul kepada Rasulullah SAW setelah wafatnya di makam Nabi SAW serta menghadap Rasulullah SAW.
Tawassul dan istighazah ini difatwakan harus dan baik oleh al-Subki (w. 756H), Ibn Hajar al-Asqalani (w. 852H), Zakaria al-Anshari (w. 926H), al-Suyuthi (w. 911H), al-Qastalani (w. 923H), Ibn Hajar al-Haytami (w. 974H), Mula Ali al-Qari (w. 1014H), al-Ramli (w. 1004H), al-Qurtubi (w. 671H), Wan Daul al-Fathani (w. 1847M), Abdullah Fahim (w. 1961M), sekalian ulama Muzakarah di Kepala Batas tahun 1953 dan banyak lagi ulama dari hujung Barat sehingga hujung Timur.
Selain itu, beberapa jabatan mufti negeri di Malaysia juga mewartakan Fatwa Menangani Persoalan Bidaah Perkara Ikhtilaf/Khilaf Furu’ seperti Negeri Sembilan, Selangor dan Pulau Pinang.
Keputusan tersebut juga melarang pembidaahan amalan bertawassul. Lebih-lebih lagi sekalian ulama alam Melayu dahulu beramal dengan banyak selawat yang penuh dengan keindahan bertawassul kepada junjungan besar Nabi SAW yang diadatkan oleh ulama dahulu dan sekarang. Bagaimana mungkin amalan majoriti muslim ini dihukum syirik?
Dr. Ayman al-Akiti, Pensyarah Jabatan Usul al-Din dan Perbandingan Agama, UIAM
Tambahan:
Menjawab isu perbesaan dengan nasrani
https://www.facebook.com/share/v/1AhDH6qE6Z/
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TAWASSUL IS NOT AN ACT OF SHIRK
8 June 2021
Recently, an old issue has resurfaced among netizens — the ruling on practicing tawassul with those who have passed away, whether they be Prophets or saints (awliya’). What has happened is that some people are still blindly accusing the practice of tawassul of being shirk (polytheism).
When scholars speak about tawassul, they refer to the act of using something as a means or intermediary to attain a desired goal. For example, a person who hopes that their prayers and requests will be granted by Allah SWT may perform tawassul through the Prophet Muhammad SAW — making him a means or intermediary — in the hope that Allah SWT will grant the request, as the Prophet SAW is beloved to Allah SWT.
In today’s debates, those who label tawassul as shirk do so because they believe that supplications should be made directly to Allah SWT, and using the soul of a deceased person — including the Prophet Muhammad SAW — as an intermediary is considered a form of shirk.
This view stems from the verse of Allah SWT:
“And those who take protectors besides Allah [say], ‘We only worship them so that they may bring us nearer to Allah.’” (al-Zumar: 3)
However, the Rector of Al-Qarawiyyin University, Tayyib bin Kiran al-Fasi (d. 1812 CE), explained that this verse refers to the polytheists who believed that idols possessed divine attributes, which led them to shirk, and it prohibits tawassul through idols — not through the Prophets.
On the other hand, if we examine the Shariah evidence and textual proofs, there are numerous hadiths and narrations (athar) used as the basis for the permissibility of tawassul. Not to mention the well-known supplications passed down by great scholars that allow the practice of tawassul.
This is why Imam al-Sanusi (d. 895H) stated that tawassul in Islam is permissible and differs greatly from the practices of the polytheists of Mecca.
One famous narration is reported by Uthman bin Hunaif (RA), who recounted that a blind man came to the Prophet SAW complaining of his difficulty. The Prophet SAW advised him that being patient would be better for him, but the man insisted that the Prophet SAW pray for him.
The Prophet SAW then instructed him to perform ablution (wudu’), pray two units (rak‘ah) of prayer, and supplicate with the following prayer:
“O Allah! I ask You and turn to You by means of Your Prophet Muhammad, the Prophet of mercy. O Muhammad! I turn by means of you to my Lord regarding this need of mine, so let it be fulfilled. O Allah! Accept his intercession for me.”
Uthman then said: “By Allah! We hadn’t even parted or talked for long before the blind man returned as though he had never been blind.”
(Reported by al-Tirmidhi [hasan sahih gharib], al-Hakim [sahih], and others.)
Even a hadith scholar from Egypt, Dr. Mahmud Said Mamduh, confirmed this hadith as authentic. (See: Raf‘u al-Manarah, p. 106)
In relation to this hadith, Imam al-Tabarani narrated that during the caliphate of Uthman bin Affan, a man needed something from the caliph, but was ignored.
So he went to Uthman bin Hunaif, who instructed him to make the same supplication as in the above hadith. The man then went to the house of Caliph Uthman bin Affan (RA), was invited in, and had his need fulfilled.
He later returned and told Uthman bin Hunaif what had happened.
(This athar is reported by al-Tabarani, Abu Nu‘aim, and al-Bayhaqi. Dr. Mahmud authenticated it: Raf‘u al-Manarah, p. 115). This narration also proves that tawassul through the Prophet SAW is encouraged even after his passing.
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ATHAR FROM THE TIME OF UMAR
Another strong proof is the athar from the time of Caliph Umar ibn al-Khattab (RA) when a drought struck. A man went to the Prophet’s grave and called out:
“O Messenger of Allah! Send us rain! Truly, your ummah is in ruin.”
The man then dreamt of the Prophet SAW, who told him to convey his greetings to Umar and to inform him that rain would come.
When the man met Umar and conveyed the message, the caliph wept and said:
“O Allah! I do not fall short except in matters beyond my capacity.”
(This athar was narrated by Ibn Abi Shaybah in his Sahih, al-Bayhaqi, and others. It was authenticated by al-Hafiz Ibn Hajar and al-Hafiz Ibn Kathir.)
Based on all these evidences — and many others not mentioned due to space — the great scholars of the Shafi‘i school and other madhhabs agree that tawassul and istighathah (seeking help) are permissible, even recommended (sunat).
Imam al-Nawawi (d. 676H), in al-Majmu‘ (8/274), for instance, instructed that one should greet the Prophet SAW when visiting his grave. Then, after greeting Abu Bakr and Umar, turn back to the face of the Prophet SAW and perform tawassul, seeking his intercession with Allah SWT. What Imam al-Nawawi described clearly shows the practice of tawassul to the Prophet SAW after his death at his grave.
Tawassul and istighathah have been ruled as permissible and good by scholars such as al-Subki (d. 756H), Ibn Hajar al-‘Asqalani (d. 852H), Zakariya al-Ansari (d. 926H), al-Suyuti (d. 911H), al-Qastallani (d. 923H), Ibn Hajar al-Haytami (d. 974H), Mulla Ali al-Qari (d. 1014H), al-Ramli (d. 1004H), al-Qurtubi (d. 671H), Wan Daud al-Fatani (d. 1847M), Abdullah Fahim (d. 1961M), the scholars of the 1953 Muzakarah in Kepala Batas, and many more from the far West to the far East.
In addition, several state Mufti departments in Malaysia — such as Negeri Sembilan, Selangor, and Penang — have issued fatwas on bidaah and issues of ikhtilaf/khilaf furu’, acknowledging the permissibility of tawassul.
These fatwas also prohibit labeling tawassul as bidaah. Moreover, many traditional scholars of the Malay world composed beautiful salawat that incorporate tawassul to the beloved Prophet SAW, practiced by both past and present scholars. How can an act practiced by the majority of Muslims be deemed shirk?
— Dr. Ayman al-Akiti, Lecturer, Department of Usul al-Din and Comparative Religion, IIUM
Addendum:
In response to the issue of differences with Christians:
https://www.facebook.com/share/v/1AhDH6qE6Z/
Semoga perkongsian di atas bermanfaat kepada kita di dunia dan akhirat in sya Allah.
Pendakwah Bertauliah
Negeri Selangor
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