59. Diamnya Nabi ﷺ - Kepribadian Islami | Quran Course

59. Diamnya Nabi ﷺ - Kepribadian Islami | Quran Course

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59. Diamnya Nabi ﷺ

59. The Silence Of The Prophet (saw)

by Sheikh Taqīuddīn An-Nabahānī1 min readViewed 77 times

Diamnya Nabi ﷺ, yaitu persetujuan beliau, termasuk dari Sunnah; ia sama dengan sabda dan perbuatan beliau. Maka jika seseorang melakukan suatu perbuatan di hadapan Nabi ﷺ, atau pada masa beliau dan beliau mengetahuinya serta mampu melarangnya, lalu beliau diam dan menyetujuinya tanpa mencela perbuatannya, maka hal itu diperhatikan: jika tidak ada larangan sebelumnya dari Nabi ﷺ terhadap perbuatan itu, dan tidak diketahui adanya larangan untuknya, maka diamnya beliau terhadap pelakunya dan persetujuan beliau atasnya menunjukkan kebolehan perbuatan tersebut dan terangkatnya dosa karena melakukannya. Sebab, jika perbuatan itu tidak boleh, tentu Nabi ﷺ akan melarangnya, karena Rasul tidak akan diam jika mengetahui perbuatan mungkar; maka diamnya beliau menjadi dalil atas kebolehannya. Adapun jika Nabi ﷺ sebelumnya telah melarang perbuatan itu dan larangannya telah diketahui, maka diamnya Rasul tidak mungkin terjadi, karena hal itu berarti persetujuan terhadap apa yang dilarang, dan ini mustahil bagi Nabi ﷺ. Adapun diamnya beliau terhadap orang-orang kafir yang berada di bawah perlindungan kaum Muslim (ahl adz-dzimmah), yang biasa sering pergi ke gereja-gereja mereka, yang merupakan perbuatan kekufuran; maka hal itu tidak menunjukkan persetujuan beliau atas kekufuran tersebut, melainkan menunjukkan dibiarkannya ahl adz-dzimmah untuk melaksanakan ibadah mereka sendiri, dan itu bukan dalil atas kebolehan pergi ke gereja. Maka syarat agar diam dianggap termasuk Sunnah (persetujuan) adalah: tidak ada larangan sebelumnya terhadap perbuatan tersebut; Rasulullah ﷺ mengetahuinya, yaitu perbuatan itu dilakukan di hadapan beliau atau pada masa beliau dan beliau mengetahuinya; dan Rasulullah ﷺ mampu melarang (mencegah)nya. Kecuali jika diam tersebut tidak dianggap termasuk Sunnah. Makna larangan tersebut adalah mencegah pelakunya, bukan berarti Rasulullah tidak cenderung kepadanya. Sebab, dhabb (biawak gurun) pernah dimakan di hadapan Nabi ﷺ, namun beliau tidak memakannya. Ketika ditanya, beliau bersabda:

The silence of the Prophet (SAW), i.e. His approval is from the Sunnah, it is like His saying and His action equally the same, so if one did an action in the presence of the Prophet, or in His era and He knew about it, and was able to forbid it, then He kept silent about it and approved it for him without dispraising his action; it will be looked, if there is no previous forbiddance for that action from the Prophet (SAW), and no forbiddance is known for it, then His silence about its doer, and His approval to him on it denotes the permissibility of that action and the lifting up of the blame for doing it. That is because, if his action is not permissible; the Prophet would forbid him, since the Messenger does not keep silence if He knows about an evil (munkar) action, therefore His silence is a daleel for the permissibility. If the Prophet had previously forbade that action and its forbiddance became known; the silence of the Messenger can not be imagined, because it would be an approval to do what is forbidden. And this is impossible for the Prophet (SAW). As for His silence about the kuffaar under the Muslims' protection (ahl al-dthimmah), who used to frequently go to their churches, which is a kufr action; it does not denote His approval to do the kufr, but it denotes leaving ahl al-dthimmah to perform their own worship, and it is not a daleel for the permissibility to go to the church. So the conditions to consider the silence to be from the Sunnah (approval) are: that there is no previous forbiddance for the action, and the Messenger (SAW) knew about it, i.e. it was done in His presence, or in His era and He knew it, and that the Messenger was able to forbid (prevent) it, except that the silence is not considered to be from the Sunnah. The meaning of the forbiddance it is restraining its doer, and not that the Messenger does not trend to it, because the dab lizard got eaten in the presence of the Prophet and He did not eat from it, and when He was asked He said:

"Ia tidak ada di negeri kaumku, maka aku mendapati diriku membencinya." Diriwayatkan oleh Al-Bukhari. Maka, karena Rasulullah ﷺ membencinya, itu bukan larangan, dan tidak melarang mereka yang memakannya merupakan diamnya beliau terhadap hal tersebut, sehingga itu menjadi dalil atas kebolehannya. Juga diriwayatkan dari Naafi', bahwa Ibnu Umar mendengar suara seruling penggembala, lalu ia meletakkan ujung jarinya di kedua telinganya, dan membelokkan untanya dari jalan sambil berkata: "Wahai Naafi', apakah engkau masih mendengar?" Aku menjawab: "Ya," lalu ia terus menjauh hingga aku berkata: "Tidak," kemudian ia menurunkan tangannya dan mengembalikan untanya ke jalan, lalu berkata: "Aku pernah melihat Rasulullah ﷺ ketika beliau mendengar suara seruling penggembala, dan beliau melakukan seperti ini." Diriwayatkan oleh Ahmad. Hal ini tidak dianggap sebagai larangan bagi penggembala tersebut, melainkan merupakan diamnya beliau terhadapnya, dan itu menjadi dalil atas kebolehan seruling serta kebolehan mendengarnya. Adapun menutup pendengarannya, bisa jadi beliau menghindarinya sebagaimana beliau juga menghindari banyak hal yang mubah, seperti beliau menghindari menyimpan dirham atau dinar di rumahnya semalam, dan menghindari memakan dhab (biawak). Dengan demikian, diamnya Rasulullah ﷺ berarti tidak mencegah orang yang melakukan perbuatan tersebut, meskipun beliau menunjukkan ketidaksukaan dirinya terhadap perbuatan itu.

"It did not exist in the land of my people so I find myself detests it" compiled by Al-Bukhari. So being that the Messenger detests it is not of the forbiddance, and His none restraining those who ate it is considered to be silence about it, so it is a daleel for the permissibility. Also it was narrated from Naafi': That Ibn Omar heard the sound of a shepherd's pipe, then he put his finger tips in his ears, and deviated his riding camel from the way while he was saying: O Naafi' could you hear? I say: yes, then he keeps going away until I said no, then he put his hands down, and returned his riding camel to the way, and said: I saw the Messenger of Allah (SAW) when He heard the sound of a shepherd's pipe and He did like this" compiled by Ahmad. This is not considered to be forbiddance for the shepherd, but it is a silence about him, and it is a daleel for the permissibility of the pipe and the permissibility of hearing it, and as for blocking His hearing; it is possible that He avoided it as He used to avoid many permissible things, as He avoided to keep in His house dirham or dinaar overnight, and as He avoided eating the lizard. Accordingly, the silence of the Messenger means not restraining the one who does the action, even if He shows His self detest of the action.