"O ye who believe, obey Allah and obey the Messenger (Him), and ulil amri among you." (QS. An Nisa: 59)
The theme of khilafah is always warm in conversation. This system has existed and been practiced since the time of the Prophet Muhammad, the Companions, the Umawi Dynasty, the Abbasids to the Ottomans. Until finally it collapsed on March 3, 1924 by malicious hands. However, there are still those who doubt the system. Doubt that it is included in Islamic teachings originating from the Qur'an and Hadith. Until there is a challenge to bring the arguments of the Qur'an or Hadith if any. And he is ready to carry out the khilafah system if indeed there is a basis for his argument.
Naturally today if there are many Muslims who do not understand about the Caliphate system. This understanding is not only for ordinary people. Just professors and doctors don't understand. Until finally many were fighting the khilafah slogan. This system is considered to be a system of radical people. All of that happened because indeed the khilafah system had been kept away from the ummah by the enemies of Islam.
Even though the obligation to enforce the khilafah is clear. It even becomes the 'ulama' ijma which is based on strong arguments from the Qur'an and the Hadith of the Prophet. Even the rules of the ushul Jurisprudence reinforce this. Because only with him syi'ar-syi'ar Islam will appear. People who are wronged in various parts of the Islamic world will be helped. And with it Islamic laws can be enforced. So that the earth becomes the place of Allah Taala ridhai with the decline of welfare and blessing.
Interpretation of the verse
Sharih or implicit orders to establish khilafah are not found in the Qur'an. But the order that embodies the Caliphate is very large. Among other things, QS. An-Nisa: 59. Likewise in QS. Al-Maidah: 49 and 83 which commands to uphold the law that Allah wills. And law enforcement will not be possible except with the existence of a system and leadership of a caliph who upholds it.
Related to the cause of the descent of An-Nisa's letter: 59, Al Hafizh Ibn Kathir in his interpretation explained the meaning of the verse above that al-Bukhari narrated from Ibn Abbas, he said about the word of Allah: "Obey Allah and obey the Messenger (His) and Ulil Amri among you ". This verse goes down regarding Abdullah bin Hudzafah bin Qais bin ‘Adi, when sent by the Prophet Muhammad in a special force. Thus it was issued by all Jamaah except Ibn Majah.
Imam Ahmad narrated from ‘Ali, he said," The Messenger of Allah SAW sent a special force and appointed one of the Ansar to be their commander. When they came out, he was angry with them in a matter, then he said: "Didn't the Messenger of Allah (PBUH) order you to obey me?" They replied: "Right". He said again: "Collect for me firewood by you". Then he asked for fire, then he set it on fire, and he said: "I want you to come into it". Then a young man among them said: "You should run to the Messenger of Allah from this fire. Then do not rush (make a decision) until you meet the Prophet Muhammad. If he orders you to enter into it, then enter ". Then the Messenger of Allāh kepada said to them: ‘If you enter into the fire, you will never come out forever. Obedience is only for those who speak. (Issued in the ash-Shahihain of al-A'masy hadith)
Abu Dawud narrated from Abdullah bin ar Umar RA that the Messenger of Allāh W said: "Listen and obey is the duty of a Muslim, like or dislike, as long as he is not ordered to commit immorality. If ordered to commit immorality, then there is no obligation to listen and obey. " (Also issued by Al-Bukhari and Muslim from Yahya al-Qaththan).
From the explanation because of the descent of the verse above, it can be concluded that absolute obedience is only intended for Allah Taala and also His Messenger SAW. Whereas conditional obedience is obedience to the leader as long as they obey Allah and His Messenger.
While related to the interpretation of "ulil amri" in the verse above, the commentators explain: Imam At Tabari of Abu Hurairah RA said: "Indeed the Amri Ulil is the umaro 'or ruler." (Tafsir At Tabari 7: 497 Tahqiq Ahmad Syakir. And he said Hasan's greeting).
He continued: The right words in this matter are: "They are leaders who obey Allah and give benefit to the Muslim cum. (Interpretation at Tabari 7: 497).
Imam Ibn Kathir also said: "This verse is common to all ulil amri of the rulers and ulama '." (Tafsir Ibn Kathir 2: 303 prints Dar Asy Sya'b Tahqiq Muhammad Ibrahim Al Banna and Muhammad Ahmad ‘Aasyur and Abdul‘ Aziz Ghonim).
In this verse Allah Taala obliges the Muslims to obey the leaders among them while obeying Allah and His Messenger. And the command to obey the leader as a clear proposition will be obligatory to hold or bring up the leader.
Allah Taala will not be able to order to obey a leader who does not exist. It is impossible to oblige to obey something that is sunnah, namely the establishment of the Caliphate. The command to obey requires orders to hold what is obeyed. From here it is obligatory for the Muslims to hold a caliph adhered to by the Muslims. Give protection to Muslims. And direct the people to benefit the world and the hereafter.
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