Chapter 10
METHODS FOR DERIVING RULINGS FROM THE SOURCES
As to the
Qur'an..
The Qur'an was learned
and understood by the Sahabah without their ever having recourse to
formal rules of grammar. Likewise, endowed as they were with clear vision,
sharp wits and common sense, they readily understood the aims of the Lawgiver
and the wisdom behind His legislation.
Al-Qur'antelahdipelajari dan dipahamiolehpara sahabattanpa
pernahmemiliki jalanmereka untukaturan formaltata bahasa. Demikian juga, diberkahikarena
merekadenganvisi yang jelas, kecerdasantajam danakal
sehat, mereka mengertitujuan dariPemberi Hukumdanhikmah
di balikundang-undang-Nya.
Al
Qur'an dipelajari dan dipahami oleh para sahabat,mereka tanpa mengunakan
tata aturan bahasa yang formal. Demikian juga, karena mereka dengan tujuan yang
jelas, memiliki kecerdasan yang tajam serta akal sehat, mereka dengan mudah
memahami tujuan dari Pemberi Hukum dan hikmah di balik undang-undang-Nya.
Indeed, the Sahabah
rarely used to question the Prophet (PBUH) about any matter unless he himself
mentioned it first.
Memang, para sahabatjarang sekalibertanya padaNabi(saw) tentang masalahapapunkecualinabi sendirimenyebutkanterlebih dahulu.
Memang,
para sahabat jarang mempertanyakan kepada Nabi (saw) tentang hal apapun kecuali
terlebih dahuludisebutkan oleh nabi sendiri.
It is reported that Ibn
Abbas said: "I have never seen any people better than the Sahabah
of the Prophet, may Allah bless him and grant him peace. Throughout his
mission, until he passed away, they only asked him about thirteen matters, all
of which are mentioned in the Qur'an. For example, [the meaning of]: 'They
ask you about fighting in the sacred month...' (2:212); and 'They ask
you about the menstruating woman...' (2:222)" Ibn Abbas said,
"They only asked him about matters which were of actual concern to
them."
Hal inimelaporkan bahwaIbnAbbasberkata:. "Saya belum
pernah melihat adaorang yang lebih baikdaripadasahabatNabi, semoga Allah memberkatinyadan memberinya damaiSepanjangtugasnya,
sampai iameninggal, mereka hanyabertanya
tentangtiga belashal, semuadariyangdisebutkan dalam Al
Qur'an.Misalnya,[makna]: "Merekabertanya
kepadamu tentangberperangdi bulan suci...'(2: 212); dan'Mereka bertanya
kepadamu tentangwanitahaid..."(2: 222)" berkataIbnuAbbas, "Mereka hanya bertanya
tentanghal-halyangmenjadi perhatianyang sebenarnyakepada mereka".
Hal ini
di ceritakan bahwa Ibnu Abbas berkata: "Saya belum pernah melihat
ada orang yang lebih baik daripada sahabat nabi, semoga Allah memberkati dia
dan memberi dia kedamaian. Sepanjang misinya, sampai ia meninggal, mereka hanya
bertanya tentang hal-hal tiga belas, yang semuanya disebutkan dalam Al Qur'an.
Misalnya, [arti]: "Mereka bertanya kepadamu tentang berperang di bulan
suci ... '(2:212), dan' Mereka bertanya kepadamu tentang wanita menstruasi ...
'(2:212)" Ibnu Abbas berkata, "Mereka hanya bertanya kepadanya
tentang hal-hal yang menjadi perhatian mereka. "
Ibn 'Umar said in this
respect: "Don't ask about something that hasn't happened, for I heard my
father, 'Umar ibn al Khattab, curse one who asked about something which had not
occurred."
Ibnu 'Umar mengatakan dalam hal ini: "Jangan
bertanya tentang sesuatu yang belum terjadi, karena aku mendengar ayah saya,'
Umar ibn al Khattab, mengutuk seorang yang bertanya tentang sesuatu yang belum
terjadi."
Ibnu
'Umar mengatakan dalam hal ini: "jangan bertanya tentang sesuatu yang
belum terjadi, karena aku mendengar ayah saya,' Umar ibn al Khattab, celakalah
orang yang bertanya tentang sesuatu yang belum terjadi. "
Qasim said (to the
third generation of Muslims): "You ask about things we never asked about,
and quarrel about things we never quarrelled about. You even ask about things
which I'm not familiar with; but if we did know, it would not be permitted for
us to remain silent concerning them."
Qasimberkata(kepada generasi ketigaMuslim): "Anda
bertanya tentang hal-halyang kitatidak pernah tanyakan, danberselisihtentang hal-halyang kitatidak
pernahperselisihkanAnda
bahkanbertanya tentanghal-halyangsaya belum mengerti, tetapi jika kitatahu, itu. tidak akan diizinkanbagi kitauntuk tetap diamtentang mereka. "
Qasim
mengatakan (kepada generasi ketiga umat Islam): "Kamu bertanya tentang
hal-hal yang kita tidak pernah tanyakan, dan bertengkar tentang hal-hal yang
kita tidak pernah pertengkarkan kamu bahkan bertanya tentang hal-hal yang aku
tidak akrab denganya, tetapi jika kita tahu,. itu tidak akan diizinkan bagi
kita untuk tetap diam tentang mereka. "
Ibn Ishaq said: "I
met more of the Prophet's Sahabah than anyone else did; and I have never
seen a people who lived more simply, or who were less demanding on
themselves."
IbnIshaqberkata: "Aku bertemu lebihdariNabisahabatdaripada
orang lainlakukan, dan sayabelum pernah
melihatorang-orang yanghiduplebih sederhana, atauyangterlalu
menuntutpada diri mereka sendiri."
Ibnu
Ishaq berkata: "Saya bertemu lebih dari sahabat nabi daripada orang lain
lakukan, dan saya belum pernah melihat orang yang tinggal lebih sederhana, atau
yang kurang menuntut pada diri mereka sendiri."
'Ubadah ibn Nusay al
Kindi said: "I have known a people whose austerity was not as rigid as
yours, and whose questions were quite other than the ones you ask."
'Ubadah binalKindiNusaymengatakan: "Saya tahuorang-orangyangpenghematantidaksekakumilik Anda, dan yangpertanyaanyang cukupselain yangAnda minta."
Ubadah
bin al Nusay Kindi berkata: "Saya tahu orang-orang yang penghematan itu
tidak benar seperti kamu, dan pertanyaan yang cukup selain yang Anda tanyakan''
Abu 'Ubaydah said in
his book Majaz al Qur'an: "It has never been reported that any of
the Sahabah went to the Prophet (PBUH) for knowledge of anything which could be
found in the Qur'an."
Abu'Ubaidah mengatakan dalambukunyaMajazalQur'an: "Inibelum
pernah dilaporkanbahwa salah satusahabatpergi keNabi(saw) untuk pengetahuanapa punyangdapat ditemukandalam Al-Qur'an."
Abu
'Ubaidah mengatakan dalam bukunya Al Qu'ran Majas: "belum pernah
melaporkan bahwa salah satu sahabat pergi ke Nabi untuk menanyakan apa pun yang
ditemukan di dalam al’qur'an tersebut."
As to the Sunnah...
The parts of the Sunnah
which consist of the Prophet's words were in the Companions' own language, so
they knew its meaning and understood its phrases and context.
Bagian-bagian
dari sunnah yang terdiri dari kata-kata nabi berada dalam bahasa perteman atau
pergaulan, sehingga mereka tahu makna dan memahami frase dan dalam
konteks apa.
As far as the Prophet's
deeds were concerned, they used to witness them, then tell others exactly what
they had seen. For example, hundreds of people saw the Prophet (PBUH) making
ablutions Wudu' and then adopted his practice without asking him about
details; like which of the various actions in Wudu' were obligatory and
which were recommended, which were merely allowed and which were not. Likewise,
they witnessed him (PBUH) performing Hajj and Salah, and the
other acts of worship.
Perbuatan
nabi, mereka mengunakan untuk memperlihatkan kepada yang lain, kemudian
memberitahu orang lain apa yang telah mereka lihat. Misalnya, ratusan orang
melihat Nabi (saw) mengambil wudhu wudhu 'dan kemudian meniru praktek tanpa
bertanya kepadanya secara detail, seperti dari perbuatan wudhu berbagai'
yang wajib dan yang ditegaskan, yang hanya diperbolehkan dan yang tidak .
Demikian juga, mereka melihat Nabi haji dan salat, dan ibadah-ibadah yang
lain.
People were heard
asking the Prophet (PBUH) to give Fatawa concerning various matters, and
he did so. Cases were referred to him, and he would pronounce his judgement.
Problems would arise amongst the Sahabah, and he would give a definite
answer; whether the problems concerned mutual relations, personal conduct, or
various political matters. They witnessed all these situations and they
understood the context in which they took place, so that the wisdom and
purposes of the Prophets judgements were not hidden from them.
People also saw how the
Prophet (PBUH) used to notice the conduct of his Sahabah and others.
Thus, if he (PBUH) praised anybody, they knew that the person's act had been a
good one; and if he (PBUH) criticized anybody, they knew that there had been
something wrong with what the person had done.
Moreover, all the
reports concerning the Prophet's Fatawa, rulings, decisions and approval
or disapproval of various matters indicate that they took place in the presence
of many people. So, just as the colleagues of a doctor know, due to their long
association and experience, the reasons for his prescribing certain medicines,
so also the Sahabah of the Prophet (PBUH) knew exactly the reasoning
behind his decisions.
As to Ijtihad...
The indications that
Ijtihad is valid and relevant in the contemporary context are many. For
example, Mu'adh ibn Jabal states that when the Prophet (PBUH) sent him to
Yemen, he asked:
"what will you do
if a matter is referred to you for judgement?" Mu'adh said: "I will
judge according to the Book of Allah." The Prophet asked: "what if
you find no solution in the Book of Allah?" Mu'adh said: "Then I will
judge by the Sunnah of the Prophet." The Prophet asked: "And what if
you do not find it in the Sunnah of the Prophet?" Mu'adh said: "Then
I will make Ijtihad to formulate my own judgement." The Prophet patted
Mu'adh's chest and said "Praise be to Allah who has guided the messenger
of His Prophet to that which pleases Him and His Prophet.
This Ijtihad and
forming of one's own judgement, as mentioned by Mu'adh, is further explained in
the advice 'Umar gave to Abu Musa when he appointed him a judge:
"Judgement is to be passed on the basis of express Qur'anic imperatives or
established Sunnah practices.." Then he added:
"Make sure that
you understand clearly every case, that is brought to you for which there is no
applicable text of the Qur'an or the Sunnah. Yours, then, is a role of
comparison and analogy, so as to distinguish similarities -in order to reach a
judgement that seems nearest to justice and best in the sight of Allah."
Consequently, al Imam
al Shafi'i explained "opinion" as meaning Ijtihad, and Ijtihad as
meaning al Qiyas. He said: "They are two names for the same
thing."
Abu Bakr al Siddiq, Khalifat
Rasul Allah, said: "As far as the Prophet is concerned, his opinion
was always correct because Allah always guided him. In our case, however, we
opine and we conjecture."
Thus, we may state that
the concept of Ijtihid or "opinion", at that stage, went no further
than one of the following:
a. Applying one or another of the possible meanings in
cases where a sentence may lend itself to two or more interpretations, e.g.
when the Prophet (PBUH) ordered the Muslims to pray among Banu Qurayzah.
b. Comparative Qiyas; which deals with a matter by
comparing it with another, similar matter which is dealt with in the Qur'an or
Sunnah. For example, the Qiyas of 'Ammar who compared the case of
Tayammum when in a state of Janabah to Ghusl, and therefore
rubbed his whole body with dust.
c. Ijtihad by taking into account something which is
potentially beneficial; or prohibiting something which could lead to
wrongdoing; or deriving a particular ruling from general statements; or
adopting a specific interpretation; and so on.
The extent of the
Prophet's concern with encouraging the Sahabah to make Ijtihad and
training them in its use can be seen in his saying "When a judge makes
Ijtihad and reaches a correct conclusion, he receives a double reward; and if
his conclusion is incorrect, he still receives a reward."
The Ijtihad of many of
the Sahabah was so accurate that in many cases the revelations of the
Qur'an confirmed it, and the Prophet (PBUH) supported it. Obviously, their
close association with the Prophet (PBUH) had afforded them a keen sense of the
aims of the All-wise Lawgiver, of the basic purposes behind the Qur'anic
legislation, and of the meanings of the texts; opportunities which those who
came after them did not directly enjoy.
