Review ayat-ayat cinta

Ayat-ayat Cinta: The Value of Love in Islam
By:Akhyar Ruslan

The novel, Ayat-ayat Cinta, is a 411 pages novel written by a young novelist from Indonesia Habiburrahman El-Shirazy who was born on 30th September 1976. He is a post-graduate scholar from Al-Azhar University, Mesir, Cairo. In the first sight, it seems like an usual Islamic novel which tries to spread religous value through art as the medium. But, when we go it more further, we will know that it’s not just an Islamic novel! It is a colaboration between Islamic Novel, Cultural Novel, and love story novel which young people like very much. In other word, this novel is the right choice for distributing religous value, for those who are curious in Islam, especially for the young people who will be the next generations in the world.

This novel told about the love story between two human beings who differs in background and culture; one of them is a male student from Indonesia who was studying in Al-Azhar University Mesir-Cairo, and the other one is a female student from Germany who was studying in Mesir also.

No WAHABI

It’s all about Wahabism. The most recent VIRUS in our society. It’s as danger as HIV and even worse! May ALLAH SWT protect us and NATION; AMIN! KAFIR/KUFR/SYIRK/BID’AH/ are Symbol for WAHABISM.

Importance of Early Marriage in Islam

A Social, Cultural, Educational & Religious E-Forum

Under the Facilitation of the World Federation of KSI Muslim Communities

The institution of marriage has been given tremendous importance in Islam. Generally, in the terms of jurisprudence it is highly recommended, but in many cases due to extraordinary circumstances, it becomes obligatory and a religious duty. For instance, marriage becoming obligatory when there is a chance of adultery or any other similar sin.

The Holy Prophet (SAW) said, “The best people of my Umma are those who get married and have chosen their wives and the worst people of my nation are those who have kept away from marriage and are passing their lives as bachelors.” (Mustadrakul Wasail by Muhaddith Noori, Vol 2, Pg 531).

As one matures physically, sexual desires develop in the individual and gradually both girls and boys start getting attracted to each other, which slowly develops into some sort of psychological pressure. This natural and undirected emotion gradually seeks solace in whatever form possible. Unfortunately more often than not, it results in the youngsters deviating from the right path and indulging in some unwanted and undesired habits. Before becoming victims of ill-directed lust, it is better for them to get married and settle down. Therefore, the leaders of Islam have advised their followers to follow this most important Sunnah. As the Holy Prophet (SAW) states:

“O youths, whosoever among you can marry, he should do so because marriage protects your eyes (from indulging in sin by looking lustfully at others in privacy.” (Makaarimul Akhlaq).

Imam Sadiq (AS) narrates that one day the Holy Prophet (SAW) went on the pulpit and said, “O people, Jibraeel has brought unto me a divine command stating that girls are like fruits from a tree. If they are not plucked in time then they get rotten by the rays of the sun and a slight blow of the wind will result in their falling down from the tree. Similarly, when girls attain maturity, then like other women they develop emotions related to sex and there is no cure for it except her husband. If they are not married, prevention of character corruption becomes a remote possibility because after all they are human beings and no human is free from vice.” (Furoo-e-Kafi, Vol 5, Pg 337).

In yet another tradition from Mustadrakul Wasail it is narrated that “When a youngster marries early in his youth, Shaitaan cries out of desperation and says, Alas! This person has protected one third of his religion, now he will protect the remaining two thirds also.”

Imam Sadiq (as) narrates from the Holy Prophet (saww) that he said, “Those believers who marry, protect half of their religion from danger.” In yet another tradition, Imam Sadiq (as) says, “Two Rak’as of a married person is better than seventy Rak’as of an unmarried one.” (Wasailush Shia, Vol 5, Pg 1)

The Holy Prophet (saww) once said, “Whoever marries, protects half of his religion, then for the remaining half he must only fear God.” (La’alil Akhbar).

The sixth Imam, Imam Sadiq (as) says, “A sleeping married man is better than a fasting unmarried man.” (La’alil Akhbar).

The Messenger of Islam (saww) said, “Do not marry a woman for the following four reasons: Wealth, beauty, ancestry and lust. It is obligatory upon you to marry a woman on account of her religion.” (Jaame ul Akhbar).

In yet another tradition, the Messenger of Islam (SAW) has prohibited his followers from marrying a beautiful woman from a disgraceful background. (Bihar ul Anwar, Vol 23, Pg 54).

To get a good, modest and chaste spouse is among the good fortunes of a person according to the leaders of Islam and is also considered as one of the sources by which the religion of a person can be protected. They have conveyed this message quite often that the worship of a married person is much more significant and important before Allah than that of a bachelor or a spinster.

The Holy Prophet (SAW) says: “Among the good fortunes of a man is to have a good wife.” (Furoo-e-Kafi, Vol. 5, Pg. 327).

Pernikahan Dini,Bukan Sekedar Alternatif

Pernikahan Dini: Sebuah nama yang lahir dari komitmen moral dan keilmuan yang sangat kuat, sebagai sebuah solusi alternatif—setidaknya menurut penawaran Prof. Dr. Sarlito Wirawan Sarwono pada tahun 1983, melalui tulisannya berjudul Bagai­mana Kalau Kita Galakkan Perkawinan Remaja? Ketika fitnah syahwat kian tak terkendali, ketika seks pra nikah semakin merajalela, terutama yang dilakukan oleh kaum muda yang masih duduk di bangku sekolah.

Tapi sederet pertanyaan dan kekhawatiran pun muncul. Nikah di usia remaja, mungkinkah? Siapkah mental dan materinya? Bagai­mana respon masya­rakat? Apa tidak meng­ganggu sekolah? Dan masih banyak sederet pertanyaan lainnya.

Dari sisi psikologis, memang wajar kalau banyak yang merasa khawatir: bahwa pernikahan di usia muda akan menghambat studi atau rentan konflik yang berujung perceraian, karena kekurangsiapan mental dari kedua pasangan yang masih belum dewasa betul. Hal ini terbaca jelas dalam senetron “Pernikahan Dini” yang pernah ditayangkan di salah satu stasiun televisi. Beralasan memang, bahwa mental dan kedewasaan lebih berarti dari sekedar materi, untuk menciptakan sebuah rumah tangga yang sakinah, seperti yang diilustrasikan oleh senetron tersebut.

Pernikahan Dini dalam Perspektif Psikologi

Sebetulnya, kekhawatiran dan kecemasan timbulnya persoalan-persoalan psikis dan sosial telah dijawab dengan logis dan ilmiah oleh Muhammad Fauzil Adhim dalam bukunya “Indahnya Pernikahan Dini”, juga oleh Clarke-Stewart & Koch lewat bukunya “Children Development Through”: bahwa pernikahan di usia remaja dan masih di bangku sekolah bukan sebuah penghalang untuk meraih prestasi yang lebih baik, bahwa usia bukan ukuran utama untuk menentukan kesiapan mental dan kedewasaan seseorang, bahwa menikah bisa menjadi solusi alternatif untuk mengatasi kenakalan kaum remaja yang kian tak terkendali.

Di kedua buku itu (dan juga di sekitar kita) ada banyak bukti empiris—dan tidak perlu dipaparkan di sini—bahwa menikah di usia dini tidak menghambat studi, bahkan justeru bisa menjadi motivasi untuk meraih puncak prestasi yang lebih cemerlang (seperti tertera sederet nama orang sukses yang melakukan pernikahan dini). Selain itu, menurut bukti-bukti (bukan hanya sekedar teori) psikologis, pernikahan dini juga sangat baik untuk pertumbuhan emosi dan mental, sehingga kita akan lebih mungkin mencapai kematangan yang puncak (Muhammad Fauzil Adhim, Indahnya Pernikahan Dini, 2002). Bahkan menurut Abraham M. Maslow, pendiri psikologi humanistik yang menikah di usia 20 tahun, orang yang menikah di usia dini lebih mungkin mencapai taraf aktualisasi diri lebih cepat dan lebih sempurna dibanding dengan mereka yang selalu menunda pernikahan. Pernikahan yang sebenarnya, menurut M. Maslow, dimulai dari saat menikah. Pernikahan akan mematangkan seseorang sekaligus memenuhi separuh dari kebutuhan-kebutuhan psikologis manusia, yang pada gilirannya akan menjadikan manusia mampu mencapai puncak pertumbuhan kepribadian yang mengesankan (ibid).

Bagaimana dengan hasil penelitian di salah satu kota di Yogya bahwa angka perceraian meningkat signifikan karena pernikahan dini? Ternyata, setelah diteliti, pernikahan dini yang rentan perceraian itu adalah pernikahan yang diakibatkan “kecelakaan” (yang disengaja). Hal ini bisa dimaklumi, sebab pernikahan karena kecelakaan lebih karena keterpaksaan, bukan kesadaran dan kesiapan serta orientasi nikah yang kuat.

Adapun urgensi pernikahan terhadap upaya menanggulangi kenakalan remaja barangkali tidak bisa dibantah. Ngeri rasanya ketika kita mendengar hasil sebuah penelitian bahwa 90% mahasiswi di salah satu kota besar di negara muslim ini sudah tidak perawan lagi. Pergaulan bebas atau free sex sama sekali bukan nama yang asing di telinga kaum remaja, saat ini. Akhirnya, kata Fauzil Adhim, kita akan menyaksikan kehancuran yang berlangsung pelan-pelan, tapi sangat mengerikan: para gadis (yang sudah tidak gadis lagi) hamil di luar nikah. Na’udzubillah! Untuk menanggulangi musibah kaum remaja ini hanya satu jawabnya: nikah.

So, dari kacamata psikologi, pernikahan dini lebih dari sekedar alternatif dari sebuah musibah yang sedang mengancam kaum remaja, tapi ia adalah motivator untuk melejitkan potensi diri dalam segala aspek positif.

Pernikahan Dini dalam Perspektif Agama

Jika menurut psikologis, usia terbaik untuk menikah adalah usia antara 19 sampai 25, maka bagaimana dengan agama? Rasulullah saw. bersabda,

“Wahai para pemuda, barang siapa di antara kalian telah mencapai ba’ah, maka kawinlah. Karena sesungguhnya kawin lebih bisa menjaga pada pandangan mata dan lebih menjaga kemaluan. Bila tidak mampu melaksanakannya maka berpuasalah karena puasa baginya adalah kendali (dari gairah seksual)” (HR. Imam yang lima).

Hadits di atas dengan jelas dialamatkan kepada syabab (pemuda). Siapakah syabab itu? Mengapa kepada syabab? Menurut mayoritas ulama, syabab adalah orang yang telah mencapai aqil baligh dan usianya belum mencapai tiga puluh tahun. Aqil baligh bisa ditandai dengan mimpi basah (ihtilam) atau masturbasi (haid bagi wanita) atau telah mencapai usia lima belas tahun. Ada apa dengan syabab? Sebelumnya, menarik diperhatikan sabda Nabi saw,

“perintahkanlah anak-anakmu mengerjakan shalat ketika mereka berumur tujuh tahun, dan pukullah mereka karena tidak mengerjakannya setelah berusia sepuluh tahun dan pisahkan tempat tidurnya” (HR. Ahmad dan Abu Dawud).

Pesan Nabi di atas, selain bermakna sebagai pendidikan bagi anak, juga menyimpan sebuah isyarat bahwa pada usia sepuluh tahun, seorang anak telah memiliki potensi menuju kematangan seksual. Sebuah isyarat dari Nabi saw, sembilan belas abad yang silam. Kini, dengan kemajuan teknologi yang kian canggih, media informasi (baik cetak atau elektronik) yang terus menyajikan tantangan seksual bagi kaum remaja, maka tak heran apabila sering terjadi pelecehan seksual yang dilakukan oleh anak ingusan yang masih di bangku sekolah dasar. Karenanya, Sahabat Abdullah bin Mas’ud ra. selalu membangun orientasi menikah kepada para pemuda yang masih single, dengan mengajak mereka berdoa agar segera diberi isteri yang shalihah.

Salah satu faktor dominan yang sering membuat kita terkadang takut melangkah adalah kesiapan dari sisi ekonomi. Ini memang wajar. Tapi sebagai hamba yang beriman, sebenarnya, kita tak perlu risih dengan yang urusan yang begitu krusial dalam sebuah rumah tangga ini. Bukankah Allah telah menjamin rezeki hamba-Nya yang mau menikah, seperti yang tersirat dalam surat al-Nur ayat 32 yang artinya, “…dan jika mereka miskin maka Allah akan membuatnya kaya dengan karunia-Nya”. Bukankah Rasul-Nya juga menjamin kita dengan sabdanya, “Barang siapa yang ingin kaya, maka kawinlah”.

Dus, apapun masalahnya, yang jelas “dar’ul mafasid muqoddam ala jalbil masholih”.

A Topic of Dispute in Islam: Music

Mustafa Sabri

Beyan-ul-Haq, issue: 63, year: 2, vol: 3, 1910 (A journal which used to be issued by the Islamic Scholars Society)

Mustafa Sabri was one of the top Ottoman scholars in the 20th century. He served as a shaikhulislam (Highest religious authority) in the Ottoman State. He died in 1954 in Egypt.

one of the top Ottoman scholars in the 20th century. He served as a shaikhulislam (Highest religious authority) in the Ottoman State. He died in 1954 in Egypt.

If the head of the family is fond of tambourine,
It is no wonder why the whole family dances! [1]

Whether it is through natural/physiological means or instruments, or tunes, depending on the kind or the different ways, music may be forbidden or disliked or even allowed according to some Islamic religious edicts. However, it is also known that Islam avoids absolutely accepting or remaining indifferent to the issue of music. It is this latter fact, ie, a sort of position by Islam, of cautioning by not allowing music, or encouraging it without reservation. It is this position whose reason or essence we will be discussing.

It would not do justice at all to compare this position of reservation by Islam with heartsick people who are unable to appreciate the joyful effect of music which is considered by those who are fond of pleasures, as of great spiritual value. Perhaps Islam does not see right to remain indifferent to music because it knows how delightful music is to our nature and how strong it is on our feelings. Our religion has an exceptionally good view in any case, in discovering the hidden dangers which might be inherent in the sweetest and most pleasurable things. Indeed, a heavenly religion should lead to the truths which are unattainable by man himself, as this is expected in the guiding nature of the religion.

Firstly, music is a useless activity which in fact, is a state of passiveness. As we will explain in another article about gambling, the fact that such an inactivity, which is inherent in those so called professions, did not escape the attention of our religion.

Secondly, the benefit and pleasure taken from music involves a meaning of deep slavery in passion. Since Islam is the only enemy of passiveness and slavery in passion, an important duty of Islam is to search their traces in unexpected hide-outs.

Although it might be difficult for some to realize the fact that music has a sense of passiveness, those with a subtle mind would not hesitate to accept it, as it is not possible to imagine another worldly benefit of music. As for this world, it is useless as in the idiom of “no good for stomach”[2]. One should not ask hastily: how could this be claimed while there are many singers, instrument players in the West, for example, making a living or even a fortune? To make a living would not be proper unless it is done in a way which does not harm human dignity since it would not be at ease with conscience otherwise.

(One may think) that we are roaming from one bizarre opinion to another: Where on earth is the harm to human dignity in this? Again, one should not be hasty. The acts of pure entertainment are considered low-level professions in the eyes of unpolluted human nature. You should not take seriously the applause and respect and perhaps requests given to the famous of these kinds of artists. Those who pay respects and make requests do not mind doing so, since they do it, in a way, taking away a crumb of honour from the artist, by hiding this loss from him. Likewise, a lot of respect is usually paid to some ladies in order to take sexual advantage of them.

From such an entertainment point of view, it shows a quite bizarre mentality of some parents who are proud of having taught their daughters how to play an instrument. It is also bizarre to see some people wishing to marry a girl with musical training, in an attempt to imitate Western civilization which, they think, gives the utmost importance to the respect of woman. It might be said that being able to play an instrument is not a shame for a woman as it is her natural duty to make her husband happy with her company. However, such an objection is not valid because happiness and enjoying each other’s company in a marriage is a mutual benefit. Then, one can imagine how bizarre and ridiculous it would be for a man to say he is lacking the qualities for marriage just because he does not know how to play an instrument!

Compared to singers and instrument players, although composers look, to some extent, free of the hidden disgrace explained above, the art of composing could not get rid of the pros and cons of singing or playing as they depend on each other. Also, while the waves of pride and dignity rise in teaching knowledge, as opposed to an atmosphere of of frivolity spreading from the classes of composers. Of course, we all appreciate the meaning of “playing music after forty years of age” [3] That is why it would be quite offensive to ask a man of high rank in a government to sing a song no matter how good it is as it would be an affront to his dignity. As opposed to this, teaching knowledge regardless of rank is considered a means of increasing honour and pride.

An attempt to cover up the problem above, by claiming that a composer can concentrate on teaching music without having to put himself in a frivolous and disgraceful position by shouting or singing before students would, in fact, mean to admit our claim, let alone being an argument against it.

All these problems we have tried to expose above are about those who make a living through music. As for those who see it as a hobby, playing only for friends, the passiveness and the waste of time for both player and listeners are pretty obvious, not needing a special attempt to expose it.

During listening to music, people would not be doing anything for the good of humanity. They would cause, instead, a lot of money to change hands. And, in return for the money, what do these people get? Nothing! Consider this: Suppose a shoemaker sells you a shoe. And you wear it and walk to your shop. Let us say you sell books in your shop. You both make a profit and help knowledge and science spread in your country. This way you would serve in a chain of benefits in the society by making other people too to benefit, such as those who print or write books, and the manufacturers of paper or the cotton farmers and on the other hand, there are the craftsmen who process leather for shoes and the farmers who raise animals to provide leather. When it comes to music, although those who manufacture instruments and those who offer their skills for your hearing appreciation, by playing them certainly benefit, this chain of benefits ceases at you!

Paying for music is not the same as hiring a horse-and-cart to go out for a picnic, because this way you could contribute more to your work of being a complementary part of the chain of human needs by benefitting your health in addition to helping the cart driver make a living. Besides, those carts are used for transportation at other times than those of picnic. In short, picnic is one thing and music is another. Of course, nothing could be said against music when it is a medical necessity for a patient like clean air being one of the most important necessities in treating patients. Nevertheless, it is not known yet that music is prescribed by physicians despite the fact that treatment with music has recently become a familiar term.

Now, let us talk about another face of musical pleasures, the one involving a deep indulgence in passion: Under what kind of influence are the feelings of those who are in an atmosphere which is full of emotional temptations caused by music? The effect of music can have various ways: with music, a lonely person feels his loneliness more, an orphan feels more the loss of his parents, a patient feels more sorrowful of his situation, and an aged person feels sorrier that the most of his life has already gone. Yet again, with music, a lucky person with wealth and a high ranking position feels happy more than he usually is. In short, music paints the reality in darker colours by increasing the sorrow of the the sorrowful and the happiness of the happy. And this way, the effect of music resembles that of alcohol, causing people to perceive the reality in a more stretched way than it really is. Above all of these, music has a tremendous effect in agitating the feelings of romance and love. That is why a banquet with music is usually accompanied with pretty women and alcoholic beverages. Therefore, the most intimate secrets of love are exposed first by poems, then, under the disguise of music, in a similar manner to some women making themselves more attractive under the disguise of the hijab. Or, the words that cannot be normally said by lovers can be uttered by means of music and poetry. That is why it is not considered rude, if a person who is too shy to say “I’m dying for her, I’m crazy for her” shouts the same words before others by music and poetry. Furthermore, I wonder how parents who would like to raise their daughters in chastity and modesty with wisdom allow them to sing the most intimate words of love, considering this a good quality for a girl at the age of marriage despite the fact that it is shameful (in our society) for girls to utter even the word of marriage which is lawful in Islam. If the opinion of some thinkers of this century, who said “if women are not kept busy, they would think of some other things do to”, is to be taken, then women who are fond of playing instruments would have found even an irresistible guide to those kind of thoughts.

However, is dreaming love and romance a bad thing? What else is like love that makes man feel angelic and gives compassionate and elevated feelings? Love is so strong that it is not possible to remain indifferent to the whining of the lovelorn and suffering hearts. Yes, this is quite true. However, there is no other issue, as delicate as this, vulnerable to abuse. Indeed, it was not an exaggeration when Hoja Nasruddin (Juha), when asked if he ever had a love affair, said: Yes, I was just getting involved once, but we were surprised! [4] Although love cannot be but mutual, it seems shameful for women in particular. And a man esteems a woman who only loves him. Besides, he would not excuse other women being in love with other men. And the woman he loves has no importance attached to her by others.

Having said these considerations about music, it has become easier to express an opinion about love odes which form the most elegant kind of poetry. As for the poetry of eulogy or satire they are not usually commendable as the former is a kind of flattery and the latter is fault-finding. As for the poetry to uphold the moral values we have no objection. Islam’s position can be summarized as accepting the good poetry and rejecting its bad kind, anyway.

Although poetry is perhaps the best of the literal arts, Islam’s uneasiness about poetry is because it does more harm than good. Even a student’s obsession of poetry is considered a sign of going astray, leaning towards laziness even by scholars of the modern times. What consists of the capital of poetry is confessed by poets themselves:

“The material of poets never runs out
No end to lies even to an end this world is brought” [5]

In ancient times when poets never made such confessions (out of their pride), the nature of their poetry was exposed by the Holy Quran:

As for poets, the erring follow them. Hast thou not seen how they stray in every valley, And how they say that which they do not? [6]

However, poetry is far more important than music as poetry sharpens the mind and can be informative.

Before we finish the topic of music, let us add that, if the effect of music on feelings must indeed be an important need for the soul, the recitation of the Quran serves that need in a much more dignified way. This is also shown by the fact that harmonious recitation of the Quran is recommended in Islam. However, it should also be noted that a musical tune accompanying the recitation is not proper. In other words, a harmonious recitation is recommended in some hadiths of the prophet (pbuh), yet the scholars are against the musical recitation of the Quran. The reason of these two seemingly conflicting opinions can be understood by making a distinction between the two concepts of music:

If music is to be applied with its rules and techniques to the recitation it would violate the rules of tajweed [7]. So, this kind of music with notes and rules, like composed pieces, is not allowed in the recitation. However, if a person recites the Quran, associated with the beauty of his natural tunes, this is commendable. This way is very reasonable considering the fact that an abuse of the Quran with music must be avoided. That is why a piece of music is listened to for appreciation of its musical value, without necessarily understanding its words, for the most part. Although the meaning of the words in some pieces of music can be realized to some extent, the composers usually have to fill the gaps with “la la”s to balance the piece of music. Obviously, such a practice in the Quranic recitation is out of the question.

Besides, nobody wants to listen to the music of a person with no talent for it. As for the talented, their natural tunes are more pleasant and impressive than their musical skills acquired through musical training. Our claim should not seem bizarre. We have witnessed the loss of purity and sweetness in the recitation of once famous Quran reciters, after being exposed to musical education. Therefore, natural music should be superior to the acquired musical skills, as the former is an extempore act while the latter consists of repeating composed and used tunes. At this point we have got one more claim: It is known that one nation may not enjoy the music of another. So it means that the effect of music is in proportion to its locality. Therefore, a person’s natural music should be superior, as being his personal music, to his national music…

Muhadditsin VS fuqoha dalam hukum musik

Assalamu ‘alaikum warahmatulahi wabarakatuh,

Para muhadditsin dengan para fuqaha memang sangat dimungkinkan untuk saling berbeda pendapat. Bahkan sesama muhadditsin pun juga sering kali saling berbeda pendapat. Dan para fuqaha, dengan sesamanya, juga sudah kita tahu seringkali berbeda pendapat.

Perbedaan pendapat itu bukan hal yang tabu atau haram. Perbedaan pendapat itu justru menunjukkan dinamika keilmuan dalam syariah Islam. Bahkan meski ungkapan ikhtilafu ummati rahmah bukan termasuk hadits yang shahih, namun pada prinsipnya secara nyata memang melahirkan banyak kebaikan.

Namun untuk urusan hukum musik, sebenarnya tidak secara tepat merupakan polemik antara ahli hadits dengan ahli fiqih. Sebab para ahli fiqih sebenarnya juga saling berbeda pendapat dalam masalah ini. Hanya kebetulan saja Syeikh Bin Baz, Syeikh AL-Albanidan Syeikh Utsaimin berbeda pendapat dengan Dr. Yusuf Al-Qaradawi dalam pendekatan masalah musik. Namun perbedaan itu bukan representasiperwakilan dari kubu ahli hadits dengan kubu ahli fiqih.

Kalau kita kembalikan kepada disiplin ilmu masing-masing, pada dasarnya perbedaan pendapat dalam hukum musik sebenarnya adalah polemik para ahli fiqih, bukan polemik para ahli hadits. Sebab yang diteliti ole para ahli hadits terbatas pada wilayah keshahihan atau kedhaifan sebuah riwayat. Tidak sampai kepada wilayah penarikan hukum. Bagaimana menarik kesimpulan adalah ‘wilayah kerja’ para ahli fiqih.

Namanya saja fiqih, artinya paham. Jadi peranan fiqih adalah bagaimana memahami isi kandungan hukum yang ada pasa suatu dalil, baik berupa ayat Quran maupun berupa hadits nabawi.

Syeikh Bin Baz, Syeikh Al-Albanidan Syeikh Al-Utsaimin ketika berfatwa dalam masalah musik, bukan dalam kapasitas sebagai ahli hadits, melainkan beliau masuk ke wilayah fiqih. Sebab yang namanya fatwa adalah produk para ahli fiqih. Kalau keduanya berfatwa tentang keshahihan suatu hadits, maka saat itu kita bilang bahwa mereka sedang berfungsi sebagai ahli hadits.

Jadi ketiga tokoh itu bukan hanya berhenti sebagai ahli hadits, namun juga berkapasitas sebagai ahli fiqih. Dan dengan jabatan sebagai mufti resmi kerajaan Saudi Arabia, fungsi ahli fiqih tidak mungkin dilepaskan dari diri seorang Syeikh Bin Baz.

Bahwa pendapat beliau dan umumnya para ulama di Saudi Arabia mengharamkan musik, bukan karena mereka ahli hadits, namun karena banyak faktor lainnya. Misalnya masalah kultur yang sudah ada di sana selama ini, pasti turut ikut mempengaruhi alur pikiran mereka.

Tidak bisa dipungkiri ketika seseorang berfatwa, maka faktor pengaruh lingkungan tidak mungkin terlepas dari esensi fatwanya. Parasyeikh itu, khususnya Bin Baz dan Utsaimin, meski mungkin tidak terus terang mengakui berafiliasi kepada mazhab fiqih tertentu, namun karena mereka lahir dan dibesarkan serta belajar kepada para ulama di suatu komunitas tertentu, maka fatwa-fatwa yang keluar dari mereka berdua lebih dekat kepada fatwa dari mazhab tertentu. Dalam hal ini mazhab fiqih Ahmad bin Hambal.

Sebagai contoh, mazhab ini tidak menajiskan kotoran hewan. Khususnya hewan yang dagingnya halal dimakan. Maka kotoran sapi, kotoran kambing, kotoran ayam tidak akan dianggap najis. Maka jangan heran kalau keduanya boleh jadi juga tidak menajiskan kotoran hewan yang dagingnya halal dimakan.

Kalau ada seorang mufti yang lahir dan dibesarkan di lingkungan mazhab As-Syafi’i, jangan heran kalau beliau akan lebih hati-hati dalam urusan air yang kurang dari 2 qullah (musta’mal). Seba mazhab Asy-Syafi’i yang membentuk lingkungannya akan berpengaruh pada dirinya.

Maka dalam pandangan kami, ketika ada dua kubu ulama berbeda pendapat dalam hukum musik, kelihatannya yang lebih bermain adalah faktor lingkungan (bi’ah)masing-masing ulama, ketimbang latar belakang disiplin ilmunya. Maksudnya, faktor itu punya pengaruh yang kuat.

Wallahu a’lam bishshawab, wassalamu ‘alaikum warahmatulahi wabarakatuh,

Akhyar Ruslan

Ketika Musik Dipertanyakan

Artikel Islami

23 Maret 2005 – 09:37

HUKUM MUSIK DAN LAGU

“Dan di antara manusia (ada) yang mempergunakan lahwul hadits untuk menyesatkan (manusia) dari jalan Allah tanpa pengetahuan dan menjadikan jalan Allah itu bahan olok-olokan.” (Luqman: 6) Sebagian besar mufassir berkomen-tar, yang dimaksud dengan lahwul hadits dalam ayat tersebut adalah nyanyian. Hasan Al Basri berkata,ayat itu turun dalam masalah musik dan lagu. Allah berfirman kepada setan: “Dan hasunglah siapa yang kamu sanggupi di antara mereka dengan suaramu.” Rasulullah Shallallahu ‘Alaihi Wasallam telah bersabda: “Kelak akan ada dari umatku beberapa kaum yang menghalalkan zina, sutera, minuman keras dan musik.” (HR. Bukhari dan Abu Daud) Dengan kata lain, akan datang suatu masa di mana beberapa golongan dari umat Islam mempercayai bahwa zina, memakai sutera asli, minum-minuman keras dan musik hukumnya halal, padahal semua itu adalah haram. Adapun yang dimaksud dengan musik di sini adalah segala sesuatu yang menghasilkan bunyi dan suara yang indah serta menyenangkan. Seperti kecapi, gendang, rebana, seruling, serta berbagai alat musik modern yang kini sangat banyak dan beragam. Bahkan termasuk di dalamnya jaros (lonceng, bel, klentengan). “Lonceng adalah nyanyian setan .” (HR. Muslim) Padahal di masa dahulu mereka hanya mengalungkan klentengan pada leher binatang. Hadits di atas menun-jukkan betapa dibencinya suara bel tersebut. Penggunaan lonceng juga ber-arti menyerupai orang-orang nasrani, di mana lonceng bagi mereka merupakan suatu yang prinsip dalam aktivitas gereja. Nyanyian di masa kini: Kebanyakan lagu dan musik pada saat ini di adakan dalam berbagai pesta juga dalam tayangan televisi dan siaran radio. Mayoritas lagu-lagunya berbicara tentang asmara, kecantikan, ketampanan dan hal lain yang lebih banyak mengarah kepada problematika biologis, sehingga membangkitkan nafsu birahi terutama bagi kawula muda dan remaja. Pada tingkat selanjutnya membuat mereka lupa segala-galanya sehingga terjadilah kemaksiatan, zina dan dekadensi moral lainnya. Lagu dan musik pada saat ini tak sekedar sebagai hiburan tetapi sudah merupakan profesi dan salah satu lahan untuk mencari rizki. Dari hasil menyanyi, para biduan dan biduanita bisa mem-bangun rumah megah, membeli mobil mewah atau berwisata keliling dunia, baik sekedar pelesir atau untuk pentas dalam sebuah acara pesta musik. Tak diragukan lagi hura-hura musik –baik dari dalam atau manca negara– sangat merusak dan banyak menimbul-kan bencana besar bagi generasi muda. Lihatlah betapa setiap ada pesta kolosal musik,selalu ada saja yang menjadi korban. Baik berupa mobil yang hancur, kehilangan uang atau barang lainnya, cacat fisik hingga korban meninggal dunia. Orang-orang berjejal dan mau saja membayar meski dengan harga tiket yang tinggi. Bagi yang tak memiliki uang terpaksa mencari akal apapun yang penting bisa masuk stadion, akhirnya merusak pagar, memanjat dinding atau merusak barang lainnya demi bisa menyaksikan pertunjukan musik kolosal tersebut. Jika pentas dimulai, seketika para penonton hanyut bersama alunan musik. Ada yang menghentak, menjerit histeris bahkan pingsan karena mabuk musik. Para pemuda itu mencintai para penyanyi idola mereka melebihi kecintaan mereka kepada Allah Ta’ala yang menciptakannya, ini adalah fitnah yang amat besar. Semua nyanyian itu hampir sama, bahkan hingga nyanyian-nyanyian yang bernafaskan Islam sekalipun tidak akan lepas dari kemungkaran. Bahkan di antara sya’ir lagunya ada yang berbunyi: “Dan besok akan dikatakan, setiap nabi berada pada kedudukannya … Ya Muhammad inilah Arsy, terimalah …” Bait terakhir dari sya’ir tersebut adalah suatu kebohongan besar terhadap Allah dan RasulNya, tidak sesuai dengan kenyataan dan termasuk salah satu bentuk pengkultusan terhadap diri Rasul Shallallahu ‘Alaihi Wasallam, padahal hal semacam itu dilarang. “Hai manusia sesungguhnya telah datang kepadamu pelajaran dari Tuhanmu dan sebagai penyembuh bagi penyakit-penyakit (yang berada) dalam dada dan petunjuk serta rahmat bagi orang-orang yang beriman.” (Yunus: 57) Kiat Mengobati virus nyanyian dan musik : Di antara beberapa langkah yang dianjurkan adalah: Jauhilah dari mendengarnya baik dari radio, televisi atau lainnya, apalagi jika berupa lagu-lagu yang tak sesuai dengan nilai-nilai akhlak dan diiringi dengan musik. Di antara lawan paling jitu untuk menangkal ketergantungan kepada musik adalah dengan selalu mengingat Allah dan membaca Al Qur’an, terutama surat Al Baqarah. Dalam hal ini Allah Ta’ala telah berfirman: “Sesungguhnya setan itu lari dari rumah yang di dalamnya dibaca surat Al Baqarah.”( HR. Muslim) “Hai manusia sesungguhnya telah datang kepadamu pelajaran dari Tuhanmu dan sebagai penyembuh bagi penyakit-penyakit (yang berada) dalam dada dan petunjuk serta rahmat bagi orang-orang yang beriman.” (Yunus: 57) Membaca sirah nabawiyah (riwayat hidup Rasul Shallallahu ‘Alaihi Wasallam) , demikian pula sejarah hidup para sahabat beliau. Nyanyian yang diperbolehkan: Ada beberapa nyanyian yang diperbolehkan yaitu: Menyanyi pada hari raya. Hal itu berdasarkan hadits A’isyah: “Suatu ketika Rasul Shallallahu ‘Alaihi Wasallam masuk ke bilik ‘Aisyah, sedang di sisinya ada dua orang hamba sahaya wanita yang masing-masing memukul rebana (dalam riwayat lain ia berkata: “…dan di sisi saya terdapat dua orang hamba sahaya yang sedang menyanyi.”), lalu Abu Bakar mencegah keduanya. Tetapi Rasulullah malah bersabda: “Biarkanlah mereka karena sesungguhnya masing-masing kaum memiliki hari raya, sedangkan hari raya kita adalah pada hari ini.” (HR. Bukhari) Menyanyi dengan rebana ketika berlangsung pesta pernikahan, untuk menyemarakkan suasana sekaligus memperluas kabar pernikahannya. Nabi Shallallahu ‘Alaihi Wasallam bersabda: “Pembeda antara yang halal dengan yang haram adalah memukul rebana dan suara (lagu) pada saat pernikahan.” (Hadits shahih riwayat Ahmad). Yang dimaksud di sini adalah khusus untuk kaum wanita. Nasyid Islami (nyanyian Islami tanpa diiringi dengan musik) yang disenandungkan saat bekerja sehingga bisa lebih membangkitkan semangat, terutama jika di dalamnya terdapat do’a. Rasulullah Shallallahu ‘Alaihi Wasallam menyenandungkan sya’ir Ibnu Rawahah dan menyemangati para sahabat saat menggali parit. Beliau bersenandung: “Ya Allah tiada kehidupan kecuali kehidupan akherat maka ampunilah kaum Anshar dan Muhajirin.” Seketika kaum Muhajirin dan Anshar menyambutnya dengan senandung lain: “Kita telah membai’at Muhammad, kita selamanya selalu dalam jihad.” Ketika menggali tanah bersama para sahabatnya, Rasul Shallallahu ‘Alaihi Wasallam juga bersenandung dengan sya’ir Ibnu Rawahah yang lain: “Demi Allah, jika bukan karena Allah, tentu kita tidak mendapat petunjuk, tidak pula kita bersedekah, tidak pula mengerjakan shalat. Maka turunkanlah ketenangan kepada kami, mantapkan langkah dan pendirian kami jika bertemu (musuh) Orang-orang musyrik telah mendurhakai kami, jika mereka mengingin-kan fitnah maka kami menolaknya.” Dengan suara koor dan tinggi mereka balas bersenandung “Kami menolaknya, … kami menolaknya.” (Muttafaq ‘Alaih) Nyanyian yang mengandung pengesaan Allah, kecintaan kepada Rasululah Shallallahu ‘Alaihi Wasallam dengan menyebutkan sifat-sifat beliau yang terpuji; atau mengandung anjuran berjihad, teguh pendirian dan memper-baiki akhlak; atau seruan kepada saling mencintai, tomenolong di antara sesama; atau menyebutkan beberapa kebaikan Islam, berbagai prinsipnya serta hal-hal lain yang bermanfaat buat masyarakat Islam, baik dalam agama atau akhlak mereka. Di antara berbagai alat musik yang diperbolehkan hanyalah rebana. Itupun penggunaannya terbatas hanya saat pesta pernikahan dan khusus bagi para wanita. Kaum laki-laki sama sekali tidak dibolehkan memakainya. Sebab Rasul Shallallahu ‘Alahih Wasallam tidak memakainya, demikian pula halnya dengan para sahabat beliau Radhiallahu ‘Anhum Ajma’in. Orang-orang sufi memperbolehkan rebana, bahkan mereka berpendapat bahwa menabuh rebana ketika dzikir hukumnya sunnat, padahal ia adalah bid’ah, Rasulullah Shallallahu ‘Alaihi Wasallam bersabda: “Jauhilah perkara-perkara yang diada-adakan, karena sesungguhnya setiap perkara yang diada-adakan adalah bid’ah. dan setiap bid’ah adalah sesat.” (HR. Turmudzi, beliau berkata: hadits hasan shahih). __________________________________ Sumber dari: Rasa’ilut Taujihat Al Islamiyah, 1/ 514 – 516. Oleh: Syaikh Muhammad bin Jamil Zainu