ISLAM AGAMA SYUMUL

NIGHT OF POWER (LAILATUL QADR)

The following is an extract from the Tafsir of Ibn Kathir.

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ

"Verily, We have sent it down in the Night of Al-Qadr.

And what will make you know what the Night of Al-Qadr is

The Night of Al-Qadr is better than a thousand months.

Therein descend the angels and the Ruh by their Lord's permission with every matter.

There is peace until the appearance of dawn."

The Virtues of the Night of Al-Qadr (the Decree)

Allah سبحانه وتعالى informs that He sent the Qur'an down during the Night of Al-Qadr, and it is a blessed night about which Allah سبحانه وتعالى says:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِينَ

"We sent it down on a blessed night." [TMQ 44:3]

This is the Night of Al-Qadr and it occurs during the month of Ramadan. This is as Allah سبحانه وتعالى says:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ

"The month of Ramadan in which was revealed the Qur'an." [TMQ 2:185]

Ibn `Abbas and others have said, "Allah sent the Qur'an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-`Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah based upon the incidents that occurred over a period of twenty-three years."

Then Allah سبحانه وتعالى magnified the status of the Night of Al-Qadr, which He chose for the revelation of the Mighty Qur'an, by His سبحانه وتعالى saying:

وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

"And what will make you know what the Night of Al-Qadr is. The Night of Al-Qadr is better than a thousand months."

Imam Ahmad recorded from Abu Hurayrah: "When Ramadan would come, the Messenger of Allah would say: ‘Verily, the month of Ramadan has come to you all. It is a blessed month, which Allah has obligated you all to fast. During it the gates of Paradise are opened, the gates of Hell are closed and the devils are shackled. In it there is a night that is better than one thousand months. Whoever is deprived of its good, then he has truly been deprived.'"

An-Nasa'i recorded this same Hadith. Aside from the fact that worship during the Night of Al-Qadr is equivalent to worship performed for a period of one thousand months, it is also confirmed in the Two Sahihs from Abu Hurayrah that the Messenger of Allah صلى الله عليه وآله وسلم said: "Whoever stands (in prayer) during the Night of Al-Qadr with faith and expecting reward (from Allah), he will be forgiven for his previous sins."

The Descent of the Angels and the Decree for Every Good during the Night of Al-Qadr

Allah سبحانه وتعالى says:

تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

"Therein descend the angels and the Ruh by their Lord's permission with every matter."

This means the angels descend in abundance during the Night of Al-Qadr due to its abundant blessings. The angels descend with the descending of blessings and mercy, just as they descend when the Qur'an is recited, they surround the circles of Dhikr (remembrance of Allah) and they lower their wings with true respect for the student of knowledge.

In reference to Ar-Ruh, it is said that here it means the angel Jibril. Therefore, the wording of the Ayah is a method of adding the name of the distinct object (in this case Jibril) separate from the general group (in this case the angels).

Concerning Allah's سبحانه وتعالى statement,

مِّن كُلِّ أَمْرٍ

"with every matter."

Mujahid said, "Peace concerning every matter."

Sa`id bin Mansur said, `Isa bin Yunus told us that Al-A`mash narrated to them that Mujahid said concerning Allah's سبحانه وتعالى statement:

سَلَامٌ هِيَ

"There is peace."

"It is security in which Shaytan cannot do any evil or any harm."

Qatadah and others have said, "The matters are determined during it, and the times of death and provisions are measured out (i.e., decided) during it."

Allah سبحانه وتعالى says,

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
"Therein is decreed every matter of decree." [TMQ 44:4]

Then Allah سبحانه وتعالى says,

سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ

"There is peace until the appearance of dawn."

Sa`id bin Mansur said: Hushaym narrated to us on the authority of Abu Ishaq, who narrated that Ash-Sha`bi said concerning Allah's سبحانه وتعالى statement:

سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ مِّن كُلِّ أَمْرٍ

"With every matter, there is a peace until the appearance of dawn."

"The angels giving the greetings of peace during the Night of Al-Qadr to the people in the Masjids until the coming of Fajr (dawn)."

Qatadah and Ibn Zayd both said concerning Allah's سبحانه وتعالى statement,

سَلَامٌ هِيَ

"There is peace."

"This means all of it is good and there is no evil in it until the coming of Fajr (dawn)."

Specifying the Night of Decree and its Signs

This is supported by what Imam Ahmad recorded from `Ubadah bin As-Samit that the Messenger of Allah صلى الله عليه وآله وسلم said: "The Night of Al-Qadr occurs during the last ten (nights). Whoever stands for them (in prayer) seeking their reward, then indeed Allah will forgive his previous sins and his latter sins. It is an odd night: the ninth, or the seventh, or the fifth, or the third or the last night (of Ramadan)."

The Messenger of Allah صلى الله عليه وآله وسلم also said: "Verily, the sign of the Night of Al-Qadr is that it is pure and glowing as if there were a bright, tranquil, calm moon during it. It is not cold, nor is it hot, and no shooting star is permitted until morning. Its sign is that the sun appears on the morning following it smooth having no rays on it, just like the moon on a full moon night. Shaytan is not allowed to come out with it (the sun) on that day." This chain of narration is good. In its text there is some oddities and in some of its wordings there are things that are objectionable.

Abu Dawud mentioned a section in his Sunan that he titled, "Chapter: Clarification that the Night of Al-Qadr occurs during every Ramadan." Then he recorded that `Abdullah bin `Umar said, "The Messenger of Allah was asked about the Night of Al-Qadr while I was listening and he said: "It occurs during every Ramadan." The men of this chain of narration are all reliable, but Abu Dawud said that Shu`bah and Sufyan both narrated it from Ishaq and they both considered it to be a statement of the Companion (Ibn `Umar, and thus not the statement of the Prophet صلى الله عليه وآله وسلم.

It has been reported that Abu Sa`id Al-Khudri said, "The Messenger of Allah صلى الله عليه وآله وسلم performed I`tikaf during the first ten nights of Ramadan and we performed I`tikaf with him. Then Jibril came to him and said, ‘That which you are seeking is in front of you.' So the Prophet صلى الله عليه وآله وسلم performed I`tikaf during the middle ten days of Ramadan and we also performed I`tikaf with him. Then Jibril came to him and said; ‘That which you are seeking is ahead of you.' So the Prophet صلى الله عليه وآله وسلم stood up and gave a sermon on the morning of the twentieth of Ramadan and he said: "Whoever performed I`tikaf with me, let him come back (for I`tikaf again), for verily I saw the Night of Al-Qadr, and I was caused to forget it, and indeed it is during the last ten (nights). It is during an odd night and I saw myself as if I were prostrating in mud and water." The roof of the Masjid was made of dried palm-tree leaves and we did not see anything (i.e., clouds) in the sky. But then a patch of wind-driven clouds came and it rained. So the Prophet صلى الله عليه وآله وسلم lead us in prayer until we saw the traces of mud and water on the forehead of the Messenger of Allah صلى الله عليه وآله وسلم, which confirmed his dream."

In one narration it adds that this occurred on the morning of the twenty-first night (meaning the next morning). They both (Al-Bukhari and Muslim) recorded it in the Two Sahihs.

Ash-Shafi`i said, "This Hadith is the most authentic of what has been reported."

It has also been said that it is on the twenty-third night due to a Hadith narrated from `Abdullah bin Unays in Sahih Muslim. It has also been said that it is on the twenty-fifth night due to what Al-Bukhari recorded from Ibn `Abbas that the Messenger of Allah صلى الله عليه وآله وسلم said: "Seek it in the last ten (nights) of Ramadan. In the ninth it still remains, in the seventh it still remains, in the fifth it still remains."

Many have explained this Hadith to refer to the odd nights, and this is the most apparent and most popular explanation. It has also been said that it occurs on the twenty-seventh night because of what Muslim recorded in his Sahih from Ubay bin Ka`b that the Messenger of Allah صلى الله عليه وآله وسلم mentioned that it was on the twenty-seventh night.

Imam Ahmad recorded from Zirr that he asked Ubayy bin Ka`b, "O Abu Al-Mundhir! Verily, your brother Ibn Mas`ud says whoever stands for prayer (at night) the entire year, will catch the Night of Al-Qadr." He (Ubayy) said, "May Allah have mercy upon him. Indeed he knows that it is during the month of Ramadan and that it is the twenty-seventh night." Then he swore by Allah. Zirr then said, "How do you know that?" Ubayy replied, "By a sign or an indication that he (the Prophet) informed us of. It rises that next day having no rays on it - meaning the sun." Muslim has also recorded it.

It has been said that it is the night of the twenty-ninth. Imam Ahmad bin Hanbal recorded from `Ubadah bin As-Samit that he asked the Messenger of Allah صلى الله عليه وآله وسلم about the Night of Decree and he replied: "Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night."

Imam Ahmad also recorded from Abu Hurayrah that the Messenger of Allah صلى الله عليه وآله وسلم said about the Night of Al-Qadr: "Verily, it is during the twenty-seventh or the twenty-ninth night. And verily, the angels who are on the earth during that night are more numerous than the number of pebbles." Ahmad was alone in recording this Hadith and there is nothing wrong with its chain of narration.

At-Tirmidhi recorded from Abu Qilabah that he said, "The Night of Al-Qadr moves around (i.e., from year to year) throughout the last ten nights." This view that At-Tirmidhi mentions from Abu Qilabah has also been recorded by Malik, Ath-Thawri, Ahmad bin Hanbal, Ishaq bin Rahuyah, Abu Thawr, Al-Muzani, Abu Bakr bin Khuzaymah and others. It has also been related from Ash-Shafi`i, and Al-Qadi reported it from him, and this is most likely. And Allah knows best.

Supplication during the Night of Decree

It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot: "O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so pardon me."

This is due to what Imam Ahmad recorded from `A'ishah, that she said, "O Messenger of Allah! If I find the Night of Al-Qadr what should I say?" He replied: "Say: ‘O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so pardon me.'" At-Tirmidhi, An-Nasa'i and Ibn Majah have all recorded this Hadith.

At-Tirmidhi said, "This Hadith is Hasan Sahih." Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa'i also recorded it.

This is the end of the Tafsir of Surah Laylat Al-Qadr, and all praise and blessings are due to Allah.

ZAKAT

This Ramadan Muslims all over the world will choose this blessed month to fulfil the Islamic duty of paying their Zakat. For nearly 14 centuries Muslims have continued to pay Zakat collected by the ruler and distributed to the categories Islam ordained.

The rules of Zakat come under taxation, however they transcend taxation due to the wide ranging implications they have. Zakat is a source of revenue for the state and from an economic perspective they play an important role in wealth circulation. This is why Zakat is often compared to the system of tithing and alms but unlike these older systems, it also serves as a welfare contribution.

Linguistically Zakat means 'grow', 'purify', or 'foster,' like many Arabic words their meaning was changed and came to be defined in the Shar'ah as a determined right due from certain types of wealth.

Zakat forms part of worship (‘Ibadat) and is a basic element (Rukn) of Islam like prayer, fasting and Hajj. The Zakat is a personal duty (Fardh ‘Ayn) on every Muslim who possesses the minimum amount (Nisab) in excess of his debts for the duration of a year. Zakat is obliged upon Muslims only, and is not taken from others. Its obligation is established by the Qur'an and Sunnah. Allah سبحانه وتعالى says in the Holy Qur'an:

وَآتُوا الزَّكَاةَ

"Give the Zakat" [TMQ Al-Muzzammil: 20]

There are a number of hadith that indicate the obligation of Zakat: the Messenger of Allah صلى الله عليه وآله وسلم sent Mu'az to Yemen and said to him: "Inform them that Allah obliged Sadaqah upon their wealth that is taken from their rich and given to their poor."

Allah سبحانه وتعالى ordained harsh punishments to those who withhold Zakat. Abu Hurayra narrated that the Messenger of Allah صلى الله عليه وآله وسلم said: "No owner of gold or silver who fails to give its due right except that he will have sheets of fire made for him on the Day of Judgement. They will be heated in the Hellfire then used to burn his sides, forehead and back. Whenever they cool, they are reheated to him in a Day which is 50,000 years long, until it is judged between the people and he is shown his path, either to Paradise or to the Fire."

Economy

The Zakat revenues are one of the funds that are placed in the Treasury. It is different from the other revenues because its collection, in regards of with its collected amounts and in regards with its spending.

Islam restricted the sources from where Zakat is collected, it is collected from the wealth of Muslims only and not from the non-Muslims. It is, as well, not a general tax, rather one of the pillars of Islam. Besides this, paying Zakat achieves a spiritual value, like the prayer, fasting and the hajj.

The levying of Zakat does not proceed in conformity with the needs of the State, nor according with the interest of society as is the case with all the other types of taxes levied from the Ummah. It is a specific type of tax that must be paid to the Treasury, whether there was a need for it or not. A Muslim is not absolved of the duty to pay the Zakat when it becomes due on his wealth. Its payment is obligatory on the Muslim who owns the Nisab (minimum amount eligible for Zakat), after deducting his debts and his needs. Zakat is not an obligation upon the non-Muslim. It is however an obligation upon the adolescent and the insane, this is because At-Tirmidhi reported on the authority of Abdullah Ibn Amru that the Messenger of Allah صلى الله عليه وآله وسلم said: "He who acts as guardian for an orphan who has property, let him trade in that property and not leave it until the Sadaqah devours it", meaning that he should not leave it until it all perishes from paying Zakat upon it.

The disposal of Zakat and the areas of its expenditure have been determined and restricted to eight categories Allah سبحانه وتعالى mentioned in the Qur'an. Allah سبحانه وتعالى said:

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاء وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللّهِ وَابْنِ السَّبِيلِ فَرِيضَةً مِّنَ اللّهِ وَاللّهُ عَلِيمٌ حَكِيمٌ

"The alms are only for the poor, and the needy, and those who collect them, and those whose hearts are to be reconciled and to free the slaves, and the debtors, and for the way of Allah (Jihad) and for the wayfarers." [TMQ At-Tauba: 60]

The poor, are those who have money, but their expenses are higher than what they own. Whilst the needy are those with no money and no income.

The individuals the state employs to collect and distribute the Zakat are also paid from the Zakat collections.

Those whose "hearts have been reconciled" are those the State deems appropriate to give them from the Zakat as an incentive to establish them firmly in Islam.

The slaves are also given money so that they can be freed. This category is not existent today.

Those in debt, who are unable to pay off their debts all receive a share.

In the way of Allah means Jihad; whenever "in the way of Allah" is mentioned in the Qur'an, coupled with spending, its meaning is Jihad.

The wayfarer is the traveler.

It is forbidden to pay Zakat to any other than from these eight categories, and it is also forbidden to spend it upon the other expenditures of the state.

Paying Zakat

Zakat is obliged on the following properties:

1. Livestock

2. Crops and fruits

3. Currency

4. Trading goods and merchandise

Zakat is obliged on these properties if they reach the Nisab for the duration of one year except for crops

With the absence of the khilafah, the role Zakat plays in an economy is absent in the Islamic lands, Zakat is not enforced by the Islamic lands although many Muslims willingly pay their dues. Without the Khilafah the obligation of Zakat remains as its not based upon the existence of the state, it is an obligation which has its own evidences, so it's obligatory for itself.

Livestock

Zakat is liable upon various animals if they are kept for year for grazing, the nisaab is different depending on the animal, and hence no Zakat is due on camels until they are more then five in number. Other animals that Zakat is liable upon are cattle, Lamb, Sheep and goats. The nisaab is progressive which increases with the number of animals.

Fruits and Crops

Zakat is obliged upon wheat, barley, dates and raisins. The texts which oblige Zakat upon fruits and crops came in restricted form, hence there is no Zakat on other fruits such as maize, rice, beans, chickpeas, lentils or other types of grains and legumes. Similarly, it is not taken from apples, pears, peaches, apricots, promenade, oranges, banana or other types of fruits. Again the nisaab rate is progressive. The Zakat due is based upon an estimation of the fruits that people have from their palm trees and grapes after their ripeness becomes obvious.

Trading and Merchandise

Zakat is liable on merchandise, this is everything other than currency which is used for trading, buying and selling, for the sake of profit e.g. foodstuffs, clothing, furniture, manufactured goods, animals, minerals, land, buildings and other goods that are bought and sold. Zakat on trading merchandise is obliged when it reaches the Nisab value of gold and silver, and a year has passed over it.

Gold, Silver and money

Zakat is also liable for Gold and silver that is held for a year. The amount levied, was determined by Muhammad صلى الله عليه وآله وسلم. It has been determined as a quarter of the tenth (2.5%) in gold and silver and the. The amount is levied from a specific sum, which is the Nisab or over. The Nisab equates to either 200 silver Dirhams or 20 gold Miskals. The gold Miskal is equal to a Shari'ah approved dinar, whose weight is 20 carats, which is equal to 4.25 grams of gold. Hence, the Nisab would be equal to 85 grams of gold. As for the silver dirham, it is equal to 2.975 grams, thus the Nisab of silver would be 595 grams of silver. If the amount was less than the Nisab, nothing would be taken from it.

Zakat was obliged upon the two currencies, which were Gold and Silver at the time of Muhammad صلى الله عليه وآله وسلم. As today's currencies are paper based, they still carry the characteristics of currency as well as the characteristics prices, they therefore come under the Ahadith obliging Zakat on the two currencies, gold and silver. Hence any dollars or pound sterling held for over a year above the rate of nisaab would be liable for Zakat.

The weight of Gold and silver rates below are the Shari'ah rates, this need to be used to calculate Zakat.

Conclusion

Zakat form a fundamental aspect of the Islamic economic system, unfortunately with the absence of Islam in the Muslims lands, wealth although in abundance remains with the few who live in poverty. Its important Muslims view Zakat from an Economic perspective and not only as an individual practice as Zakat practically can only be implemented with the establishment of Khilafah.

Conference held on Thursday 18th Sept 2008 3pm at Siddique Banquet Hall, Rawalpindi

More than a thousand people, both men and women, gathered today for a special conference organised by Hizb ut-Tahrir Wilayah Pakistan (Islamic Liberation Party), to hear how the Islamic Political Ruling system - Khilafah - can solve the current crisis facing Pakistan and establish the Muslims of Pakistan as a leading nation in the world. The event was held in Siddique Banquet Hall, Rawalpindi.

Amongst those who attended were local Ulema, students, professionals and lawyers gathered from the twin cities of Islamabad and Rawalpindi as well as from other cities like Jhelum, Deena and Murree.

The participants gathered to hear the speakers, including Hizb ut-Tahrir spokesman, Naveed Butt talk on a range of vital issues facing Pakistan and Muslims.

Naveed Butt, the spokesman of Hizb ut-Tahrir in Pakistan, informed the audience that the so called War on Terror is a War against Islam and Pakistan. It has brought nothing but chaos, misery, death and destruction to Pakistan. He urged that Pakistan is a strong Nuclear and military power capable of defying the Americans - it should rely on this strength and pull out from America's war to save Pakistan.

Junaid Khan informed the audience that Economic policies imported from the World Bank and IMF have enslaved the Pakistani economy to the West where western interests, like debt repayment, take priority over relief to the masses. He mentioned that Khilafah ruling system would reject privatisation, implement Land reforms, introduce the Gold standard, refuse interest based loans and focus on distribution rather than production to solve Pakistan's economic worries.

The third speaker, Taimur Butt, spoke of the failure and corruption of the current politicians for the past 62 years and that it represents the failure of the Democratic system for Pakistan. He told the audience that the Western powers use Democracy to strengthen their grip over Pakistan and promote those politicians loyal to their western masters. He told the audience that Khilafah would return the Sovereignty of ruling to Allah and Islam and remove the authority of the corrupt politicians to rule by their whims and desires.

Osama Hanif shed light on the fact that establishing Khilafah is not only the solution to all our problems but also it is a religious obligation (fardh) on us to establish the rule of Allah (swt) on this earth. Evidences from the Quran, Sunnah and Ijma as-Sahaaba clearly prove that all the Muslims should work for establishing Khilafah which is the practical shape of establishing Allah's rule on this earth.

The final speaker, Saad Jigranwi, stressed on the Armed forces that they should come forth to support this work for Khilafah. They are the ones who can practically help us establish Khilafah in Pakistan. The responsibility of the whole Ummah lies on their shoulders and they should answer this call of Khilafah and support Hizb ut-Tahrir in this mission to give this Ummah the leading role in this world and also to gain Allah's pleasure in the Hereafter.

The event was well received by all who attended and were very impressed by the organisation of the event and promised to work for the re-establishment of Khilafah ruling system according to the Method of the Prophet Muhammed صلى الله عليه وآله وسلم

Apa Pengertian Syariat Islam itu?

Menurut Ibn al-Manzhur yang telah mengumpulkan pengertian dari ungkapan dalam bahasa arab asli dalam bukunya Lisan al’Arab .[1] secara bahasa syariah itu mempunyai beberapa maksud. Diantara maksudnya adalah masyra’ah al-ma’ (sumber air). Hanya saja sumber air tidak mereka sebut syari’ah kecuali sumber itu airnya sangat berlimpah dan tidak habis-habis (kering). Kata syari’ah itu asalnya dari kata kerja syara’a, kata ini menurut ar-Razi dalam bukunya Mukhtar-us Shihah,[2] bermaksud nahaja (menempuh), awdhaha (menjelaskan) dan bayyan-al masalik (menunjukkan jalan). Sedangkan ungkapan syara’a lahum – yasyra’u – syar’an ertinya adalah sanna (menetapkan). Sedang menurut Al-Jurjani, syari’ah juga bermaksud mazhab dan thariqah mustaqimah /jalan yang lurus.[3] Jadi maksud kata syari’ah secara bahasa membawa banyak maksud. Ungkapan syari’ah Islamiyyah yang kita bincangkan maksudnya bukanlah semua membawa makna secara bahasa itu.

Suatu istilah, sering dipakai untuk menyebut pengertian tertentu yang berbeza dari makna bahasanya. Contohnya kata solat, secara bahasa ertinya doa. Kemudian syariat menggunakan istilah solat untuk menyebut perkataan dan perbuatan yang dimulai dengan takbirat-ul ihram dan diakhiri dengan salam. Maka, apabila disebut saja kata solat, terus kita faham dengan aktiviti solat, bukan lagi kita fahami sebagai doa.

Kata syari’ah juga seperti itu, para ulama akhirnya menggunakan istilah syariah dengan erti selain erti bahasanya. Imam al-Qurthubi menyebut bahwa syariah ertinya adalah agama yang ditetapkan oleh Allah Swt untuk hamba-hamba-Nya yang terdiri dari berbagai hukum dan ketentuan.[4] Hukum dan ketentuan Allah itu disebut syariat kerana memiliki kesamaan dengan sumber air minum yang menjadi sumber kehidupan bagi makhluk hidup. Makanya menurut Ibn-ul Manzhur syariat itu ertinya sama dengan agama.[5]

Pengertian syariat Islam dapat kita peroleh dengan menggabungkan pengertian syariat dan Islam. Untuk kata Islam, secara bahasa ertinya inqiyad (tunduk) dan istislam li Allah (berserah diri kepada Allah). Hanya saja al-Quran menggunakan kata Islam untuk menyebut agama yang diturunkan oleh Allah kepada nabi Muhammad saw. Firman Allah menyatakan :

] الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ اْلإِسْلاَمَ دِينًا [

Pada hari ini telah Kusempurnakan untuk kamu agamamu, dan telah Ku-cukupkan kepadamu ni`mat-Ku, dan telah Ku-ridhai Islam itu jadi agama bagimu. (TMQ. al-Ma’idah [05]: 3)

Hukum orang kafir menyertai gerakan Islam

Soalan:

Dalam keghairahan beberapa parti berasaskan Islam di dunia hari ini melibatkan diri dalam pilihan raya untuk mendapat tempat dalam pemerintahan, mereka mula mencanangkan keahlian parti mereka kepada non-Muslim. Soalan saya ialah, apakah pendapat Hizbut Tahrir berkenaan dengan keanggotaan mereka ini dalam parti Islam di mana saya memandang seperti ada perkara yang tidak kena di sini?

Jawapan:

Tidak dibenarkan secara syarie bagi sebuah parti Islam menerima keanggotaan non-Muslim. Ia berdasarkan kepada firman Allah SWT:

﴿وَلْتَكُن مِّنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَأُوْلَـئِكَ هُمُ الْمُفْلِحُونَ﴾

"Dan hendaklah ada di antara kamu segolongan umat yang menyeru kepada kebajikan (Islam), mengajak kepada yang makruf dan mencegah dari yang mungkar." [TMQ Ali 'Imran (3):104]

Berkaitan dengan ayat di atas, Syeikh Abdul Hamid Al-Ja'bah dalam kitabnya Al-Ahzab fi Al-Islam berkata:

فكلمة " منكم " في الآية تمنع أن تكون الجماعة أو الحزب من غير المسلمين و تحصر ذلك في المسلمين فقط

"Maka kata "minkum" (di antara kamu) dalam ayat di atas mencegah sebuah jemaah atau parti dari (menerima keanggotaan) orang-orang non-Muslim, dan membatasi keanggotaannya kepada orang-orang Muslim sahaja." [Syeikh Abdul Hamid Al-Ja'bah, Al-Ahzab fi Al-Islam, hal. 120].

Syeikh Ziyad Ghazzal menyatakan pendapat yang sama dalam kitabnya Masyru' Qanun Al-Ahzab fi Daulah Al-Khilafah (Rancangan Undang-undang Parti politik dalam Negara Khilafah) di dalam fasal berkenaan keanggotaan parti politik (syuruth al-'udhwiyah fi al-ahzab as-siyasiyah) hal. 46:

أن يكون مسلما لان الحزب السياسي يستهدف العمل السياسي عامة دون تخصيص فهو يقوم بانتقاد الأحكام الشرعية التي تبناها الخليفة وأعوانه بالمعروف وينهاهم عن المنكر ويقوم اعوجاجهم إذا انحرفوا عن الشرع ويشهر السلاح في وجه الخليفة إذا ظهر الكفر البواح وغيرها من الأعمال السياسية فهو يستهدف العمل السياسي عامة وهذا يحتم أن يكون الأعضاء من المسلمين لان طبيعة الأحزاب السياسية واعمالها فرضت ذلك

"Anggota parti Islam] hendaknya seorang Muslim, kerana parti politik [Islam] bertujuan untuk melakukan aktiviti politik secara umum, tanpa pengkhususan. Tugas parti politik Islam adalah bertujuan untuk mengkritik terhadap (kesalahan) hukum-hukum syarak yang diterap oleh khalifah dan para pembantunya, melakukan amar makruf nahi mungkar terhadap mereka, meluruskan penyimpangan mereka jika mereka menyimpang dari syarak, dan mengangkat senjata di hadapan khalifah jika khalifah menampakkan kekufuran yang nyata, serta aktiviti-aktiviti politik lainnya. Jadi, parti politik (Islam) bertujuan melakukan aktiviti politik secara umum. Ianya mewajibkan anggota-anggotanya terdiri dari kalangan kaum Muslimin sahaja, kerana karakter parti-parti politik (Islam) dan aktivitinya telah mewajibkan hal itu (keislaman anggotanya)." [Syeikh Ziyad Ghazzal, Masyru' Qanun Al-Ahzab fi Daulah Al-Khilafah, Dar Al-Wadhah li An-Nasyr, 2003, hal. 46].

Oleh yang demikian, menurut Syeikh Ziyad Ghazzal, keislaman anggota parti politik Islam adalah suatu kewajiban, kerana merupakan tuntutan yang muncul dari karakter dan aktiviti parti politik Islam itu sendiri. Sebagai contoh, aktiviti parti politik Islam adalah melakukan amar makruf nahi mungkar. Dan ayat al-Quran telah memastikan, bahawa amar makruf nahi mungkar ini adalah karakter khas umat Islam, bukanlah karakter bagi non-Muslim. Firman Allah SWT:

﴿كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ

"Kamu (umat Islam) adalah umat yang terbaik yang dilahirkan untuk manusia, menyuruh kepada yang ma'ruf, dan mencegah dari yang mungkar, dan beriman kepada Allah." [TMQ Al-Imran (3):110]

Banyak ayat lain yang menerangkan, bahawa amar makruf nahi mungkar adalah ciri khas umat Islam, dan bukan bagi non-Muslim. Misalnya Surah Ali 'Imran : 114,

﴿يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَـرِعُونَ فِى الْخَيْرَتِ وَأُوْلَـئِكَ مِنَ الصَّـلِحِينَ﴾

“Mereka beriman kepada Allah dan hari Akhirat, dan menyuruh berbuat segala perkara yang baik, dan melarang daripada segala perkara yang salah (buruk dan keji), dan mereka pula segera kepada mengerjakan berbagai-bagai kebajikan. mereka (yang demikian sifatnya), adalah dari orang-orang yang soleh.”

Surah A-A'raaf : 157,

﴿الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَـتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَـئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالاٌّغْلَـلَ الَّتِى كَانَتْ عَلَيْهِمْ فَالَّذِينَ ءَامَنُواْ بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُواْ النُّورَ الَّذِى أُنزِلَ مَعَهُ أُوْلَـئِكَ هُمُ الْمُفْلِحُونَ﴾

"Iaitu orang-orang yang mengikut Rasulullah (Muhammad s.a.w) Nabi Yang ummi, yang mereka dapati tertulis (namanya dan sifat-sifatnya) di dalam Taurat dan Injil yang ada di sisi mereka. Ia menyuruh mereka dengan perkara-perkara yang baik, dan melarang mereka daripada melakukan perkara-perkara yang keji; dan ia menghalalkan bagi mereka segala benda yang baik, dan mengharamkan kepada mereka segala benda yang buruk; dan ia juga menghapuskan dari mereka beban-beban dan belenggu-belenggu yang ada pada mereka. Maka orang-orang yang beriman kepadaNya, dan memuliakannya, juga menolongnya, serta mengikut nur (cahaya) yang diturunkan kepadanya (Al-Quran), mereka itulah orang-orang yang berjaya.”

Surah At-Taubah : 71,

﴿وَالْمُؤْمِنُونَ وَالْمُؤْمِنَـتِ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُقِيمُونَ الصَّلَوةَ وَيُؤْتُونَ الزَّكَوةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أُوْلَـئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ﴾

“Dan orang-orang yang beriman, lelaki dan perempuan, sebahagiannya menjadi penolong bagi sebahagian yang lain; mereka menyuruh berbuat kebaikan, dan melarang daripada berbuat kejahatan; dan mereka mendirikan sembahyang dan memberi zakat, serta taat kepada Allah dan RasulNya. Mereka itu akan diberi rahmat oleh Allah; Sesungguhnya Allah Maha Kuasa, lagi Maha Bijaksana.”

Sebaliknya, orang non-Muslim, tidak saling melarang berbuat mungkar (Surah Al-Ma`idah:78-79),

﴿لُعِنَ الَّذِينَ كَفَرُواْ مِن بَنِى إِسْرَءِيلَ عَلَى لِسَانِ دَاوُودَ وَعِيسَى ابْنِ مَرْيَمَ ذلِكَ بِمَا عَصَوْا وَّكَانُواْ يَعْتَدُون﴾

“Orang-orang kafir Yahudi dari Bani Israel telah dilaknat (di dalam Kitab-kitab Zabur dan Injil) melalui lisan Nabi Daud dan Nabi Isa Ibni Maryam. Yang demikian itu disebabkan mereka menderhaka dan selalu melampaui batas. Mereka sentiasa tidak berlarang-larangan (sesama sendiri) dari perbuatan mungkar yang mereka lakukan. Demi sesungguhnya amatlah buruknya apa yang mereka telah lakukan.”

Dan orang munafik bahkan menyuruh yang mungkar dan mencegah dari yang makruf (Surah At-Taubah:67).

﴿الْمُنَـفِقُونَ وَالْمُنَـفِقَاتُ بَعْضُهُمْ مِّن بَعْضٍ يَأْمُرُونَ بِالْمُنكَرِ وَيَنْهَوْنَ عَنِ الْمَعْرُوفِ وَيَقْبِضُونَ أَيْدِيَهُمْ نَسُواْ اللَّهَ فَنَسِيَهُمْ إِنَّ الْمُنَـفِقِينَ هُمُ الْفَـسِقُونَ﴾

“Orang-orang munafik lelaki dan perempuan, sebahagiannya adalah sama dengan sebahagian yang lain; mereka masing-masing menyuruh dengan perbuatan yang jahat, dan melarang dari perbuatan yang baik, dan mereka pula menggenggam tangannya (bakhil). Mereka telah melupakan (tidak menghiraukan perintah) Allah dan Allah juga melupakan (tidak menghiraukan) mereka. Sesungguhnya orang-orang munafik itu, merekalah orang-orang yang fasik.”

Sebagai seorang Muslim, kita perlu faham bahawa nas/dalil yang membenarkan adanya (wajib wujudnya) parti politik adalah Surat Ali Imran:104 di atas. Dan Allah juga menerangkan bahawa taklif hukum ke atas parti politik adalah “yad’una ilal khair” (menyeru kepada kebaikan - Islam) dan “wa ya’muruna bil ma’ruf wa yanhauna anil munkar” (menyuruh kepada yang makruf dan mencegah dari yang munkar). Kedua-dua taklif ini mustahil dilakukan kecuali oleh “orang Islam”. Mana mungkin orang kafir akan “menyeru kepada Islam” sebagaimana yang Allah perintahkan? Mana mungkin orang kafir akan “menyuruh kepada kebaikan dan mencegah dari kemungkaran” sebagaimana Allah perintahkan? Kedudukan mereka sebagai orang kafir (mengkufuri Allah) itu sendiri adalah satu kesyirikan dan maksiat yang terbesar yang mereka lakukan kepada Allah, selaku Tuhan mereka. Syirik kepada Allah adalah salah satu dosa besar yang tidak akan diampuni oleh Allah swt.

Justeru, tugas menyeru kepada Islam dan amar makruf dan nahi mungkar ini sama sekali tidak akan dijalankan oleh orang yang melakukan dosa yang paling besar iaitu mensyirikkan Allah SWT. Tugas ini hanyalah tugas khas yang wajib dipikul oleh orang Islam sahaja. Jadi, mengajak orang kafir untuk menjadi ahli parti Islam adalah suatu perbuatan yang bertentangan dengan perintah Allah, atas alasan apa sekalipun. Bahkan, ia menyebabkan orang Islam justeru bersekongkol dengan orang yang mensyirikkan Allah atas justifikasi kerja amar ma’ruf nahi munkar, walhal sebenarnya untuk mengejar kekuasaan semata-mata. Nauzubillah min zalik.

Namun ada juga gerakan Islam sering mengaburi perbincangan amar makruf nahi mungkar dalam isu tugas parti dan keanggotaan parti. Bahkan yang paling menyedihkan, mereka sanggup bekerjasama dengan golongan kafir yang jelas-jelas anti Islam atas alasan ‘maslahat’ untuk menubuhkan negara Islam. Bahkan bantuan dari orang-orang kafir terhadap Islam sering diselewengkan fakta untuk membenarkan orang kafir menganggotai parti Islam. Tidak kurang, nama Abbas, pemuda Bani Da'il, perjanjian (mu’ahadah) Rasulullah saw dengan Yahudi dan Perjanjian Hudaibiyyah dijaja oleh golongan Muslim ini untuk mensahkan tujuan mereka ini, sedangkan semua peristiwa ini tidak ada kaitan dengan hukum ‘keanggotaan ahli parti Islam’ sebagai mana disebut dengan lafaz 'minkum' dalam surah Ali-Imran:104 di atas.

Bersama-sama menolak kezaliman, baik oleh orang kafir mahupun orang Islam, berbeza hukumnya dengan ‘menganggotai’ parti Islam. Jika orang kafir ingin menolak kezaliman, ya, hal ini dibolehkan ke atas mereka. Dan jika orang Islam ingin menolak kezaliman, hal ini bukan sahaja dibolehkan, malah diwajibkan ke atas mereka. Kezaliman boleh sama-sama ditolak oleh orang kafir dan orang Islam, tetapi bukan semestinya dengan cara orang kafir masuk ke dalam parti Islam. Islam telah menggariskan hukum yang jelas tentang tugas parti Islam, dan tugas ini tidak boleh dijalankan oleh orang-orang kafir, baik kafir ahli kitab mahupun kafir musyrik. Islam juga tidak pernah meletakkan ‘maslahat’ sebagai hal yang ‘menghalalkan’ bergabungnya orang kafir ke dalam parti Islam, tetapi Islam meletakan ‘nas’ sebagai panduan wahyu untuk melihat apakah orang kafir dibenarkan menjadi ahli sebuah gerakan Islam. Apa yang jelas, mereka (orang-orang kafir) boleh sahaja menolak kezaliman dengan cara mereka, manakala kita orang-orang Islam wajib menolak kezaliman dengan cara yang telah Allah tetapkan ke atas kita berdasarkan nas.

Dengan demikian jelaslah, bahawa secara syarie haram hukumnya bagi sebuah parti politik Islam menerima keanggotaan dari non-Muslim, atas alasan apa sekalipun. Dalam hal ini, kita wajib berpegang kepada nas, yang jelas-jelas menerangkan bahawa aktiviti mengajak kepada Islam dan juga aktiviti amar makruf nahi mungkar (tugas parti Islam) hanya boleh dilakukan oleh orang Islam sahaja. Adapun ‘maslahat’, ia hanyalah satu kaedah, dan bukannya nas, dan maslahat tidak akan terpakai dalam keadaan bertentangan dengan nas. Dengan kata lain, di mana telah ada nas yang menjelaskan keharaman sesuatu perkara, maka ‘maslahat’ tidak ada nilainya. Ulama terdahulu tidak pernah menggunakan kaedah ‘maslahat’ untuk menghalalkan perkara yang haram, namun kini, ramai ahli parti Islam telah terkeliru dengan menggunakan dalih ‘maslahat’ dan mereka cuba ‘menghalalkan’ perkara yang haram melalui kaedah tersebut. Apa yang mereka katakan sebagai ‘maslahat’ tersebut hanyalah timbul atau diukur dengan ‘akal’ mereka semata-mata, walhal nas dengan jelas melarang apa yang mereka lakukan. Justeru, apa yang wajib kita pegang di sini adalah nas, bukannya ‘maslahat’ berdasarkan akal fikiran kita. Insya Allah, Islam tetap akan menang tanpa bantuan orang-orang kafir dan Insya Allah, pertolongan Allah akan tiba jua ke atas umat Islam apabila umat Islam itu mematuhi apa yang Allah tetapkan, walau tanpa bantuan orang kafir sekalipun. Kita wajib berusaha bersungguh-sungguh untuk menegakkan Islam dengan cara yang Rasulullah telah tunjukkan, dan apa yang kita harapkan adalah pertolongan dari Allah untuk mencapai kemenangan, dan bukannya pertolongan dari orang-orang kafir!

HTM serah buku bantahan kenaikan harga minyak kepada Menteri

Oleh : HTM
SABTU, 13 SEPTEMBER 2008 14:33

PUTRAJAYA 12 Sept – Lima orang delegasi dari Hizbut Tahrir Malaysia (HTM) yang diketuai oleh Presiden HTM, Ustaz Abdul Hakim Othman telah menyerahkan buku-buku tandatangan berserta Kenyataan Rasmi HTM membantah kenaikan harga minyak yang diumumkan oleh kerajaan pada awal Jun lepas. Buku-buku tandatangan dan Kenyataan Rasmi itu telah diserahkan oleh Presiden HTM kepada En. Zahari Bin Md Afandi, Setiausaha Sulit Kanan kepada Dato’ Sharir Samad lebih kurang jam 11.00 pagi di pej abat Kementerian Perdagangan Dalam Negeri dan Hal Ehwal Pengguna (KPDNHEP) di sini hari ini. Majlis tersebut turut disaksikan oleh beberapa orang pegawai dari Kementerian, dengan kehadiran sejumlah pemberita tempatan. Sebelum melangkah masuk ke pintu utama, Presiden HTM telah terlebih dahulu menjawab persoalan para wartawan yang telah pun sedia menunggu.

Menteri Perdagangan Dalam Negeri, Datuk Shahrir Samad yang sebelum ini telah menyatakan persetujuan (melalui Setiausaha Sulitnya) untuk bertemu dan berbincang dengan delegasi HTM bagaimanapun tidak menepati apa yang dikatakannya. Beliau memberi alasan bahawa terdapat satu temu janji yang lain pada waktu tersebut. Melalui En. Zahari, Ustaz Hakim melahirkan rasa kesal beliau terhadap tindakan Datuk Shahrir tersebu t. Permintaan presiden HTM untuk berjumpa menteri yang berkenaan selama lima minit sahaja untuk menyerahkan buku-buku tandatangan tersebut pun dinafikan oleh Setiausaha Sulit Menteri berkenaan.

Sejak perjuangan untuk mendapatkan sejuta tandatangan oleh HTM dilancarkan lebih kurang dua bulan lepas, HTM telah berjaya mengumpulkan lebih kurang 53,000 tandatangan dari seluruh rakyat Malaysia tidak kira Melayu, India mahupun Cina. Kesemua buku tandatangan tersebut diserahkan kepada En. Zahari, sebagai wakil Menteri, bagi menunjukkan bantahan rakyat Malaysia terhadap kezaliman yang dilakukan o leh kerajaan di dalam menaikkan harga minyak, yang turut mengakibatkan kenaikan harga barangan yang lain, khususnya barang makanan.

Dalam pertemuan ringkas tersebut, Ustaz Abdul Hakim sempat menerangkan kepada Setiausaha Sulit menteri berkenaan, agar disampaikan muhasabah dari Hizbut Tahrir kepada pihak pemerintah, bahawa minyak adalah hak milik rakyat dan kerajaan tidak sepatutnya ‘berniaga’ dengan rakyat. Kerajaan wajib menerapkan hukum syarak (hukum Islam) dalam hal ini dan memberikan minyak kepada rakyat dengan ‘harga kos’, seterusnya memulangkan semula hasil minyak kepada rakyat selaku pemiliknya. Pertemuan tersebut berlangsung dan berakhir dengan suasana baik di mana En. Zahari berjanj i akan menyampaikan mesej yang telah dimaklumkan oleh Presiden HTM kepada Dato’ Sharir selaku Menteri KPDNHEP.

Sebaik keluar dari pintu utama Kementerian, para wartawan yang telah menunggu sejak awal terus mengerumuni Ustaz Hakim untuk bertanyakan soalan. Selesai semua pertanyaan, Presiden HTM lalu mengucapkan terima kasih kepada semua wartawan yang hadir.

HTM dengan ini merakamkan setinggi-tinggi terima kasih dan penghargaan kepada semua penandatangan yang telah menjayakan projek ini sama ada mereka rakyat Malaysia mahupun bukan. Semoga perjuangan ini tidak berakhir di sini biarpun kerajaan telah menurunkan harga minyak, yang berkemungkinan kerana tekanan dari projek i ni, kerana seperti yang terkandung di dalam Kenyataan Rasmi HTM berkenaannya, penurunan harga minyak ini bukanlah penyelesaian yang syar’i, atau dengan kata lain, ia bukanlah penyelesaian yang datangnya dari Allah dan Rasul. Masalah hanya akan selesai apabila hukum Allah dan Rasul diterapkan di dalam pemerintahan.