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MILIS MURTADIN_KAFIRUN
MURTADIN KAFIRUNexMUSLIM INDONESIA BERJAYA12 Oktober Hari Murtad Dari Islam Sedunia Menyongsong Punahnya Islam
Wadah syiar Islam terlengkap & terpercaya, mari sebarkan selebaran artikel yang sesungguhnya tentang si Pelacur Alloh Swt dan Muhammad bin Abdullah yang MAHA TERKUTUK itu ke dunia nyata!!!!
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Keadaan Mental Muhammad
5 posters
Page 1 of 1
Keadaan Mental Muhammad
by i_gede_manuke Sat 03 Jan 2009, 1:56 am
Keadaan Mental Muhammad
Mohammad's Mental Health
---------------------------------------------------------------------- ----------
By: Frederic-John Decat.
2005/12/30
Tidak ada nabi yang normal, mereka semuanya aneh dan nyentrik karena hubungan pribadi mereka dgn Tuhan. Kita mengenal: Musa, Joshua atau bahkan Joan of Arc dll, tetapi tidak seorangpun dari mereka berhasil mengajarkan perang abadi (Jihad) spt Muhamad.
Sampai sekarang pun dunia masih dlm proses Islamisasi yg tidak kunjung selesai. Tidak ada minggu lewat tanpa kekerasan yg dilakukan Muslim di manapun di dunia. Kalau bukan di Indonesia, Sudan, Iraq, ada saja kejadian di NY, Madrid, London, Paris, Belanda, Mumbai ...
Islam jelas2 mengandung sesuatu yg tidak beres dan oleh karena itu kita harus menyelidiki kesehatan mental sang pendiri, Muhamad. Sudah waktunya kita mempertanyakan diri: waraskah Muhamad ?
Lihatlah kesaksian Ibn Ishaq/Hisham dlm ‘’Sirât Rasûl Allâh’’ (terjemahan Guillaume). Dikatakannya pertama2, Muhamad sendiri YAKIN BAHWA IA KESURUPAN SETAN dan krn tidak tahan malu ia MENCOBA BUNUH DIRI dgn menjatuhkan dirinya dari bukit(p.106/153). Lalu dikatakan bahwa Jibril menyelamatkannya.
Juga dilaporkan bahwa ia sering berada di suatu tempat tidak jelas dlm keadaan bingung, sampai pembantu Khadijah menemukannya di wilayah atas Mekah.
Memang Khadijahlah yg menenangkan Mohamad kala ia meragukan kewarasannya. "Kasihanilah saya, saya tukang sajak atau kerasukan setan?" tanya suaminya yg gemetaran. Itulah saatnya Khadijah memanggil saudara wanita Kristennya, Waraqa b. Naufal, yg menegaskan bahwa ia memang benar2 rasul Tuhan.
Lebih jelas ttg Waraqah b Naufal, lihat :
http://www.indonesia.faithfreedom.org/forum/viewtopic.php?t=705
Nampaknya ini tidak cukup dan Khadijah mencoba meyakinkannya dgn sebuah tes apakah hantu yg muncul depan suaminya itu adalah malaikat atau setan. Ia meminta agar Muhamad memanggilnya saat hantu itu menampakkan diri. Dan ketika saat itu tiba, Khadijah melakukan gerakan2 seksual dan menanyakan pd setiap tahap apakah hantu itu masih ada. Dgn semakin meningkatnya kegiatan seksual itu, hantu itu pergi. Khadijah kemudian mengatakan: ‘’Wahai putera pamanku, berbahagialah karena ia adalah malaikat dan bukan setan.’’ (106/153; 107/154; 111/155). Logikanya adalah, hantu jahat tidak akan meninggalkan ruangan jika kegiatan seksual semakin panas.
Nah, dari sini saja nampak bahwa missi Mohamad tidak pernah ditegaskan oleh tanda2 Ilahi dgn bukti2 supernatural, ttp hanya oleh dua wanita, seorang saudara Kristen dan isterinya sendiri.
Saat Khadijah masih hidup, ilusi2 Muhamad masih terkontrol, dan walaupun sering mengucilkan diri di goa2, menerima wahyu, kami masih bisa menganggapnya waras.
Dlm bahasa psikiater, kondisinya stabil, ia masih bisa bertindak sbg orang normal. Tetapi setelah meninggalnya Khadijah pd th 619, keadaannya mulai parah; belum lagi paman baiknya, Abu Talib, meninggal pula.
Saat menerima the ‘’Satanic Verses’’, Muhamad kembali meragukan missi ilahinya ini. Ini menunjukkan bahwa paling tidak Muhamad bingung, mana ayat setan dan mana bukan … (165/239; 166/239; 191/278; Qu.109; 22.51-52; 53.19-23).
Orang Mekah sendiri curiga bahwa Muhamad menderita penyakit jiwa atau kesurupan. Ia menyebutnya ‘’web of dreams’’, a ‘’fanciful poet’’, ‘’enchanted’’ (Q.21.5; 36.69 or 52.30). Tapi ia membela diri dgn menyebut contoh nabi2 Kitab Kristen yg disangkanya juga dianggap gila (Quran.51.52; 23.25; 26.26-27; 51.39). Jelas, tuduhan ini tidak ada dlm Kitab Kristen. Kecuali dlm Hosea.9.7 yg Muhamad lupa kutip, mengingat pengetahuan Bible-nya sangat kurang.
DIAGNOSIS Dr. HERMAN SOMERS
Psikolog Vlaams ini memberikan kita diagnosis teknis pertama dlm bukunya dlm bahasa Belanda ‘’Een Andere Mohammed’’ (Mohammad yg lain), diterbitkan th 1993 oleh Hadewych, Antwerp. Dr. Koenraad Elst memberikan garis besarnya dlm situsnya.
Pertama, kesaksian mendetil dari kehidupan Muhamad membantunya menyusun diagnose.
Menurut Dr. Somers, Muhamad adalah kasus klasik paranoia, yg ciri2nya adalah delusi ttg dirinya, ditambah dgn halusinasi yg terus menerus. Ini bisa dlm bentuk mendengarkan suara2, atau hanya sekedar penipuan mental. Delusi ini selalu menempatkan penderita sbg pusat sebuah peristiwa: entah sbg target persekongkolan atau saksi peristiwa kosmik, spt missi ilahi atau melihat datangnya hari kiamat. Hari Kiamat kebetulan memang salah satu tema utama dlm Quran.
Delusi utama Muhamad adalah bahwa ia dipilih utk melakukan missi unik berdimensi kosmik. Delusi ini membentuk inti kepercayaan yg diikuti semua Muslim : ‘’Tidak ada Tuhan selain Allah dan Muhamad satu2nya rasulNya.’’ Kepercayaan yg tidak mengenal kompromi ini berbeda dari kepercayaan monotheisme lain karena percaya bahwa Quran memiliki asal usul Ilahi. Tunduk pada Islam berarti tidak mungkin meninggalkannya. Adalah menyedihkan utk menyadari bahwa satu milyar pengikutnya ini menundukkan kepala kpd delusi2 dan halusinasi paranoid.
Muhamad lebih cocok dibahas dunia psikiater ketimbang dunia religi.
Dasar2 neuropathologis halusinasinya sangat mengagumkan utk dipelajari. Megalomania-nya yg total ini merupakan fenomena kompensasi berlebihan atas masa kecilnya yg tidak bahagia. Hanya pandangan ini tidak dpt menjelaskan infrastruktur delusinya.
Symptomatology-nya yg eksplisit, deskripsinya sendiri atas sensasi fisik saat kesurupan, memudahkan para ahli menarik kesimpulan. Paranoia Mohammad dari dokumen2 Islam juga nampak jelas.
Mohammad's Mental Health
---------------------------------------------------------------------- ----------
By: Frederic-John Decat.
2005/12/30
Tidak ada nabi yang normal, mereka semuanya aneh dan nyentrik karena hubungan pribadi mereka dgn Tuhan. Kita mengenal: Musa, Joshua atau bahkan Joan of Arc dll, tetapi tidak seorangpun dari mereka berhasil mengajarkan perang abadi (Jihad) spt Muhamad.
Sampai sekarang pun dunia masih dlm proses Islamisasi yg tidak kunjung selesai. Tidak ada minggu lewat tanpa kekerasan yg dilakukan Muslim di manapun di dunia. Kalau bukan di Indonesia, Sudan, Iraq, ada saja kejadian di NY, Madrid, London, Paris, Belanda, Mumbai ...
Islam jelas2 mengandung sesuatu yg tidak beres dan oleh karena itu kita harus menyelidiki kesehatan mental sang pendiri, Muhamad. Sudah waktunya kita mempertanyakan diri: waraskah Muhamad ?
Lihatlah kesaksian Ibn Ishaq/Hisham dlm ‘’Sirât Rasûl Allâh’’ (terjemahan Guillaume). Dikatakannya pertama2, Muhamad sendiri YAKIN BAHWA IA KESURUPAN SETAN dan krn tidak tahan malu ia MENCOBA BUNUH DIRI dgn menjatuhkan dirinya dari bukit(p.106/153). Lalu dikatakan bahwa Jibril menyelamatkannya.
Juga dilaporkan bahwa ia sering berada di suatu tempat tidak jelas dlm keadaan bingung, sampai pembantu Khadijah menemukannya di wilayah atas Mekah.
Memang Khadijahlah yg menenangkan Mohamad kala ia meragukan kewarasannya. "Kasihanilah saya, saya tukang sajak atau kerasukan setan?" tanya suaminya yg gemetaran. Itulah saatnya Khadijah memanggil saudara wanita Kristennya, Waraqa b. Naufal, yg menegaskan bahwa ia memang benar2 rasul Tuhan.
Lebih jelas ttg Waraqah b Naufal, lihat :
http://www.indonesia.faithfreedom.org/forum/viewtopic.php?t=705
Nampaknya ini tidak cukup dan Khadijah mencoba meyakinkannya dgn sebuah tes apakah hantu yg muncul depan suaminya itu adalah malaikat atau setan. Ia meminta agar Muhamad memanggilnya saat hantu itu menampakkan diri. Dan ketika saat itu tiba, Khadijah melakukan gerakan2 seksual dan menanyakan pd setiap tahap apakah hantu itu masih ada. Dgn semakin meningkatnya kegiatan seksual itu, hantu itu pergi. Khadijah kemudian mengatakan: ‘’Wahai putera pamanku, berbahagialah karena ia adalah malaikat dan bukan setan.’’ (106/153; 107/154; 111/155). Logikanya adalah, hantu jahat tidak akan meninggalkan ruangan jika kegiatan seksual semakin panas.
Nah, dari sini saja nampak bahwa missi Mohamad tidak pernah ditegaskan oleh tanda2 Ilahi dgn bukti2 supernatural, ttp hanya oleh dua wanita, seorang saudara Kristen dan isterinya sendiri.
Saat Khadijah masih hidup, ilusi2 Muhamad masih terkontrol, dan walaupun sering mengucilkan diri di goa2, menerima wahyu, kami masih bisa menganggapnya waras.
Dlm bahasa psikiater, kondisinya stabil, ia masih bisa bertindak sbg orang normal. Tetapi setelah meninggalnya Khadijah pd th 619, keadaannya mulai parah; belum lagi paman baiknya, Abu Talib, meninggal pula.
Saat menerima the ‘’Satanic Verses’’, Muhamad kembali meragukan missi ilahinya ini. Ini menunjukkan bahwa paling tidak Muhamad bingung, mana ayat setan dan mana bukan … (165/239; 166/239; 191/278; Qu.109; 22.51-52; 53.19-23).
Orang Mekah sendiri curiga bahwa Muhamad menderita penyakit jiwa atau kesurupan. Ia menyebutnya ‘’web of dreams’’, a ‘’fanciful poet’’, ‘’enchanted’’ (Q.21.5; 36.69 or 52.30). Tapi ia membela diri dgn menyebut contoh nabi2 Kitab Kristen yg disangkanya juga dianggap gila (Quran.51.52; 23.25; 26.26-27; 51.39). Jelas, tuduhan ini tidak ada dlm Kitab Kristen. Kecuali dlm Hosea.9.7 yg Muhamad lupa kutip, mengingat pengetahuan Bible-nya sangat kurang.
DIAGNOSIS Dr. HERMAN SOMERS
Psikolog Vlaams ini memberikan kita diagnosis teknis pertama dlm bukunya dlm bahasa Belanda ‘’Een Andere Mohammed’’ (Mohammad yg lain), diterbitkan th 1993 oleh Hadewych, Antwerp. Dr. Koenraad Elst memberikan garis besarnya dlm situsnya.
Pertama, kesaksian mendetil dari kehidupan Muhamad membantunya menyusun diagnose.
Menurut Dr. Somers, Muhamad adalah kasus klasik paranoia, yg ciri2nya adalah delusi ttg dirinya, ditambah dgn halusinasi yg terus menerus. Ini bisa dlm bentuk mendengarkan suara2, atau hanya sekedar penipuan mental. Delusi ini selalu menempatkan penderita sbg pusat sebuah peristiwa: entah sbg target persekongkolan atau saksi peristiwa kosmik, spt missi ilahi atau melihat datangnya hari kiamat. Hari Kiamat kebetulan memang salah satu tema utama dlm Quran.
Delusi utama Muhamad adalah bahwa ia dipilih utk melakukan missi unik berdimensi kosmik. Delusi ini membentuk inti kepercayaan yg diikuti semua Muslim : ‘’Tidak ada Tuhan selain Allah dan Muhamad satu2nya rasulNya.’’ Kepercayaan yg tidak mengenal kompromi ini berbeda dari kepercayaan monotheisme lain karena percaya bahwa Quran memiliki asal usul Ilahi. Tunduk pada Islam berarti tidak mungkin meninggalkannya. Adalah menyedihkan utk menyadari bahwa satu milyar pengikutnya ini menundukkan kepala kpd delusi2 dan halusinasi paranoid.
Muhamad lebih cocok dibahas dunia psikiater ketimbang dunia religi.
Dasar2 neuropathologis halusinasinya sangat mengagumkan utk dipelajari. Megalomania-nya yg total ini merupakan fenomena kompensasi berlebihan atas masa kecilnya yg tidak bahagia. Hanya pandangan ini tidak dpt menjelaskan infrastruktur delusinya.
Symptomatology-nya yg eksplisit, deskripsinya sendiri atas sensasi fisik saat kesurupan, memudahkan para ahli menarik kesimpulan. Paranoia Mohammad dari dokumen2 Islam juga nampak jelas.
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Re: Keadaan Mental Muhammad
by bayo_lubis Sun 31 Jul 2011, 6:46 am
Bukti penulis TIDAK TAU APA2:
"Tiada Tuhan selain Allah dan Muhammad satu2nya rasulNya". Yg ini aja SUDAH SALAH. Apalagi yg lain.
"Tiada Tuhan selain Allah dan Muhammad satu2nya rasulNya". Yg ini aja SUDAH SALAH. Apalagi yg lain.
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Registration date : 2011-02-27
Re: Keadaan Mental Muhammad
by jelasnggak Fri 05 Aug 2011, 9:08 pm
i_gede_manuke wrote:Keadaan Mental Muhammad
Mohammad's Mental Health
---------------------------------------------------------------------- ----------
By: Frederic-John Decat.
2005/12/30
Tidak ada nabi yang normal, mereka semuanya aneh dan nyentrik karena hubungan pribadi mereka dgn Tuhan. Kita mengenal: Musa, Joshua atau bahkan Joan of Arc dll, tetapi tidak seorangpun dari mereka berhasil mengajarkan perang abadi (Jihad) spt Muhamad.
Sampai sekarang pun dunia masih dlm proses Islamisasi yg tidak kunjung selesai. Tidak ada minggu lewat tanpa kekerasan yg dilakukan Muslim di manapun di dunia. Kalau bukan di Indonesia, Sudan, Iraq, ada saja kejadian di NY, Madrid, London, Paris, Belanda, Mumbai ...
Islam jelas2 mengandung sesuatu yg tidak beres dan oleh karena itu kita harus menyelidiki kesehatan mental sang pendiri, Muhamad. Sudah waktunya kita mempertanyakan diri: waraskah Muhamad ?
Lihatlah kesaksian Ibn Ishaq/Hisham dlm ‘’Sirât Rasûl Allâh’’ (terjemahan Guillaume). Dikatakannya pertama2, Muhamad sendiri YAKIN BAHWA IA KESURUPAN SETAN dan krn tidak tahan malu ia MENCOBA BUNUH DIRI dgn menjatuhkan dirinya dari bukit(p.106/153). Lalu dikatakan bahwa Jibril menyelamatkannya.
Juga dilaporkan bahwa ia sering berada di suatu tempat tidak jelas dlm keadaan bingung, sampai pembantu Khadijah menemukannya di wilayah atas Mekah.
Memang Khadijahlah yg menenangkan Mohamad kala ia meragukan kewarasannya. "Kasihanilah saya, saya tukang sajak atau kerasukan setan?" tanya suaminya yg gemetaran. Itulah saatnya Khadijah memanggil saudara wanita Kristennya, Waraqa b. Naufal, yg menegaskan bahwa ia memang benar2 rasul Tuhan.
Lebih jelas ttg Waraqah b Naufal, lihat :
http://www.indonesia.faithfreedom.org/forum/viewtopic.php?t=705
Nampaknya ini tidak cukup dan Khadijah mencoba meyakinkannya dgn sebuah tes apakah hantu yg muncul depan suaminya itu adalah malaikat atau setan. Ia meminta agar Muhamad memanggilnya saat hantu itu menampakkan diri. Dan ketika saat itu tiba, Khadijah melakukan gerakan2 seksual dan menanyakan pd setiap tahap apakah hantu itu masih ada. Dgn semakin meningkatnya kegiatan seksual itu, hantu itu pergi. Khadijah kemudian mengatakan: ‘’Wahai putera pamanku, berbahagialah karena ia adalah malaikat dan bukan setan.’’ (106/153; 107/154; 111/155). Logikanya adalah, hantu jahat tidak akan meninggalkan ruangan jika kegiatan seksual semakin panas.
Nah, dari sini saja nampak bahwa missi Mohamad tidak pernah ditegaskan oleh tanda2 Ilahi dgn bukti2 supernatural, ttp hanya oleh dua wanita, seorang saudara Kristen dan isterinya sendiri.
Saat Khadijah masih hidup, ilusi2 Muhamad masih terkontrol, dan walaupun sering mengucilkan diri di goa2, menerima wahyu, kami masih bisa menganggapnya waras.
Dlm bahasa psikiater, kondisinya stabil, ia masih bisa bertindak sbg orang normal. Tetapi setelah meninggalnya Khadijah pd th 619, keadaannya mulai parah; belum lagi paman baiknya, Abu Talib, meninggal pula.
Saat menerima the ‘’Satanic Verses’’, Muhamad kembali meragukan missi ilahinya ini. Ini menunjukkan bahwa paling tidak Muhamad bingung, mana ayat setan dan mana bukan … (165/239; 166/239; 191/278; Qu.109; 22.51-52; 53.19-23).
Orang Mekah sendiri curiga bahwa Muhamad menderita penyakit jiwa atau kesurupan. Ia menyebutnya ‘’web of dreams’’, a ‘’fanciful poet’’, ‘’enchanted’’ (Q.21.5; 36.69 or 52.30). Tapi ia membela diri dgn menyebut contoh nabi2 Kitab Kristen yg disangkanya juga dianggap gila (Quran.51.52; 23.25; 26.26-27; 51.39). Jelas, tuduhan ini tidak ada dlm Kitab Kristen. Kecuali dlm Hosea.9.7 yg Muhamad lupa kutip, mengingat pengetahuan Bible-nya sangat kurang.
DIAGNOSIS Dr. HERMAN SOMERS
Psikolog Vlaams ini memberikan kita diagnosis teknis pertama dlm bukunya dlm bahasa Belanda ‘’Een Andere Mohammed’’ (Mohammad yg lain), diterbitkan th 1993 oleh Hadewych, Antwerp. Dr. Koenraad Elst memberikan garis besarnya dlm situsnya.
Pertama, kesaksian mendetil dari kehidupan Muhamad membantunya menyusun diagnose.
Menurut Dr. Somers, Muhamad adalah kasus klasik paranoia, yg ciri2nya adalah delusi ttg dirinya, ditambah dgn halusinasi yg terus menerus. Ini bisa dlm bentuk mendengarkan suara2, atau hanya sekedar penipuan mental. Delusi ini selalu menempatkan penderita sbg pusat sebuah peristiwa: entah sbg target persekongkolan atau saksi peristiwa kosmik, spt missi ilahi atau melihat datangnya hari kiamat. Hari Kiamat kebetulan memang salah satu tema utama dlm Quran.
Delusi utama Muhamad adalah bahwa ia dipilih utk melakukan missi unik berdimensi kosmik. Delusi ini membentuk inti kepercayaan yg diikuti semua Muslim : ‘’Tidak ada Tuhan selain Allah dan Muhamad satu2nya rasulNya.’’ Kepercayaan yg tidak mengenal kompromi ini berbeda dari kepercayaan monotheisme lain karena percaya bahwa Quran memiliki asal usul Ilahi. Tunduk pada Islam berarti tidak mungkin meninggalkannya. Adalah menyedihkan utk menyadari bahwa satu milyar pengikutnya ini menundukkan kepala kpd delusi2 dan halusinasi paranoid.
Muhamad lebih cocok dibahas dunia psikiater ketimbang dunia religi.
Dasar2 neuropathologis halusinasinya sangat mengagumkan utk dipelajari. Megalomania-nya yg total ini merupakan fenomena kompensasi berlebihan atas masa kecilnya yg tidak bahagia. Hanya pandangan ini tidak dpt menjelaskan infrastruktur delusinya.
Symptomatology-nya yg eksplisit, deskripsinya sendiri atas sensasi fisik saat kesurupan, memudahkan para ahli menarik kesimpulan. Paranoia Mohammad dari dokumen2 Islam juga nampak jelas.
jelasnggak- SILVER MEMBERS
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Re: Keadaan Mental Muhammad
by mumun Sat 06 Aug 2011, 2:50 pm
[quote="bayo_lubis"]Bukti penulis TIDAK TAU APA2:
"Tiada Tuhan selain Allah dan Muhammad rasulNya". nie yg bner om,...
"Tiada Tuhan selain Allah dan Muhammad rasulNya". nie yg bner om,...
mumun- Number of posts : 1
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Registration date : 2011-08-06
Re: Keadaan Mental Muhammad
by musicman Sat 06 Aug 2011, 3:07 pm
sudah saya bantah disini
https://murtadinkafirun.forumotion.com/t11761-musicman-otentisitas-riwayat-riwayat-tabari-dan-ibnu-ishaq#89185
Siapakah Ibn Ishaq/Hisham?
As regards the Maghazi literature the famous book is the work of Muhammad Ibn Ishaq, who borrows freely from the Christians and the Israelites (Source: Maudu’at of Mulla ‘Ali Qari, Mujtaba’I Press, p.85, as cited by Allama Shibli Nu’Mani in Sirat Un Nabi, Vol. I, p.17)
Al Dhahabi also declares that
Muhammad ibn Ishaq reported facts borrowed from the Jews and the Christians, whom unfortunately, he considered as reliable. (Source: Sirat Un Nabi by Allama Shibli Nu’Mani rendered into English by M. Tayyib Bakhsh Budayuni, Vol. I p. 22, Kazi Publications Lahore)
Ibn Is`haq's Seerah as a Book of Hadeeth ?
‘Seerah', by definition, is a biography. Imam Ibn Is`haq, of the late second/early third generation of Islam, collected the Prophet's biography in a book popularly known as, Seerat Ibn Is`haq. In his Seerah, Ibn Is`haq narrated the Prophet's life-story starting from before his birth until after his death, peace be upon him. However, Ibn Is`haq's Seerah is not a collection of Hadith or Sunnah, but an autobiography
. Ibn Is`haq's Seerah contains historical accounts, poems, genealogies, irrelevant stories, narrations of battles, as well as, some Quranic Verses –and sometimes their explanation, many Hadeeth narrations and statements collected from the Prophet's companions. ‘Sunnah', exclusively pertains to the Prophet's statements, actions, practices and traditions, and in general terms, includes statements and actions from the Prophet's companions;
Sunnah reports rely entirely on established chains of narration (Isnad) reporting them. Ibn Is`haq, for instance, mentioned various poems popular since before the Prophet was born, and this by no means qualifies as Sunnah or Hadeeth. Sunnah collections do not emphasize the life-story of the Prophet before Islam except to a limited extent, as Imam Ibn Taimiyyah stated in his Fatawa. He also said (Fatawa: Vol. 13, Pg., 345), “Allah has provided evidence (i.e.,
Isnad) establishing the authenticity or lack thereof of the narrations that are necessary in matters of the religion. It is well known that most of what was reported in aspects of Tafsir (meaning contained in the Quran) is similar to narrations reporting Maghazi (or Seerah) and battles, promoting Imam Ahmad [Ibn Hanbal] to state that three matters (or topics) do not have Isnad: Tafsir, Mala`him , and Maghazi (or Seerah). This is because most of their narrations are of the Maraseel (pl. for Mursal) type, such as narrations reported by Urwah Ibn az-Zubair, ash-Sha`bi, az-Zuhri, Musa Ibn Uqbah and [Muhammad] Ibn Is`haq. Maraseel Hadeeths, wherein the chain of the narration is missing the name of the Prophet's companion, are weak (not authentic) narrations.
Adh-Dhahabi listed some of the major scholars of Islam who refuted Ibn Is`haq's reliability in Hadeeth narrations. Imam Malik, for instance, called Ibn Is`haq a liar and Yahya Ibn Sa`eed al-Ansari, as well as, al-A`mash refuted one of Ibn Is`haq's narrations by saying that he lied. As a general statement, Yahya Ibn Sa`eed graded Ibn Ishaq as being weak in Hadeeth narration. Imam Ahmad Ibn Hanbal discounted the reliability of Ibn Ishaq if he alone narrates a Hadeeth. Also, Imams Yahya Ibn Ma`een (in another narration from him), an-Nasaii and ad-Daraqutni stated that Ibn Ishaq was weak in Hadeeth. The great Imam of Sunnah, Imam A`hmad Ibn Hanbal, also added that Ibn Is`haq's narrations are not accepted if they are about the Sunan. Stating that even [in the rare occasions] where Ibn Is`haq clearly stated that he heard a Hadeeth from his teacher, he would often contradict other narrators. Therefore, and as Imam A`hmad stated, if Ibn Is`haq alone reports a Hadeeth, then that narration is not accepted. Adh-Dhahabi also stated that if a narration that Ibn Is`haq reports contradicts other [more established] narrators, then Ibn Is`haq's narration is rejected.
Adh-Dhahabi listed some of the reasons why Ibn Is`haq was considered weak regarding Hadeeth narration, as follows.
A - Imam A`hmad Ibn Hanbal stated that Ibn Is`haq was a Mudallis , and in another occasion, he said that Ibn Ishaq's Tadlees (v. for Mudallis) was substantial. Imam A`hmad also said that Ibn Is`haq did not care from whom he collected Hadeeth.
]Mudallis = Ibn Is`haq often started his narrations by saying, “Those whom I trust narrated to me”, or “Some men from this city told me”, etc. He also would collect Hadeeths from unreliable narrators and hide the name of his teacher by saying, “So and So said”, meaning the teacher of his teacher, who may be trustworthy, so that the Hadeeth narration is not rejected if the name of his own teacher is specified.
B - Imam Ibn Numair said that Ibn Is`haq reported false Hadeeths from unknown narrators.
C - Adh-Dhahabi concluded by saying that among the worst errors made by Ibn Is`haq is that he used to record narrations he collected from anyone, and thus, did not have Wara` in this regard, may Allah forgive him.
How Ibn Is`haq's narration should be treated is summarized in this statement from Imam Ibn Numair, “If he narrates a Hadeeth from teachers he directly heard from and who are known to be truthful, then his Hadeeth is from the grade Hasan because he is truthful.” Yet, Imam A`hmad stated that if Ibn Is`haq is the only narrator of that Hadeeth, then his narration is discounted. And the key words to look for here, for Ibn Ishaq's narration not to be dismissed outright, are, “If Ibn Is`haq says, ‘So and so narrated to me', then he did hear that narration.' Otherwise, if he says, ‘So and so said', then the narration is rejected.'” Meaning, Ibn Is`haq would not lie; if he states that he heard the Hadeeth from his teacher, then his assertion is accepted.
Definition: A Hadeeth is a narration that starts with the collector of Hadeeth narrations, such as al-Bukhari or Muslim, wherein the collector names the teacher from whom he heard the Hadeeth, who also names his teacher, and so forth, until the chain reaches the Prophet's companion and then the Prophet, peace be upon him.
A Summary of How Muslim Scholars Treated Ibn Is`haq's Hadeeth Narration
For a Hadeeth reported by Ibn Is`haq to be accepted as a Hasan Hadeeth, which is the lesser grade of authentic Hadeeths, Ibn Is`haq must declare that he heard the narration directly from his teacher, provide a reliable chain of narrators throughout the chain of narration until it reaches the companion or the Prophet, and then his narration cannot contradict a narration reported by a more established narrator or group of narrators. Imam A`hmad added that Ibn Is`haq should not be the only narrator for a Hadeeth, otherwise, his narration is rejected.
Status of at-Tabari's Tarikh
Imam Muhammad Ibn Jarir at-Tabari (224-310/838-922) was a major scholar of Hadeeth, Tafsir (meaning contained in the Quran) and Islamic History, as Imam adh-Dhahabi stated. At-Tabari started his book on Tarikh with creation and ended it with historical accounts that occurred during his time. But at-Tabari was not the first to write a book on Islamic history, as Winn claimed. Al-Ya`qubi wrote a Tarikh before at-Tabari that also started with the story of creation.
However, and just like many other Muslim historians, Ibn Jarir relied heavily on Ibn Is`haq's Seerah while reporting the Prophet's biography. This is why a good segment of at-Tabari's Tarikh is almost identical to Ibn Is`haq's Seerah; at-Tabari often quotes Ibn Is`haq even if to contradict him. The Tarikh by at-Tabari is by no means a Hadeeth or Tafsir collection. It is far larger than Ibn Is`haq's Seerah, because it narrates the stories of Creation, earlier Prophets and nations, pre-Islamic history, the history of the Islamic era, until his time, and includes biographies of countless number of people. It also includes Quranic Verses and Prophetic Hadeeths relevant to the topics contained in the book. It is a book on Tarikh, not on Tafsir or Hadeeth. At-Tabari compiled another book on Tafsir, popularly known as, Tafsir at-Tabari, dedicated to explaining the meaning contained in the Quran. At-Tabari's Tafsir is one of the major books of Tafsir. Yet, it also contains many false Hadeeths and unreliable narrations that he collected from various resources. At-Tabari was a scholar, but neither he nor his book are divine. In Islam, the only resources that are free from errors are the Quran and the authentic Sunnah as reported through reliable, established chains of narration.
To summarize, at-Tabari's book on history suffers from similar defects as Ibn Is`haq's Seerah. This is because when reporting history, Muslim scholars did not set a condition to only include authentic narrations reporting various incidents or statements. Thus, Seerah and Tarikh books are collections of stories that their authors collected from various sources, using authentic chains of narration, weak chains of narrations and even no chains of narration. Enjoying a book of stories about earlier nations and historical accounts is one thing. Using these stories as a source for Islamic legislation is an entirely different matter.
If Hadeeth Established Through Weak Isnad (Chain of Narration) is Rejected in Islam, Then What About Stories that Have No Isnad?
In the introduction to his collection of authentic Hadeeths, Imam Muslim restated, and agreed with, the established methodology that scholars of Hadeeth use pertaining to rejecting weak and unsubstantiated Hadeeths and only accepting authentic, well known Hadeeths reported by reliable, trustworthy and truthful narrators. Imam Ibn Taimiyyah concurred, by saying (Fatawa 1:250), It is not allowed to rely on weak Hadeeths, i.e. that are neither Sahih nor Hasan in grade, in matters pertaining to Sharee`ah. ‘Sharee`ah', pertains to aspects of Sunnah and Islamic Law, which Imam A`hmad stated should not be taken from Ibn Is`haq, a known
Mudallis.
Undisputed Facts Universally Accepted by Muslims
The Quran is Islam's holy book, as Allah stated in the Quran, what transliterated means, {And We (Allah) have sent down to you (O, Muhammad) the Book (this Qur'ân) in truth}; [5:48].
The Prophet's Sunnah is also a Divine Revelation inspired by Allah, but formed by the Prophet's own words, actions and practices, {Nor does he (Muhammad) speak of (his own) desire. It is only a Revelation revealed}; [53:3-4].
The two most authentic books after the Quran are the Hadeeth Collections of al-Bukhari then Muslim. They are called “As-Sahihan” , meaning, “The Two Authentic Collections”. Al-Bukhari and Muslim gained this status among Hadeeth collectors on account of their successful implementation of the tough conditions they set for any Hadeeth to be included in their Books, not because they were the oldest, or the largest, or the ‘inspired’ or the ‘official’ collections.
As we said before the Hadeeth of Ibn Ishaq and Tabari are mostly based on weak (not authentic) narrations.
At-Tabari was a scholar, but neither he nor his book are divine. In Islam, the only resources that are free from errors are the Quran and the authentic Sunnah as reported through reliable, established chains of narration.
Edisi Bahasa Indonesia/Melayu
SEPINTAS LALU TENTANG IBNU ISHAQ : PEROSAK SEJARAH AWAL ISLAM
Namanya Muhamad bin Ishaq . Hidup sezaman dengan Imam Malik dan pernah berjumpa dengan Anas bin Malik dan Said ibnu Musayyab. Beliau tidak rasminya diangkat sebagai 'bapa sirah' dan cerita-cerita sirah yang bersumber dari beliau banyak bertebaran dalam kitab-kitab sirah kemudiannya . Malah dalam sukatan pelajaran Universiti Al-Azhar terdapat cerita-cerita yang bersumber dari beliau.
Salah seorang anak muridnya Ibnu Hisham telah mengutip secara bebas ( ataupun dengan tapisan yang ringan) cerita-cerita dari Ibnu Ishaq dan memuatkannya di dalam kitabnya yang termasyhur Sirah Ibnu Hisham, sebuah kitab rujukan sirah yang utama masakini.
Ibnu Ishaq ialah seorang penganut Syiah . Anutannya telah mempengaruhi cara beliau berfikir dan telah banyak diabadikan di dalam kitab-kitab yang beliau nukilkan atau dalam siri pengajiannya.
Banyak cerita-cerita ganjil berkenaan kehidupan dan suasana awal Islam yang bersumber hanya dari beliau seorang. Cerita-cerita ini banyak untuk menyokong fahaman syiahnya iaitu samada mengangkat Saidina Ali ra atau keluarganya, mengurangkan sumbangan atau memburuk-burukkan sahabat yang lain terutama Saidina Muawiyah serta sahabat-sahabat utama seperti Abu Bakar , Umar ra.
Banyak lagi kisah aneh yang dikeluarkan oleh beliau seorang. Maka tidak menghairankan bila ulamak besar mengatakan :
''..salah seorang dajjal " , " Kami telah menghalau Ibnu Ishaq keluar dari Madinah" - Imam Malik
"Dia meriwayatkan hadith-hadith karut dari orang-orang majhul ( orang yang tidak diketahui latarbelakangnya) " - Ali Ibnu Al-Madini
" Muhammad bin Ishaq adalah di antara perawi-perawi yang tidak menepati syarat-syarat hadith sahih" - Imam Nawawi
"Aku bersaksi bahawa Muhammad bin Ishaq adalah pendusta besar " - Yahya bin Said al-Qatthan
Mereka yang men'ta'dil' kannya bersikap demikian kerana tidak mengetahui dengan jelas kedudukan sebenar beliau samada kerana tidak hidup sezaman dengannya atau tidak dapat mengesan sifat sebenar disebabkan oleh sikap "Taqiyah" yang diamalkan sesuai dengan kehendak ajaran Syiah yang dianutinya.
Pesan Musicman:Hati2 kaum Muslimin... :study:
https://murtadinkafirun.forumotion.com/t11761-musicman-otentisitas-riwayat-riwayat-tabari-dan-ibnu-ishaq#89185
Siapakah Ibn Ishaq/Hisham?
As regards the Maghazi literature the famous book is the work of Muhammad Ibn Ishaq, who borrows freely from the Christians and the Israelites (Source: Maudu’at of Mulla ‘Ali Qari, Mujtaba’I Press, p.85, as cited by Allama Shibli Nu’Mani in Sirat Un Nabi, Vol. I, p.17)
Al Dhahabi also declares that
Muhammad ibn Ishaq reported facts borrowed from the Jews and the Christians, whom unfortunately, he considered as reliable. (Source: Sirat Un Nabi by Allama Shibli Nu’Mani rendered into English by M. Tayyib Bakhsh Budayuni, Vol. I p. 22, Kazi Publications Lahore)
Ibn Is`haq's Seerah as a Book of Hadeeth ?
‘Seerah', by definition, is a biography. Imam Ibn Is`haq, of the late second/early third generation of Islam, collected the Prophet's biography in a book popularly known as, Seerat Ibn Is`haq. In his Seerah, Ibn Is`haq narrated the Prophet's life-story starting from before his birth until after his death, peace be upon him. However, Ibn Is`haq's Seerah is not a collection of Hadith or Sunnah, but an autobiography
. Ibn Is`haq's Seerah contains historical accounts, poems, genealogies, irrelevant stories, narrations of battles, as well as, some Quranic Verses –and sometimes their explanation, many Hadeeth narrations and statements collected from the Prophet's companions. ‘Sunnah', exclusively pertains to the Prophet's statements, actions, practices and traditions, and in general terms, includes statements and actions from the Prophet's companions;
Sunnah reports rely entirely on established chains of narration (Isnad) reporting them. Ibn Is`haq, for instance, mentioned various poems popular since before the Prophet was born, and this by no means qualifies as Sunnah or Hadeeth. Sunnah collections do not emphasize the life-story of the Prophet before Islam except to a limited extent, as Imam Ibn Taimiyyah stated in his Fatawa. He also said (Fatawa: Vol. 13, Pg., 345), “Allah has provided evidence (i.e.,
Isnad) establishing the authenticity or lack thereof of the narrations that are necessary in matters of the religion. It is well known that most of what was reported in aspects of Tafsir (meaning contained in the Quran) is similar to narrations reporting Maghazi (or Seerah) and battles, promoting Imam Ahmad [Ibn Hanbal] to state that three matters (or topics) do not have Isnad: Tafsir, Mala`him , and Maghazi (or Seerah). This is because most of their narrations are of the Maraseel (pl. for Mursal) type, such as narrations reported by Urwah Ibn az-Zubair, ash-Sha`bi, az-Zuhri, Musa Ibn Uqbah and [Muhammad] Ibn Is`haq. Maraseel Hadeeths, wherein the chain of the narration is missing the name of the Prophet's companion, are weak (not authentic) narrations.
Adh-Dhahabi listed some of the major scholars of Islam who refuted Ibn Is`haq's reliability in Hadeeth narrations. Imam Malik, for instance, called Ibn Is`haq a liar and Yahya Ibn Sa`eed al-Ansari, as well as, al-A`mash refuted one of Ibn Is`haq's narrations by saying that he lied. As a general statement, Yahya Ibn Sa`eed graded Ibn Ishaq as being weak in Hadeeth narration. Imam Ahmad Ibn Hanbal discounted the reliability of Ibn Ishaq if he alone narrates a Hadeeth. Also, Imams Yahya Ibn Ma`een (in another narration from him), an-Nasaii and ad-Daraqutni stated that Ibn Ishaq was weak in Hadeeth. The great Imam of Sunnah, Imam A`hmad Ibn Hanbal, also added that Ibn Is`haq's narrations are not accepted if they are about the Sunan. Stating that even [in the rare occasions] where Ibn Is`haq clearly stated that he heard a Hadeeth from his teacher, he would often contradict other narrators. Therefore, and as Imam A`hmad stated, if Ibn Is`haq alone reports a Hadeeth, then that narration is not accepted. Adh-Dhahabi also stated that if a narration that Ibn Is`haq reports contradicts other [more established] narrators, then Ibn Is`haq's narration is rejected.
Adh-Dhahabi listed some of the reasons why Ibn Is`haq was considered weak regarding Hadeeth narration, as follows.
A - Imam A`hmad Ibn Hanbal stated that Ibn Is`haq was a Mudallis , and in another occasion, he said that Ibn Ishaq's Tadlees (v. for Mudallis) was substantial. Imam A`hmad also said that Ibn Is`haq did not care from whom he collected Hadeeth.
]Mudallis = Ibn Is`haq often started his narrations by saying, “Those whom I trust narrated to me”, or “Some men from this city told me”, etc. He also would collect Hadeeths from unreliable narrators and hide the name of his teacher by saying, “So and So said”, meaning the teacher of his teacher, who may be trustworthy, so that the Hadeeth narration is not rejected if the name of his own teacher is specified.
B - Imam Ibn Numair said that Ibn Is`haq reported false Hadeeths from unknown narrators.
C - Adh-Dhahabi concluded by saying that among the worst errors made by Ibn Is`haq is that he used to record narrations he collected from anyone, and thus, did not have Wara` in this regard, may Allah forgive him.
How Ibn Is`haq's narration should be treated is summarized in this statement from Imam Ibn Numair, “If he narrates a Hadeeth from teachers he directly heard from and who are known to be truthful, then his Hadeeth is from the grade Hasan because he is truthful.” Yet, Imam A`hmad stated that if Ibn Is`haq is the only narrator of that Hadeeth, then his narration is discounted. And the key words to look for here, for Ibn Ishaq's narration not to be dismissed outright, are, “If Ibn Is`haq says, ‘So and so narrated to me', then he did hear that narration.' Otherwise, if he says, ‘So and so said', then the narration is rejected.'” Meaning, Ibn Is`haq would not lie; if he states that he heard the Hadeeth from his teacher, then his assertion is accepted.
Definition: A Hadeeth is a narration that starts with the collector of Hadeeth narrations, such as al-Bukhari or Muslim, wherein the collector names the teacher from whom he heard the Hadeeth, who also names his teacher, and so forth, until the chain reaches the Prophet's companion and then the Prophet, peace be upon him.
A Summary of How Muslim Scholars Treated Ibn Is`haq's Hadeeth Narration
For a Hadeeth reported by Ibn Is`haq to be accepted as a Hasan Hadeeth, which is the lesser grade of authentic Hadeeths, Ibn Is`haq must declare that he heard the narration directly from his teacher, provide a reliable chain of narrators throughout the chain of narration until it reaches the companion or the Prophet, and then his narration cannot contradict a narration reported by a more established narrator or group of narrators. Imam A`hmad added that Ibn Is`haq should not be the only narrator for a Hadeeth, otherwise, his narration is rejected.
Status of at-Tabari's Tarikh
Imam Muhammad Ibn Jarir at-Tabari (224-310/838-922) was a major scholar of Hadeeth, Tafsir (meaning contained in the Quran) and Islamic History, as Imam adh-Dhahabi stated. At-Tabari started his book on Tarikh with creation and ended it with historical accounts that occurred during his time. But at-Tabari was not the first to write a book on Islamic history, as Winn claimed. Al-Ya`qubi wrote a Tarikh before at-Tabari that also started with the story of creation.
However, and just like many other Muslim historians, Ibn Jarir relied heavily on Ibn Is`haq's Seerah while reporting the Prophet's biography. This is why a good segment of at-Tabari's Tarikh is almost identical to Ibn Is`haq's Seerah; at-Tabari often quotes Ibn Is`haq even if to contradict him. The Tarikh by at-Tabari is by no means a Hadeeth or Tafsir collection. It is far larger than Ibn Is`haq's Seerah, because it narrates the stories of Creation, earlier Prophets and nations, pre-Islamic history, the history of the Islamic era, until his time, and includes biographies of countless number of people. It also includes Quranic Verses and Prophetic Hadeeths relevant to the topics contained in the book. It is a book on Tarikh, not on Tafsir or Hadeeth. At-Tabari compiled another book on Tafsir, popularly known as, Tafsir at-Tabari, dedicated to explaining the meaning contained in the Quran. At-Tabari's Tafsir is one of the major books of Tafsir. Yet, it also contains many false Hadeeths and unreliable narrations that he collected from various resources. At-Tabari was a scholar, but neither he nor his book are divine. In Islam, the only resources that are free from errors are the Quran and the authentic Sunnah as reported through reliable, established chains of narration.
To summarize, at-Tabari's book on history suffers from similar defects as Ibn Is`haq's Seerah. This is because when reporting history, Muslim scholars did not set a condition to only include authentic narrations reporting various incidents or statements. Thus, Seerah and Tarikh books are collections of stories that their authors collected from various sources, using authentic chains of narration, weak chains of narrations and even no chains of narration. Enjoying a book of stories about earlier nations and historical accounts is one thing. Using these stories as a source for Islamic legislation is an entirely different matter.
If Hadeeth Established Through Weak Isnad (Chain of Narration) is Rejected in Islam, Then What About Stories that Have No Isnad?
In the introduction to his collection of authentic Hadeeths, Imam Muslim restated, and agreed with, the established methodology that scholars of Hadeeth use pertaining to rejecting weak and unsubstantiated Hadeeths and only accepting authentic, well known Hadeeths reported by reliable, trustworthy and truthful narrators. Imam Ibn Taimiyyah concurred, by saying (Fatawa 1:250), It is not allowed to rely on weak Hadeeths, i.e. that are neither Sahih nor Hasan in grade, in matters pertaining to Sharee`ah. ‘Sharee`ah', pertains to aspects of Sunnah and Islamic Law, which Imam A`hmad stated should not be taken from Ibn Is`haq, a known
Mudallis.
Undisputed Facts Universally Accepted by Muslims
The Quran is Islam's holy book, as Allah stated in the Quran, what transliterated means, {And We (Allah) have sent down to you (O, Muhammad) the Book (this Qur'ân) in truth}; [5:48].
The Prophet's Sunnah is also a Divine Revelation inspired by Allah, but formed by the Prophet's own words, actions and practices, {Nor does he (Muhammad) speak of (his own) desire. It is only a Revelation revealed}; [53:3-4].
The two most authentic books after the Quran are the Hadeeth Collections of al-Bukhari then Muslim. They are called “As-Sahihan” , meaning, “The Two Authentic Collections”. Al-Bukhari and Muslim gained this status among Hadeeth collectors on account of their successful implementation of the tough conditions they set for any Hadeeth to be included in their Books, not because they were the oldest, or the largest, or the ‘inspired’ or the ‘official’ collections.
As we said before the Hadeeth of Ibn Ishaq and Tabari are mostly based on weak (not authentic) narrations.
At-Tabari was a scholar, but neither he nor his book are divine. In Islam, the only resources that are free from errors are the Quran and the authentic Sunnah as reported through reliable, established chains of narration.
Edisi Bahasa Indonesia/Melayu
SEPINTAS LALU TENTANG IBNU ISHAQ : PEROSAK SEJARAH AWAL ISLAM
Namanya Muhamad bin Ishaq . Hidup sezaman dengan Imam Malik dan pernah berjumpa dengan Anas bin Malik dan Said ibnu Musayyab. Beliau tidak rasminya diangkat sebagai 'bapa sirah' dan cerita-cerita sirah yang bersumber dari beliau banyak bertebaran dalam kitab-kitab sirah kemudiannya . Malah dalam sukatan pelajaran Universiti Al-Azhar terdapat cerita-cerita yang bersumber dari beliau.
Salah seorang anak muridnya Ibnu Hisham telah mengutip secara bebas ( ataupun dengan tapisan yang ringan) cerita-cerita dari Ibnu Ishaq dan memuatkannya di dalam kitabnya yang termasyhur Sirah Ibnu Hisham, sebuah kitab rujukan sirah yang utama masakini.
Ibnu Ishaq ialah seorang penganut Syiah . Anutannya telah mempengaruhi cara beliau berfikir dan telah banyak diabadikan di dalam kitab-kitab yang beliau nukilkan atau dalam siri pengajiannya.
Banyak cerita-cerita ganjil berkenaan kehidupan dan suasana awal Islam yang bersumber hanya dari beliau seorang. Cerita-cerita ini banyak untuk menyokong fahaman syiahnya iaitu samada mengangkat Saidina Ali ra atau keluarganya, mengurangkan sumbangan atau memburuk-burukkan sahabat yang lain terutama Saidina Muawiyah serta sahabat-sahabat utama seperti Abu Bakar , Umar ra.
Banyak lagi kisah aneh yang dikeluarkan oleh beliau seorang. Maka tidak menghairankan bila ulamak besar mengatakan :
''..salah seorang dajjal " , " Kami telah menghalau Ibnu Ishaq keluar dari Madinah" - Imam Malik
"Dia meriwayatkan hadith-hadith karut dari orang-orang majhul ( orang yang tidak diketahui latarbelakangnya) " - Ali Ibnu Al-Madini
" Muhammad bin Ishaq adalah di antara perawi-perawi yang tidak menepati syarat-syarat hadith sahih" - Imam Nawawi
"Aku bersaksi bahawa Muhammad bin Ishaq adalah pendusta besar " - Yahya bin Said al-Qatthan
Mereka yang men'ta'dil' kannya bersikap demikian kerana tidak mengetahui dengan jelas kedudukan sebenar beliau samada kerana tidak hidup sezaman dengannya atau tidak dapat mengesan sifat sebenar disebabkan oleh sikap "Taqiyah" yang diamalkan sesuai dengan kehendak ajaran Syiah yang dianutinya.
Pesan Musicman:Hati2 kaum Muslimin... :study:
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