Learn Tolerance in Responding to Differences of Opinion from this Hadith
Our religious problem from the past until today is a problem of claiming truth. Even people who do not have a religious education background also speak by saying that they are the most correct and easily accuse other people who do not agree with them.
Let us learn from the following hadith:
It is narrated from Ibn 'Umar who said, "The Prophet. said to us when he returned from the war of Ahzab: "Do not ever pray 'Asr except in the village of Bani Quraizhah." Then came the prayer time while they were still on the road, some of them said, "We will not pray unless it has reached the destination", and some others say, "Even we will pray, because he did not mean that" So the incident was told to the Prophet sallallaahu 'alaihi wasallam, and he did not criticize any of them. " (Narrated by al-Bukhari)
عَنْ ابْنِ عُمَرَ قَالَ قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَنَا لَمَّا رَجَعَ مِنْ الْأَحْزَابِ لَا يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إِلَّا فِي بَنِي قُرَيْظَةَ فَأَدْرَكَ بَعْضَهُمْ الْعَصْرُ فِي الطَّرِيقِ فَقَالَ بَعْضُهُمْ لَا نُصَلِّي حَتَّى نَأْتِيَهَا وَقَالَ بَعْضُهُمْ بَلْ نُصَلِّي لَمْ يُرَدْ مِنَّا ذَلِكَ فَذُكِرَ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَلَمْ يُعَنِّفْ وَاحِدًا مِنْهُمْ
Sababul wurud or the historical background of this hadith is that when the Prophet finished from the Ahzab or Khandaq war, Jibril gave orders to the Prophet to go to the Quraizhah people in order to punish the Quraizhah people who had committed treason by entering polytheists into their hometown to Medina.
Then the Prophet gave an order that the companions did not perform Asr prayers unless they arrived at the village of the Quraizhah children in Medina. The full sababul wurud can be seen in the book Fathul Bari by Ibn Hajar al-Asqalani (chap 11, p. 452, Tafsir at-Tabari chap 20 p. 245, or can be seen in the narrations at-Tabrani and al-Baihaqi).
What lessons can we take from this hadith? An important lesson that we can take from this hadith is that this incident explains that even though the companions heard the words of the Prophet with the same lafadz, but due to differences in understanding, in responding to the Prophet's orders, the companions had different attitudes in carrying out the Prophet's orders.
We see in the hadith that at the time when the Prophet was still alive there were two groups who understood hadith in a literal-textual manner, and some were substantive-contextualist. And in the hadith it is said that the Prophet did not blame them at all and neither did they scold them.
In this case, we should imitate the wise attitude of the Prophet. The Messenger of Allah must have understood very well that the two camps of the friends carried out ijtihad in what was allowed and both had good intentions.
The meaning is that different ijtihad is permitted in religion. Ijtihad in order to know the law of something in matters of furu 'fiqhiyah, or issues for which the ulama may have different opinions, namely issues that have no text at all or problems with texts but scholars have different opinions about that text. , both in terms of validity or what is called as-subut, or in terms of meaning or what is commonly called ad-dalalah.
So if in a text it is dzanni as-subut or dzanni ad-dalalah, then there will be a process of ijtihad carried out by the ulama which then results in a different understanding. And that is allowed as long as it has good intentions and there are arguments on which to base it.
Perhaps we are wondering, can we know someone's intentions? Isn't that intention in the heart? And how can we know that he has good intentions?
Of course we answer that the good intentions cannot be known, but we can see the track record of that person. If all this time we see him as a scholar who is trying to do ijtihad seriously, using existing methods, and he does not have a track record of destroying or slandering Islam and so on, then we can say that he has good intentions in ijtihad.
Based on some of the explanations above, we can draw at least two conclusions, namely, first; from this hadith we understand that in religious matters it is necessary to have ijtihad. And we must admit that ijtihad is indeed allowed by the Messenger of Allah according to the Prophet's attitude in the earlier hadith. Therefore, we must respect every result of ijtihad from the ulama as long as he has the authority, credibility, and fulfills all the requirements for him to be a mujtahid.
Then if the results of ijtihad are different from what we believe, we must not argue that the results of ijtihad are worthless, heretical, and so on. Because basically this religion is built on differences of opinion on various issues in which differences are allowed in religion as long as the ijtihad is in accordance with or based on scientific principles.
Second; The important point that we should take a lesson from this hadith is that a person should not claim that he is the most correct while other people who differ in their opinion are considered wrong. It should be noted that the true truth is only owned and known by Allah subhanahu wa ta'ala.
All of us who perform ijtihad may think that our opinion is the most correct, but it is necessary to know that our opinion is actually a subjective opinion. Subjective in the sense that maybe we think our opinion is the most correct, but with Allah, our opinion is not necessarily justified by Allah. So if the opinion we believe in is a subjective opinion, then we should not claim that the truth belongs only to us.
Moreover, we must admit that we cannot convince others that Allah justifies and considers us to be the most righteous in the Hereafter.
No one can claim that. Therefore, in many verses Allah says that everything we dispute in this world will be explained by Allah in the Hereafter. as in the word of Allah in a verse from surah al-Maidah [05]: 48 which reads:
فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ ٤٨
"Then later I will explain all the things that you used to dispute" (Surah al-Maidah [05]: 48)
Thus, if we have understood the hadith that was mentioned earlier, then we will have a great tolerance, be able to understand differences of opinion in religion, and be able to respect the opinions of others who are different from us. ...more
Hadi Wiryawan
Microposts
Since 2021-02-21
Learn Tolerance in Responding to Differences of Opinion from this Hadith Our religious problem ...
Learn Tolerance in Responding to Differences of Opinion from this Hadith
Our religious problem from the past until today is a problem of claiming truth. Even people who do not have a religious ...more
Our religious problem from the past until today is a problem of claiming truth. Even people who do not have a religious ...more
Info
Student of the Department of Hadith, Faculty of Islamic Theology and Islamic Thought, State Islamic University Sunan Kalijaga Yogyakarta, Indonesia
Continue Reading
