Al-Ghazaly – The Man of Da`wah

by Dr. Yusuf Al-Qaradawi IkhwanWeb

The best greeting I can start with is the greeting of Islam, and the greeting of Islam is peace. So, peace and mercy be upon you. I thank those who arranged this symposium in the memory of our Sheikh, Al-Ghazaly, may Allah bless his soul and be pleased with him. I wish to thank the International Institute of Islamic Thought (IIIT), the Royal Conference for Research on Islamic Civilization (Al al-Bait Organization) and The Society of Islamic Studies and Research. This is an example of cooperation that should be repeated and "help you one another onto righteousness and pious duty" (al-Ma"idah; verse 2). Cooperation always produces good. I don"t know how I can talk to you about Sheikh Al-Ghazaly. How can I summarize half a century in a few minutes? How can I put the sea in a bottle? It is not easy to talk about our Sheikh Al-Ghazaly. And I am saying "our Sheikh" even if he is just nine years older than me. So, the difference in our ages is not a lot, but I assert that I am a student of his. I got to know him first by reading his articles and then by reading his books, since his first book, Islam and Economy, and his second book, Islam and Social Systems. I also admired his articles. At that time, I was only busy with literature and poetry. All my readings were focused into that direction. But when I read Al-Ghazaly"s articles in the Muslim Brotherhood weekly magazine, I found him to be an astoundingly eloquent writer. At that time, I was not aware that he was an Azhari Sheikh. Sheikhs have a different style of writing and discuss different issues from him. They simply have a completely different spirit. Sheikh Al-Ghazaly used to write under different titles. Such examples are his Free Thoughts, Pages of Glory, and The Underprivileged People. This is not a Sheikh"s style. That is why I never imagined that Al-Ghazaly of the Muslim Brotherhood magazine was an Azhari Sheikh. One day he signed "Mohamed Al-Ghazaly Al-Wa"ez" (the preacher). I asked some brothers, "Is he from the Al-Wa"ez family or is he really a Wa"ez (preacher)?" They answered, "Yes, he is a preacher. That is his job." I asked, "Is he Azhari?" They replied, "Yes, he is a Sheikh and he even wears an Al-Azhar uniform." This made me love him more and read more of his articles. Al-Azhar, at that time, was proud of all its men and Sheikhs. It wasn"t written that I meet him until I was moved from the prison of Tanta. My brother, Ahmed Al-Assaal, who is sitting here among the audience, and some other brothers accompanied me. After our forty days stay in the Tanta prison, we were transferred to the Hike Step Jail. Then, we were to be transferred to Al-Toor Jail in Sinai. On our trip on the ship a quarrel started between some bothers. I saw a young man who was slightly shorter than average without a head cover, who spoke only a few words that put an end to the conflict. He said: "Brothers, you have to be patient, until we reach the place, which is destined to be our place of residence. It is the land from which revelation emerged to liberate a captivated nation, which appeared before Mohamed (pbuh). We are going to the Mountain of Al-Toor." Silence overtook the group. I asked some Ikhwan from Cairo, "Who is this speaker?" They answered, "Don"t you know him? He is the al-Azhari Sheikh, Mohamed Al-Ghazaly." I told them, "He is a dear brother to me. I loved this Sheikh before seeing him, and here I am gazing upon him for the first time." Allah destined that I be with him in the same section of the jail. That jail was originally a place for health examinations for people returning from Hajj. It was divided into sections, and each section was divided into several rooms. Allah destined that I be in the same area that Sheikh Al-Ghazaly was appointed an Imam for. I remember his first Khutbah there. It was an angry revolution regarding the living conditions of this prison. The prison guards were stealing the food from the prisoners! And it was just canned food to begin with. We were getting almost nothing to eat. After the Khutbah, Sheikh Al-Ghazaly led a rally inside the prison, the slogan of which was: "Stop the Hunger! Stop Organized Theft!" We were all rallying behind Sheikh Al-Ghazaly. At that time he was thirty-two. The jail administration was startled. Those in charge in it swiftly agreed to negotiate with the prisoners. We ended up receiving all our designated food – on the condition that we cook it ourselves! This was Sheikh Al-Ghazaly. He would never tolerate oppression. From that incident on, I accompanied Sheikh Al-Ghazaly. It was then Ramadan. I enjoyed my Ramadan, praying behind him. He memorized the entire Qur"an perfectly. He would read the whole Qur"an twice during the month of Ramadan; the one time over the Taraweeh prayers and the other divided over all other prayers. At each prayer, he would begin reading with where he left off with until he finished the Qur"an. Then he would start the whole Qur"an again. He would make Dua" during every prayer, the Dua" of Calamity. He would just say a few brief words. He would say: "Oh Allah, liberate us by Your power. Heal us with Your mercy. Take care of our affairs with Your kindness. Oh Allah, cover our bodies and make us secure from our fears. Oh Allah, take revenge on our oppressors." Sometimes, he would add a few other words. I lived with Al-Ghazaly in prison - praying behind him and learning from his lectures. The theme of his lectures was, Islam and Political Oppression. The book that he later published under the same title was a collection of these lectures in prison. He was quite aware that those present were scrutinizing his words. But this never affected what he said. The prisoners" leader was our teacher and Sheikh, Al-Bahey Al-Kholi. Then, Sheikh Al-Bahey was taken out to attend a court case with the Ikhwan Secret Services. The Ikhwan in the jail agreed among themselves that Al-Ghazaly should be their new leader. He was quite young, but proved himself to be a wise and mature leader. When we were freed we all kept strong ties with Sheikh Al-Ghazaly, and especially I and brother Ahmed Al-Assaal. He invited us to his place many times. We would very much enjoy his food and talk. That was good for our stomachs and our minds. I always accompanied Sheikh Al-Ghazaly. Even when I moved to Qatar, I would seize any opportunity to meet the man. I learned from him, as a Khateeb, as a lecturer, as a teacher, as a speaker, and as a writer. I wrote a book on the Sheikh while he was still alive as a small gratitude. Many people do not show their gratitude to great men until after their deaths. Islamists, sadly, are guilty of this. Others, as for example Marxists, hail their men, their writers, their poets, and their thinkers. They over-exaggerate the greatness of their people. They adulate each other in the eyes of the public, while Islamists don"t do this. The title of my book is Sheikh Al-Ghazaly, as I Knew Him: A Journey of Half a Century. Actually, this book started with an attempt of a group of writers to write a book on the Sheikh. It was planned to be a gift for him on his seventieth birthday. A committee was formed to publish this book, but unfortunately did not complete the project. The only one who published something was Brother Dr. Mohamed Emara. It was a small book titled, Sheikh Al-Ghazaly and his Place as a Thinker. Some articles written by others were gathered and published in a book by Dar Al-Sahwa. My book started off just as an article. The article had become too long. I realized I couldn"t write just an article on the Sheikh. It would have to be a book. Although it turned out to be ten chapters long, I still think it falls short of being an adequate portrayal of the Sheikh. Each chapter of this book could easily be expanded into a separate book on Sheikh Al-Ghazaly. Sheikh Al-Ghazaly was a man of Da`wah before anything else. He was, in fact, a top-level man of Da`wah. Da`wah or a being a caller to Islam was in his blood. He worked in it during the day and dreamt about it during the night. He lived for Da`wah in his past, his present, and his future – his entire self was dedicated to it. When he wrote, gave Khutab or lectures, he was doing it all for the sake of Da`wah. When he attacked, defended, or criticized, he was doing all of this for the benefit of Da`wah. He was a man of Da`wah. He mastered using all the tools for Da`wah; first, the Holy Qur"an. He memorized the Qur"an as our brother, Dr. Ali Jum"ah said, "As if the Qur"an is one line in front of his eyes." I lived with the Sheikh and saw this myself. He would quote from the Qur"an as if it appeared all on one page in front of him. He considered the Qur"an as the first source for a Da"ee or caller. He believed that it should be the supreme judge over all other sources, such as the Sunnah, Qiyass (comparing of cases), and consensus. He believed that the Qur"an is the pivotal and fundamental source of `Aqeedah and Shari`ah. Sheikh Al-Ghazaly was a man of the Qur"an by all means. He saw things in the verses that nobody else would see easily. I was in Algeria discussing with some students of Justas Malik Bin Nabi, may Allah bless his soul. They were talking about Malik"s theory on the tendency of Muslims to fall under imperialism. I told them that Sheikh Al-Ghazaly had first developed this theory. They asked how and where. I replied: It was in his book, Islam and Economy. Al-Ghazaly wrote: "Nations are occupied when they develop tendencies for mischief. Occupation follows mischief." He went on very eloquently quoting some verses from Surat al-Isra". These verses mention how mischievous the Children of Israel were and how this lead to their oppression and the occupation of their lands. They were oppressed by the Babylonians, Persians, Romans, etc. The Sheikh was living with the Qur"an. Since his early books, one can easily conclude he saw in the Qur"an what nobody else was capable of. Dr. Al-Assaal described how Sheikh Al-Ghazaly would dedicate his books. At the beginning of his books he would write his dedications as follows: "In the way of Allah and the underprivileged." He took from the verse: "Why do you not fight in the way of Allah and the underprivileged." Therefore, it is a Qur"anic principle; "In the way of Allah and the underprivileged." He formed a group with some other scholars from Al-Azhar. Among them was Sheikh Khalid Mohamed Khalid (before he went in another direction). This group"s slogan was "Religion at the Service of the Masses". This slogan was a response to those who say, "Religion is the Opium of the Masses". Sheikh Al-Ghazaly wrote this slogan on the covers of his first and second book. Sheikh Al-Ghazaly would judge real life situations, Fiqh, Qiyass, and virtually everything by the words of the Qur"an. That is why he refused to accept anything that contradicts the teachings of the Qur"an. For example, he refused to accept the Hadith that Muslim narrated in his authentic collection, saying that the father of the Prophet (pbuh) is in the hellfire. Unfortunately, some brothers who work in the way of Da`wah quote this Hadith. When the birthday of the Prophet (pbuh) comes, one of the first things they say is: "People you have to know that the father of the Prophet (pbuh) is in the hellfire." Subhannallah, Sheikh Al-Ghazaly said: This is completely contradictory to what is written in the Qur"an. Allah, glory to Him, said, "We will not punish a people until We (first) send a messenger." Arabs did not receive a messenger according to four verses in the Book of Allah, one verse stating for example, "To warn people, whose fathers were never warned," and another, "We have not sent him a Warner before you." This is why he refuted this Hadith, even though it is found in the authentic collection of Muslim. The Qur"an, however, is the absolute truth. And Sheikh Al-Ghazaly was a man of the Qur"an. The Qur"an, of which he had immense knowledge of and experience with, was his main tool as a caller. The second tool was his encyclopedic knowledge. In a book I authored many years ago titled, The Knowledge of the Caller, I mentioned that a caller requires six kinds of knowledge. Among them is the theoretical Islamic knowledge. This includes knowledge on Tafseer, Hadith, Fiqh, fundamentals, etc. Another type of knowledge is knowledge in literature. Sheikh Al-Ghazaly was one of the most eloquent writers of the Ummah. He was so keen not to make any grammatical or semantical mistakes. He, like the excellent Azhari scholars, had a firm linguistic and religious background. This is the reason behind his flawless writing and highly articulate speech. If he ever made a mistake, he would confess and apologize. One day he was so emotional while speaking, and so made a grammatical mistake. He thereafter said, "Strong feelings caused me to err in my speech. I will try not to get so emotional." In his early books he sometimes made grammatical mistakes in conditional statements. When he realized it he simply never repeated this mistake. He used to memorize thousands of verses of poetry. I think he memorized most of the standard Arabic poetical works, if not all of them. Moreover, he had a solid background in Islamic history, particularly the life story of the Prophet (pbuh). He also had a very strong background in the humanities, as well as knowledge in the sciences. Dr. Fahmi Jud"an said that Sheikh Al-Ghazaly was interested in science. Actually, a caller to Allah cannot do without science. Al-Ghazaly also kept up with current affairs occurring around the world and all strains of life. All this knowledge was his second tool after the Book of Allah, glory be to Allah. Azhari knowledge has certain characteristics. Al-Azhar, like most religious schools and universities, follows the Ash"ari school of Aqeedah. I know that our Salafi brethren do not like this, but I would like to say that the whole Muslim Ummah follows the Ash"ari school. So, has the whole Ummah gone astray? Azhar, Zaituna, Al-Qaraweyah, and Dupand of India are all Ash"aris. All religious schools in the world are Ash"aris. So, Sheikh Al-Ghazaly was an Ash"ari. He just was not fanatical about it. He studied the Ash"ari school during his primary, secondary, and college years. His book, The Aqeedah of the Muslim, was written with a Salafi spirit and an Ash"ari breath. One can notice the Ash"ari touch in the way he defined and organized the chapters of the book. Nobody would be able to avoid this Ash"ari touch. He, moreover, took the opinion of applying both logic and scripts in Aqeedah. I would like to respond to what Dr. Fahmi Jud"an said. Logic is the foundation of scripts. Without logic we cannot accept the scripts. Proof of Prophethood is based on logic. Therefore, if we do not endorse logic, we cannot prove Prophethood or revelation. This is why Al-Ghazaly, and Ash"aris before him, said that logic is the foundation of scripts. A further reason behind his statement is that Ahadeeth coming from a single chain are not a strong enough evidence for proving Aqeedah. Single chains of Ahadeeth are doubtful and never absolute. Our brothers who criticize Sheikh Al-Ghazaly about this should know that the Sheikh did not come up with this means of judging Ahadeeth on his own. Ash"aris, Matridis, and most fundamentalists (Usoolis) are in the same consensus. I mentioned in my book that the Hanbalis" best scholars believe the same. I was referring to Abu Ya"la Al-Faraa"s book, Al-Oddah (The Tools), Abu Al-Khattab"s book, Al-Tamheed (The Introduction), Ibn Qudamah"s book, Al-Rawdah (The Garden), and Ibn Taymeyah"s book, Al-Moswaddah (The Draft). The fundamentalists of the Hanbali school, themselves, say that single chain Hadiths are not absolute. This is what follows from straight logic. Single chain Hadiths are weak because they are subjected to mistakes that can occur anywhere along their narration. Logic is another tool that Sheikh Al-Ghazaly used in Da`wah. I mean by logic, the logic of the faithful. And in this case, logical reasoning works within and respects the Islamic fundamentals. This is why I would like to comment on the claim that logic has no role to play in some areas. I understood from Dr. Fahmi Jud"an"s talk that logic should have no role in determining Shari`ah rules. He said that Shari`ah is an area that should only be understood through revelation. I disagree. Analysis and reasoning has a role to play, and most definitely in this area. The use of logic is not confined to physics. It plays a fundamental role in revelation. There are, for example, issues that are not clearly defined within the revelation; there are issues that the revelation deals with in very general terms. Furthermore, there are issues that the revelation covers; however, the script can be understood in numerous ways. This is where the role of logic is integral to inferring what the script does not explicitly state. The application of reason and logic is crucial for grasping the meaning of the script. Hence, we have several schools of thought. Our Sheikh Al-Ghazaly used logic to understand Shari`ah and `Aqeedah. He, thus, refused to accept those few Ahadeeth that go against common sense. For instance, he refuted Ahadeeth such as, "If it were not for the doings of the Children of Israel, meat would not rot today" and "If it were not for Eve, no wife would betray her husband." These Ahadeeth are in Bukhari. Sheikh Al-Ghazaly said: "Meat rots because this is a scientific fact of life that was valid before and after the Children of Israel. If one leaves meat out at room temperature, it will rot after some time." He added: "Eve did not betray Adam. We do not have this notion in Islam." Thereby, he is using his mind and logic. Some people ridiculed him for this by saying, "How can he deny authentic Ahadeeth?" Some people went as far as accusing him of apostasy because he denied a few "authentic" Ahadeeth. I affirm that Sheikh Al-Ghazaly never denied the Sunnah. On the contrary, he defended it in many of his books, such as in, Fiqh of the Seerah and Un-Islamic Practices. I included in my book quotes of where he defends the Sunnah. He is a man who is defending Islam. But he is a caller who wants to present Islam in a logical, acceptable and sensible way. If a single chain of a Hadith were to contradict with simple facts, he would reject it, even if it were termed authentic. His rejection of questionable Ahadeeth should never be a reason to discredit Sheikh Al-Ghazaly. During the days of the companions, `Aisha, may Allah be pleased with her, refuted some Ahadeeth that some companions claimed to have heard with their own ears. She said, "No, they either did not understand or changed the wording by mistake." She simply saw that these Ahadeeth were contradictory to the Qur"an. And in such situations she would reply to the companions saying, "How can you narrate this while Allah says so and so…." There are several books that were written on what `Aisha discarded of the other companions" narrations. However, no one ever said that Aisha was an apostate because she rejected those Ahadeeth. In fact, there is not a single Imam who did not reject some Ahadeeth for some reason or another, and for example, Malik and Abu Hanifa. So, it was simply logic that propelled Sheikh Al-Ghazaly to develop his own opinions on many issues. And certainly when he chose an opinion over another, he did not do this out of personal whims. He had, as Dr. Al-Sawwa illustrated, a well-defined methodology and fixed fundamentals. He used common sense, but it never caused him to reject revelation. For instance, when he chose the opinion that the blood money for a woman is equal to that of a man, some people blamed him because they said that his opinion went against the four schools of thought. It is correct that this is not the opinion of the four schools of thought. But it is not a matter of consensus (Ijmaa). Al-Assamm and Ibn Aleya have different opinions, as mentioned by Shawkani. Moreover, all the Hadiths that were cited to support the claim that blood money for a woman is half that of a man"s are not authentic. This is agreed upon by top scholars of Hadith. This is the thinking of Sheikh Al-Ghazaly. And it was a useful way of thinking when he used his arguments to counter Communists" attacks. He always thought that belief is love for the sake of Allah and hate for the sake of Allah. I would like to name this soul a soul of a poet. Sheikh Al-Ghazaly said: In 1951, the young Indian Islamic caller, Sheikh Abu Hassan Al-Nadawi, visited Egypt. He brought with him several letters that had written. One of them is titled, From the World to the Arabic Peninsula and From Arabs to the World. The world was asking the Arabic Peninsula about its mission it was to carry out. These were very strong and emotional words. Then the Peninsula answered the world. By Allah, no one can serve this Islam unless he/she has the soul of a poet. I wasn"t aware that Al-Ghazaly wrote poetry. But his son, Dr. Alaa, mentioned a while ago that he did write some verses. In any case, he was not a poet. But he had the soul of a poet. His emotions were always flooding out of his heart. A caller must have a lot of emotions. He or she cannot be rigid. Al-Ghazaly reproached some people for "not having a heart." These are people who only cared about the literal meaning of words. These rocks are not capable of calling for Islam. The call for Islam is not rigid. It is a nice and sweet emotion. That is why everybody who knew Sheikh Al-Ghazaly well loved him - even those who held different opinions to his. He was a tolerant, gentle, and witty person. There is not a single time one would sit with him without hearing a joke. He would even sometimes use jokes in Da`wah. Once he was asked if a man could direct his own destiny or if his future was predestined. He answered: "In the West a man directs his own destiny. But in the East one"s life is predestined." It is obviously a tough question that is eternally asked. So, he solved the whole problem with this joke. That is how he was. There is one more tool, with which I will end my talk. It is Sheikh Al-Ghazaly"s tremendous spirituality. He had a heart of a Sufi. However, he never joined any Sufi group. I invited him a few years ago to be a visiting professor in Qatar. He stayed three happy years with us. One brother came to visit him, who was a Sufi and previously an Ikhwan, and said: "Oh respected Sheikh, I want you before the end of your life to give a covenant to my Sufi Sheikh." He asked him, "Is there a Sheikh after Hassan Al-Banna? I have taken from Hassan Al-Banna the Islam with all its comprehensiveness, balance, and depth." Yes, Al-Ghazaly learned from Hassan Al-Banna the all-inclusive Islam and lived it. Moreover, he had this tremendous spirituality that anyone who knew him would feel. Whoever reads what he wrote becomes moved by his words. I think he was sincere. I never listened to him without becoming emotional. The man was talking from his heart and expressing his inner thoughts. He never pretended in his speeches or faked his emotions. He acted quite naturally and never mixed the Islam with anything else. In his book, The Spiritual Side of Islam, he explained a part of a book, Words of Wisdom, written by Ibn Ataa Al-Sakandari. This contemporary explanation was wonderfully eloquent. A conflict once took place between Al-Ghazaly and Ustaz Hassan Al-Hudaybi, which was later resolved. Al-Ghazaly later praised Al-Hudaybi greatly. When Al-Ghazaly discovered that Al-Hudaybi requested in his Will that he be buried in the charity graveyard, he was moved him to write the following: Hassan Al-Hudaybi (the second general guide of the Ikhwan) died a few days ago. In his will he requested that he be given a quiet funeral and to be buried in the charity graveyard. I was amazed when I heard the latter request. I know Hassan Al-Hudaybi. I reconciliated with him two years before he died. He was a man of dignity and if he believed in something he would give his life for it. I was puzzled why he chose the charity graveyard. I reached a conclusion. He was a well-established judge in a high court. If he had spent his life attacking the Islamic Shari`ah, he would have been given the highest State Award. And if he had served secularism he would have become rich. However, he spent his life serving Islam. This is why he gained nothing but hardship. He was stabbed; just in the same way that Islam was attacked. He was humiliated, also in the same way that Islam was put down. He wanted all this to appear in his record when he meets Allah. Therefore, let him be buried in the charity graveyards with the wretched - those who nobody cares about. Let him be buried with people who died from torture in the military prison. The truth is: The Egyptian nation and the Muslim Ummah in general should revise their actions carefully before the Day of Judgment. One day a man came to him and said, "Oh Sheikh, I have committed a sin and would like to repent." He replied: "Who knows, maybe this man is closer to Allah than I am. Maybe because he feels guilty towards his sin, he is closer to Allah than I. Who knows. Maybe my actions are insincere." Sheikh Al-Ghazaly had a tremendous spirituality. He would read a poem that Ibn Al-Rumi wrote on night prayers. He would read this poem crying. My dear brothers and sisters, this is Sheikh Al-Ghazaly. He lived his life to call for Islam, defend Islam, and attack the enemies of Islam. His books are either a defense of Islam or attacks on the enemies of Islam. He attacked the Zionists in his book, The Harvest of Pride. He attacked the missionaries in his book, A Cry of Warning from the Missionaries. He attacked orientalists when he replied to Gold Zahir. He also attacked Communists in his book titled, Islam and the Red Invasion, as well as the onslaught of western ideas in Darkness From the West, Imperialism with his Imperialism: Envy, and Greed, and finally national secularism in The Reality of Arabic Nationality and the Myth of the Arabic Revival. All his books were either an attack or a defense. This was Sheikh Al-Ghazaly. Brothers and sisters, I cannot give him his due credit in just a few words. We are talking about a great leader of thought and a great Imam of Da`wah and Islamic revival. We are talking about a completely distinct school of Da`wah, thought, and reform. We need several research studies to define this school"s characteristics, positions, and effects. Al-Ghazaly does not belong to a group or a nation. He belongs to the whole Muslim Ummah. We are talking about a thinker and scholar, who dedicated his entire life to Islam, and nothing else. He gave Islam his thoughts, heart, tongue, pen, Jihad, and hard work. He struggled all his life under the banner of Islam. His slogan was: "My Prayers, My Rituals, My life, and My Death are for Allah, Lord of all the Worlds. He has No Partner. This I am commanded, and I am the first of those who surrender"(Al-An"Am: 162, 163). Allah was his only friend, judge and Lord. He lived with a feeling that always filled his heart – that he was a guard for this Deen, and that he should never allow Islam to be attacked. He thought that he should always be on guard from internal and external enemies. He believed that he should not only defend, but attack as well. Attack would be the best means of defense. He never rested, because the fight for the Qur"an and Islam is continuous. He was concerned because Muslim blood was becoming cheap and most of the other guards were asleep, or otherwise; too busy arguing about trivial issues. It was the Sheikh"s destiny to fight on two fronts: The front of the enemies of Islam; those who hate to see the spread of its light and dislike its return to lead the world. Some of those were international forces that fear or hate Islam. Examples include Zionists, Crusaders, Communists, and Idol worshippers. They have different religions and ways of thinking, but they are unified in their mission to attack Islam and put obstacles in its way. Allah said about them: "And those who disbelieve are protectors of one another" (Al-Anfal: 73) and "And the oppressors are friends to one another" (Al-Jatheyah:19). Some others, unfortunately, are Muslims carrying Muslim names, like Mohamed, Ahmed, Hassan, Hussain, Omar, and Ali. However, their intentions are evil towards Islam and its callers. They, furthermore, deny its Shari`ah. Islam is their enemy because it teaches against their sinful lusts, their wild oppression, their hidden agendas, and their excessive greed. The front of the ignorant friends; the ones who harm Islam while they believe that they are serving it. It is those that crush Islam"s face in their attempts to swat a fly that settles on its face. They are named, "the misguiding callers." They make people busy with branches and not the fundamentals, with particulars and not the entirety, the controversial and not the agreed upon, and the works of the organs and not the works of the hearts. He complained about callers, most of who cause disaster and harm for Islam. They never read or struggle. The few facts they know are not put into their correct contexts. The pains of the Ummah do not affect them. They continue to debate historical events. They do not recognize what is happening in the world; nor do they learn of the incredible leaps of change occurring within life on earth. The body that is depleted of blood cells will fall. Similarly, the mind that is void of knowledge cannot fulfill the obligations of Jihad or truth. The danger to the future of Islam, its nation, and its revival is those, who the Sheikh addressed in his final books. He hoped that they would learn and wake up. He wished that they would become less proud in their opinions and cease despising others they consider below them. He wished that they would learn to be humble with the believers, to respect the elderly, and to be kind to the younger ones. I would like to say that Sheikh Al-Ghazaly was not flawless. He was a normal human being. Nevertheless, he was a man of Islam. He lived for Islam and he died for Islam. He remained in the battlefields until the very end and died with his sword in his hand. This was Sheikh Al-Ghazaly. If people wish to dwell on his mistakes, this does not discredit him. In the Hadith: "Water more than two Qullas (a measurement) can never be dirty." What if it were a sea? You might have a different opinion from him in minor or major issues, and in few or many issues. However, if you got to know him well, you could not help loving and respecting him. You would certainly feel how sincere he is to Allah, how honest and how straightforward he is, and how keen he is to defend Islam. He became quickly upset when somebody attacked Islam. When he was upset he was like a sea that floods and a volcano that burns. He hated oppression against himself or against any human being. He could not tolerate deviation, especially if it is disguised in a cloak of piety and religion. Therefore, if he witnessed oppression or deviation, from his point of view at least, he could not remain silent or permit his pen to be idle. He would angrily attack, regardless of the consequences. The Sheikh, however, never overstepped his boundaries in his enmity. He would also never slander his enemies or wish them harm. The Sheikh was at the same time able to quickly cool down. He would return to the truth upon realizing the extent of his anger. He would not be ashamed to announce his errors made in any particular issue. This is a kind of bravery that is very rare. May Allah bless Sheikh Al-Ghazaly"s soul and gather him with the pious of His servants. May Allah reward him with the best reward He gives to knowledgeable leaders. May Allah reward him for what he did for this Ummah and this Deen with the highest reward. May Allah take care of his family and children the best way He does with sincere people. I ask Allah to guide us to follow the Sheikh in his footsteps, to adhere to the truth, to resist falsehood, and to call to Allah. "Who is best in speech than he who calls to Allah, does good deeds, and says I am among Muslims." Finally, I ask Allah to forgive you and me and to bless our master, Mohamed, his family, and companions. And may the peace, blessings, and mercy of Allah be upon you.

Sesuatu yang sentiasa hangat dan ada dalam fikiran kita

Secara bahasa ‘himmah’ biasa diberi pengertian sebagai cita-cita. Namun bila kita selami dan dalami maknanya yang sebenar, ia bererti :

‘Sesuatu yang sentiasa hangat dan ada dalam fikiran kita’.

Pada siang hari, ia sentiasa difikirkan manakala pada malam hari, ia terus diimpikan.

‘Himmah’ terus wujud dan menyatu dengan jiwa.

a.       Ke manapun kita pergi, ia sentiasa di bawa.

b.      Di manapun kita berdiam, ia tidak akan hilang.

Ia terus mewarnai setiap langkah dan gerakan kita di mana dalam istilah 'sufi' nya :

‘Himmah sentiasa muncul dalam setiap diam dan gerak kita.’

‘Himmah’ juga mempunyai hubungkait dengan perkataan ‘hamm’ yang bentuk jamaknya adalah ‘humum’ yang secara mudah biasa diterjemahkan sebagai ‘kesedihan’.

Memang demikian ertinya iaitu :

Apabila seseorang yang mempunyai ‘himmah’ terhadap sesuatu, ia akan terus merasa sedih dan tidak akan (bahkan tidak mahu) mengecapi sedikitpun kebahagiaan jika apa yang menjadi ‘himmah’ nya itu belum kesampaian dan puncak kebahagiaannya adalah ketika ia berhasil mewujudkan apa yang menjadi ‘himmah’ nya itu.

Jika dakwah boleh kita definasikan sebagai :

‘Usaha untuk mempengaruhi dan mengajak mad’u ke jalan Allah swt, jalan Islam, jalan Nabi Muhammad saw.’

Maka,

‘Himmah’ seorang pendakwah boleh kita ertikan sebagai :

‘Kesedihan pendakwah tersebut dan ke-"tidak-mahuannya" untuk mengecapi sedikitpun kebahagiaan jika belum berhasil membawa seorang manusiapun kepada jalan hidayah, jalan Allah swt, jalan para Nabi, shiddiiqin, syuhada’ dan solehin.’

Ia hanya akan merasa puas, bahagia dan gembira apabila telah berhasil menjadi penyebab mendapat hidayahnya seorang manusia untuk memeluk Islam, hidup dengannya dan mati dengan tetap menyandang kedudukannya sebagai seorang muslim.

Namun, sebagai seorang muslim yang menyedari peranannya sebagai sebaik-baik umat yang dikeluarkan untuk manusia, di mana salah satu karakternya adalah menyeru kepada perkara yang ma’ruf dan mencegah daripada perkara mungkar, ‘himmah’ pendakwah itu tidak akan berhenti sehingga ia telah berjaya menjadi penyebab kepada seseorang itu mendapat hidayah dari Allah swt.

‘Himmah’ itu akan kembali muncul dalam dirinya dan akan terus muncul sehingga ia kembali kepada Allah swt.

‘Himmah’ seperti ini telah digambarkan oleh beberapa kisah yang ada di dalam Al Qur’an.

KISAH PERTAMA

Kisah burung Hud-Hud di zaman Nabi Sulaiman ‘alaihis-salam.

Al Qur’an menceritakan bahwa burung yang kecil itu yang sebenarnya tidak mampu terbang jauh, telah melakukan perjalanan yang sangat jauh, dari Palestin (Negeri Nabi Sulaiman ‘alaihis-salam) ke negeri Saba’  di Yaman (Negeri Ratu Balqis).

Ia telah melalui hamparan padang pasir yang sangat luas yang tidak mungkin berani melampauinya kecuali pemilik ‘himmah’ yang tinggi. Jangankan seekor burung Hud-Hud, manusia sahaja akan berfikir dua kali untuk mengharunginya.

Bukankah yang akan dilaluinya adalah padang pasir yang sangat panas, hanya ada sedikit air dan makanan serta kekerasan-kekerasan alam yang lainnya. Namun dengan semangat waja, si burung kecil itu melakukan perjalanan sejauh itu dengan satu tujuan iaitu :

Memberi informasi kepada Nabi Sulaiman ‘alaihis-salam tentang negeri-negeri lain, yang boleh jadi, ia akan menjadi penyebab berimannya penduduk negeri itu.

Oleh kerana jaraknya yang sangat jauh dan tentunya memerlukan waktu yang lama untuk menempuhnya, maka burung Hud-Hud itu menghilangkan diri dan tidak menghadiri majlis Nabi Sulaiman ‘alaihis-salam dalam waktu yang cukup lama.

Oleh kerana tidak muncul terlalu lama, kehilangannya itu menjadi tanda tanya kepada Nabi Sulaiman ‘alaihis-salam.

Singkat cerita, akhirnya si burung kecil itu muncul juga dan menyampaikan informasi yang diperolehinya.

Untuk membuktikan kebenaran informasinya, burung Hud-Hud itu mesti terbang ke negeri itu sekali lagi.

Sungguh ini suatu ‘himmah’ yang luar biasa dan tidak sia-sia di mana penduduk negeri Saba’ itu akhirnya tunduk kepada Nabi Sulaiman dan meninggalkan kemusyrikan mereka.

Kisah secara lengkapnya boleh kita perolehi dalam surah An Naml dari ayat 16 hingga ayat 44.

KISAH KEDUA

Ada lagi cerita lain yang tidak kalah menariknya iaitu kisah seorang lelaki yang tidak dikenali di mana dalam bahasa Al Qur’annya disebut ‘Rajulun’ yang datang dari wilayah kota yang paling hujung atau paling jauh yang datang dengan berlari demi memberikan pembelaan kepada rasul-rasul Allah swt.

Disebabkan oleh pembelaannya itu, ia dibunuh oleh kaumnya. Di alam akhiratnya, ia merasakan betapa besar kenikmatan yang didapatinya dari Allah swt. Lelaki yang dibunuh oleh kaumnya ini masih mengingati kaumnya, bukan dalam rangka dendam, akan tetapi  ungkapan empatinya yang sangat mendalam kepada kaumnya, namun sayang, kaumnya tidak mengetahuinya.

Subhanallah, sudah meninggal dunia dan sudah berada di alam lain, ‘himmah’ nya sebagai pendakwah tidak pernah padam sehingga meluncurlah kata-kata dari lisannya :

“ Dikatakan (kepadanya): "Masuklah ke syurga". Ia berkata: "Alangkah baiknya sekiranya kaumku mengetahui. Apa yang menyebabkan Tuhanku memberi ampun kepadaku dan menjadikan aku termasuk orang-orang yang dimuliakan". (QS Yaasin : 26 – 27)

KISAH KETIGA

Dari sirah Rasulullah saw, kita juga dapat melihat betapa ‘himmah’ beliau untuk menyelamatkan manusia dari azab neraka begitu tinggi.

Tersebut dalam kitab-kitab sunnah bahwa Rasulullah saw mempunyai seorang jiran Yahudi. Si Yahudi ini mempunyai seorang anak yang kecil. Sebagaimana kebiasaan bagi seorang anak kecil, anak Yahudi ini bermain dekat dengan rumah Rasulullah saw.

Suatu ketika, Rasulullah saw tidak melihat anak Yahudi itu bermain. Maka beliau saw mencari informasi apa yang terjadi kepada anak Yahudi itu. Akhirnya beliau mengetahui bahwa anak Yahudi itu sedang sakit kuat dan mendekati sakaratul maut.

Maka segeralah Rasulullah saw bersama beberapa sahabat bergegas ke rumah Yahudi itu dengan raut muka yang sangat sedih, bercampur tegang dan cemas. Sesampainya beliau di rumah Yahudi itu dan setelah mendapatkan izin untuk masuk, beliau terus duduk di atas kepala anak Yahudi itu.

Dengan wajah yang masih menampakkan kesedihan, ketegangan dan kecemasan, beliau men-‘talqin’ kan anak Yahudi itu agar mahu mengucapkan dua kalimah syahadah. Mendengarkan ‘talqin’ yang dibaca seperti itu, si anak itu melihat kepada bapanya sebagai isyarat untuk meminta pendapat si ayah yang beragama Yahudi itu.

Barangkali si ayah yang beragama Yahudi itu berfikir dalam benaknya :

a.       Apa gerangannya Muhammad (saw) begitu sibuk dengan ‘talqin’ ini?

b.      Bukankah sebentar lagi anak saya akan mati?

c.       Adakah Muhammad (saw) ingin agar anak saya menjadi pengikut dan memperbanyakkan jumlah pengikutnya?

Barangkali itulah beberapa pertanyaan yang berlegar di dalam fikiran si Yahudi itu.

Yang jelasnya, si ayah yang beragama Yahudi itu kemudiannya berkata :

"Athi’ Abal Qasim” (Taatilah Muhammad saw yang biasa dipanggil Abal Qasim).

Si anak Yahudi itupun akhirnya mengucapkan dua kalimah syahadah dan tidak lama kemudiannya meninggal dunia.

Oleh kerana telah berhasil menyelamatkan anak Yahudi itu dari ancaman neraka, Rasulullah saw pun berasa sangat gembira dan kegembiraan baginda itu dapat dilihat pada perubahan wajah beliau saw dan pada ucapannya :

‘Alhamdulillahil-ladzi anqadzahu minan-naar ‘(Segala puji bagi Allah yang telah menyelamatkannya dari neraka).

Sesungguhnya majoriti masyarakat kita adalah masyarakat muslim, dan di antara mereka ada yang memerlukan :

a.       Peringatan.

b.      Nasihat.

c.       Pengukuhan.

Untuk melaksanakan tugas-tugas ini, sangat-sangat diperlukan orang-orang yang memiliki ‘himmah’ yang sangat tinggi.

Oleh yang demikian, asahlah ‘himmah’ kita kerana barangkali akan ada satu dua orang yang akan mendapat hidayah kepada jalan Islam iaitu jalan Allah swt menerusi kita dan kitapun akan mendapat ganjaran yang besar di sisi Allah swt di akhirat nanti insyaAllah.

Ya Allah, jadikanlah kerisauan terhadap dakwah merupakan keutamaan kami sehingga ia mengatasi segala kerisauan-kerisauan yang lain dalam hidup kami. Kurniakanlah kekuatan iman dan keyakinan kepada kami supaya kami dapat meneruskan usaha-usaha yang akan menjadi asbab kepada hidayah dan pertolongan dariMu kepada manusia-manusia yang memerlukannya.

Ameen Ya Rabbal Alameen

WAS 

Seimbang serta mengambil jalan pertengahan

Di antara ciri khas Tarbiyah Islam Ikhwanul Muslimin seperti yang diungkapkan oleh Imam Hasan Al-Banna dan diajarkannya kepada pengikut-pengikutnya adalah :

‘Seimbang serta mengambil jalan pertengahan.’

Manakala :

1. Kaum muslimin merupakan umat pertengahan di antara umat-umat.
2. Islam agama pertengahan di antara agama-agama.
3. Ahlus Sunnah merupakan golongan pertengahan di antara firqah-firqah (mazhab-mazhab).

Maka Ikhwanul Muslimin merupakan golongan pertengahan di antara golongan-golongan Islam.

Mereka menjaga keseimbangan antara :  

1. Akal dan perasaan.
2. Kebendaan dan ruh.
3. Teori dan praktik.
4. Individu dan masyarakat.
5. Musyawarah dan taat.
6. Hak dan kewajiban.
7. Yang lama dan yang baru. 

Gerakan ini memanfaatkan seluruh warisan atau peninggalan Islam.  

1. Dari ulama’ syari'at, mereka mengambil sikap mengutamakan nas dan hukum.
2. Dari ulama’ Ilmu Kalam, mereka bersikap mementingkan dalil akal dan menolak yang syubhah.
3. Dari ulama’ tasawuf, mereka memberi perhatian terhadap pendidikan hati dan penyucian jiwa, serta berusaha keras menyingkirkan campuran dan tambahan yang melekat pada peninggalan ini dan kembali kepada sumber yang bersih, iaitu Kitabullah dan Sunnah RasulNya. 

Dalam menghadapi warisan di bidang fiqh dengan mazhab-mazhabnya, Imam Hasan Al-Banna tidaklah bersikap menolak secara mutlak dan tidak pula menerima secara mutlak seperti yang dilakukan oleh orang lain.  

Beliau tidak mewajibkan taqlid kepada mazhab-mazhab itu dan juga tidak mengharamkannya bagi semua orang tetapi membolehkannya bagi sebahagian orang dengan batasan-batasan dan syarat-syarat, iaitu sebagai tujuan dalam sikap pertengahan.  

Dalam "prinsip ketujuh (7)" dari usul dua puluh, beliau berkata :  

"Bagi setiap muslim yang belum mencapai darjat pemahaman terhadap dalil-dalil hukum furu', boleh mengikuti salah seorang di antara Imam-Imam dan dalam pada itu sebaiknya ia berusaha sedaya mungkin mengenal dalil yang dipergunakan oleh Imamnya. Dia boleh menerima setiap petunjuk yang disertai dalil, bila ia mengetahui kebenaran dan kemampuan orang yang memberi petunjuk itu dan jika ia orang berilmu hendaklah ia menyempurnakan kekurangannya di bidang ilmiyah sehingga ia mencapai darjat mampu membahas, ertinya mampu melakukan tarjih dan ijtihad, meskipun dalam sebahagian masalah. "  

Ini tidaklah bererti segala apa yang dikatakan oleh seseorang Imam Mazhab itu benar dan betul. Dia hanya berusaha keras untuk menemukan kebenaran, jika betul maka ia mendapat dua pahala dan jika salah maka ia mendapat satu pahala. Tidaklah wajib (bahkan tidak boleh)  kita mengikutinya, bila ternyata kesalahannya.  

Oleh kerana itu dalam "prinsip keenam (6)" dengan tegas beliau mengatakan :  

"Setiap orang dapat dipegang dan dapat ditinggalkan pendapatnya, kecuali Nabi saw yang maksum. Setiap yang datang dari ulama salaf yang sesuai dengan Al Qur’an dan Sunnah kita terima, jika tidak maka Kitabullah dan Sunnah RasulNya lebih utama untuk diikuti. Tetapi dalam masalah khilafiyah kita tidak mencela dan mengecam peribadi seseorang, tetapi kita serahkan kepada niatnya kerana dia telah selesai mengemukakan apa yang dapat mereka persembahkan."

Inilah sikap pertengahan, sebagaimana ia adalah sikap adil yang tidak dapat dimungkiri oleh seorangpun. Itu adalah sikap Syaikhul Islam Ibnu Taimiyah dalam kitabnya ‘Menghapuskan celaaan terhadap Imam-Imam terkemuka’.

Imam Hasan Al-Banna tidaklah berhenti sampai di sini sahaja, bahkan beliau mengumumkan bahawa semua pendapat dan ilmu yang diwarnai oleh masa dan lingkungannya, tidaklah mesti bagi kita yang hidup pada abad keempat belas Hijrah ini untuk menerimanya.

Kita merdeka berijtihad untuk diri kita sendiri sebagaimana mereka telah berijtihad, meskipun kita tidak mengabaikan untuk mempelajari dan mengambil manfaat dari kekayaan yang besar itu.

Dalam Risalah Muktamar Kelima beliau berkata :

 "Ikhwanul Muslimin berkeyakinan bahawa dasar pengajaran Islam dan sumbernya adalah Kitabullah dan Sunnah RasulNya, yang jika umat berpegang pada keduanya, mereka sekali-kali tidak akan tersesat untuk selama-lamanya. Banyak pendapat dan ilmu yang berhubungan dengan Islam dan mengambil corak Islam dan membawa warna masa yang mencetuskannya dan bangsa-bangsa yang semasa dengannya. Sebab itu tatacara hukum Islam yang dianut oleh umat wajib bersumberkan pada sumber yang bersih ini, iaitu sumber yang mudah yang pertama. Hendaklah kita memahami Islam seperti difahami oleh para sahabat dan tabi'in, ulama salaf yang soleh dan hendaklah kita berdiri teguh pada batas-batas yang ditetapkan Tuhan. Dengan demikian kita tidak mengikat diri kita selain dengan ikatan Allah dan tidaklah mesti kita mewarnai masa kita dengan warna yang tidak sesuai dengannya, padahal Islam adalah agama untuk umat manusia seluruhnya."

Inilah jiwa pembaharuan yang benar dan seimbang, bukan pembaharuan kulit atau pembaharuan secara radikal.

Inilah pendiriannya mengenai :

1. Persoalan fiqh.
2. Persoalan ijtihad dan taqlid.
3. Mengikuti mazhab atau tidak mengikuti mazhab

di mana ia menggambarkan suatu pendirian pertengahan yang tidak berlebih-lebihan dan tidak pula menyia-nyiakan.

Demikian pula pendiriannya dalam masalah, akidah dan khilaf yang berlaku sekitarnya dalam sebahagian masalah, pemahaman sebahagian nas dan perbezaan pendapat firqah-firqah dan mazhab-mazhab dalam hal itu.

Sesungguhnya beliau menganut akidah Ahlus Sunnah wal Jamaah dan mengikuti jalan yang ditempuh oleh ulama salaf dalam memahami ayat-ayat dan hadith-hadith yang berhubungan dengan sifat-sifat Allah swt.

Beliau sangat bersemangat untuk memurnikan keyakinan tauhid dan membasmi syirik dengan segala warna dan bentuknya samada :  

1. Yang besar atau yang kecil.
2. Yang jelas atau yang samar.  

Beliau menolak setiap manifestasi keberhalaan dan setiap bid'ah yang bersifat syirik yang masuk ke dalam kehidupan kebanyakan kaum muslimin yang merosakkan : 

1. Akidah.
2. Ibadah.
3. Fikiran.
4. Perasaan.
5. Tatacara hidup. 

Contohnya :  

1. Menziarahi makam-makam yang bersifat syirik.
2. Meminta tolong kepada para wali.
3. Mendatangi tukang tilik serta mempercayainya.

Semua ini  merupakan bentuk-bentuk kebatilan dan penyelewengan. Namun untuk memerangi terhadap syirik dan bid'ah ini, beliau merintisnya dengan menyiapkan jiwa dan akal untuk menerimanya.  

Penolakannya disusun dalam kalimat-kalimat yang lemah lembut lagi penuh hikmah yang mengumpulkan antara menyatakan yang benar dan manisnya berdakwah dengan hikmah dan pelajaran yang baik.  

Cuba kita perhatikan apa yang dikatakannya pada "prinsip ke tiga belas (13)" :  

"Cinta kepada orang-orang soleh, menghormatinya dan memujinya atas amal-amal baiknya adalah merupakan pendekatan diri kepada Allah swt. Para wali adalah mereka yang disebut dalam firman Allah swt :  

"(Iaitu) orang-orang yang beriman dan mereka sentiasa bertakwa." (QS Yunus : 63) 

Kemuliaan (karamah) tetap ada bagi mereka menurut syarat-syarat berdasarkan syara' disertai keyakinan bahawa mereka tidak mempunyai kekuasaan memberi manfaat dan mudharat bagi dirinya samada ketika hidupnya atau sesudah matinya, apalagi kekuasaan untuk memberikan manfaat kepada orang lain. "  

Manakala pada "prinsip yang ke empat belas (14)" pula beliau berkata :  

"Ziarah kubur bagaimanapun adalah disunatkan dalam syari'at dengan cara yang dibenarkan syara'. Namun meminta pertolongan kepada orang dalam kubur walau siapapun ia, memanggil mereka, meminta supaya hajat dan keinginan kita terlaksana dari dekat atau jauh, bernazar bagi mereka, membangun kuburan, menyelubunginya dengan kain dan meneranginya dengan lampu, meminta berkatnya, bersumpah dengan selain Allah dan bid'ah-bid'ah lainnya adalah dosa-dosa besar yang wajib diperangi. Demi untuk menjaga kemurnian akidah, kita tidak dapat mencari-cari alasan untuk membenarkan perbuatan-perbuatan ini."  

Demikianlah beliau :  

1. Menerangkan yang benar sebelum mencela yang batil.
2. Terlebih dahulu memberikan pengertian tentang sesuatu yang makruf sebelum menolak yang mungkar. 

Dengan itu, lunaklah jiwa yang sudah terbiasa dengan yang batil dan beliau memasukinya sebagai seorang pendakwah yang mendapat taufik dan pentarbiyah yang bijaksana tanpa memalukan mereka yang menentang dan memarahi mereka yang tidak setuju.

 

Begitu pula keadaannya dalam masalah "Sifat-Sifat Tuhan" dan perdebatan-perdebatan yang timbul mengenai itu di kalangan ulama’ iaitu antara yang berpegang pada interpretasi dan yang tidak berpegang padanya.  

Beliau mengalihkankan tumpuan dari khilaf ini dengan kembali kepada sumber kemudahan yang pertama, jauh dari kesulitan membuat interpretasi serta terhindar dari dosa meniadakan sifat Tuhan.  

Beliau berkata pada "prinsip yang ke sepuluh (10)" :  

"Mengenal Allah swt, mentauhidkanNya dan menyucikanNya adalah akidah yang paling utama. Ayat-ayat mengenai sifat Tuhan serta hadith-hadithnya yang sahih dan ayat-ayat yang mutasyabih (yang tidak jelas), kita imani sebagaimana adanya tanpa interpretasi dan meniadakan sifat itu, dan kita tidak menyentuh khilaf ulama dalam soal itu. Cukuplah bagi kita keluasan yang diberikan oleh Rasulullah saw dan para sahabatnya.  

Allah swt berfirman :  

“Dan orang-orang yang mendalam ilmunya berkata: "Kami beriman kepada ayat-ayat yang mutasyaabihaat, semuanya itu dari sisi Tuhan kami." Dan tidak dapat mengambil pelajaran (daripadanya) melainkan orang-orang yang berakal.” (QS Ali Imran : 7)  

Dengan kefahaman yang seimbang dan adil ini pula beliau menghadapi tasawuf, tidak menolak seluruh kefahaman mereka kerana cacat celanya, menurut sunnah atau bid'ahnya dan tidak pula menolak seluruhnya kerana di dalamnya ada yang betul dan salah, ada yang baik dan yang buruk.  

Prinsipnya dalam perkara ini adalah :  

Ambillah mana yang bersih murni dan tinggalkanlah mana yang kotor. Tidaklah semua kefahaman dalam tasawuf itu batil dan tidak pula semuanya benar. Tidak semua ahli tasawuf pembuat bid'ah dan tidak pula semuanya menurut Sunnah. Sebab itu mesti diteliti dan dipilih dan diambil manfaat dari warisan mereka. 

Di dalam tasawuf itu terdapat kehangatan dan semangat serta pengaruh yang tidak terdapat pada golongan yang lain dan dalam ucapan mereka terkandung kekuatan yang tidak terdapat pada ucapan orang lain.  

Imam Hasan Al-Banna menyusun dengan jelas pendapatnya mengenai tasawuf dalam kitabnya ‘Mudzakkirat Dakwah wad Da'iyah.’ (Catatan mengenai dakwah dan pendakwah).  

Meskipun pada mulanya beliau mempunyai hubungan dengan salah satu tariqat (Al Hasafiyah), namun beliau tidak berpegang sepenuhnya padanya, tetapi ada yang diambilnya dan ada yang ditinggalkannya.

 

Beliau berkata tentang dirinya dan sahabatnya As-Sukkary :  

"Kami ingin merdeka dalam pemikiran kami, meskipun kami tetap ikhlas se ikhlas-ikhlasnya (dalam penilaian) terhadap ibadat, zikir dan adab-adab suluk."  

Di samping tariqat tersebut lebih sedikit bid'ahnya berbanding tariqat-tariqat lain, beliau kagum kepada gurunya yang sangat tegas dalam amar ma'ruf nahi mungkar hingga kepada raja-raja dan pembesar-pembesar serta keteguhannya berpegang pada Sunnah dan memerangi bid'ah.  

Beliau tidak mengendahkan apa yang didengarnya mengenai karamah gurunya itu dan perkara-perkara luar biasa yang terjadi dengannya, tetapi amalannya dalam menuntun manusia dan menyebarkan kebenaran menurut pendapatnya lebih agung daripada semua kekeramatan tersebut.  

Sikap Imam Hasan Al-Banna tidaklah lemah terhadap bid'ah dan perbuatan-perbuatan yang banyak dilakukan oleh kebanyakan ahli tasawuf seperti :  

1. Ziarah kubur yang berbentuk bid'ah.
2. Meminta berkah pada kuburan.
3. Mengharapkan doa orang mati.
4. Memakai azimat. 

Lalu beliau menyatakan perang terhadap semua ini dalam usul dua puluhnya dan menganggapnya sebagai dosa besar yang wajib diperangi dan kita tidak boleh mencari-cari interpretasi untuk membolehkannya demi untuk memelihara agama dan menutup jalan kesesatan. 

Di samping itu beliau menolak bid'ah dan melawannya seperti yang tercatat dalam "Prinsip ke sebelas (11)" :  

“Setiap bid'ah dalam agama Allah yang tidak ada dasarnya, dan dianggap baik oleh manusia baik berdasarkan hawa nafsu, baik dengan menambah-nambah atau mengurangi apa yang telah ditetapkan Allah, adalah kesesatan yang wajib diperangi dan dihilangkan dengan cara yang baik sehingga tidak membawa kepada perkara-perkara yang lebih buruk.” 

Inilah kefahaman yang benar, kerana berdiam diri terhadap sesuatu yang mungkar adalah wajib bila penentangan terhadapnya membawa kepada kemungkaran yang lebih besar.  

Ini ada dasarnya dalam Al Qur’an dan Sunnah. Oleh kerana itu beliau mengerjakan solat tarawih pada bulan Ramadhan lapan rakaat menurut yang sah dari hadith 'Aisyah ra, tetapi ia tidak mengingkari terhadap orang yang mengerjakannya sebanyak dua puluh rakaat, kerana masing-masing golongan mempunyai alasan dan dalil. Khilaf dalam masalah furu' akan tetap ada berdasarkan sebab-sebab yang disebutnya dalam beberapa risalahnya.

Orang-orang ada menceritakan tentang dirinya, bahawa beliau pernah mengunjungi suatu negeri yang penduduknya berselisih faham tentang solat lapan rakaat dan dua puluh raka'at. 

Perselisihan antara kedua golongan itu begitu hebat, sehingga mereka hampir bunuh-membunuh dan akhirnya kedua golongan sepakat untuk bertanya kepadanya. 

Beliau tidak menjawab pertanyaan mereka, bahkan bertanya semula :  

Apakah solat tarawih itu sunat atau fardhu?  

Semua mereka menjawab : Sunat.  

Lalu beliau bertanya : Persaudaraan antara kaum muslimin dan persatuan mereka, apakah sunat atau fardhu?  

Semua mereka menjawab : fardhu.  

Lalu dengan tegas dan jelas beliau berkata : Bagaimana kamu menghancurkan yang wajib kerana yang sunat?  

Lebih baik kamu tinggalkan saja solat tarawih di masjid dan kamu pelihara persaudaraanmu daripada kamu solat di masjid tetapi berkelahi.  

Kelebihan Imam Hasan Al-Banna ialah berkumpul pada dirinya kefahaman salaf yang menjadi ikutan dan kefahaman sufi yang penuh perasaan, demikianlah yang diinginkannya dari sahabat-sahabatnya.  

1. DALAM BIDANG AQIDAH :

Beliau berpegang pada :  

1. Salaf yang murni
2. Tauhid
3. Keyakinan bagi memerangi syirik, baik yang besar mahupun yang kecil, yang jelas dan yang samara.
4. Sistem ulama salaf mengenai ayat-ayat dan hadith-hadith tentang sifat Allah, seperti dijelaskannya dalam risalahnya ‘Al-Aqa'id’ dan dalam usul yang dua puluh itu. 

2. DALAM BIDANG IBADAH :

Beliau adalah pengikut (muttabi') bukan pengada-ada (mubtadi') kerana setiap bid'ah adalah kesesatan dan setiap kesesatan neraka tempatnya. 

3. DALAM BIDANG KEROHANIAN :

Terutama dalam penyucian jiwa, pendidikan akhlak dan pengubatan penyakit hati, penentangan terhadap hawa nafsu dan penutupan pintu bagi syaitan agar tidak masuk ke hati manusia, beliau adalah seorang sufi dan sunni yang benar-benar mempergunakan akalnya secara kritis dan memperdalamkan rasa cintanya kepada Allah.

Beliau mengambil untuk dirinya dan pengikut-pengikutnya inti dari kitab-kitab ahli tasawuf dan sistem mereka yang dapat :  

1. Meninggikan jiwa.
2. Menyucikan hati.
3. Mengukuhkan hubungan dengan Allah.
4. Memperkuatkan rasa cinta antara anggota Ikhwanul Muslimin. 

Pendiriannya dalam perkara ini sebahagian besarnya sama dengan pendirian Syaikhul Islam Ibnu Taimiyah dan muridnya Ibnul Qayyim.  

Kedua-duanya mengambil manfaat dari tasawwuf sebagai ilmu, amal dan pengajaran dan menulis dalam hal itu banyak risalah dan kitab.  

Contohnya Ibnu Taimiyah mengarang dua jilid buku dalam fatwa-fatwanya, yang satu berjudul ‘At-Tasawwuf’ dan yang lainnya berjudul ‘As Suluk’. 

Ibnul Qayyim mempunyai beberapa karangan, di antaranya :  

a. ‘Ad-Da'u wad Dawa'u’ (Penyakit dan Ubat)

b. ‘Thariqul Hijratain’(Jalan kepada dua hijrah)

c. ‘Uddatush Shabirin wa Dzakhiratusy Syakirin’(Bekalan orang sabar dan perbendaharaan orang syukur)  

Kitabnya yang terbesar adalah ‘Madarijus Salikin, Syarhu Manazilis Sairin ila Maqamati "Iyyaka Na'budu wa Iyyaka Nasta'in.’ (Tingkat-tingkat dan suluk, syarah tingkatan-tingkatan orang-orang yang menuju ke martabat ‘Iyyaka Na'budu wa Iyyaka Nasta'in’).  

‘Al-Manaazil’ adalah risalah singkat yang padat menjelaskan kitab Syaikhul Islam Ismail al-Harawi, tetapi Ibnu Qayyim dalam risalah itu banyak menentang pendapatnya, dengan mengatakan : "Syaikhul Islam adalah kecintaan kami, tetapi kami lebih mencintai kebenaran." 

Ibnu Taimiyah dan muridnya Ibnul Qayyim itu termasuk ‘Rabbani’ (Orang yang sempurna ilmu dan takwanya kepada Allah swt) terbesar yang :  

1. Mempunyai hati yang hidup.
2. Memiliki jiwa yang bersih.
3. Mempunyai ruh yang sentiasa berusaha untuk berhubung dengan Allah swt. 

Sehingga Ibnul Qayyim pernah meriwayatkan dari gurunya itu, bahawa ia berkata :

 

"Sesungguhnya akan berlalu dariku suatu masa yang aku berkata padanya : Sekiranya keadaan penghuni syurga sama dengan keadaanku ini tentulah mereka berada dalam keadaan yang baik!" 

Ketika Imam Hasan Al-Banna ditahan dalam benteng "Qal'ah", maka perkara itu tidaklah melemahkan cita-citanya dan tidak pula mengurangi rasa cintanya kepada Tuhannya.  

Mengenai perkara itu beliau berkata :  

‘Orang yang dipenjarakan hanyalah orang yang terputus hubungannya dengan Tuhannya dan orang yang ditawan ialah orang yang tertawan oleh hawa nafsunya.’  

Beliau juga berkata :  

‘Apa yang dapat diperbuat oleh musuhku terhadapku?  

1. Jika mereka memenjarakan aku, maka penjaraku itu adalah tempat khalwatku.
2. Jika mereka membuangku, maka pembuangan itu adalah suatu perkelahan bagiku.
3. Jika mereka membunuhku, maka matiku adalah mati syahid.’ 

Dari perjalanan kehidupan Imam Hasan Al-Banna serta fasa-fasa pemikiran dan dakwahnya kita boleh nampak bahwa pada mulanya ia lebih dekat kepada tasawwuf dan akhirnya lebih dekat kepada aliran ulama salaf.  

Namun ia tidak pernah melahirkan pertentangan antara keduanya, bahkan :  

1. Ketegasan ulama salaf disiramnya dengan kerohanian tasawwuf.
2. Keterlaluan perasaan tasawwuf dikekangnya dengan ketegasan ulama salaf. 

Itulah ciri umum yang melekat kepada pengikut-pengikutnya serta menjelma dalam dakwah Ikhwanul Muslimin.  

Ya Allah, mudahkanlah kami bagi membangun keseimbangan dalam kefahaman, pemikiran, perasaan dan perbuatan kami sehingga semuanya bertepatan dengan kehendak Engkau. Jadikanlah kami umat pertengahan yang akan menjadi saksi ke atas seluruh manusia terhadap kebenaran risalah yang dibawa oleh para Nabi dan Rasul.  

Ameen Ya Rabbal Alameen

WAS