Hadits Riwayat Khalifah Ali bin Abi Thalib

RIWAYAT HADITS NABI SAW DARI KITAB SUNNI DAN SYI'AH Pembaca pasti penasaran ingin tahu jumlah riwayat Nabi SAW dari kitab hadits utama Sunni dan Syi'ah, lietaratur mana yang lebih banyak memuat riwayat hadits dari Nabi SAW? Sunni atau Syi'ah? silahkan lihat selengkapnya... Komparasi jumlah riwayat ahlulbait dari kitab hadits Ahlsunnah dan Syiah. Sebelumnya ada baiknya kita membandingkan validitas kitab hadits Ahlussunnah dan Syi’ah menurut masing-masing kelompok, sekali lagi, menurut masing-masing kelompok, yaitu tingkat validitas kitab hadits Ahlussunnah menurut kacamata Ahlussunnah sendiri, begitu juga kitab hadits syi’ah menurut kacamata syi’ah sendiri. Ada empat kitab yang menjadi literatur utama hadits syi’ah, yaitu Al Kafi, Man La Yahdhuruhul Faqih, At Tahdzib dan Al Istibshar. Sayyid Husein Bahrul Ulum –salah seorang ulama syi’ah- mengatakan: ijtihad dalam mazhab syi’ah bersumber dari empat kitab : Al Kafi, Man La Yahdhuruhul Faqih, At Tahdzib dan Al Istibshar, keempat kitab ini adalah kitab induk yang dijadikan pegangan sebagaimana enam kitab shahih bagi orang awam. Muqaddimah Talkhis Asy Syafi, -karya Syaikh Tha’ifah At Thusi- Husein Bahrul Ulum, hal 29. Yang dimaksud dengan orang awam di sini adalah Ahlussunnah, ulama syi'ah terbiasa menganggap ahlussunnah sebagai kalangan awam. Sebagai catatan saja, Ahlussunnah hanya mengakui keshahihan hadits dua kitab saja, yaitu shahih Bukhari dan Shahih Muslim, sementara empat kitab lainnya tidak dianggap seluruh isinya Shahih, jadi nampak Husein Bahrul Ulum tidak begitu mengenal mazhab Ahlussunnah, jadi bisa kita maklumi. Sementara ada sembilan kitab hadits yang dijadikan sumber bagi ajaran Ahlussunnah ; yaitu Shahih Bukhari, Shahih Muslim, Sunan Nasa’I, Sunan Tirmidzi, Sunan Abu Dawud, Sunan Ibnu Majah, Muwatha’ Malik, Musnad Ahmad dan Sunan Darimi Antara Shahih Bukhari Muslim dan Al Kafi Shahih Bukhari dan Muslim, seluruh hadits yang ada dalam kitab itu yang tersambung sanadnya adalah shahih, sedangkan Al Kafi, kebanyakan haditsnya adalah dhaif. Menurut pengakuan Fakhruddin At Tharihi ada 9845 hadits yang dhaif dalam kitab Al Kafi, dari jumlah 16119 hadits Al Kafi. Sedangkan mayoritas hadits dalam Al Kafi adalah Ahad yang tidak dapat dijadikan pegangan dalam masalah akidah –menurut syi’ah sendiri-. Seluruh agama dan sekte yang ada bangga dengan validitas (baca keshahihan) kitab literatur mereka dan mereka, kecuali syi’ah, yang merupakan satu-satunya sekte yang bangga dan gembira karena kitab literatur mereka yang tershahih (baca terbaik) tidak seluruh hadits yang ada di dalamnya adalah shahih, bahkan lebih banyak yang dhaif daripada yang shahih. Ini terbukti, coba anda tanya ke penganut syi’ah di sekitar anda, pasti dia berbangga dan senang bahwa kitab literatur terbaik syi’ah yaitu al kafi memuat banyak hadits dhaif, saya sarankan anda balik bertanya: jika kitab yang tershahih (baca tervalid) banyak dhaifnya, apalagi kitab yang dhaif, pasti lebih parah lagi. Komparasi jumlah riwayat dari ahlulbait dalam kitab hadits ahlussunnah dan syi’ah Jumlah riwayat yang ada dalam empat kitab syi’ah di atas adalah 44 ribu riwayat lebih sedikit, tetapi riwayat yang berasal dari Nabi SAW hanya ada 644, atau hanya sekitar 1.5 % saja. Itu saja banyak yang sanadnya terputus dan tidak shahih. Tetapi anda akan menemukan puluhan ribu riwayat bersambung dari Nabi SAW dalam kitab ahlussunnah. Yang lebih mengherankan, dalam kitab Al Kafi yang haditsnya berjumlah 16199, hanya ada 92 riwayat dari Nabi SAW, sementara riwayat dari Ja’far As Shadiq berjumlah 9219. Fakta di atas menimbulkan pertanyaan di benak kita semua: Apakah fungsi kenabian telah berakhir setelah wafatnya Nabi SAW ? Syi’ah mengaku berpegang pada ahlulbait, tapi meninggalkan riwayat dari Nabi SAW sendiri. Syi’ah mencela Umar yang melarang menulis hadits tapi syi’ah sendiri hanya menulis sedikit saja hadits Nabi SAW Sementara riwayat dari Ali bin Abi Thalib dalam empat kitab syi’ah di atas hanya berjumlah 690 riwayat, kebanyakan terputus sanadnya dan tidak shahih, sepertinya fungsi pintu ilmu sudah diambil alih oleh orang lain, padahal yang ditunjuk oleh Nabi SAW untuk menjadi pintu ilmu hanyalah Ali. Apakah Ali yang tidak melaksanakan amanat Nabi SAW atau bagaimana? Tidak ada fakta yang jelas. Tetapi tidak mungkin Ali meninggalkan amanat Nabi SAW. Tetapi dalam sembilan kitab hadits Ahlussunnah kita temukan 1583 riwayat dari Ali bin Abi Thalib, lebih banyak dari riwayat Abubakar yang hanya ada 210 riwayat dalam kitab hadits Ahlussunnah, lebih banyak dari Umar yang hanya ada 977 riwayat, dan lebih banyak dari Usman yang hanya ada 313 riwayat. Sementara riwayat dari Imam Hasan bin Ali bin Abi Thalib yang ada dalam empat literatur utama hadits syi’ah hanya berjumlah 21 riwayat. Sementara sembilan kitab hadits ahlussunnah memuat 35 riwayat dari Hasan bin Ali bin Abi Thalib. Empat kitab literatur utama hadits syi’ah tidak memuat riwayat dari Fatimah Az Zahra Alaihassalam, sementara dalam sembilan literatur Ahlussunnah terdapat 11 riwayat dari Fatimah. Riwayat Imam Husein yang tercantum dalam empat literatur utama hadits syi’ah hanya berjumlah 7 riwayat saja. Sementara dalam sembilan kitab literatur hadits ahlussunnah memuat 43 riwayat dari Imam Husein. Sedangkan jumlah riwayat dari Imam Ali Zainal Abidin, Muhammad Al Baqir dan Ja’far As Shadiq dalam sembilan kitab hadits sunni lebih banyak daripada riwayat Abubakar, Umar dan Usman.

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VISI-MISI

Visi Menjadi lembaga yang menyadarkan masyarakat kewajiban zakat dan gemar berinfak/sedekah dan wakaf untuk kaderisasi ulama, kemanusian dan memutuskan anak yatim-dhuafa dari garis kemiskinan Misi Membangun ketakwaan, akhlaqul karimah dan kemanusian dimasyarakat Menyadarkan masyarakata tentang pentingnya pesantren, kaderisasi ulama, dan intelektual muslim Mendorong sinergi program dan jaringan pesantren untuk pemberdayaan masyarakat global Menumbuhkembangkan dan mendayagunaan aset masyarakat melalui ekonomi syariah Mengembangkan Zakat dan wakaf produktif sebagai altrenatif untuk pemberdayaan masyarakat Tujuan Mendorong voluntarisme dan lahirnya ulama dan intelektual muslim dari anak yatim-dhuafa yang menjadi panutan dan keteladanan Mengajak masyarakat secara kolektif membimbing dan mensejahterakan anak yatim-dhuafa untuk kaderisasi ulama dan intelektual muslim Membekali santri yatim-dhuafa dengan ketrampilan . Terwujudnya perubahan sosial yang islami Menjadi lembaga expert dan rujukan pesantren dalam kebijakan pengentasan kemiskinan imam dan materi

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LEMBAGA AMIL ZAKAT, INFAQ, SEDEKAH DAN WAKAF SUNAN DRAJAT SEJAHTERA (LAZISWAF-SDS) merupakan lembaga nirlaba milik umat yang bergerak di bidang penghimpunan (fundraising) dan pendayagunaan dana (Zakat, Infak, Sedekah dan wakaf) serta dana lainnya yang halal dan legal dari perorangan, kelompok, perusahaan, instansi atau lembaga. Didirikan pada 12 Robiul Awwal 1433 (4 Pebruari 2012) oleh KH. Muhammad Munawwir al-Qosimi (Buya Nawwir) sebagai bagian dari Yayasan Sunan Drajat Sejahatera dengan tekad menjadi LAZIZWAF (Lembagan Amil Zakat, Infak, Sedekah dan wakaf) yang Amanah, jujur, Profesional dan Akuntabel. Latar belakang berdirinya P2YADI adalah melihat Indonesia sebagai negara dengan jumlah penduduk muslim terbesar di dunia memiliki potensi zakat yang amat besar. Hanya saja, prosentase masyarakat yang memiliki kesadaran menunaikan kewajiban zakat sesuai dengan ketentuan masih relatif kecil dibanding dengan potensi zakat di Indonesia per tahun yang mencapai 19 trilyun rupiah. Zakat juga sering tidak disalurkan ke pesantren. Padahal, lembaga inilah di negeri ini yang pertama kali mengelola ZIZWAF yang digagas oleh Al-Imam Maulana Ahmad Rohmatullah (Sunan Ampel), Al-Imam Maulana Muhammad Ainul Yaqin (Sunan Giri), Al-Imam Maulana Qosim (Sunan Drajat) dan walisongo lainnya Sunan Ampel mendapatkan ZIZWAF dari dari Raden Ayu Condriowati (pernmaisuri Brawjijaya) yang diperdayagunakan untuk mendirikan Pesantren dan bea pendidikan yatim-dhuafa di Ampel, Surabaya. Demikian juga ZIZWAF untuk Sunan Giri dari Nyai Ageng Pinatih, Sunan Drajat dari Mayangmadu P2YADi berusaha untuk membangkitkan kesadaran masyarakat terhadap amal jariyyah melalui ZIZWAF yang akan disalurkan untuk pembangunan, pemberdayaan dan kesejahteraan Pesantren dan santri yatim-dhuafa di seluruh Indonenesia sehingga lahirlah generasi yang bertakwa, beraklaqul karimah, amanah, jujur dan professional.

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Sufi" is a unique word. "Sufi" is a unique Power. It does not relate to any particular religion. It belongs to all of humanity.

"Sufi" is a clear, pure Essence that has filtered and settled slowly, deep within. It goes beyond the state of mounam (silence), even beyond the station of the mouna guru (the silent guru within us). It is that State of Stillness when the Resplendence of the Pure Clarity of Wisdom has sunk down and settled completely within its ultimate Completeness and Perfection. "Sufi" reveals the nature of the final state of the receding of that Perfection, when it has settled down slowly to its ultimate Stillness.

It is not something that belongs to any one religion. It is the Essence which has been filtered out from all four religions by Wisdom. It is the Essence which has analyzed and sifted right from wrong, extracted the clear Filtrate that is the Truth, and out of that Truth distilled the Power that resides within all created lives-the Power that is God. It has ascertained and extracted the qualities, the tendencies, the awareness, and the intelligence of all these lives. And understanding clearly their characteristics, their intelligence, their actions, and their behavior, it scrutinizes and comprehends them through Wisdom, and from this understanding of all of creation it gives praise to the Glory of God.

"Sufi" is to bestow Compassion on these lives, to bestow Love, Kindness, Compassion, and Mercy on all creations. Just as God protects all lives and nourishes each being with exactly the right type of food for its needs, Sufi gives to each one the explanation appropriate to its level of wisdom. Sufi explains, teaches, and leads them on the Good Path. Knowing the level of each and imparting the Wisdom that each one requires, Sufi leads them within the fold of the Mercy of God. This is for all six kinds of lives.

There are six categories of life, five of which are: earth life, fire life, water life, air life and ether life. Earth life has 400 trillion kinds of lives; fire life has 1008 kinds of lives; water life has 1008 kinds of lives; air has 2008; and ether life (such as that which is found in stars, moon, sun, etc.) has 1008 kinds of lives.

All of the above lives, which were created by repeated division of the Light that was the One Soul, were then filtered and distilled and repeatedly re- filtered and re-distilled. The Life that emerged as the finest Essence of this distillation, the sixth kind of Life, the Life with the Totality of Power that emerged from the repeated filtering and distilling of the other five lives, was called Human Life. That Resplendent Life, that Light, is called Man. It is the Soul of Man. That is what is called Noor. That came from God. The Life that is Perfect Fullness, the Perfection of the Soul that is called Noor, that which is directly connected with God-that is the Soul.

The heavenly messengers are also light. They emerged from the element fire, and they are a step lower than Man. Next in power to the heavenly beings are the angels, and even lower are the jinns and fairies; satan has less power than the jinns. Thus at every stage the power of the lives has been gradually reduced. Even satan has power, though of a lower order. This is the order in creation. This is the way in which the six types of lives have been created.

The Light of the Power which is called Noor is the Soul of Man. This Power can be likened to the high voltage power produced by electric generators in a power station. The Soul of Man is the Completeness and Fullness of that Power. And, just as the electric current is distributed through wires to cities and towns and the power varies in strength at the different points of delivery, so the power of the several life forms is distributed in varying strengths, some lives being of higher power and others of lower power. This is why grass life, worm life, bird life, and animal life cannot be considered equal to Human Life.

The Soul of Man has the capacity to realize all the powers in creation. It has the Power to attract, beckon, and summon the Prophets, the heavenly beings, and all other beings. It has this exalted Power. The Wisdom and Soul of Man has this immense Power because it was created out of the totality of power that is found in all of the different lives. The residue that was left after the Essence of the Perfection that is Man had been filtered away was in turn filtered and distilled to create, in their varying degrees of power, the heavenly beings, the heavenly messengers, the angels, and beings of gradually lesser degrees of power. Thus each successive being that God creates is endowed with gradually diminishing power. Accordingly, their wisdom is also reduced in that order.

The Power to control and rule all of these lives, to understand them lovingly, to protect them, to understand both the good and the evil within them; the Wisdom and the Patience to understand and realize all of these things; the Seven States of Consciousness, Wisdom, Patience, God's Compassion, His 3000 Gracious Qualities, His 99 Divine Gracious Names, and the Protective Beneficent Attributes of those Gracious Names; the Quality that protects all lives, the Power that understands various illnesses and gives the appropriate remedy: the Power that has all of this is what is called Man. That is the Soul of Man.

One who understands, knows and realizes all of these thing; who knows both himself and God; who understands hell and heaven, lives and creations, satan and the children of satan; who understands and realizes all of those with the full clarity to withdraw and to sink within the Silence of the Perfection of God and to reside in quiescence in that Stillness within the Plenitude of God; one who stays within His Divine Justice, one who reveals His Glory and His Meaning, one who has no praise except in praise of Him; one who is established in that State, one who is fixed in that State, one who has realized that State; one who has seen himself and God and everything within that Perfection that is God, and who, seeing the realizing, takes on the Compassion of God as his own compassion towards all lives, and explains the Stillness of that Silence from the Quiescence of that Stillness: such a one is called "Sufi".

Now, if we call someone "Sufi", all the world should be dead to him. God alone should be living. All the world within him should have died. The maya and karma that we call the world should be dead, while only the Resplendence of God and the Grace of God live on within him undyingly. It is such a State that is called "Sufi".

There are so many meanings of "Sufi". This is just a little bit of the meaning.

You should understand this Truth. For Sufi there are no differences, there is no world, there is no praise; there is no dancing, no play acting, no marijuana. Sufi does not put on costumes and dance. But whatever are the Qualities of God and whatever is God's Compassionate Benevolence, Sufi is those Qualities. The one who has imbibed those Qualities is Sufi. He does not acknowledge differences of races, religions, or any separations. He embraces only God, His 3000 Gracious Qualities, and His Plenitude. One who has attained this State is Sufi. One who has known and realized this state of:

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