MISC011E: The Inventor Of Maulid Nabi
As regards to the celebration of the birthday of the Messenger (sallallahu 'alaihi wa sallam), the scholars have clearly stated that the person who first introduced this innovation was Muzaffar ad-Din ibn Zain al-Din, the ruler of Irbil.
"He was a prodigal monarch. He commanded the scholars of his time to follow the conduct based on their own derivation and independent thinking (ijtihad), and that they should not follow any school of law of any master except their own. A group of scholars and a body of the servants inclined towards him. He used to celebrate the birthday of the first monarch to introduce this practice among the Muslims"[1]
He used to spend one hundred thousand (dirhams) on the celebration of the birthday of the Messenger (sallallahu 'alaihi wa sallam) every year.[2] His assistant and helper in this innovation was Abdul Khattab Umar b. Dihya.
"He was employed in the Maghrib, then travelled to Syria, then to Iraq, and then went to Irbil in 604 A.H. and found its monarch Muzaffar al-Din b. Zain al-Din who took keen interest in celebrating the birthday of the Messenger (sallallahu 'alaihi wa sallam). He composed a book for him al-Tanwir fi Maulid al-Siraj al-Munir and recited it to him. He rewarded him with one thousand dinars."[3]
Ibn Kathir has reported on the authority of al-Sabt about Ibn Dihya:
"Ibn Unain used to defame the Muslims and disparage them. He would make additions in his report and exaggerate. So the people gave up narrating traditions from him and falsified him. Kamil was favouring him. When his conduct was disclosed to him, he withdrew Dar-al-Hadith from him and disgraced him."[4]
We give below the resume of Ibn Hajar al-Asqalani's comments on him:
"He was a liar, lied frequently, and a fabricator. He often slandered the scholars and the jurists of the past, used evil tongue, self-conceited, lacked insight in religious matters, and looked down upon religion. This has been reported from al-Hafiz Diya.
He further says:
Ali b. al-Hussain Abul Ali al- Isbahan narrated to me - it is enough to mention his name as an authority - when Ibn Dihya came to us in Isbahan, he stayed with my father in the hospice. He honoured and respected him very much. One day he came to my father with a carpet. He kissed it and placed it before him saying, "I offered such and such thousand rak'ahs of prayer on this carpet, and recited the whole Qur'an in the Ka'ba." He said: My father took it, kissed it, placed it on his head, and accepted it from him with a great pleasure. At the end of the day an inhabitant of Isbafian came and began to talk to us. During his conversation he said by chance: The faqih of Maghrib who is staying with you has purchased a beautiful carpet today for such and such a price. Therupon my father ordered to bring the carpet. Seeing it the man said, "Yes by Allah, this is the same." My father kept silent, and the eyes of Ibn Dihya fell down.[5]
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1. Ahmad b. Muhammad el-Misry, el-Qawl el-Mu'tamad fi 'amal al-Mawlid
2. Al-Dhahabi, Duwal al-Islam, VoL11 p.102
3. Ibn Kathir, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146
4. Ibid
5. Ibn Hajar el-Asqalani, Lisan al-Mizan, VoL 4 p.295
HAD004: Menolak Hujjah Hadith-Hadith Maulid
Bismillah wal-hamdulillah wa-salatu wa-salam 'ala Rasulillah, amma ba'd.
Di dalam artikel Berita Harian bertajuk "Cinta melaksanakan sunah sempurna" pada 18 Feb 2011, terdapat beberapa hujjah yang keliru yang telah digunakan untuk mempertahankan amalan menyambut Maulid Nabi.
1) Hadith "Sunnah Hasanah"
“ من سن في الإسلام سنة حسنة...و من سن في الإسلام سنة سيئة ... ”
“Barangsiapa yang mengadakan di dalam Islam satu Sunnah Hasanah (yang baik)....dan barangsiapa yang mengadakan di dalam Islam satu Sunnah Saiyi-ah (yang buruk)..” Demikianlah yang mereka ertikan. Lalu mereka menyimpulkan bahawa jika Sunnah ada Hasanah dan ada Saiyi-ah, maka bid’ah (lawannya) juga begitu, ada Hasanah dan Saiyi-ah.
Penerangannya : ‘Sunnah’ di dalam hadits ini ialah Sunnah dari sudut erti bahasanya yang bermakna ‘contoh’ bukan Sunnah Nabi. Maka maksudnya ialah “Barangsiapa yang mencontohkan (menunjukkan satu contoh) yang baik...mencontohkan yang buruk..”
Alangkah buruknya apa yang mereka katakan terhadap Nabi sallallahu 'alayhi wasallam. Sebab, jika mereka berhujjah bahawa "Sunnah Hasanah" ini adalah istilah syarak yang bermaksud Sunnah Nabi yang baik, apakah wujud dari sudut syarak "Sunnah Saiyi-ah", yakni Sunnah Nabi yang buruk???!!!
Subhaanallah. Jelaslah bathilnya penafsiran ini.
2) Hadith Aqiqah Imam al-Bayhaqi
Imam as-Suyuthy rahimahullah di dalam kitabnya Al-Hawy Lil Fatawa telah menukil dari Imam al-Baihaqy hadith berikut:
Imam al-Baihaqy setelah meriwayatkan hadith ini berkata:
Nukilan Imam al-Baihaqy dari Imam Abdur Razzaaq bermaksud bahawa 'Abdullah bin Muharrar Al-Jazary adalah seorang perawi lemah, maka hadith ini pun menjadi lemah dan tidak boleh dijadikan hujjah.
Lihatlah adab, sifat tawadhuk dan metodologi para ulama terdahulu yang seringkali menukil pandangan para ulama yang lebih terdahulu dari mereka walau betapa hebat pun ilmu mereka sendiri.
Alangkah besarnya musibah hari ini, apabila manusia yang amat sedikit ilmu mereka dari golongan ruwaibidhoh yang bijak bercerita dan berpidato menyampaikan pandangan dari golongan yang terkemudian tanpa merujuk ulama terdahulu, atau lebih buruk lagi sekadar bercerita dari akal mereka semata-mata.
Malah, para ulama hadith lain seperti Imam Malik, Imam Abu Dawud, Imam Ibn Hibban, Imam al-Bazzar, Imam an-Nawawi, Imam al-Mizzi, Imam adz-Dzahabi, Imam Ibn Hajar al-Asqalani dan Imam az-Zarqani rahimahumullah ajma'ien juga telah menolak hadith ini sebagai hadith yang lemah atau mungkar.
Jadilah kita umat yang mencari kebenaran dan menegakkannya, bukan mencari-cari alasan dari pandangan ulama yang tidak terlindung dari kesilapan untuk membenarkan adat dan hawa nafsu kita.
Wallahu a'lam
Di dalam artikel Berita Harian bertajuk "Cinta melaksanakan sunah sempurna" pada 18 Feb 2011, terdapat beberapa hujjah yang keliru yang telah digunakan untuk mempertahankan amalan menyambut Maulid Nabi.
1) Hadith "Sunnah Hasanah"
“ من سن في الإسلام سنة حسنة...و من سن في الإسلام سنة سيئة ... ”
“Barangsiapa yang mengadakan di dalam Islam satu Sunnah Hasanah (yang baik)....dan barangsiapa yang mengadakan di dalam Islam satu Sunnah Saiyi-ah (yang buruk)..” Demikianlah yang mereka ertikan. Lalu mereka menyimpulkan bahawa jika Sunnah ada Hasanah dan ada Saiyi-ah, maka bid’ah (lawannya) juga begitu, ada Hasanah dan Saiyi-ah.
Penerangannya : ‘Sunnah’ di dalam hadits ini ialah Sunnah dari sudut erti bahasanya yang bermakna ‘contoh’ bukan Sunnah Nabi. Maka maksudnya ialah “Barangsiapa yang mencontohkan (menunjukkan satu contoh) yang baik...mencontohkan yang buruk..”
Alangkah buruknya apa yang mereka katakan terhadap Nabi sallallahu 'alayhi wasallam. Sebab, jika mereka berhujjah bahawa "Sunnah Hasanah" ini adalah istilah syarak yang bermaksud Sunnah Nabi yang baik, apakah wujud dari sudut syarak "Sunnah Saiyi-ah", yakni Sunnah Nabi yang buruk???!!!
Subhaanallah. Jelaslah bathilnya penafsiran ini.
2) Hadith Aqiqah Imam al-Bayhaqi
Imam as-Suyuthy rahimahullah di dalam kitabnya Al-Hawy Lil Fatawa telah menukil dari Imam al-Baihaqy hadith berikut:
“Bahwa sesungguhnya Nabi sallallahu 'alayhi wasallam melakukan aqiqah untuk diri beliau sendiri setelah beliau diangkat menjadi Nabi”. (Sunan Al-Baihaqy, 9/300), lalu beliau telah menyambungnya dengan riwayat mengenai aqiqah Abdul Muthalib.
Imam al-Baihaqy setelah meriwayatkan hadith ini berkata:
Abdur Razzaaq (seorang ulama hadith) berkata, “Tidaklah mereka (para ulama hadith) meninggalkan ‘Abdullah bin Muharrar (seorang perawi hadith ini) kecuali karena keadaan hadith ini, dan juga (hadith ini) diriwayatkan dari jalan lain dari Anas dan tidak dianggap sama sekali”.
Nukilan Imam al-Baihaqy dari Imam Abdur Razzaaq bermaksud bahawa 'Abdullah bin Muharrar Al-Jazary adalah seorang perawi lemah, maka hadith ini pun menjadi lemah dan tidak boleh dijadikan hujjah.
Lihatlah adab, sifat tawadhuk dan metodologi para ulama terdahulu yang seringkali menukil pandangan para ulama yang lebih terdahulu dari mereka walau betapa hebat pun ilmu mereka sendiri.
Alangkah besarnya musibah hari ini, apabila manusia yang amat sedikit ilmu mereka dari golongan ruwaibidhoh yang bijak bercerita dan berpidato menyampaikan pandangan dari golongan yang terkemudian tanpa merujuk ulama terdahulu, atau lebih buruk lagi sekadar bercerita dari akal mereka semata-mata.
Malah, para ulama hadith lain seperti Imam Malik, Imam Abu Dawud, Imam Ibn Hibban, Imam al-Bazzar, Imam an-Nawawi, Imam al-Mizzi, Imam adz-Dzahabi, Imam Ibn Hajar al-Asqalani dan Imam az-Zarqani rahimahumullah ajma'ien juga telah menolak hadith ini sebagai hadith yang lemah atau mungkar.
Jadilah kita umat yang mencari kebenaran dan menegakkannya, bukan mencari-cari alasan dari pandangan ulama yang tidak terlindung dari kesilapan untuk membenarkan adat dan hawa nafsu kita.
Wallahu a'lam
MISC012: Cerita Tentang Maulid
Bismillah wal-hamdulillah wa-salatu wa-salam 'ala Rasulillah, amma ba'd.
Alhamdulillah, berikut kami paparkan suatu dialog di antara dua kawan yang berlatarbelakang pendidikan agama yang telah dikongsikan kepada kami. (dengan sedikit pindaan)
Adakalanya seseorang itu salah tafsir ajaran Islam kerana mengikut nafsunya, mempertahankan egonya atau ingin berbaik-baik dengan golongan mainstream (arus perdana) atas pelbagai alasan, sedangkan mereka amat kenal dengan kebenaran bila diajak menilai secara jelas dan jujur.
Firman Allah (maknanya): "Apabila mereka berpaling (daripada mengikuti yang benar), Allah palingkan hati-hati mereka."
Masalahnya adalah soal sikap yang gemar berdolak-dalih di dalam menuruti keterangan Allah dan RasulNya. Masalah sikap ini tidak kira latarbelakang mereka sama ada mereka pensyarah universiti Islam, kelulusan universiti Islam, berguru satu dua atau berbangga berguru berpuluh-puluh.
Semoga bermanfaat, insha Allah.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Kata kawan: Apasal anda kata, anda tak sambut Maulid?
Jawab saya: Sebab ia bid‘ah. ‘Ulama semua sepakat ia adalah bid‘ah. Baik yang menyambutnya, mahupun yang menegah penyambutannya apatah lagi perayaannya semua akur ia adalah Bid‘ah. Bahkan memang benar ia bid‘ah sebab ia tak pernah wujud dan tak pernah disambut pada 3 kurun pertama Islam. Mereka Ijma‘ ia bid‘ah, cuma mereka selisih bid‘ah saiyi-ah atau bid‘ah hasanah. Tiada yang kata ia Sunnah, sebab Sunnah tu adalah apa yang bersandarkan kepada ajaran Rasulullah dan setidak-tidaknya Sunnah Khulafa‘ Rasyidien.
Bagi diri saya, tiada masalah saya tak sambut, sebab terlalu banyak ancaman Nabi terhadap perbuatan bid‘ah. Bukan ‘ulama zaman sekarang yang baru-baru ni cakap pasal bahaya bid‘ah…Nabi orang yang pertama fahamkan umat baginda perihal bid‘ah.
Kawan: Tapikan ‘ulama sekarang semua dah sepakat…Maulid bukan disambut di Singapura sahaja…bahkan seluruh dunia. Ada ustaz senior bila ditanya tentang ni…katanya umat Islam sekarang dah sepakat (ijma‘) ia baik disambut, maka kita dilarang menyanggahi kesepakatan tersebut.
Jawapan saya: Ijma‘ itu dalam Ilmu Usul Fiqh perbahasannya. Jika seseorang belajar Ilmu Usul Fiqh akan jadi jelas kepadanya Ijma‘ tidak akan berlaku tanpa ada dalil daripada kedua sumber al-Quran dan as-Sunnah.
Bila daripada awal telah difahami ia bid‘ah, yakni tidak ada dalil, bagaimana mungkin mereka Ijma‘ ianya baik? Lagipun masih ramai lagi ‘ulama di merata dunia yang tidak setuju tentang sambutan Maulid ni, baik di Saudi, Jordan, Iraq atau Mesir.
Kawan: Ustaz tu ada bawa dalil: Hadis yang maknanya: "Apa yang dipandang baik oleh kaum Muslimin maka ia baik di sisi Allah".
Jawapan: Memang ada riwayat demikian dan ada disebutkan dalam kitab-kitab Usul Fiqh dalam masalah Ijma‘.
Namun,
1) Yang dimaksudkan dengan "kaum Muslimin" di dalam hadis itu adalah para Sahabat Rasulullah kerana apa yang diriwayatkan oleh al-Hakim: "Apa yang dipandang baik oleh kaum Muslimin maka ia adalah baik di sisi Allah dan apa yang dipandang buruk oleh kaum muslimin maka ia adalah buruk juga di sisi Allah dan sungguh para Sahabat semuanya memandang Abu Bakar sebagai orang pilihan untuk menjadi Khalifah." (al-Mustadrak: 3/78 – dari Ibn Mas‘ud)
Di dalam riwayat lain (juga dari Ibn Mas‘ud): "Sesungguhnya Allah telah melihat hati-hati para hambaNya, maka hatinya Nabi Muhammad adalah yang paling baik di kalangan para hambaNya…kemudian…hati-hati para Sahabat adalah yang paling baik, maka Allah jadikan mereka menteri-menteri (pembela-pembela) NabiNya yang berperang demi agama mereka, maka apa yang dipandang baik oleh kaum Muslimin maka ia baik di sisi Allah dan apa yang dipandang buruk oleh mereka adalah buruk di sisi Allah."
Imam Ibnul Qayyim juga menggunakan hadis ini dalam berhujjah mengenai fatwa para Sahabat yang layak dijadikan hujjah dengan mendatangkan kesimpulan: "Mustahil para Sahabat tidak mendapatkan yang benar dalam hal hukum Allah sedangkan hati-hati mereka adalah hati-hati hamba Allah yang terbaik selepas hatinya Rasulullah…" (I‘laam al-Muwaqqi‘ien: 137)
2) Imam-imam Ibn Hazm, Ibn Qudamah, Ibnul Qayyim dan asy-Syatibi menjelaskan bahawa selain itu adalah apa yang berupa Ijma‘ oleh keseluruhan kaum muslimin dan bukannya perkara yang dipandang baik oleh sebahagian mereka. (Rujuk - al-Ihkam:6/18 oleh Ibn Hazm, ar-Raudhah:86 oleh Ibn Qudaamah, al-Furuusiyah:60 oleh Ibnul Qayyim, al-I‘tisom:2/130 oleh asy-Syatibi)
3) Ramai daripada kalangan ahli penganalisa hadis menyatakan bahawa riwayat ini sebenarnya mauquuf (hanya) sampai pada Ibn Mas‘ud, bermakna: ia daripada kata-kata Ibn Mas‘ud dan bukan marfu‘ hukumnya (yakni bukan daripada sabda Nabi). Antara yang menegaskan demikian adalah Imam-imam Ibnul Qayyim (al-Furuusiyah: hlm. 60), al- ‘Allaa-I (menurut kenyataan as-Suyuti: al-Asybaah: hlm. 89), Ibnul Jauzi (al-‘Ilal al-Mutanaahiyah: 1/280) dan lainnya.
Jadi, hadis “apa yang dipandang baik oleh kaum Muslimin” dengan segala keterangan tadi, tak dapat dijadikan hujjah untuk membuktikan Maulid itu baik di sisi Allah.
Kawan: Ustaz tu ada juga beri hadis: "Umatku takkan bersatu bersepakat pada perkara yang sesat".
Jawapan: Mengenai hadis yang satu lagi: Itupun hadis yang biasa diungkapkan dalam permasalahan Ijma‘….namun Alhamdulillah bila saya tak sambut Maulid saya rasa tenang sebab…
1) Alhamdulillah, ‘ulama ahli Ijtihad sejak zaman kemunculan Maulid, tak pernah sepakat Maulid tu suatu perayaan bagi umat Islam. Bahkan, tarikh lahir Rasulullah pun dipertikaikan sama ada benar 12 Rabi‘ul awal, malah ahli sejarah sepakat itu tarikh wafat baginda.
2) Maka jelas ia menunjukkan tiada Ijma‘. Saya pun tentu akan sambut kerana Ijma‘ ‘ulama Ahli Ijtihad. Tapi takde. Dan yang ada…mereka Ijma‘ IA Satu BID‘AH.
Walhamdulillah rabbil ‘aalamien.
Alhamdulillah, berikut kami paparkan suatu dialog di antara dua kawan yang berlatarbelakang pendidikan agama yang telah dikongsikan kepada kami. (dengan sedikit pindaan)
Adakalanya seseorang itu salah tafsir ajaran Islam kerana mengikut nafsunya, mempertahankan egonya atau ingin berbaik-baik dengan golongan mainstream (arus perdana) atas pelbagai alasan, sedangkan mereka amat kenal dengan kebenaran bila diajak menilai secara jelas dan jujur.
Firman Allah (maknanya): "Apabila mereka berpaling (daripada mengikuti yang benar), Allah palingkan hati-hati mereka."
Masalahnya adalah soal sikap yang gemar berdolak-dalih di dalam menuruti keterangan Allah dan RasulNya. Masalah sikap ini tidak kira latarbelakang mereka sama ada mereka pensyarah universiti Islam, kelulusan universiti Islam, berguru satu dua atau berbangga berguru berpuluh-puluh.
Semoga bermanfaat, insha Allah.
~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~
Cerita Tentang Maulid
Jawab saya: Sebab ia bid‘ah. ‘Ulama semua sepakat ia adalah bid‘ah. Baik yang menyambutnya, mahupun yang menegah penyambutannya apatah lagi perayaannya semua akur ia adalah Bid‘ah. Bahkan memang benar ia bid‘ah sebab ia tak pernah wujud dan tak pernah disambut pada 3 kurun pertama Islam. Mereka Ijma‘ ia bid‘ah, cuma mereka selisih bid‘ah saiyi-ah atau bid‘ah hasanah. Tiada yang kata ia Sunnah, sebab Sunnah tu adalah apa yang bersandarkan kepada ajaran Rasulullah dan setidak-tidaknya Sunnah Khulafa‘ Rasyidien.
Bagi diri saya, tiada masalah saya tak sambut, sebab terlalu banyak ancaman Nabi terhadap perbuatan bid‘ah. Bukan ‘ulama zaman sekarang yang baru-baru ni cakap pasal bahaya bid‘ah…Nabi orang yang pertama fahamkan umat baginda perihal bid‘ah.
Kawan: Tapikan ‘ulama sekarang semua dah sepakat…Maulid bukan disambut di Singapura sahaja…bahkan seluruh dunia. Ada ustaz senior bila ditanya tentang ni…katanya umat Islam sekarang dah sepakat (ijma‘) ia baik disambut, maka kita dilarang menyanggahi kesepakatan tersebut.
Jawapan saya: Ijma‘ itu dalam Ilmu Usul Fiqh perbahasannya. Jika seseorang belajar Ilmu Usul Fiqh akan jadi jelas kepadanya Ijma‘ tidak akan berlaku tanpa ada dalil daripada kedua sumber al-Quran dan as-Sunnah.
Bila daripada awal telah difahami ia bid‘ah, yakni tidak ada dalil, bagaimana mungkin mereka Ijma‘ ianya baik? Lagipun masih ramai lagi ‘ulama di merata dunia yang tidak setuju tentang sambutan Maulid ni, baik di Saudi, Jordan, Iraq atau Mesir.
Kawan: Ustaz tu ada bawa dalil: Hadis yang maknanya: "Apa yang dipandang baik oleh kaum Muslimin maka ia baik di sisi Allah".
Jawapan: Memang ada riwayat demikian dan ada disebutkan dalam kitab-kitab Usul Fiqh dalam masalah Ijma‘.
Namun,
1) Yang dimaksudkan dengan "kaum Muslimin" di dalam hadis itu adalah para Sahabat Rasulullah kerana apa yang diriwayatkan oleh al-Hakim: "Apa yang dipandang baik oleh kaum Muslimin maka ia adalah baik di sisi Allah dan apa yang dipandang buruk oleh kaum muslimin maka ia adalah buruk juga di sisi Allah dan sungguh para Sahabat semuanya memandang Abu Bakar sebagai orang pilihan untuk menjadi Khalifah." (al-Mustadrak: 3/78 – dari Ibn Mas‘ud)
Di dalam riwayat lain (juga dari Ibn Mas‘ud): "Sesungguhnya Allah telah melihat hati-hati para hambaNya, maka hatinya Nabi Muhammad adalah yang paling baik di kalangan para hambaNya…kemudian…hati-hati para Sahabat adalah yang paling baik, maka Allah jadikan mereka menteri-menteri (pembela-pembela) NabiNya yang berperang demi agama mereka, maka apa yang dipandang baik oleh kaum Muslimin maka ia baik di sisi Allah dan apa yang dipandang buruk oleh mereka adalah buruk di sisi Allah."
Imam Ibnul Qayyim juga menggunakan hadis ini dalam berhujjah mengenai fatwa para Sahabat yang layak dijadikan hujjah dengan mendatangkan kesimpulan: "Mustahil para Sahabat tidak mendapatkan yang benar dalam hal hukum Allah sedangkan hati-hati mereka adalah hati-hati hamba Allah yang terbaik selepas hatinya Rasulullah…" (I‘laam al-Muwaqqi‘ien: 137)
2) Imam-imam Ibn Hazm, Ibn Qudamah, Ibnul Qayyim dan asy-Syatibi menjelaskan bahawa selain itu adalah apa yang berupa Ijma‘ oleh keseluruhan kaum muslimin dan bukannya perkara yang dipandang baik oleh sebahagian mereka. (Rujuk - al-Ihkam:6/18 oleh Ibn Hazm, ar-Raudhah:86 oleh Ibn Qudaamah, al-Furuusiyah:60 oleh Ibnul Qayyim, al-I‘tisom:2/130 oleh asy-Syatibi)
3) Ramai daripada kalangan ahli penganalisa hadis menyatakan bahawa riwayat ini sebenarnya mauquuf (hanya) sampai pada Ibn Mas‘ud, bermakna: ia daripada kata-kata Ibn Mas‘ud dan bukan marfu‘ hukumnya (yakni bukan daripada sabda Nabi). Antara yang menegaskan demikian adalah Imam-imam Ibnul Qayyim (al-Furuusiyah: hlm. 60), al- ‘Allaa-I (menurut kenyataan as-Suyuti: al-Asybaah: hlm. 89), Ibnul Jauzi (al-‘Ilal al-Mutanaahiyah: 1/280) dan lainnya.
Jadi, hadis “apa yang dipandang baik oleh kaum Muslimin” dengan segala keterangan tadi, tak dapat dijadikan hujjah untuk membuktikan Maulid itu baik di sisi Allah.
Kawan: Ustaz tu ada juga beri hadis: "Umatku takkan bersatu bersepakat pada perkara yang sesat".
Jawapan: Mengenai hadis yang satu lagi: Itupun hadis yang biasa diungkapkan dalam permasalahan Ijma‘….namun Alhamdulillah bila saya tak sambut Maulid saya rasa tenang sebab…
1) Alhamdulillah, ‘ulama ahli Ijtihad sejak zaman kemunculan Maulid, tak pernah sepakat Maulid tu suatu perayaan bagi umat Islam. Bahkan, tarikh lahir Rasulullah pun dipertikaikan sama ada benar 12 Rabi‘ul awal, malah ahli sejarah sepakat itu tarikh wafat baginda.
2) Maka jelas ia menunjukkan tiada Ijma‘. Saya pun tentu akan sambut kerana Ijma‘ ‘ulama Ahli Ijtihad. Tapi takde. Dan yang ada…mereka Ijma‘ IA Satu BID‘AH.
Walhamdulillah rabbil ‘aalamien.
AQD006E: Greeting Non-Muslim Celebrations
Question:
What is the ruling regarding wishing “Merry Christmas” to them [the Christians]? What about giving them an answer when they wish us with the same? Is it permissible to go to the places of festive occasions or parties which celebrate this occasion? Is someone considered to have sinned when he does something related to the above without intending to do so [his real reason] yet he did it only to show respect to his friends, or out of shame, or other reasons? Is it possible to do so in these circumstances?
Answer:
Praise be to Allaah.
Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam, by consensus, as Ibn al-Qayyim, may Allaah have mercy on him, said in Ahkaam Ahl al-Dhimmah:
"Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been
saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah."
Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):
"If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you..." [al-Zumar 39:7]
"...This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion..." [al-Maa’idah 5:3]
So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.
If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning):
"Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85]
It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.
Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them."
Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-siraat al-mustaqeem mukhaalifat ashaab al-jaheem: "Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak."
Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion.
Allaah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent.
Source: Majmoo’ah Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 3/369
What is the ruling regarding wishing “Merry Christmas” to them [the Christians]? What about giving them an answer when they wish us with the same? Is it permissible to go to the places of festive occasions or parties which celebrate this occasion? Is someone considered to have sinned when he does something related to the above without intending to do so [his real reason] yet he did it only to show respect to his friends, or out of shame, or other reasons? Is it possible to do so in these circumstances?
Answer:
Praise be to Allaah.
Greeting the kuffaar on Christmas and other religious holidays of theirs is haraam, by consensus, as Ibn al-Qayyim, may Allaah have mercy on him, said in Ahkaam Ahl al-Dhimmah:
"Congratulating the kuffaar on the rituals that belong only to them is haraam by consensus, as is congratulating them on their festivals and fasts by saying ‘A happy festival to you’ or ‘May you enjoy your festival,’ and so on. If the one who says this has been
saved from kufr, it is still forbidden. It is like congratulating someone for prostrating to the cross, or even worse than that. It is as great a sin as congratulating someone for drinking wine, or murdering someone, or having illicit sexual relations, and so on. Many of those who have no respect for their religion fall into this error; they do not realize the offensiveness of their actions. Whoever congratulates a person for his disobedience or bid’ah or kufr exposes himself to the wrath and anger of Allaah."Congratulating the kuffaar on their religious festivals is haraam to the extent described by Ibn al-Qayyim because it implies that one accepts or approves of their rituals of kufr, even if one would not accept those things for oneself. But the Muslim should not accept the rituals of kufr or congratulate anyone else for them, because Allaah does not accept any of that at all, as He says (interpretation of the meaning):
"If you disbelieve, then verily, Allaah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you..." [al-Zumar 39:7]
"...This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islaam as your religion..." [al-Maa’idah 5:3]
So congratulating them is forbidden, whether they are one’s colleagues at work or otherwise.
If they greet us on the occasion of their festivals, we should not respond, because these are not our festivals, and because they are not festivals which are acceptable to Allaah. These festivals are innovations in their religions, and even those which may have been prescribed formerly have been abrogated by the religion of Islaam, with which Allaah sent Muhammad (peace and blessings of Allaah be upon him) to the whole of mankind. Allaah says (interpretation of the meaning):
"Whoever seeks a religion other than Islaam, it will never be accepted of him, and in the Hereafter he will be one of the losers." [Aal ‘Imraan 3:85]
It is haraam for a Muslim to accept invitations on such occasions, because this is worse than congratulating them as it implies taking part in their celebrations.
Similarly, Muslims are forbidden to imitate the kuffaar by having parties on such occasions, or exchanging gifts, or giving out sweets or food, or taking time off work, etc., because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever imitates a people is one of them."
Shaykh al-Islaam Ibn Taymiyah said in his book Iqtidaa’ al-siraat al-mustaqeem mukhaalifat ashaab al-jaheem: "Imitating them in some of their festivals implies that one is pleased with their false beliefs and practices, and gives them the hope that they may have the opportunity to humiliate and mislead the weak."
Whoever does anything of this sort is a sinner, whether he does it out of politeness or to be friendly, or because he is too shy to refuse, or for whatever other reason, because this is hypocrisy in Islaam, and because it makes the kuffaar feel proud of their religion.
Allaah is the One Whom we ask to make the Muslims feel proud of their religion, to help them adhere steadfastly to it, and to make them victorious over their enemies, for He is the Strong and Omnipotent.
Source: Majmoo’ah Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 3/369
FIQ012E: ‘Ashuraa - A Jewish Tradition?
‘Ashuraa in History
Ibn 'Abbaas (may Allah be pleased with him) said:
There exist slight variations in the matn (text) in another report narrated by al-Bukhaari and one from Muslim.
A version narrated by Imaam Ahmad adds:
Which day is ‘Ashuraa?
Ibn 'Abbaas said:
Ibn 'Abbaas said:
Ibn 'Abbaas said:
Al-Shaafi'i and his companions, Ahmad, Ishaaq and others said:
On this basis it may be said that there are varying degrees of fasting ‘Ashuraa, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well.
Religious Harmony in Following the Jewish Fast?
In certain quarters, the fasting of ‘Ashuraa has been made out as evidence of the Prophet's adoption of a Jewish practice of the Jews of Madeenah. This evidence is used to promote inter-religious neighbourliness and to encourage Muslims to take part in the traditions and festivals of other religions.
The following reports negate such notions and emphasize that contradicting the disbelievers is part of the Prophet's Sunnah.
It was also reported that the Prophet (peace and blessings of Allah be upon him) used to fast on ‘Ashuraa in Makkah, before he migrated to Madeenah. When he migrated to Madeenah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadeeth quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival.
This was reported in the hadeeth of Abu Musa (may Allah be pleased with him), who said:
According to reports narrated by Muslim: the day of ‘Ashuraa was venerated by the Jews, who took it as a festival and their women would wear their jewellery and symbols on that day.
Hence we may conclude from studying many other narrations that:
1) The Prophet (peace and blessings be upon him) did not initiate the fasting of `Ashuraa in Madeenah. Rather, he used to fast it even before migration
2) The Jews also took that day as a day of celebration and festival, but the Muslims were just commanded to observe fasting as thanksgiving.
3) The Prophet (peace and blessings be upon him) also commanded the companions to differentiate from the Jewish tradition by fasting an additional day.
Al-Nawawi (may Allah have mercy on him) said:
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Ibn Hajar (may Allah be pleased with him) said :
Wallahu a'lam
Prepared by Ustadz Abu Mazaaya
Ibn 'Abbaas (may Allah be pleased with him) said:
"The Prophet (peace and blessings of Allah be upon him) came to Madeenah and saw the Jews fasting on the day of ‘Ashuraa. He said, 'What is this?' They said, 'This is a righteous day, it is the day when Allah saved the Children of Israel from their enemies, so Musa fasted on this day.' He said, 'We have more right to Musa than you,' so he fasted on that day and commanded [the Muslims] to fast on that day." (Reported by al-Bukhaari, 1865)
There exist slight variations in the matn (text) in another report narrated by al-Bukhaari and one from Muslim.
A version narrated by Imaam Ahmad adds:
"This is the day on which the Ark settled on Mount Judi, so Nuh fasted this day in thanksgiving."
Which day is ‘Ashuraa?
Ibn 'Abbaas said:
'The Messenger of Allah (peace and blessings of Allah be upon him) commanded us to fast ‘Ashuraa, the tenth day of Muharram.' (Reported by al-Tirmidhi, who said, a saheeh hasan hadeeth)
Ibn 'Abbaas said:
'The ninth,' and reported that the Prophet (peace and blessings of Allah be upon him) used to fast the ninth. (Reported by Muslim)
Ibn 'Abbaas said:
"When the Messenger of Allah (peace and blessings of Allah be upon him) fasted on ‘Ashuraa and commanded the Muslims to fast as well, they said, 'O Messenger of Allah, it is a day that is venerated by the Jews and Christians.' The Messenger of Allah (peace and blessings of Allah be upon him) said, 'If I live to see the next year, insha Allah, we will fast on the ninth day too.' But it so happened that the Messenger of Allah (peace and blessings of Allah be upon him) passed away before the next year came." (Reported by Muslim, 1916)
Al-Shaafi'i and his companions, Ahmad, Ishaaq and others said:
"It is mustahabb to fast on both the ninth and tenth days, because the Prophet (peace and blessings of Allah be upon him) fasted on the tenth, and intended to fast on the ninth."
On this basis it may be said that there are varying degrees of fasting ‘Ashuraa, the least of which is to fast only on the tenth and the best of which is to fast the ninth as well.
Religious Harmony in Following the Jewish Fast?
In certain quarters, the fasting of ‘Ashuraa has been made out as evidence of the Prophet's adoption of a Jewish practice of the Jews of Madeenah. This evidence is used to promote inter-religious neighbourliness and to encourage Muslims to take part in the traditions and festivals of other religions.
The following reports negate such notions and emphasize that contradicting the disbelievers is part of the Prophet's Sunnah.
It was also reported that the Prophet (peace and blessings of Allah be upon him) used to fast on ‘Ashuraa in Makkah, before he migrated to Madeenah. When he migrated to Madeenah, he found the Jews celebrating this day, so he asked them why, and they replied as described in the hadeeth quoted above. He commanded the Muslims to be different from the Jews, who took it as a festival.
This was reported in the hadeeth of Abu Musa (may Allah be pleased with him), who said:
"The Jews used to take the day of ‘Ashuraa as a festival . The Prophet (peace and blessings of Allah be upon him) said: 'So you [Muslims] should fast on that day.'" (Reported by al-Bukhaari)
According to reports narrated by Muslim: the day of ‘Ashuraa was venerated by the Jews, who took it as a festival and their women would wear their jewellery and symbols on that day.
Hence we may conclude from studying many other narrations that:
1) The Prophet (peace and blessings be upon him) did not initiate the fasting of `Ashuraa in Madeenah. Rather, he used to fast it even before migration
2) The Jews also took that day as a day of celebration and festival, but the Muslims were just commanded to observe fasting as thanksgiving.
3) The Prophet (peace and blessings be upon him) also commanded the companions to differentiate from the Jewish tradition by fasting an additional day.
Al-Nawawi (may Allah have mercy on him) said:
"The scholars - our companions and others - mentioned several reasons why it is mustahabb to fast on Taasu’aa: the intention behind it is to be different from the Jews, who only venerate the tenth day."
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
"The Prophet (peace and blessings of Allah be upon him) forbade imitating the People of the Book in many ahaadeeth, for example, his words concerning ‘Ashuraa: 'If I live until the next year, I will certainly fast on the ninth day.'" (al-Fataawa al-Kubra, part 6, Sadd al-Dharaa'i' al-Mufdiyah ila'l-Mahaarim )
Ibn Hajar (may Allah be pleased with him) said :
"What he meant by fasting on the ninth day was probably not that he would limit himself to that day, but would add it to the tenth, either to be on the safe side or to be different from the Jews and Christians, which is more likely. This is also what we can understand from some of the reports narrated by Muslim." (Fath, 4/245)
Wallahu a'lam
Prepared by Ustadz Abu Mazaaya
AQD009: Doa Awal Tahun
Sumber Doa Awal dan Akhir Tahun
Diantara amalan yang sangat masyhur di kalangan masyarakat kita setiap tahun, adalah bacaan doa beramai-ramai pada setiap awal dan akhir tahun Hijrah.
Diriwayatkan bahawa diantara fadhilat membaca doa tersebut adalah hadith yang bermaksud:
"Barangsiapa membacanya syaitan akan berkata: Kami telah penat letih bersamanya sepanjang tahun, tetapi dia (pembaca doa berkenaan) merosakkan amalan kami dalam masa sesaat (dengan membaca doa tersebut).”
Mengenai kata-kata tersebut, Jamaluddin al-Qasimy telah menerangkan bahawa ianya ini tidak diriwayatkan di dalam sebarang kitab-kitab hadith yang bersanad, dan tidak juga di dalam kitab-kitab hadith maudhu’aat (palsu). (Islahul Masajid: 108). Maka ia bukankan daripada kata-kata Rasulullah صلى الله عليه وسلم .
Sebaliknya, apa yang nyata adalah Rasulullah صلى الله عليه وسلم , para sahabat dan para tabiin tidak pernah mengamalkan doa tersebut.
Ini telah diakui sendiri oleh beberapa para ulama seperti Abu Syamah (seorang ulama Syafie wafat pada tahun 665H), Mohd Jamaluddin al-Qhasimy (Islahul Masajid-129), Muhammad Abdus Salam as-Shuqairy (As-Sunan wal Mubtadaa’at-167), dan Dr Bakr Abu Zaid (Tashihud Doa-108), yang menegaskan bahawa “Doa awal dan akhir tahun” tidak pernah dilakukan oleh Rasulullah صلى الله عليه وسلم , para sahabat, tabiin, atau tabi’e tabiin.
Didalam perkara ini, kita haruslah berhati-hati, kerana sekiranya seseorang yang telah mengetahui bahawa sesuatu hadith itu palsu tetapi tetap meriwayatkannya sebagai hadith, maka dikhuatiri akan tergolong di dalam ancaman Rasulullah صلى الله عليه وسلم :
“Barangsiapa yang melakukan penipuan (pemalsuan hadith) keatas diriku dengan sengaja, maka bersedialah suatu tempat untuknya di dalam neraka.”
Dalam hadith yang lain pula, Rasulullah صلى الله عليه وسلم bersabda:
“Barangsiapa yang meriwayatkan dariku sepotong hadith sedangkan dia tahu ianya palsu maka dia adalah salah seorang pembohong.” (Riwayat Muslim di dalam Muqaddimah Sahihnya: 1/62).
Kemudian, ada sebahagian golongan pula yang berdalih bahawa doa tersebut sebenarnya adalah sebahagian daripada amalan para solafussoleh kerana fadhilat doa tersebut ada di terangkan di dalam kitab “Majmuk as-Syarif”, tetapi bukan di dalam bentuk hadith.
Perkara ini sangatlah mengelirukan dan membahayakan kerana diantara fadhilat doa tersebut diriwayatkan bahawa akan diampunkan dosa-dosanya setahun yang lalu dan kononnya syaitan akan berkata:
"Kami telah penat letih bersamanya sepanjang tahun, tetapi dia merosakkan amalan kami dalam masa sesaat (dengan membaca doa tersebut)."
Ini semua adalah perkara-perkara ghaib yang tidak boleh di-imani kecuali daripada sumber wahyu iaitu AlQuran atau sunnah. Oleh kerana, AlQuran dan sunnah tidak menyebutkan fadhilat-fadhilat tersebut, maka bagaimanakah boleh seseorang mengetahui bahawa syaitan berkata demikian dan sebagainya dan beriman dengannya?
Unsur-Unsur Syirik Doa Awal Tahun
“Tusrafu bi wajaahatihi jamieul mashaa-ib”
Ertinya: dan dengan kedudukannya (baginda Nabi Muhammad) tertolak segala musibah.
“Wa bi haqqi sayyidinaa Muhammad wa bihaqqi man lahu wajaahatun ‘indak min jamie’i kholqika an taghfira adz-dzunuuba kullahaa..”
Ertinya: dan dengan hak penghulu kami Muhammad dan dengan hak setiap yang punya kedudukan tinggi di sisi Mu dari sekelian makhlukMu agar Engkau ampunkan segala dosa…
Ini dinamakan “Tawassul bid’ah” bahkan yang boleh menjatuhkan pelakunya ke kancah syirik.
Sila rujuk kitab/buku terbitan pihak Majlis Ugama Islam Singapura; “Noktah Hitam ajaran sesat di Singapura”: halaman: 25 perkara ke-78:
“Wasilah yang diperintahkan di dalam Al-Quran ialah apa yang mendekatkan seseorang kepada Allah iaitu berupa amal ketaatan yang disyariatkan. Tawassul pula ialah mendekatkan diri kepada Allah dengan cara-cara tertentu. Adapun Tawassul ada tiga macam:
a. Masyru’ iaitu tawassul kepada Allah dengan Asma’ dan SifatNya, dengan amal salih yang dikerjakannya atau melalui doa orang salihin yang masih hidup.
b. Bid’ah iaitu mendekatkan diri kepada Allah dengan cara yang tidak disebutkan dalam syariat, seperti tawassul dengan peribadi para nabi dan orang-orang salih, dengan kedudukan mereka, kehormatan mereka dan sebagainya.
c. Syirik iaitu bila menjadikan orang-orang yang sudah meninggal sebagai perantara dalam beribadah, termasuk berdoa kepada mereka, meminta hajat dan memohon pertolongan daripada mereka.”
Sila rujuk beberapa kitab Tauhied karangan para Imam Ahlis Sunnah wal Jama’ah yang ada menyebutkan nash para Imam Ahlis Sunnah wal Jama’ah seperti Imam Asy-Syaafi’ee, Imam Maalik, Imam Abu Haniefah, Imam Ahmad dan lain lagi.
Kata Imam Abu Haniefah رحمه الله (ertinya):
“Adalah dibenci jika seseorang berdoa dengan mengatakan: Aku memohon kepada Mu dengan hak si fulan atau hak Nabi-nabi Mu dan hak Rasul-rasulMu atau hak Al-Bait Al-Haraam dan Al-Masy’aril Haraam”
(Sila rujuk: “Syarh Al-‘Aqiedah Ath-Thohaawiyah hal 234, Ittihaafus Sa’aadaat Al-Muttaqien jilid II, hal 285, Syarh Al-Fiqh Al-Akbar: hal 198. )
Kesimpulan
1) Daripada penjelasan ringkas diatas, kita akan sedari bahawa Rasulullah صلى الله عليه وسلم , para sahabat serta para tabi’in tidak pernah membaca doa-doa awal atau akhir tahun.
2) Fadhilat doa-doa tersebut bukanlah daripada kata-kata Rasulullah صلى الله عليه وسلم dan bukan juga daripada kata-kata para sahabat. Yang lebih memberatkan lagi, ianya mempunyai ilmu-ilmu ghaib dimana umat Islam tidak boleh beriman dengan perkara-perkara ghaib kecuali ianya mempunyai nas daripada sumber-sumber syar’ie.
3) Berdoa adalah sesuatu ibadah yang sangat dituntut oleh syarak, namun doa awal dan akhir tahun yang diamalkan oleh sebahagian anggota masyarakat telah didapati tidak bersumberkan daripada apa-apa sumber Islam yang muktabar iaitu nas-nas al-Quran atau as-Sunnah. Malah, dilarang mereka-reka dalam agama dengan mengkhususkan sebab, masa dan tatacara sesuatu ibadah.
4) Sebahagian kandungan doa ini bercanggah dengan prinsip-prinsip aqidah Islam kerana memberikan unsur-unsur ketuhanan kepada baginda ar-Rasul صلى الله عليه وسلم .
5) Kami menyeru agar masyarakat Islam yang ikhlas dan berakal berlepas diri daripada adat membaca doa awal dan akhir tahun yang telah nyata tidak pernah dilakukan oleh Rasulullah صلى الله عليه وسلم mahupun para sahabat, walaupun ia dilakukan oleh sebahagian tokoh-tokoh agama.
6) Kami juga menyeru agar para agamawan yang berkedudukan, imam-imam serta aktivis-aktivis masjid dan pertubuhan Islam agar sentiasa bersikap prihatin dan peka sekiranya ingin mengadakan sesuatu majlis. Ini adalah agar amalan-amalan tersebut tidak bertentangan dengan AlQuran atau ajaran Nabi صلى الله عليه وسلم dan semoga ianya diterima oleh Allah sebagai sesuatu yang diredhoiNya di dunia dan di akhirat.
"Leaders must have the conviction to do what is right and not what is popular, even if it costs them political points", said Deputy Prime Minister Wong Kan Seng. (ST 8/12/09)
Lakukanlah yang benar, bukan sekadar menyokong secara jahil sesuatu yang masyhur hanya ingin mengekalkan pangkat dan kedudukan supaya diterima oleh masyarakat dan pemerintah sebagai agamawan arus perdana.
Doa Awal Bulan Dari as-Sunnah
Hadith #67: "Doa Melihat Bulan Tanggal Satu"
(Sumber: Hisnul Muslim oleh Sheikh Sa'eed Ibn Wahf al-Qathani)
اللهُ أَكْبَرُ، اَللَّهُمَّ أَهِلَّهُ عَلَيْنَا بِاْلأَمْنِ وَاْلإِيْمَانِ، وَالسَّلاَمَةِ وَاْلإِسْلاَمِ، وَالتَّوْفِيْقِ لِمَا تُحِبُّ رَبَّنَا وَتَرْضَى، رَبُّنَا وَرَبُّكَ اللهُ
“Allah Maha Besar. Ya Allah! Nampakkan bulan tanggal satu itu kepada kami dengan membawa keamanan dan keimanan, keselamatan dan Islam serta mendapat taufiq untuk menjalankan apa yang Engkau senang dan rela. Tuhan kami dan Tuhanmu (wahai bulan sabit) adalah Allah.”
[ Hadith Riwayat At-Tirmidzi 5/504, Ad-Darimi dengan lafazh hadits yang sama 1/336 dan lihat Shahih at-Tirmidzi 3/157.]
Doa ini bukan khusus untuk bulan Muharram semata-mata, ianya boleh dibacakan setiap awal bulan dalam kalendar Hijrah, sesuai dengan petunjuk Rasulullah صلى الله عليه وسلم .
Maka, benarlah kata-kata Ibnu Abbas رضي الله عنه:
"Tidaklah datang kepada manusia satu tahun kecuali mereka mengada-adakan satu bid'ah dan mematikan satu sunnah. Demikianlah hingga berkembanglah bid'ah dan matilah sunnah." (al-Bida’ wa nahyu ‘anha,hal. 38-39; lihat Dharuratul Ihtimam, hal. 85)
لا تعرف الحق بالرجال, أعرف الحق تعرف أهله
"Jangan Dikenali Kebenaran Itu Melalui Orangnya, Tetapi Kenalilah Kebenaran Itu Terlebih Dahulu, Maka Engkau Akan Kenal Ahlinya"
Setiap yang benar itu adalah daripada Allah dan yang silap adalah daripada kelemahan diri kami sendiri ini.
Wallahu a'lam
Kajian dan Susunan oleh Ustadz Abu Mazaaya
Diantara amalan yang sangat masyhur di kalangan masyarakat kita setiap tahun, adalah bacaan doa beramai-ramai pada setiap awal dan akhir tahun Hijrah.
Diriwayatkan bahawa diantara fadhilat membaca doa tersebut adalah hadith yang bermaksud:
"Barangsiapa membacanya syaitan akan berkata: Kami telah penat letih bersamanya sepanjang tahun, tetapi dia (pembaca doa berkenaan) merosakkan amalan kami dalam masa sesaat (dengan membaca doa tersebut).”
Mengenai kata-kata tersebut, Jamaluddin al-Qasimy telah menerangkan bahawa ianya ini tidak diriwayatkan di dalam sebarang kitab-kitab hadith yang bersanad, dan tidak juga di dalam kitab-kitab hadith maudhu’aat (palsu). (Islahul Masajid: 108). Maka ia bukankan daripada kata-kata Rasulullah صلى الله عليه وسلم .
Sebaliknya, apa yang nyata adalah Rasulullah صلى الله عليه وسلم , para sahabat dan para tabiin tidak pernah mengamalkan doa tersebut.
Ini telah diakui sendiri oleh beberapa para ulama seperti Abu Syamah (seorang ulama Syafie wafat pada tahun 665H), Mohd Jamaluddin al-Qhasimy (Islahul Masajid-129), Muhammad Abdus Salam as-Shuqairy (As-Sunan wal Mubtadaa’at-167), dan Dr Bakr Abu Zaid (Tashihud Doa-108), yang menegaskan bahawa “Doa awal dan akhir tahun” tidak pernah dilakukan oleh Rasulullah صلى الله عليه وسلم , para sahabat, tabiin, atau tabi’e tabiin.
Didalam perkara ini, kita haruslah berhati-hati, kerana sekiranya seseorang yang telah mengetahui bahawa sesuatu hadith itu palsu tetapi tetap meriwayatkannya sebagai hadith, maka dikhuatiri akan tergolong di dalam ancaman Rasulullah صلى الله عليه وسلم :
“Barangsiapa yang melakukan penipuan (pemalsuan hadith) keatas diriku dengan sengaja, maka bersedialah suatu tempat untuknya di dalam neraka.”
Dalam hadith yang lain pula, Rasulullah صلى الله عليه وسلم bersabda:
“Barangsiapa yang meriwayatkan dariku sepotong hadith sedangkan dia tahu ianya palsu maka dia adalah salah seorang pembohong.” (Riwayat Muslim di dalam Muqaddimah Sahihnya: 1/62).
Kemudian, ada sebahagian golongan pula yang berdalih bahawa doa tersebut sebenarnya adalah sebahagian daripada amalan para solafussoleh kerana fadhilat doa tersebut ada di terangkan di dalam kitab “Majmuk as-Syarif”, tetapi bukan di dalam bentuk hadith.
Perkara ini sangatlah mengelirukan dan membahayakan kerana diantara fadhilat doa tersebut diriwayatkan bahawa akan diampunkan dosa-dosanya setahun yang lalu dan kononnya syaitan akan berkata:
"Kami telah penat letih bersamanya sepanjang tahun, tetapi dia merosakkan amalan kami dalam masa sesaat (dengan membaca doa tersebut)."
Ini semua adalah perkara-perkara ghaib yang tidak boleh di-imani kecuali daripada sumber wahyu iaitu AlQuran atau sunnah. Oleh kerana, AlQuran dan sunnah tidak menyebutkan fadhilat-fadhilat tersebut, maka bagaimanakah boleh seseorang mengetahui bahawa syaitan berkata demikian dan sebagainya dan beriman dengannya?
Unsur-Unsur Syirik Doa Awal Tahun
“Tusrafu bi wajaahatihi jamieul mashaa-ib”
Ertinya: dan dengan kedudukannya (baginda Nabi Muhammad) tertolak segala musibah.
“Wa bi haqqi sayyidinaa Muhammad wa bihaqqi man lahu wajaahatun ‘indak min jamie’i kholqika an taghfira adz-dzunuuba kullahaa..”
Ertinya: dan dengan hak penghulu kami Muhammad dan dengan hak setiap yang punya kedudukan tinggi di sisi Mu dari sekelian makhlukMu agar Engkau ampunkan segala dosa…
Ini dinamakan “Tawassul bid’ah” bahkan yang boleh menjatuhkan pelakunya ke kancah syirik.
Sila rujuk kitab/buku terbitan pihak Majlis Ugama Islam Singapura; “Noktah Hitam ajaran sesat di Singapura”: halaman: 25 perkara ke-78:
“Wasilah yang diperintahkan di dalam Al-Quran ialah apa yang mendekatkan seseorang kepada Allah iaitu berupa amal ketaatan yang disyariatkan. Tawassul pula ialah mendekatkan diri kepada Allah dengan cara-cara tertentu. Adapun Tawassul ada tiga macam:
a. Masyru’ iaitu tawassul kepada Allah dengan Asma’ dan SifatNya, dengan amal salih yang dikerjakannya atau melalui doa orang salihin yang masih hidup.
b. Bid’ah iaitu mendekatkan diri kepada Allah dengan cara yang tidak disebutkan dalam syariat, seperti tawassul dengan peribadi para nabi dan orang-orang salih, dengan kedudukan mereka, kehormatan mereka dan sebagainya.
c. Syirik iaitu bila menjadikan orang-orang yang sudah meninggal sebagai perantara dalam beribadah, termasuk berdoa kepada mereka, meminta hajat dan memohon pertolongan daripada mereka.”
Sila rujuk beberapa kitab Tauhied karangan para Imam Ahlis Sunnah wal Jama’ah yang ada menyebutkan nash para Imam Ahlis Sunnah wal Jama’ah seperti Imam Asy-Syaafi’ee, Imam Maalik, Imam Abu Haniefah, Imam Ahmad dan lain lagi.
Kata Imam Abu Haniefah رحمه الله (ertinya):
“Adalah dibenci jika seseorang berdoa dengan mengatakan: Aku memohon kepada Mu dengan hak si fulan atau hak Nabi-nabi Mu dan hak Rasul-rasulMu atau hak Al-Bait Al-Haraam dan Al-Masy’aril Haraam”
(Sila rujuk: “Syarh Al-‘Aqiedah Ath-Thohaawiyah hal 234, Ittihaafus Sa’aadaat Al-Muttaqien jilid II, hal 285, Syarh Al-Fiqh Al-Akbar: hal 198. )
Kesimpulan
1) Daripada penjelasan ringkas diatas, kita akan sedari bahawa Rasulullah صلى الله عليه وسلم , para sahabat serta para tabi’in tidak pernah membaca doa-doa awal atau akhir tahun.
2) Fadhilat doa-doa tersebut bukanlah daripada kata-kata Rasulullah صلى الله عليه وسلم dan bukan juga daripada kata-kata para sahabat. Yang lebih memberatkan lagi, ianya mempunyai ilmu-ilmu ghaib dimana umat Islam tidak boleh beriman dengan perkara-perkara ghaib kecuali ianya mempunyai nas daripada sumber-sumber syar’ie.
3) Berdoa adalah sesuatu ibadah yang sangat dituntut oleh syarak, namun doa awal dan akhir tahun yang diamalkan oleh sebahagian anggota masyarakat telah didapati tidak bersumberkan daripada apa-apa sumber Islam yang muktabar iaitu nas-nas al-Quran atau as-Sunnah. Malah, dilarang mereka-reka dalam agama dengan mengkhususkan sebab, masa dan tatacara sesuatu ibadah.
4) Sebahagian kandungan doa ini bercanggah dengan prinsip-prinsip aqidah Islam kerana memberikan unsur-unsur ketuhanan kepada baginda ar-Rasul صلى الله عليه وسلم .
5) Kami menyeru agar masyarakat Islam yang ikhlas dan berakal berlepas diri daripada adat membaca doa awal dan akhir tahun yang telah nyata tidak pernah dilakukan oleh Rasulullah صلى الله عليه وسلم mahupun para sahabat, walaupun ia dilakukan oleh sebahagian tokoh-tokoh agama.
6) Kami juga menyeru agar para agamawan yang berkedudukan, imam-imam serta aktivis-aktivis masjid dan pertubuhan Islam agar sentiasa bersikap prihatin dan peka sekiranya ingin mengadakan sesuatu majlis. Ini adalah agar amalan-amalan tersebut tidak bertentangan dengan AlQuran atau ajaran Nabi صلى الله عليه وسلم dan semoga ianya diterima oleh Allah sebagai sesuatu yang diredhoiNya di dunia dan di akhirat.
"Leaders must have the conviction to do what is right and not what is popular, even if it costs them political points", said Deputy Prime Minister Wong Kan Seng. (ST 8/12/09)
Lakukanlah yang benar, bukan sekadar menyokong secara jahil sesuatu yang masyhur hanya ingin mengekalkan pangkat dan kedudukan supaya diterima oleh masyarakat dan pemerintah sebagai agamawan arus perdana.
Doa Awal Bulan Dari as-Sunnah
Hadith #67: "Doa Melihat Bulan Tanggal Satu"
(Sumber: Hisnul Muslim oleh Sheikh Sa'eed Ibn Wahf al-Qathani)
اللهُ أَكْبَرُ، اَللَّهُمَّ أَهِلَّهُ عَلَيْنَا بِاْلأَمْنِ وَاْلإِيْمَانِ، وَالسَّلاَمَةِ وَاْلإِسْلاَمِ، وَالتَّوْفِيْقِ لِمَا تُحِبُّ رَبَّنَا وَتَرْضَى، رَبُّنَا وَرَبُّكَ اللهُ
“Allah Maha Besar. Ya Allah! Nampakkan bulan tanggal satu itu kepada kami dengan membawa keamanan dan keimanan, keselamatan dan Islam serta mendapat taufiq untuk menjalankan apa yang Engkau senang dan rela. Tuhan kami dan Tuhanmu (wahai bulan sabit) adalah Allah.”
[ Hadith Riwayat At-Tirmidzi 5/504, Ad-Darimi dengan lafazh hadits yang sama 1/336 dan lihat Shahih at-Tirmidzi 3/157.]
Doa ini bukan khusus untuk bulan Muharram semata-mata, ianya boleh dibacakan setiap awal bulan dalam kalendar Hijrah, sesuai dengan petunjuk Rasulullah صلى الله عليه وسلم .
Maka, benarlah kata-kata Ibnu Abbas رضي الله عنه:
"Tidaklah datang kepada manusia satu tahun kecuali mereka mengada-adakan satu bid'ah dan mematikan satu sunnah. Demikianlah hingga berkembanglah bid'ah dan matilah sunnah." (al-Bida’ wa nahyu ‘anha,hal. 38-39; lihat Dharuratul Ihtimam, hal. 85)
لا تعرف الحق بالرجال, أعرف الحق تعرف أهله
"Jangan Dikenali Kebenaran Itu Melalui Orangnya, Tetapi Kenalilah Kebenaran Itu Terlebih Dahulu, Maka Engkau Akan Kenal Ahlinya"
Setiap yang benar itu adalah daripada Allah dan yang silap adalah daripada kelemahan diri kami sendiri ini.
Wallahu a'lam
Kajian dan Susunan oleh Ustadz Abu Mazaaya
FIQ011E: Virtues of the Month of Muharram
Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon our Prophet Muhammad, the Seal of the Prophets and Chief of the Messengers, and upon all his family and companions.
Allah's sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):
"Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein..." [al-Tawbah 9:36]
Abu Bakrah (may Allaah be pleased with him) reported that the Prophet صلى الله عليه وسلم said: "The year is twelve months of which four are sacred, the three consecutive months of Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha'baan." (Reported by al-Bukhaari, 2958).
Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity. Allaah's words (interpretation of the meaning): "so wrong not yourselves therein..." mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.
It was reported that Ibn 'Abbaas said that this phrase (so wrong not yourselves therein...) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.
Qutaadah said concerning this phrase (so wrong not yourselves therein...) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time.
Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of Ibn Katheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36).
The Virtue of Voluntary Fasts in Muharram
- Sharh al-Nawawi 'ala Saheeh Muslim
Abu Hurayrah (may Allaah be pleased with him) said:
"The Messenger of Allaah صلى الله عليه وسلم said: 'The best of fasting after Ramadaan is fasting Allaah's month of Muharram.'" (reported by Muslim, 1982).
The phrase "Allaah's month", connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importance of the month.
Al-Qaari said:
"The apparent meaning is all of the month of Muharram."
But it was proven that the Prophet (peace and blessings of Allaah be upon him) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one's fasting during Muharram, without meaning that one should fast for the entire month.
It was reported that the Prophet صلى الله عليه وسلم used to fast more in Sha'baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month.
Allaah Chooses Whatever Times and Places He Wills
Al-'Izz ibn 'Abd al-Salaam (may Allaah have mercy on him) said:
"Times and places may be given preferred status in two ways, either temporal or religious/spiritual. With regard to the latter, this is because Allaah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadaan than for fasting at all other times, and also on the day of 'Aashooraa', the virtue of which is due to Allaah's generosity and kindness towards His slaves on that day..." (Qawaa'id al-Ahkaam, 1/38)
Source: IslamQA.com
Allah's sacred month of Muharram is a blessed and important month. It is the first month of the Hijri calendar and is one of the four sacred months concerning which Allaah says (interpretation of the meaning):
"Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them, four are sacred. That is the right religion, so wrong not yourselves therein..." [al-Tawbah 9:36]
Abu Bakrah (may Allaah be pleased with him) reported that the Prophet صلى الله عليه وسلم said: "The year is twelve months of which four are sacred, the three consecutive months of Dhu'l-Qa'dah, Dhu'l-Hijjah and Muharram, and Rajab Mudar which comes between Jumaada and Sha'baan." (Reported by al-Bukhaari, 2958).
Muharram is so called because it is a sacred (muharram) month and to confirm its sanctity. Allaah's words (interpretation of the meaning): "so wrong not yourselves therein..." mean do not wrong yourselves in these sacred months, because sin in these months is worse than in other months.
It was reported that Ibn 'Abbaas said that this phrase (so wrong not yourselves therein...) referred to all the months, then these four were singled out and made sacred, so that sin in these months is more serious and good deeds bring a greater reward.
Qutaadah said concerning this phrase (so wrong not yourselves therein...) that wrongdoing during the sacred months is more serious and more sinful that wrongdoing at any other time.
Wrongdoing at any time is a serious matter, but Allaah gives more weight to whichever of His commands He will. Allaah has chosen certain ones of His creation. He has chosen from among the angels Messengers and from among mankind Messengers. He chose from among speech the remembrance of Him (dhikr). He chose from among the earth the mosques, from among the months Ramadaan and the sacred months, from among the days Friday and from among the nights Laylat al-Qadr, so venerate that which Allaah has told us to venerate. People of understanding and wisdom venerate the things that Allaah has told us to venerate. (Summarized from the Tafseer of Ibn Katheer, may Allaah have mercy on him. Tafseer of Surat al-Tawbah, aayah 36).
The Virtue of Voluntary Fasts in Muharram
- Sharh al-Nawawi 'ala Saheeh Muslim
Abu Hurayrah (may Allaah be pleased with him) said:
"The Messenger of Allaah صلى الله عليه وسلم said: 'The best of fasting after Ramadaan is fasting Allaah's month of Muharram.'" (reported by Muslim, 1982).
The phrase "Allaah's month", connecting the name of the month to the name of Allaah in a genitive grammatical structure, signifies the importance of the month.
Al-Qaari said:
"The apparent meaning is all of the month of Muharram."
But it was proven that the Prophet (peace and blessings of Allaah be upon him) never fasted any whole month apart from Ramadan, so this hadeeth is probably meant to encourage increasing one's fasting during Muharram, without meaning that one should fast for the entire month.
It was reported that the Prophet صلى الله عليه وسلم used to fast more in Sha'baan. It is likely that the virtue of Muharram was not revealed to him until the end of his life, before he was able to fast during this month.
Allaah Chooses Whatever Times and Places He Wills
Al-'Izz ibn 'Abd al-Salaam (may Allaah have mercy on him) said:
"Times and places may be given preferred status in two ways, either temporal or religious/spiritual. With regard to the latter, this is because Allaah bestows His generosity on His slaves at those times or in those places, by giving a greater reward for deeds done, such as giving a greater reward for fasting in Ramadaan than for fasting at all other times, and also on the day of 'Aashooraa', the virtue of which is due to Allaah's generosity and kindness towards His slaves on that day..." (Qawaa'id al-Ahkaam, 1/38)
Source: IslamQA.com
FIQ058: Fasting on Saturdays
The Muhaddith of Madeenah, Shaykh ‘Abdul Muhsin Al 'Abbaad, Discusses with the Muhaddith of the Era, Shaykh Muhammad Naasiruddeen al Albaanee, Concerning Fasting on Saturdays
Al Albaanee: Yes, Shaykh ‘Abdul Muhsin has something to say, please go ahead.
‘Al ‘Abbaad: It is about the issue of Saturday, you say that it is not permissible to fast on Saturday’s at all, whether a person singles it out or combines it with another day.
Al Albaanee: Yes, except during an obligation as was stated [by the Messenger - صلي الله عليه و سلم -], there is no difference between fasting it on its own and combining a day before it or a day after it with it. I say this while having the Hadeeth of Juwayreeyah in mind al Hamdulilaah; “…did you fast a day before it…will you fast a day after it, she said no…”
Al ‘Abaad: [Meaning] the Friday.
Al Albaanee: Yes, the Friday.
Al ‘Abaad: The Friday which comes before Saturday. [i.e. the Shaykh is indicating that since Saturday comes after Friday, then the Hadeeth is permitting fasting Fridays with Saturdays.]
Al Albaanee: What I’m saying is; those who are claiming that it is permissible to fast on Saturday’s because of this Hadeeth, this Hadeeth is associated with another Hadeeth. They are saying that if a person fasts on Friday, then he can fast on Saturday, the Hadeeth of Juwayreeyah clearly states that. But we respond by saying, as was mentioned earlier, with the issue related to the statement of the Messenger - صلي الله عليه و سلم - “Nothing cuts off the Salaat.”
Al ‘Abaad: No, I only intended the issue of Saturday, meaning is it permissible for someone to fast a supernumerary fast on Saturday if he combines it with another day?
Al Albaanee: No, no, I say no may Allaah bless you. What I meant by referring to the previous issue, is that the Hadeeth of Juwayreeyah permits the fasting of Saturday, and the other Hadeeth prohibits it, so the prohibition takes precedence over the permit. This is what I intended when referring to the previous issue.
Al ‘Abaad: But isn’t the Hadeeth that is prohibiting fasting on Saturday only prohibiting it if it was singled out in fasting?
Al Albaanee: As is known to you, as you are the people of the Arabic language, and it is us who are learning from you, the Messenger - صلي الله عليه و سلم - said: “Do not fast on Saturday unless it is obligated upon you.” Unless it is obligated upon you.
Al ‘Abaad: But isn’t the meaning here that you single it out with fasting?
Al Albaanee: No, because this understanding would be contradictory to the exception [i.e of fasting only when it is an obligation]. Likewise, what do the people of knowledge say if ‘Eed is on Saturday? Let’s say for example, that fasting on the day of ‘Arafah is followed by a Saturday, the virtues of fasting on ‘Arafah is well known to noble students of knowledge like yourselves. The differing of fasting on the day of ‘Arafah for those who are in ‘Arafah is known, and the Sunnah is that they shouldn’t fast, and fasting is a virtue for those who are not at ‘Arafah.
In any case, lets say that the day of ‘Arafah is on Friday, so the day after it is ‘Eed which is on a Saturday. Is it permissible to fast on Friday, knowing that fasting on ‘Arafah and fasting on Saturday which is the day of ‘Eed is prohibited as is known to us all. Can we do so with the claim that we are not fasting Saturday on its own and the Hadeeth only prohibits singling out Saturday with fasting? I do not think that any of the people of knowledge would say so in such a case, and it happens often, that the day of ‘Arafah is on a Friday, so the day following it would be a Saturday. So can we say that it is permissible to fast on that day because we fasted Friday, being that Friday was the day of ‘Arafah? I do not believe anyone would permit this.
Al ‘Abaad: But this is because it is prohibited to fast on ‘Eed.
Al Albaanee: If you would permit, your statements are in agreement with mine. When I say that I do not think any of the people of knowledge would permit this type of fast, if this is the case, then saying it is permissible [to fast Saturday’s when combined] is not free of error. Saying that the prohibition is only for singling out Saturday in fasting is not free of error, that in this case Saturday was not singled out, so what is the response?
It is as you have just kindly said; that the prohibition of fasting on the day of ‘Eed is well known. Ok, may Allaah bless you, what is the difference between the first prohibition [of fasting Saturday] and the second prohibition [of fasting on ‘Eed]?
I say, the difference is that the prohibition of fasting on ‘Eed is known to most scholars, rather it is known to most students of knowledge. As for the prohibition of fasting on Saturdays, then it was unknown, it was buried in the books, it was forgotten. This is the only difference, otherwise the prohibition by the Messenger - صلي الله عليه و سلم - whether here or there is the same. Rather, I say that his prohibition of fasting on Saturday is more severe than his prohibition of fasting on ‘Eed. This is because the prohibition of fasting on the day of ‘Eed is nothing more than his prohibition - صلي الله عليه و سلم - of fasting on the day of ‘Eed. As for the prohibition of fasting on Saturday, then it is coupled with a statement that emphasizes the prohibition, and it is none other than his saying; “…if you do not find anything but a bark of a tree, then chew on it.” Meaning that the person would affirm that he is not fasting by doing so in obedience to the order of the Messenger - صلي الله عليه و سلم -. This statement by the Messenger, if it does not emphasize or render the fasting of Saturday to be more severe that fasting on ‘Eed, then at least it makes it equal. So why is it that some of the people of knowledge differentiate between the fasting of Saturdays, saying that what is meant is singling it out with fasting, why is it that you don’t say the same thing about singling out ‘Eed with fasting. It is because of the prohibition, and the prohibition is given precedence over the permit, this is my opinion on the matter.
Al ‘Abaad: The Hadeeth of Juwayreeyah, does it not affirm that what is meant by the Hadeeth; “Do not fast on Saturdays except in what has been obligated upon you.”is that the prohibition is specific to singling out Saturday with fasting? Because the Hadeeth clarifies that Juwayreeyah affirms that she fasted on a Saturday combined with a Friday. Likewise is the statement of the Messenger - صلي الله عليه و سلم - “Whoever fasts Ramadaan and follows it with six days of Shawaal…” If it is on a Saturday for a benefit, should a person not continue fasting [on the Saturday]? Meaning that he fasts six days in succession including a Saturday. Likewise are the three days in the middle of a month if Saturday is included in them, or that the day of ‘Arafah is on a Saturday?
Al Albaanee: I believe that this is only repeating what I have already said. We said that the Hadeeth of Juwayreeyah permits [fasting on Saturdays] and the Hadeeth that prohibits fasting on Saturday is given precedence because the prohibition is given precedence over the permit. The virtues of fasting the six days of Shawaal are no doubt known, but if happens that one of those six days is a Saturday – and I see the gentleman over there coming and going, it is as if he is waiting for us, be patient and your patience is only by Allaah. I say, Whoever wants to fast on Saturday as you are saying, combining it with another day and not singling it out, as for me, I fast the six days of Shawaal, and if I come to a Saturday I would not fast, and if I fast a Friday combining it with a Thursday I would fast it, but if Saturday is included in these six days I would not fast it.
I believe, and I mean what I say, that I have a better way that is closer to guidance, and more correct in speech when I do not fast on a Saturday as opposed to the person who fasts on Saturday as one of the six days of Shawaal. Why? Because I have not given up the fasting of a Saturday due to my desires or innovation in the religion, I have only given it up for Allaah the Elevated and His Messenger - صلي الله عليه و سلم -, and he says as is well known to you; “Whoever leaves something for Allaah, Allaah would replace it with something better for him.”Therefore I do not fast, and this is better than fasting [on Saturday] because I did not fast that day for Allaah the Magnificent.
The point is, may Allaah bless you, is that we remember the clear example that has already been mentioned, the example that cannot be argued against; it the day of ‘Eed is also a day that is virtuous to fast on, do we fast?
The answer is no.
What is the legislated reason for this?
There is no legislated reason other than the principle of the prohibition is given precedence over the permit. If the people of knowledge have another reason, then I may change my opinion of fasting on Saturdays. As for falling into the dilemma of sometimes permitting the fasting of a day that the Messenger - صلي الله عليه و سلم - prohibited in totality and stating that the statement; “…except on what has been obligated upon you..” stating that this is only when it is singled out, what are we holding on to here, a principle, a text? This text prohibits, it prohibits all types of fasting [on Saturday] except those that have been obligated. So fasting on the day of ‘Eed if it coincides with a day of virtue, or fasting on a Saturday if it coincides with a day of virtue, do we fast it while contradicting a text that prohibits it?
We say no, we do not fast it, why? Because the prohibition takes precedence over the permit. So I feel at peace that I am not in confusion in my understanding and knowledge ; sometimes permitting what the legislation prohibited with the claim that it is permissible when combined with another day, and at other times prohibiting while the ruling is clear.
Al ‘Abaad: The way to combine the evidences; the Hadeeth; “Do not fast on Saturdays except in what has been obligated upon you.” And the Hadeeth of Juwayreeyah; “Are you going to fast tomorrow (Saturday)? She said no, then do not fast [on Friday]”
Al Albaanee: May Allaah bless you, I say; this is only repetition, I know what they mean by combining the Ahaadeeth, but why do they not implement this with the issue of fasting on the day of ‘Eed? The response: Because fasting on ‘Eed is prohibited.
Al ‘Abaad: No, we say that it is not permitted at all.
Al Albaanee: Why my Sayyid? This is what you are saying, but what is the knowledgeable response? It is because the Messenger - صلي الله عليه و سلم - prohibited it, and what did I say was the knowledgeable response? It is that the prohibition is given precedence to the permit. As for saying it is because [fasting of ‘Eed] has been prohibited, then we say; likewise fasting on Saturdays has been prohibited, and we mentioned earlier that fasting on Saturdays has been emphasized more than fasting on ‘Eed, because he said; “…if you do not find anything but a bark of a tree, then chew on it.” A bark is not food, it does not even have any moisture in it, no sweetness, nothing at all. But it was mentioned to emphasize the obedience of the noble Hadeeth practically, so a person chews on this bark to establish his obedience to the prohibition of the Messenger - صلي الله عليه و سلم.
A person from the crowd interrupts: But you O Shaykh, you are of the opinion that if the day of ‘Arafah is on a Saturday, that it should not be fasted?
Al Albaanee: Subhaan Allaah.
Person: By saying this we would make the Muslims miss out on a lot of good.
Al Albaanee: You have forgotten what we have said earlier…
(debate continues with person for a short while with others which has been ommited)
Al ‘Abbad: O noble Shaykh, may Allaah preserve you, are you aware of any scholars who held the opinion that it is not permissible to fast on Saturdays whether it is singled out or combined with another day?
Al Albaanee: Firstly I say; if you consider the narrator of this Hadeeth to be a scholar, then the answer is yes.
Al ‘Abbaad: I mean a scholar - other than you - from the scholars of old.
Al Albaanee: I say yes, the narrator of the Hadeeth, the Sahaabee.
Al ‘Abbaad: But the Sahaabee did not say that he understood the Hadeeth as you have understood it.
Al Albaanee: What did the Sahaabee say?
Al ‘Abbaad: He only narrated the Hadeeth, and it is possible to understand it in a way that is in agreement with the Hadeeth of Juwayreeyah.
Al Albaanee: No it is not that, I meant something else, and it is that he [the companion] said; ‘Whoever fasts on Saturday has neither fasted nor has he eaten.’
Al ‘Abbaad: This is understood only if he singles out Saturday with fasting.
Al Albaanee: This is how you understand it, but I am speaking about him [the companion].
Al ‘Abbaad: Others have also understood it likewise.
Al Albaanee: No, no, I am speaking about the narrator of the Hadeeth, this understanding is your understanding, we are not differing about this.
Al ‘Abbaad: The narrator of the Hadeeth…this does not apply except with those who say that he is making up an obligatory fast. So if he is not fasting an obligatory fast [speech not clear], so he is not to fast a supererogatory fast on Saturday except if he combines it with another day such as Friday.
Al Albaanee: In any case, do not blame me, Shaykh ‘Abdul Muhsin…
Al ‘Abbaad: No there is no blame at all.
Al Albaanee: …if I were to say that this is only repetition. You asked me previously if any of the people of knowledge held this opinion. I say yes, a number of the scholars of old as well as more recent scholars held this opinion. But I aimed high and referred you to the narrator of the Hadeeth, he said:
“The one who fasts on Saturday has neither fasted nor eaten.”
He derived this from the statement of the Messenger - عليه الصلاة والسلام - concerning the person who fasts for a whole year:
“Neither has he fasted, nor has he eaten.”
So do you order the person who wants to fast the whole year to fast or not to fast? There is no doubt that in this issue, you would order him not to fast the whole year…
A person interrupts: The Hadeeth…
Al Albaanee: Excuse me, if you would please, I am speaking with Shaykh ‘Abdul Muhsin.
Person: Continue…
Al Albaanee: I do not believe that you would prefer, or a more precise statement would be; that you consider the preponderant opinion to be that a person should fast the whole year - because he is drawing close to Allaah the Glorified by doing so - with your knowledge of the Prophets statement; “Whoever fasts the whole year has neither fasted nor has he eaten.” So what do we understand from this statement concerning fasting of Saturdays? Does it encourage one to fast or does it encourage one not to fast?
Al ‘Abbaad: It encourages one not to fast if he singles it out in worship, meaning if he singles it out with fasting he should not fast.
Al Albaanee: You, O shaykh - may Allaah reward you, are imposing your understanding on the narrator of this Hadeeth.
Al ‘Abbaad: Interjecting…
Al Albaanee: Sorry, if you would permit me, what I want you to do, is bring a statement that you could add to the statement of the narrator that would be in agreement with your understanding. As for understanding his statement according to yours, then this is an understanding that cannot be imposed on the Hadeeth. But in conclusion, I say that the statement of the Messenger, ‘Alayhi as Salaam, is clearer and more confirmatory than the statement of the narrator. As for the narrator, then we can say he was being creative in his statement, he was drawing attention to the Hadeeth of the Messenger; “Whoever fasts the whole year has neither fasted nor has he eaten.” He was being creative, he meant [the person who fasts on Saturdays] has no reward either. These words from the narrator benefit me a lot in reality, for he chose the opinion I hold, which is not to fast, over the opinion of fasting that others hold. This is because this companion is saying; fasting on Saturdays is like fasting for the whole year, the person is neither fasting nor is he not fasting.
As for me, I have left fasting on Saturdays for the pleasure of Allaah, and Allaah will replace it for me with something better in its place, As Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatahu.
A Person: The Hadeeth of fasting a day and missing a day, is it not contradictory to this?
Al Albaanee: While getting up: May Allaah bless you, you continue to revolve around general texts, there is a general text concerning what you have said, and a general text can be specified by other texts, and this is what we were speaking about.
Please forgive me O Shaykh [‘Abbad], for I went ahead and responded to the question in your presence [i.e. I should have let you respond to the question – the Shaykh is saying this out of politeness and good mannerisms indicating that Shaykh ‘Abdul Muhsin has great knowledge and should be given precedence in responding to questions]
Al ‘Abbaad: And you are greater than me, in knowledge and age.
Al Albaanee: Yes, Shaykh ‘Abdul Muhsin has something to say, please go ahead.
‘Al ‘Abbaad: It is about the issue of Saturday, you say that it is not permissible to fast on Saturday’s at all, whether a person singles it out or combines it with another day.
Al Albaanee: Yes, except during an obligation as was stated [by the Messenger - صلي الله عليه و سلم -], there is no difference between fasting it on its own and combining a day before it or a day after it with it. I say this while having the Hadeeth of Juwayreeyah in mind al Hamdulilaah; “…did you fast a day before it…will you fast a day after it, she said no…”
Al ‘Abaad: [Meaning] the Friday.
Al Albaanee: Yes, the Friday.
Al ‘Abaad: The Friday which comes before Saturday. [i.e. the Shaykh is indicating that since Saturday comes after Friday, then the Hadeeth is permitting fasting Fridays with Saturdays.]
Al Albaanee: What I’m saying is; those who are claiming that it is permissible to fast on Saturday’s because of this Hadeeth, this Hadeeth is associated with another Hadeeth. They are saying that if a person fasts on Friday, then he can fast on Saturday, the Hadeeth of Juwayreeyah clearly states that. But we respond by saying, as was mentioned earlier, with the issue related to the statement of the Messenger - صلي الله عليه و سلم - “Nothing cuts off the Salaat.”
Al ‘Abaad: No, I only intended the issue of Saturday, meaning is it permissible for someone to fast a supernumerary fast on Saturday if he combines it with another day?
Al Albaanee: No, no, I say no may Allaah bless you. What I meant by referring to the previous issue, is that the Hadeeth of Juwayreeyah permits the fasting of Saturday, and the other Hadeeth prohibits it, so the prohibition takes precedence over the permit. This is what I intended when referring to the previous issue.
Al ‘Abaad: But isn’t the Hadeeth that is prohibiting fasting on Saturday only prohibiting it if it was singled out in fasting?
Al Albaanee: As is known to you, as you are the people of the Arabic language, and it is us who are learning from you, the Messenger - صلي الله عليه و سلم - said: “Do not fast on Saturday unless it is obligated upon you.” Unless it is obligated upon you.
Al ‘Abaad: But isn’t the meaning here that you single it out with fasting?
Al Albaanee: No, because this understanding would be contradictory to the exception [i.e of fasting only when it is an obligation]. Likewise, what do the people of knowledge say if ‘Eed is on Saturday? Let’s say for example, that fasting on the day of ‘Arafah is followed by a Saturday, the virtues of fasting on ‘Arafah is well known to noble students of knowledge like yourselves. The differing of fasting on the day of ‘Arafah for those who are in ‘Arafah is known, and the Sunnah is that they shouldn’t fast, and fasting is a virtue for those who are not at ‘Arafah.
In any case, lets say that the day of ‘Arafah is on Friday, so the day after it is ‘Eed which is on a Saturday. Is it permissible to fast on Friday, knowing that fasting on ‘Arafah and fasting on Saturday which is the day of ‘Eed is prohibited as is known to us all. Can we do so with the claim that we are not fasting Saturday on its own and the Hadeeth only prohibits singling out Saturday with fasting? I do not think that any of the people of knowledge would say so in such a case, and it happens often, that the day of ‘Arafah is on a Friday, so the day following it would be a Saturday. So can we say that it is permissible to fast on that day because we fasted Friday, being that Friday was the day of ‘Arafah? I do not believe anyone would permit this.
Al ‘Abaad: But this is because it is prohibited to fast on ‘Eed.
Al Albaanee: If you would permit, your statements are in agreement with mine. When I say that I do not think any of the people of knowledge would permit this type of fast, if this is the case, then saying it is permissible [to fast Saturday’s when combined] is not free of error. Saying that the prohibition is only for singling out Saturday in fasting is not free of error, that in this case Saturday was not singled out, so what is the response?
It is as you have just kindly said; that the prohibition of fasting on the day of ‘Eed is well known. Ok, may Allaah bless you, what is the difference between the first prohibition [of fasting Saturday] and the second prohibition [of fasting on ‘Eed]?
I say, the difference is that the prohibition of fasting on ‘Eed is known to most scholars, rather it is known to most students of knowledge. As for the prohibition of fasting on Saturdays, then it was unknown, it was buried in the books, it was forgotten. This is the only difference, otherwise the prohibition by the Messenger - صلي الله عليه و سلم - whether here or there is the same. Rather, I say that his prohibition of fasting on Saturday is more severe than his prohibition of fasting on ‘Eed. This is because the prohibition of fasting on the day of ‘Eed is nothing more than his prohibition - صلي الله عليه و سلم - of fasting on the day of ‘Eed. As for the prohibition of fasting on Saturday, then it is coupled with a statement that emphasizes the prohibition, and it is none other than his saying; “…if you do not find anything but a bark of a tree, then chew on it.” Meaning that the person would affirm that he is not fasting by doing so in obedience to the order of the Messenger - صلي الله عليه و سلم -. This statement by the Messenger, if it does not emphasize or render the fasting of Saturday to be more severe that fasting on ‘Eed, then at least it makes it equal. So why is it that some of the people of knowledge differentiate between the fasting of Saturdays, saying that what is meant is singling it out with fasting, why is it that you don’t say the same thing about singling out ‘Eed with fasting. It is because of the prohibition, and the prohibition is given precedence over the permit, this is my opinion on the matter.
Al ‘Abaad: The Hadeeth of Juwayreeyah, does it not affirm that what is meant by the Hadeeth; “Do not fast on Saturdays except in what has been obligated upon you.”is that the prohibition is specific to singling out Saturday with fasting? Because the Hadeeth clarifies that Juwayreeyah affirms that she fasted on a Saturday combined with a Friday. Likewise is the statement of the Messenger - صلي الله عليه و سلم - “Whoever fasts Ramadaan and follows it with six days of Shawaal…” If it is on a Saturday for a benefit, should a person not continue fasting [on the Saturday]? Meaning that he fasts six days in succession including a Saturday. Likewise are the three days in the middle of a month if Saturday is included in them, or that the day of ‘Arafah is on a Saturday?
Al Albaanee: I believe that this is only repeating what I have already said. We said that the Hadeeth of Juwayreeyah permits [fasting on Saturdays] and the Hadeeth that prohibits fasting on Saturday is given precedence because the prohibition is given precedence over the permit. The virtues of fasting the six days of Shawaal are no doubt known, but if happens that one of those six days is a Saturday – and I see the gentleman over there coming and going, it is as if he is waiting for us, be patient and your patience is only by Allaah. I say, Whoever wants to fast on Saturday as you are saying, combining it with another day and not singling it out, as for me, I fast the six days of Shawaal, and if I come to a Saturday I would not fast, and if I fast a Friday combining it with a Thursday I would fast it, but if Saturday is included in these six days I would not fast it.
I believe, and I mean what I say, that I have a better way that is closer to guidance, and more correct in speech when I do not fast on a Saturday as opposed to the person who fasts on Saturday as one of the six days of Shawaal. Why? Because I have not given up the fasting of a Saturday due to my desires or innovation in the religion, I have only given it up for Allaah the Elevated and His Messenger - صلي الله عليه و سلم -, and he says as is well known to you; “Whoever leaves something for Allaah, Allaah would replace it with something better for him.”Therefore I do not fast, and this is better than fasting [on Saturday] because I did not fast that day for Allaah the Magnificent.
The point is, may Allaah bless you, is that we remember the clear example that has already been mentioned, the example that cannot be argued against; it the day of ‘Eed is also a day that is virtuous to fast on, do we fast?
The answer is no.
What is the legislated reason for this?
There is no legislated reason other than the principle of the prohibition is given precedence over the permit. If the people of knowledge have another reason, then I may change my opinion of fasting on Saturdays. As for falling into the dilemma of sometimes permitting the fasting of a day that the Messenger - صلي الله عليه و سلم - prohibited in totality and stating that the statement; “…except on what has been obligated upon you..” stating that this is only when it is singled out, what are we holding on to here, a principle, a text? This text prohibits, it prohibits all types of fasting [on Saturday] except those that have been obligated. So fasting on the day of ‘Eed if it coincides with a day of virtue, or fasting on a Saturday if it coincides with a day of virtue, do we fast it while contradicting a text that prohibits it?
We say no, we do not fast it, why? Because the prohibition takes precedence over the permit. So I feel at peace that I am not in confusion in my understanding and knowledge ; sometimes permitting what the legislation prohibited with the claim that it is permissible when combined with another day, and at other times prohibiting while the ruling is clear.
Al ‘Abaad: The way to combine the evidences; the Hadeeth; “Do not fast on Saturdays except in what has been obligated upon you.” And the Hadeeth of Juwayreeyah; “Are you going to fast tomorrow (Saturday)? She said no, then do not fast [on Friday]”
Al Albaanee: May Allaah bless you, I say; this is only repetition, I know what they mean by combining the Ahaadeeth, but why do they not implement this with the issue of fasting on the day of ‘Eed? The response: Because fasting on ‘Eed is prohibited.
Al ‘Abaad: No, we say that it is not permitted at all.
Al Albaanee: Why my Sayyid? This is what you are saying, but what is the knowledgeable response? It is because the Messenger - صلي الله عليه و سلم - prohibited it, and what did I say was the knowledgeable response? It is that the prohibition is given precedence to the permit. As for saying it is because [fasting of ‘Eed] has been prohibited, then we say; likewise fasting on Saturdays has been prohibited, and we mentioned earlier that fasting on Saturdays has been emphasized more than fasting on ‘Eed, because he said; “…if you do not find anything but a bark of a tree, then chew on it.” A bark is not food, it does not even have any moisture in it, no sweetness, nothing at all. But it was mentioned to emphasize the obedience of the noble Hadeeth practically, so a person chews on this bark to establish his obedience to the prohibition of the Messenger - صلي الله عليه و سلم.
A person from the crowd interrupts: But you O Shaykh, you are of the opinion that if the day of ‘Arafah is on a Saturday, that it should not be fasted?
Al Albaanee: Subhaan Allaah.
Person: By saying this we would make the Muslims miss out on a lot of good.
Al Albaanee: You have forgotten what we have said earlier…
(debate continues with person for a short while with others which has been ommited)
Al ‘Abbad: O noble Shaykh, may Allaah preserve you, are you aware of any scholars who held the opinion that it is not permissible to fast on Saturdays whether it is singled out or combined with another day?
Al Albaanee: Firstly I say; if you consider the narrator of this Hadeeth to be a scholar, then the answer is yes.
Al ‘Abbaad: I mean a scholar - other than you - from the scholars of old.
Al Albaanee: I say yes, the narrator of the Hadeeth, the Sahaabee.
Al ‘Abbaad: But the Sahaabee did not say that he understood the Hadeeth as you have understood it.
Al Albaanee: What did the Sahaabee say?
Al ‘Abbaad: He only narrated the Hadeeth, and it is possible to understand it in a way that is in agreement with the Hadeeth of Juwayreeyah.
Al Albaanee: No it is not that, I meant something else, and it is that he [the companion] said; ‘Whoever fasts on Saturday has neither fasted nor has he eaten.’
Al ‘Abbaad: This is understood only if he singles out Saturday with fasting.
Al Albaanee: This is how you understand it, but I am speaking about him [the companion].
Al ‘Abbaad: Others have also understood it likewise.
Al Albaanee: No, no, I am speaking about the narrator of the Hadeeth, this understanding is your understanding, we are not differing about this.
Al ‘Abbaad: The narrator of the Hadeeth…this does not apply except with those who say that he is making up an obligatory fast. So if he is not fasting an obligatory fast [speech not clear], so he is not to fast a supererogatory fast on Saturday except if he combines it with another day such as Friday.
Al Albaanee: In any case, do not blame me, Shaykh ‘Abdul Muhsin…
Al ‘Abbaad: No there is no blame at all.
Al Albaanee: …if I were to say that this is only repetition. You asked me previously if any of the people of knowledge held this opinion. I say yes, a number of the scholars of old as well as more recent scholars held this opinion. But I aimed high and referred you to the narrator of the Hadeeth, he said:
“The one who fasts on Saturday has neither fasted nor eaten.”
He derived this from the statement of the Messenger - عليه الصلاة والسلام - concerning the person who fasts for a whole year:
“Neither has he fasted, nor has he eaten.”
So do you order the person who wants to fast the whole year to fast or not to fast? There is no doubt that in this issue, you would order him not to fast the whole year…
A person interrupts: The Hadeeth…
Al Albaanee: Excuse me, if you would please, I am speaking with Shaykh ‘Abdul Muhsin.
Person: Continue…
Al Albaanee: I do not believe that you would prefer, or a more precise statement would be; that you consider the preponderant opinion to be that a person should fast the whole year - because he is drawing close to Allaah the Glorified by doing so - with your knowledge of the Prophets statement; “Whoever fasts the whole year has neither fasted nor has he eaten.” So what do we understand from this statement concerning fasting of Saturdays? Does it encourage one to fast or does it encourage one not to fast?
Al ‘Abbaad: It encourages one not to fast if he singles it out in worship, meaning if he singles it out with fasting he should not fast.
Al Albaanee: You, O shaykh - may Allaah reward you, are imposing your understanding on the narrator of this Hadeeth.
Al ‘Abbaad: Interjecting…
Al Albaanee: Sorry, if you would permit me, what I want you to do, is bring a statement that you could add to the statement of the narrator that would be in agreement with your understanding. As for understanding his statement according to yours, then this is an understanding that cannot be imposed on the Hadeeth. But in conclusion, I say that the statement of the Messenger, ‘Alayhi as Salaam, is clearer and more confirmatory than the statement of the narrator. As for the narrator, then we can say he was being creative in his statement, he was drawing attention to the Hadeeth of the Messenger; “Whoever fasts the whole year has neither fasted nor has he eaten.” He was being creative, he meant [the person who fasts on Saturdays] has no reward either. These words from the narrator benefit me a lot in reality, for he chose the opinion I hold, which is not to fast, over the opinion of fasting that others hold. This is because this companion is saying; fasting on Saturdays is like fasting for the whole year, the person is neither fasting nor is he not fasting.
As for me, I have left fasting on Saturdays for the pleasure of Allaah, and Allaah will replace it for me with something better in its place, As Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatahu.
A Person: The Hadeeth of fasting a day and missing a day, is it not contradictory to this?
Al Albaanee: While getting up: May Allaah bless you, you continue to revolve around general texts, there is a general text concerning what you have said, and a general text can be specified by other texts, and this is what we were speaking about.
Please forgive me O Shaykh [‘Abbad], for I went ahead and responded to the question in your presence [i.e. I should have let you respond to the question – the Shaykh is saying this out of politeness and good mannerisms indicating that Shaykh ‘Abdul Muhsin has great knowledge and should be given precedence in responding to questions]
Al ‘Abbaad: And you are greater than me, in knowledge and age.
FIQ055: Sholat Hari Raya di Musholla Itulah Menurut As-Sunnah
الحمد لله وحده و صلاته و سلامه على نبينا محمد و آله و صحبه ، و على من تمسك بهديه ، و استقام على طريقته ، إلى يوم الدين .أما بعد
Asalnya saya telah terfikir untuk menjadikannya satu risalah yang dimuatkan bersama risalah “Sholat Terawaih” tetapi sayangnya keadaan tidak mengizinkan. Maka ia diteruskan (penerbitannya), dengan penuh pengharapan kepada Allah Tabaaraka wa Ta’aalaa, agar usaha ini dipermudahkan olehNya, agar diterima tulisan ini di sisi orang ramai, mudah-mudahan mereka mendoakan dengan doa yang baik, yang bermanfaat buat diri saya “Hari yang mana tiada manfaatnya harta dan tidak pula anak-anak, kecuali siapa yang datang menghadap Allah dengan hati yang tenteram…”
Ketahuilah wahai para pembaca yang budiman, sebelum ini, ada pihak yang menulis mengenai tajuk “Sholat Hari Raya di Musholla (Lapangan)” yang mana mereka telah membuat berbagai kesimpulan yang bercanggahan. Mereka juga telah mendakwa bahawa kami menghukumkan bahawa Sholat Hari Raya di masjid tidak sah!
Mereka juga menyatakan:
“Sebabnya mengapa Nabi shallallahu 'alayhi wasallam memilih untuk melaksanakan Sholat Hari Raya di Tanah Lapang adalah kerana ketiadaan… sebab-sebab yang mencukupi di Madinah Al-Munawarah iaitu kerana di Madinah tiada masjid lain kecuali satu masjid sahaja (yakni Masjid Nabi).”Kenyataan ini terbit dari kejahilan yang nyata, kerana terdapat banyak masjid pada zaman Nabi shallallahu 'alayhi wasallam
di Madinah, yang diketahui ramai dan yang paling masyhur adalah Masjid Qubaa, Masjid Qiblatain dan Masjid Al-Fath yang ada disebutkan di dalam beberapa hadits-hadits yang shohih, di dalam berbagai kitab-kitab hadits dan telah dimuatkan nama beberapa buah masjid lainnya di dalam Fathul Baari oleh Al-Haafizh Ibn Hajar (1/445). Sebenarnya yang mereka maksudkan dengan dakwaan yang bathil ini ialah agar dapat dicapai maksud meninggalkan pengamalan dan penghayatan As-Sunnah dalam hal Sholat Eid di Tanah Lapang, yang mereka padankan dengan sebab yang tidak benar iaitu:
“Bahawasanya di kota Madinah ketika itu tidak ada masjid lain selain Masjid Nabi yang menurut dakwaan mereka tidak dapat menampung bilangan jemaah sewaktu Sholat Hari Raya”!Maka dengan itu kami telah kemukakan penilaian yang membatalkan sebab atau alasan yang mereka datangkan malah membatalkan dakwaan mereka dari dasarnya.
Sekiranya kita andaikan bahawa Masjid Nabi
shallallahu 'alayhi wasallam tidak dapat menampung bilangan jemaah, maka pasti mereka telah laksanakan sholat Hari Raya di masjid-masjid lain yang sekian banyak, seperti yang dilakukan orang hari ini. Maka bilamana mereka (pada zaman Nabi shallallahu 'alayhi wasallam) meninggalkan perlaksanaan Sholat Hari Raya di masjid-masjid tersebut untuk melaksanakannya di Tanah Lapang, ia dengan jelas menunjukkan bahawa menurut As-Sunnah, sholat Hari Raya dilaksanakan di Musholla/Tanah Lapang. Kemudian mereka menyatakan pula:
“Bilamana bilangan kaum muslimin semakin ramai sehingga mereka tidak mampu untuk berkumpul berjemaah di Musholla, terutama sekali di kawasan bandar-bandar besar seperti kota Damascus/Damsyik, maka mereka pun berkumpul di masjid-masjid kerana berhajatkan demikian”!Komentar penterjemah:
Perhatikanlah wahai pembaca yang mulia akan kata-kata bolak-balik ini. Mereka berhujjah bahawa kaum muslimin tidak mampu untuk berhimpun di musholla padahal ia adalah suatu perkara yang mudah dilaksanakan. Buktinya, ia telah diamalkan dan amalan itu terus berjalan di banyak pelusuk seperti yang dikatakan oleh Al-Imam An-Nawawi di dalam kitab “Syarah Shohih Muslim”.
Perbuatan baginda
melazimi perlaksanaan Sholat Hari Raya di Musholla/Tanah Lapang dan hadits-haditsnya yang menjelaskan demikian. Ramai Muhaqqiq[1] dari kalangan Huffaazh[2] menyimpulkan:
“Bahawasanya dari ajaran dan petunjuk bagindaKesimpulan ini disokong oleh hadits yang amat banyak yang terdapat di dalam kitab-kitab kedua Shohih Al-Bukhaariy dan Muslim, Musnad-musnad, Sunan-sunan dan lainnya dengan jalan periwayatan yang teramat banyak. Maka perlu dikemukakan di sini biarpun dalam tulisan yang ringkas ini, agar para pembaca yang budiman dapat melihat kebenaran dengan jelas:shallallahu 'alayhi wasallam, di dalam perlaksanaan Sholat kedua-dua Hari Raya, ialah kedua-duanya sentiasa baginda
(*Kami memaparkan hanya satu daripada pelbagai hadits yang dikemukakan untuk meringkaskan)
Daripada Abi Sa’ied Al-Khudriy
radhiyallahu 'anhu yang meriwayatkan:“Rasulullahshallallahu 'alayhi wasallam sentiasa keluar pada Hari (Raya) Al-Fitri dan Al-Adh-haa ke Musholla[4], maka perkara-pertama yang baginda mulakan ialah mendirikan sholat, kemudian selesai sahaja sholat, baginda pun berdiri menghadap ke arah para jemaah, sedang mereka semuanya duduk di dalam shaf-shaf mereka, lalu memberi peringatan kepada mereka dan mewasiatkan mereka serta menyuruh mereka (dengan yang sewajibnya), sekiranya baginda ingin mengarahkan pasukan tentera untuk berangkat, baginda melakukannya ketika itu[5], ataupun memerintahkan sesuatu maka baginda perintahkannya kemudian barulah baginda beredar. Maka manusia (ummat) tetap menuruti perlaksanaan demikian…”
Diriwayatkan oleh Al-Bukhaariy: 2/259-260, Muslim: 3/20, An-Nasaa-i: 1/234, Al-Muhaamiliy di dalam kitab “Kitabul ‘Eidain” Juz 2 no: 86, Abu Nu’aim di dalam kitab “Al-Mustakhraj”nya: 2/10/2 dan Al-Baihaqiy di dalam Sunannya: 3/280.
Apabila anda telah mengetahui hadits-hadits tersebut, maka telah tegaklah hujjah bahawa menurut As-Sunnah di dalam perlaksanaan Sholat kedua-dua Hari Raya, agar dilaksanakan di Musholla dan itulah pendapat kebanyakan Ulamaa maka di dalam Syarhus Sunnah karangan Imam Al-Baghawiyrahimahullah dinyatakan:
Kata Al-Imam Muhyiddien An-Nawawi di dalam “Syarah Shohih Muslim” ketika membicarakan hadits yang pertama tadi:
Terjemahan dan ringkasan dari tulisan Asy-Syeikh Al-Albaaniy rahimahullah oleh Ustaz Abu Mazaaya.
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[1] Golongan ulamaa yang membuat kajian mendalam, meneliti segala dalil-dalil samada sah untuk dijadikan hujjah atau sebaliknya, mengamati kesemua pendapat Imam sebelum mereka, di dalam satu-satu masalah yang dianalisa kemudian menyimpulkan yang terbaik untuk diikuti.
[2] Para haafizh – yakni yang menghafal beratus bahkan beribu hadits-hadits Nabi selain telah menguasai Al-Quran.
[3] Sila rujuk Zaadul Ma’aad (1/172), Fathul Baari (2/361) dan lainnya.
[4] Kata Al-Haafizh: “Ia adalah suatu tempat di Madinah yang cukup diketahui, jaraknya dari pintu Masjid Nabi adalah seribu hasta (462 metres)”
Kata Ibnul Qayyim: “Ia adalah Musholla yang biasanya diletakkan di situ barang-barang jemaah haji.”
Komentar penterjemah: Zahirnya ia terletak di bahagian sebelah timur dari Masjid Nabawi, berhampiran dengan Perkuburan Baqie’.
[5] Penjelasan Al-Haafizh Ibn Hajar Al-‘Asqalaaniy.
[6] Sebagaimana juga yang ditegaskan oleh Asy-Syeikh ‘Aliy Al-Qaari di dalam “Al-Murqaah”: 2/245; rujuk Syarhus Sunnah: 4/294.
Apabila anda telah mengetahui hadits-hadits tersebut, maka telah tegaklah hujjah bahawa menurut As-Sunnah di dalam perlaksanaan Sholat kedua-dua Hari Raya, agar dilaksanakan di Musholla dan itulah pendapat kebanyakan Ulamaa maka di dalam Syarhus Sunnah karangan Imam Al-Baghawiy
rahimahullah dinyatakan:“Menurut As-Sunnah, si imam keluar untuk melaksanakan Sholat kedua-dua Hari Raya, kecuali jika ada keuzuran maka barulah ia sholat di masjid,” [6] yakni masjid di dalam Bandar.
Kata Al-Imam Muhyiddien An-Nawawi
di dalam “Syarah Shohih Muslim” ketika membicarakan hadits yang pertama tadi:“Ini adalah dalil bagi pihak yang berpendapat adalah amat digalakkan keluar ke musholla untuk menunaikan Sholat Hari Raya dan abahawasanya ia adalah yang afdhal/lebih utama diamalkan dari perlaksanaannya di masjid. Inilah yang menjadi amalan manusia di merata pelusuk (Dunia Islam), sementara penduduk kota Mekkah maka mereka tidak melaksanakannya kecuali di Masjid dari sejak zaman yang awal, maka mengenai permasalahan ini, pendokong Madzhab ada 2 pandangan yang diriwayatkan:
1. Di tanah lapang lebih afdhal, kerana petunjuk hadits ini
2. Inilah yang lebih tepat/shohih di sisi kebanyakan mereka: Masjid (Al-Haram) lebih afdhal kecuali jika sempit.
Terjemahan dan ringkasan dari tulisan Asy-Syeikh Al-Albaaniy rahimahullah oleh Ustaz Abu Mazaaya.
~~~~~~~~~~~~~~~~~~~
[1] Golongan ulamaa yang membuat kajian mendalam, meneliti segala dalil-dalil samada sah untuk dijadikan hujjah atau sebaliknya, mengamati kesemua pendapat Imam sebelum mereka, di dalam satu-satu masalah yang dianalisa kemudian menyimpulkan yang terbaik untuk diikuti.
[2] Para haafizh – yakni yang menghafal beratus bahkan beribu hadits-hadits Nabi selain telah menguasai Al-Quran.
[3] Sila rujuk Zaadul Ma’aad (1/172), Fathul Baari (2/361) dan lainnya.
[4] Kata Al-Haafizh: “Ia adalah suatu tempat di Madinah yang cukup diketahui, jaraknya dari pintu Masjid Nabi adalah seribu hasta (462 metres)”
Kata Ibnul Qayyim: “Ia adalah Musholla yang biasanya diletakkan di situ barang-barang jemaah haji.”
Komentar penterjemah: Zahirnya ia terletak di bahagian sebelah timur dari Masjid Nabawi, berhampiran dengan Perkuburan Baqie’.
[5] Penjelasan Al-Haafizh Ibn Hajar Al-‘Asqalaaniy.
[6] Sebagaimana juga yang ditegaskan oleh Asy-Syeikh ‘Aliy Al-Qaari di dalam “Al-Murqaah”: 2/245; rujuk Syarhus Sunnah: 4/294.
