Simposium 2014 Methodologi Pengambilan Ilmu Dalam Islam Methodologi Pengambilan Ilmu dan Pengolahan Dalil Ustaz Fathurrahman Dawoed Pemangku Pengarah Div Pendidikan Andalus Mengenal pasti: Matlamat sumber-sumber ilmu dalam Islam faktor kepentingan menjaga ketulenan fakta langkah atau cara memilih dan menilai fakta pada zaman moden Wadah Maklumat Buku Internet Ceramah TV/Radio 1&
Sumber Ilmu Pengetahuan Wahyu Pancaindera Ilmu Akal Ilham Ilmu Yang Benar Tidak bercanggah dengan wahyu (al-quran & al-sunnah) Melalui metodologi yang betul Diletakkan pada tempat yang sesuai (adab) 2&
Islam Mewajibkan Cari Ilmu Yang Benar Dalil Qat'iy vs Dalil Dalil Tsubut Dilalah Tsubut Dilalah Dalil Qat'iy vs Dalil = Sepakat = Khilaf Tsubut = kebenaran sumber Dilalah = kandungan makna 3&
Disepakati kebenaran sumbernya Tsubut Disepakati kandungan maknanya Dilalah Tidak disepakati kebenaran sumbernya Tsubut 4&
Tidak disepakati kandungan maknanya Dilalah Dalil Qat'iy vs Dalil Dalil Tsubut Dilalah Tsubut Dilalah Kajian Sanad & Matan Hadis Hadis palsu dapat diketahui melalui dua cara; pertama: kajian terhadap sanad (rangkaian perawi). Kedua; kajian terhadap matan atau kritik teks (textual criticism). 5&
Kajian Sanad & Matan Hadis Syarat Hadis Sahih 1. Sanadnya bersambung - sanad 2. Para rawi (periwayat)nya adil - sanad 3. Para rawi (periwayat)nya dhabith - sanad 4. Tidak ada syadz (keganjilan) - matan 5. Tidak ada ilah (cacat) - matan Kepentingan Menjaga Ketulenan Fakta Islam amat mengambil berat soal sumber sesuatu riwayat yang dipetik. Sejauh manakah sesuatu riwayat (narration) boleh dipercayai (authentic). Maka, Contoh: Ilmu Rijal al-hadith iaitu ilmu yang mengkaji latar belakang perawi (narrators). Contoh: Ilal al-hadith Larangan menyampaikan hadis palsu Faktor Perlunya Pemilihan & Penilaian Fakta Jumlah bahan sumber yang terlalu banyak Kebebasan menerbitkan bahan sumber Tidak memerlukan pengesahan 6&
Aspek-Aspek Penilaian dan Pemilihan Kewibawaan (Credibility) Ketepatan (Accuracy) Kewajaran (Reasonableness) Sokongan (Support) Fatwa Mardin Ibn Taymiyah ditanya tentang penduduk Mardin. Adakah mereka dianggap sebagai orang-orang munafik? Adakah wajib ke atas penduduk Islam di sana untuk berhijrah? Apakah Mardin dianggap sebagai sebahagian daripada negara Islam? Jawapan beliau - yang dikenal sebagai fatwa Mardin menjawab beberapa perkara dengan jelas: 1. The lives and property of the people of Mardin are inviolable. Their living under the subjugation of the Mongols does not compromise any of their rights, nor can they be maligned verbally or accused of hypocrisy. 7&
2. As long as the inhabitants of Mardin are able to practice their religion, they are not obliged to emigrate. 3. They should not give assistance to those who are fighting against the Muslims, even if they are forced to flatter them, be evasive, or absent themselves. 4. The territory is neither wholly a part of the Muslim world, since it is under the domination of the Mongols, nor is it part of the non- Muslim world since its populace is Muslim. It is in fact a composite of the two. The Muslims living therein should be treated according to their rights as Muslims, while the non- Muslims living there outside of the authority of Islamic Law should be treated according to their rights. A discrepancy has come up in some printed editions of the fatwa with regard to the final passage The Muslims living therein should be treated according to their rights as Muslims, while the non- Muslims living there outside of the authority of Islamic Law should be treated according to their rights. 8&
In some printed editions, the text is corrupted to read: while the non- Muslims living there outside of the authority of Islamic Law should be fought as is their due. This change in meaning is the consequence of the substitution of two letters in a single word. Instead of the correct word yu` mal (should be treated), the word is rendered yuq tal (should be fought). This typographic error changes the meaning of the phrase drastically. 9&
The correct wording of the fatwa appears in the following sources: 1. The only known manuscript copy of the fatwa which is the Zahiriyyah Library manuscript (2757) archived at the Asad Library in Damascus. 2. It is also quoted correctly in al-durur al-saniyyah (12/248) 3. The fatwa is quoted by Ibn Taymiyah's student and contemporary Ibn Muflih in his work Ad b al-shar `ah (1/212), with its correct wording: while the non-muslims living there outside of the authority of Islamic Law should be treated according to their rights. 4. Sheikh Rashid Rida quotes it correctly in the journal al-man r. the corrupted text of the Mardin fatwa has become the basis for the legitimization of many violent and militant groups within Muslim society. Among those who used the fatwa in this manner was Abdussalam Faraj in his book al Farıdat ahl-gha iba (p. 6) 10&
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Yeo's Malaysia Kenyataan rasmi dari Puan Razana Mat Saad, Pengerusi Pematuhan Halal Yeo s Malaysia Assalamu alaikum wrh. wbh, saya mengesahkan bahawa produk Yeo s Chrysanthemum Tea yang menggunakan bahan ramuan kod E102 dan E110 adalah disahkan HALAL yang berasas dari unsur tumbuh-tumbuhan. Ramuan yang kami gunakan tidak mengandungi sumber dari haiwan. Pengguna-pengguna tidak perlu merasa waswas dengan semua produk Yeo s Malaysia, wassalam. Soal Jawab Terima Kasih 12&
Fatwa Mardin: The text of the fatwa is as follows: Ibn Taymiyah was asked about the land of Mardin. Is it a land of war or peace? Are the Muslims who live there obligated to emigrate to other Muslim countries? If they are obliged to emigrate and they fail to do so, and if they assist the enemies of Islam with their lives and property, are they sinful for doing so? Are those who accuse them of hypocrisy and malign them sinful for doing so? Ibn Taymiyah answered: Praise be to Allah. The lives and property of the Muslims are inviolable, whether they are living in Mardin or elsewhere. Assisting those who are acting in opposition to Islam is unlawful, whether those who give the assistance are the people of Mardin or others. The people living there, if they are unable to practice their religion, then they are obliged to emigrate. Otherwise, it is preferable but not an obligation that they do so. It is unlawful for them to aid the enemies of the Muslims with their lives and property. They must refuse to do so by whatever means they can, like absenting themselves, being evasive, or showing flattery. If the only way open to them is to emigrate, then that is what they must do. It is not lawful to malign them categorically or to accuse them of hypocrisy. Disparaging and accusations of hypocrisy must be according to the designations set forth in the Qur'an and Sunnah and are equally applicable to some of the people of Mardin as they are applicable to some people elsewhere. As for whether it is a land of war or peace, it is a composite situation. It is not an abode of peace where the legal rulings of Islam are applied and its armed forces are Muslim. Neither is it the same as an abode of war whose inhabitants are unbelievers. It is a third category. The Muslims living therein should be treated according to their rights as Muslims, while the non- Muslims living there outside of the authority of Islamic Law should be treated according to their rights.!