Islamiq.sg

Loving the Prophet

1. The reality of loving the Prophet and its true meaning:

The scholars have given different statements regarding the reality of loving the Prophet sallallaahu ‘alaihi wa sallam and have explained it as follows:
· Following him.
· Supporting him, protecting his Sunnah, imitating him and being fearful of contradicting his Sunnah.
· Continuously mentioning and remembering him.
· Favouring him over one's self.
· Missing him and longing to meet him.


Al-Qaadhi ‘Iyaadh, may Allaah have mercy upon him, said:
"Most of these statements refer to the fruit of loving the Prophet sallallaahu ‘alaihi wa sallam but do not address its reality. The reality of loving the Prophet sallallaahu ‘alaihi wa sallam lies in making all that which one loves and favours correspond to everything that he sallallaahu ‘alaihi wa sallam loved and favoured." 

These actions usually emanate from one who has intense love for his beloved, either for the joy one finds in looking at him, the spiritual satisfaction or the kindness of the beloved.

Our Prophet sallallaahu ‘alaihi wa sallam perfectly combined his beautiful appearance, perfect manners, kindness and good treatment of others. Such perfection was unprecedented and will never be equalled. This is the reason why he deserved our full and undivided love.


2. The virtues and rewards of this love:

1 - Allaah says that which translates as: 
“And whoever obeys Allaah and the Messenger – those will be with the ones upon whom Allaah has bestowed favour of the prophets, the steadfast affirmers of the truth, the martyrs and the righteous. And excellent are those as companions.” (An-Nisaa’: 69)
‘Aa’ishah, may Allaah be pleased with her, reported that:
A man came to the Prophet sallallaahu ‘alaihi wa sallam and said:"O messenger of Allaah! You are dearer to me than my family, my children and even myself. Sometimes I am sitting in my home and I remember you, and then I am overwhelmed with the desire to come and see you. When I think about your death and mine; I realise that when you die you will at the rank of the Prophets in paradise, but I fear that if I enter paradise, I will not be able to see you." 
‘Aa’ishah, may Allaah be pleased with her, continued: 
"The Prophet sallallaahu ‘alaihi wa sallam did not answer this man until Allaah revealed this verse (given above)." (At-Tabari and others).

2 - Anas bin Maalik, may Allaah be pleased with him, said that:
A man asked the Prophet sallallaahu ‘alaihi wa sallam: "When will the (last) hour come?"  
He sallallaahu ‘alaihi wa sallam replied: “What have you done to prepare for it?”  
The man replied: "Nothing, except the love I have for Allaah and His Messenger."  
The Prophet sallallaahu ‘alaihi wa sallam replied: “You will be (on the Day of Judgment) with those whom you love.” 
Anas bin Maalik, may Allaah be pleased with him, said:  
"We (his companions) never rejoiced at anything more than his words, when he said “You will be (on the Day of Judgment) with those whom you love.”’  
Anas, may Allaah be pleased with him, continued:  
"I love the Prophet sallallaahu ‘alaihi wa sallam, Abu Bakr and ‘Umar, may Allaah be pleased with them both, and I hope to be with them (in the Hereafter) due to my love for them, even if I cannot do (the same amount of righteous deeds) as they do." (Bukhaari, Muslim and others).

In another narration the man said (in response to the Prophets question of what he had done to prepare for the last hour): "I did not prepare for it with many prayers, fasting or charity."

Imaam An-Nawawi, may Allaah have mercy upon him, said commenting upon this Hadeeth:
"The man’s words mean that he did not perform many optional acts of worship."
Ibn Hajar, may Allaah have mercy upon him, said:
"The saying of the Prophet sallallaahu ‘alaihi wa sallam: “You will be with those whom you love” means 'You will be joined with them and be in their company'. If someone were to ask: 'How can they occupy different ranks yet be together?' We would answer that being in paradise fulfils the pledge that they are together, but not necessary at the same rank."
Imaam An-Nawawi, may Allaah have mercy upon him, said: 
"This Hadeeth points out the virtues of loving Allaah, His Messenger and the righteous, whether dead or alive. It clarifies that it is not a condition to perform the same acts in order to benefit from loving them. Another virtue of loving Allaah and His Messenger sallallaahu ‘alaihi wa sallam is that it will lead a person to adhere to their commands and refrain from what they prohibited."

3 - Ibn Mas’ood, may Allaah be pleased with him, and others narrated that a man came to the Prophet sallallaahu ‘alaihi wa sallam and said: 
"O Messenger of Allaah! What do you say about a man who loved some people yet did not do what it takes in order for him to be with them (in the hereafter)?" 
The Prophet sallallaahu ‘alaihi wa sallam replied: “One will be with whom he loves” (Bukhaari, Muslim and others).

Al-Mubaarakfoori, may Allaah have mercy upon him, said commenting on this Hadeeth: 
"This means that if he is sincere in his love for them, then he will join them (in the Hereafter) even if he did not perform the same righteous deeds as they did, due to the closeness of their hearts. Also, perhaps this love could lead to him being like them in the performance of righteous deeds".

4 - Abu Dharr, may Allaah be pleased with him, said to the Prophet sallallaahu ‘alaihi wa sallam:
"O Messenger of Allaah! What is the status of a man, who loves a group of people, yet cannot perform the same (righteous) actions as they do?"  
He sallallaahu ‘alaihi wa sallam replied: “O Abu Dharr! You will be with those whom you love.” 
Abu Dharr added: "I love Allaah and His Messenger."  
He sallallaahu ‘alaihi wa sallam he said: “You will be with those whom you love.”  
Then Abu Dharr, may Allaah be pleased with him, repeated his statement and so the Prophet sallallaahu ‘alaihi wa sallam repeated his. (Ahmad, Abu Daawood and Daarami).

Shaykh Al-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, said commenting upon this Hadeeth: 
"The meaning of this Hadeeth is obvious, because it is natural for someone who loves another to be with him. The closeness to the beloved will be proportional to the intensity of love that exists. If this love is perfected then it entails that one must do all that the beloved requests and commands, provided that one is able to do so. The more one willingly differs from ones beloved, the weaker the love is that exists. Loving someone necessitates hating all that they hate all and whom they hate, provided they are aware of this hatred.  
This is why Allaah says (that which translates as): “You will not find a people who believe in Allaah and the Last Day having affection for those who oppose Allaah and His Messenger…” (Al-Mujaadilah: 22) loving and befriending are from the deeds of the heart. Believing in Allaah necessitates loving Him and His Messenger, which is of course in stark contradiction to loving those who hate and oppose Allaah and His Messenger."

5 - Anas Ibn Maalik, may Allaah be pleased with him, narrated that the Prophet sallallaahu ‘alaihi wa sallam said: 
“One who attains the following three things will taste the sweetness of faith:
- To make Allaah and His Messenger more beloved to himself than anything else;
- To love a person for no other reason except for the sake of Allaah;
- And to hate to return to disbelief just as much as he would hate to be thrown into fire.”
 (Bukhaari, Muslim and others).
Imaam An-Nawawi, may Allaah have mercy upon him, said commenting upon this Hadeeth: 
"This is a great Hadeeth and one of the tenets of Islaam. The scholars said regarding“Would taste the sweetness of faith” that it means enjoining obedience, persevering in order to please Allaah and His Messenger and favouring these over what this worldly life has to offer. The slave will achieve the love of his Lord and His Messenger when he obeys him and refrains from anything which He prohibits."

Shaykh Al-Islaam Ibn Taymiyyah, may Allaah have mercy upon him, said: 
"Loving Allaah and His Messenger more than anything else is one of the tenets of Islaam, without which a slave is not considered a believer."

Al-Baydhaawi, may Allaah have mercy upon him, said: 
"The Prophet sallallaahu ‘alaihi wa sallam stated that these three factors must exist in order for one's belief to be perfect.  
- If one were to ponder upon the fact that Allaah is the One who created the soul and bequeathed it to man, and that there is nobody or nothing else besides Him that can permit or prevent good from taking place,
- and that all others beside Him are nothing but mediators (in terms of conveying Allaah's message),
- and that the Prophet sallallaahu ‘alaihi wa sallam was the one who was entrusted with the task of clarifying all that Allaah requires from mankind; 
Then this would lead His slaves to direct themselves toward their Lord completely. This entails that they 
- love only that which Allaah loves,
- to love only for His sake,
- to be certain that what he has promised in terms of reward or punishment is true
- and to imagine the Last day as if it has already arrived.  
If these matters are achieved, then the slave will feel as if he is in Paradise when he sits in the gatherings of remembrance (i.e., the circles in which the names of Allaah are mentioned and praised). It is only then that the slave will feel that returning to disbelief is just as hateful to him as being thrown into fire."

 Source: "Loving the Prophet" from www.alminbar.com
Read On 0 comments

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.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

Cerita Tentang Maulid


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.

Tulah sedih kadang kenangkan bila orang nak bicara tentang Ijma‘ dan berijtihad mengeluarkan hukum itu ini padahal bukan ahli ijtihad dan tak faham Tiada ijtihad pada perkara yang telah ada nas bahkan apatah lagi yang mencanggahi nas.

Read On 0 comments

Hadeeth On Maulid - Prophet's Aqeeqah


Bismillah Ar Rahmaan Ar-Raheem

As-Suyutee said:
"Another primary text has occurred to me by which the legitimacy of the Mawlid can be derived, namely what is reported by al-Bayhaqee from Anas that ‘the Prophet (SAW) performed Aqeeqah for himself after his prophethood.’ And it occurs that his grandfather Abdul Muttalib performed the Aqeeqah for him when he was a child of seven years, and the aqeeqah is not repeated a second time. So therefore this is to taken to mean that what the Prophet (SAW) did was to openly manifest gratitude for Allaah making him the mercy for the universe and to legislate this for his ummah, just as he used to do by his sending salaam upon himself. Therefore it is recommended for us that we openly manifest gratitude for his birth." (‘Husnul Maqsad’ of as-Suyutee contained in his ‘Haawi lil Fataawi’)

These words were also quoted by the commentator to ‘al-Muwaahib al-Laduniyyah’ (1/140) - az-Zarkaanee.

The reply to this hadeeth:

When Imaam Maalik was asked about this hadeeth he replied, 
"Do you see the Companions of the Messenger of Allaah (SAW), for whom the aqeeqah was not performed in the days of Jaahiliyyah, performing Aqeeqah for themselves in Islaam? This is from the rejected (narrations)" [quoted from him by ibn Rushd al-Maaliki in the ‘Book of Aqeeqah’ of his work ‘al-Muqaddamaat al-Mumahhadaat’ 2/15] 

Abu Dawood said in his ‘Masaa’il Imaam Ahmad’ his work in which he reports from him:
"I heard Ahmad….so Ahmad said, ‘Abdullaah bin Muharrar from Qataadah from Anas that ‘the Prophet (SAW) performed Aqeeqah for himself’. This hadeeth is munkar (rejected) due to the weakness of Abdullaah bin Muharrar’" [This was report was also mentioned by ibn al-Qayyim in his ‘Zaad al-Ma’aad’ and ‘Tuhfatul Mawdood bi Ahkaamil Mawlood’(pg.51)] 

Ibn Hibbaan said in his ‘Kitaab al-Majrooheen’ (2/29) in the biography of Abdullaah bin Muharrar:
"He reported from Qataadah from Anas that ‘the Prophet (SAW) performed Aqeeqah for himself after Allaah had sent him as a Prophet.’…he (ibn Muharrar) used to be from the best of the servants of Allaah, except that he was from those that would lie without knowing it, and reverse (the meanings) of the narrations without understanding…..
Abu Ishaaq at-Taalaqaanee said, ‘I heard ibn al-Mubaarak saying: if I was given the choice of entering paradise or accuse Abdullaah ibn Muharrar. I would choose to accuse him and then enter Paradise. For when I saw him I found dung to be more beloved to me than him.’ [this report is also narrated by Imaam Muslim in the introduction to his saheeh].
I (ibn Hibbaan) heard ad-Daarimee saying, ‘I heard Yahyaa bin Ma’een saying: Abdullaah bin Muharrar is not trustworthy and precise (thiqah)’"
Al-Bazzaar said, "….from Abdullaah bin Muharrar from Qataadah from Anas that the Prophet (SAW)….Abdullaah bin Muharrar was alone in reporting the hadeeth and he is severely weak, one would find written from him what is not found with other than him." [‘Zawaa’id al-Bazzaar alaa Kutub as-Sitta’ in the chapter ‘Qadaa al-Aqeeqah’] 

Al-Bayhaqee said:
"Abdullaah bin Muharrar reported a munkar (rejected) hadeeth concerning the Prophet’s performing Aqeeqah for himself …[quotes the hadeeth]…..
Abdur Razzaaq said, ‘indeed they (scholars of hadeeth) abandoned Abdullaah bin Muharrar due to the state of this hadeeth and it is reported from another perspective from Qataadah and yet another perspective from Anas and it is nothing." [‘Sunan al-Kubraa’ (9/300) of al-Bayhaqee. Chapter: ‘al-Aqeeqah Sunnah’]

This is the reference from which as-Suyutee quotes the hadeeth, yet it is strange that he did not quote the rest of al-Bayhaqee’s words.
An-Nawawee said:
"As for the hadeeth that he (ash-Shayraazee) mentioned concerning the Prophet’s performing Aqeeqah for himself, then it was reported by al-Bayhaqee with his isnaad from Abdullaah bin Muharrar from Qataadah from Anas…[hadeeth]…and this hadeeth is false (baatil)
Al-Bayhaqee said: this is a rejected hadeeth…(quoting previous words of Bayhaqee)….and Abdullaah ibn Muharrar is da’eef, being agreed upon to be so by the memorising scholars. He (Abdullaah ibn Muharrar) is abandoned." [‘Majmoo’ Sharh Muhadhdhab’ (8/330) of an-Nawawee, Chapter: ‘Aqeeqah’] 

Al-Mizzi in his biography to Abdullaah ibn Muharrar endorses the above words of Abdul Razzaaq. [‘Tahdheeb al-Kamaal’ of al-Mizzi] 

Adh-Dhahabee said during the course of presenting the biography of Abdullaah ibn Muharrar:
"Ahmad said: the people have abandoned his hadeeth. Al-Jawzajaanee said: "Destroyed." Ad-Daaruqutnee and a group (of scholars) said: "Abandoned." Ibn Hibbaan said: "He used to be from the best of the servants of Allaah except that he would lie without knowing it, and reverse (the meanings) of the narrations without understanding…." [‘Meezaan al-I’tidaal’ of adh-Dhahabee] 

Ibn Hajr al-Asqalaanee said:
"His saying (ar-Raafi’ee) it is reported that he (SAW) performed Aqeeqah for himself after his prophethood by al-Bayhaqee from the hadeeth of Qataadah from Anas. He (ibn Hajr) said: it is munkar, it contains Abdullaah bin Muharrar and he is severely weak. Abdur Razzaaq said…[the words previously quoted]. I (ibn Hajr) say: as for the other perspective from Qataadah then I have not found it as a hadeeth of the Messenger (SAW), all that is reported is in this regards is that Qataadah used to pass rulings on this as related by ibn Abdul Barr. Rather al-Bazzaar and others were certain that Abdullaah bin Muharrar is alone in reporting this hadeeth from Qataadah. As for the other perspective still from Anas then it is reported by Abu ash-Shaykhain ‘al-Adaahee’ and ibn Ayman in his ‘Musannaf’ via the route of Abdullaah bin Muthnaa from Thamaamah bin Abdullaah bin Anas from his father. An-Nawawee said in ‘Sharh Muhadhdhab’: this hadeeth is false." [‘Talkhees al-Habeer’ 4/147 of ibn Hajr,  Chapter : ‘al-Aqeeqah’] 

Likewise in Fath al-Baree he (Ibn Hajr al-Asqalaanee) declares the hadeeth from all of its various perspectives to be da’eef. [Sharh Baab Imaatatul Adha] 

Therefore az-Zarqaanee in his ‘Sharh Muwaahib’ (1/140) follows up his quote by quoting the verdicts of ibn Hajr and an-Nawawee on this hadeeth and then saying:
"Therefore to use it to derive the legitimacy (of the Mawlid) is not correct."

[Taken from 'al-Qawl al-Fasl' of Shaykh Ismaa'eel al-Ansaaree with summary]



Source: Discussion Of A Hadeeth On Mawlid - "The Prophet (SAW) performed Aqeeqah for himself after his Prophethood." - by Abu Rumaysah (Troid)

Read On 0 comments

Menilai 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


Penerangannya : 

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
Read On 0 comments

The Introduction Of Maulid Nabi Into Islam (Sunni Muslims)


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 (to Sunni Muslims) 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]

----------------------------------------------
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
Read On 0 comments

Is It Allowed To Ask Others To Make Du’aa (Supplication) For You?

Read On 0 comments

Bid'ah - Understanding the Linguistic & Shari'ah Sense


It is known that those who defend innovations to gain mainstream acceptance, when discussing the topic of bid'ah (innovation) defines it as being both good and bad. What they do not reveal though is that these scholars (whom they quote) are simply using the word "bid'ah" in its broader linguistic sense, and not strictly in its Shari'ah sense.

Statements of some of the scholars such as al-Shafi'i,  al-Izz bin Abd al-Salam, an-Nawawi and Ibn Hajar al-Asqalani are often cited to show agreement and acceptance, when in fact these deceptive short quotes reveal differently when we see the entire section.



Ibn Hajar al-Asqalani's Explanation

Ibn Hajar said in Fath al-Bari (13/278) in the book Holding Fast to the Book and Sunnah, in the chapter "What is disliked of delving and disputing in knowledge, exaggeration in the religion and innovations," the following:

وأما " البدع " فهو جمع بدعة وهي كل شيء ليس له مثال تقدم فيشمل لغة ما يحمد ويذم ، ويختص في عرف أهل الشرع بما يذم وإن وردت في المحمود فعلى معناها اللغوي 
As for innovations (البدع), it is the plural of innovation (بدعة) and it is everything which does not have any prior example. Linguistically, [the word] encompasses what is both praiseworthy and blameworthy. In the usage of the people of the legislation (i.e. Scholars) it is specifically for what is blameworthy and if it is used in connection to what is praiseworthy, then it is upon its linguistic meaning.


And Ibn Hajar also said (13/253):

و " المحدثات " بفتح الدال جمع محدثة والمراد بها ما أحدث ، وليس له أصل في الشرع ويسمى في عرف الشرع " بدعة " وما كان له أصل يدل عليه الشرع فليس ببدعة ، فالبدعة في عرف الشرع مذمومة بخلاف اللغة فإن كل شيء أحدث على غير مثال يسمى بدعة سواء كان محمودا أو مذموما ، 
And "the newly invented matters" (المحدثات), with the fathah on the daal, is the plural of novelty (محدثة) and what is intended by it is what has been newly-introduced and does not have any basis in the legislation. It is referred to in the usage of the Shari'ah as innovation (بدعة). As for what has a basis indicated by the Shari'ah then it is not an innovation. For "innovation" in the usage of the Shari'ah is blameworthy as opposed to its usage (with its) linguistic (meaning), for everything that has been newly-invented without any prior example is named "bid'ah" irrespective of whether it is praiseworthy, or blameworthy.

Ibn Kathir's Explanation

In support of the above, we find Ibn Kathir said in explanation of the verse (2:117):

والبدعة على قسمين تارة تكون بدعة شرعية كقوله فإن كل محدثة بدعة وكل بدعة ضلالة وتارة تكون بدعة لغوية كقول أمير المؤمنين عمر بن الخطاب عن جمعه إياهم على صلاة التراويح واستمرارهم نعمت البدعة هذه 
And bid'ah is of two types. Sometimes it is a bid'ah shar'iyyah (with its Shariah meaning), such as his saying, "For every newly-invented matter is an innovation and every innovation is misguidance..." and sometimes it is a bid'ah lughawiyyah (with its linguistic meaning), such as the saying of Amir al-Mu'minin Umar bin al-Khattaab regarding his uniting them together for the Tarawih prayer and making them maintain this practice, "What an excellent innovation this is..."

The two statements from Ibn Hajar al-Asqalani and one from Ibn Kathir allow us to develop a context by which we can understand the true and real intent of those who have spoken of "good bid'ah". It is this context that those who are dishonest wish to conceal to justify their multitude of relative innovations (bid'ah idafiyyah) which are censured in the Shariah and which they try to justify by confusing them with matters which have been entered into the linguistic application of this term by a number of scholars.


Adapted from: "Refuting the Notion of Bid'ah Hasanah (Good Innovation) in Worship: Part 1" at bidah.com

Read On 0 comments

Larangan Meminta Pertolongan Kepada Rasulullah Baik Ketika Beliau Masih Hidup Terlebih Setelah Wafat

Read On 0 comments

Fadilat Surah-Surah & Ayat-Ayat Tertentu


1. Surah Al-Fatihah

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Apabila kamu membaca “الحمد لله رب العالمين”, maka bacalah  juga (ayat) “بسم الله الرحمن الرحيم”, kerana sesungguhnya ia adalah Ibu (Induk isi) Al-Quran, Ibu al-Kitab dan 7 ayat yang sentiasa diulangi dan “بسم الله الرحمن الرحيم” salah satu daripada ayatnya.
Sahih - riwayat Imam al-Daaruquthni dan Imam al-Baihaqi (Sunannya) daripada Abu Hurairah)

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Sebaik-baik ayat Al-Quran adalah “الحمد لله رب العالمين” (yakni Surah al-Fatihah) 
Sahih – al-Haakim (al-Mustadrak) dan al-Baihaqi (Syu‘ab al-Imaan) daripada Anas bin Maalik.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Mahukah kalian aku beritahu mengenai surah yang terbaik di dalam Al-Quran? “الحمد لله رب العالمين”.
Sahih – Ahmad (al-Musnad) daripada ‘Abdullah bin Jaabir al-Bayaadhi

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
“الحمد لله رب العالمين” adalah Ibu (Induk isi) Al-Quran, Ibu al-Kitab dan 7 ayat yang sentiasa diulangi.
Sahih – Abu Dawud dan al-Tirmidzi dpd Abu Hurairah

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
“الحمد لله رب العالمين” adalah 7 ayat yang sentiasa diulangi yang dikurniakan kepada ku dan (ia juga adalah) Al-Quran al-Azhiem.
Sahih – al-Bukhaari dan Abu Dawud dpd Abu Sa‘ied bin al-Mu‘alli

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Tiada yang Allah turunkan di dalam al-Taurat, tidak pula al-Injil seperti Ummul Quran (Ibu/Induk Al-Quran) dan ia juga adalah al-Sab‘u al-Matsaani (7 yang diulang-ulang bacaannya) dan ia dibahagikan di antara Aku dan hambaKu dan bagi hambaKu apa yang dipintanya (dengan pembacaannya).
Sahih – al-Tirmidzi dan al-Nasaa’i dpd Ubaiy.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Demi yang nyawaku di TanganNya! Tiada yang diturunkan di dalam al-Taurat, tidak pula al-Injil, tidak pula al-Zabuur malah tidak pula di dalam al-Furqaan sepertinya (yakni Ummul Quran - Ibu/Induk Al-Quran) dan ia juga adalah al-Sab‘u al-Matsaani (7 yang diulang-ulang bacaannya) dan Al-Quran al-Azhiem yang dikurniakan kepadaku.
Sahih – Ahmad dan al-Tirmidzi dpd Abu Hurairah


2. Surah Al-Ikhlaas

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Marilah kalian menghampiri ku dan tumpukan perhatian kerana sesungguhnya aku akan membacakan kepada kamu 1/3 Al-Quran. Maka baginda pun membaca “قل هو الله أحد” lalu bersabda: Ketahuilah sesungguhnya ia setanding dengan 1/3 (daripada kesuluruhan) Al-Quran.
Sahih - riwayat Imam Ahmad (Al-Musnad), Muslim (Sahihnya) dan al-Tirmidzi (Sunannya) daripada Abu Hurairah.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Apakah seseorang di antara kalian rasa tidak mampu membaca 1/3 Al-Quran di dalam 1 malam? Maka sesungguhnya sesiapa yang membaca “قل هو الله أحد الله الصمد” pada satu malam maka ia telah membaca 1/3 Al-Quran pada malam tersebut.
Sahih – Ahmad, al-Tirmidzi dan al-Nasaa’i daripada Abu Aiyub

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Apakah seseorang di antara kalian rasa tidak mampu membaca 1/3 Al-Quran di dalam 1 malam? Sesungguhnya Allah telah membahagikan Al-Quran kepada 3 bahagian dan Dia telah menjadikan “قل هو الله أحد”salah satu daripada bahagian Al-Quran itu. 
Sahih – Ahmad dan Muslim daripada Abu al-Dardaa’

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
“قل هو الله أحد” menyamai 1/3 Al-Quran
Sahih – Imam-Imam Malik (al-Muwattho’), Ahmad, al-Bukhaari, Abu Dawud dan alNasaa-i dpd Abu Sa‘ied, al-Bukhaari dpd Qataadah bin al-Nu‘maan, Muslim dpd Abu al-Dardaa’, al-Tirmidzi dan Ibn Maajah dpd Abu Hurairah, al-Nasaa-I dpd Abu Aiyuub, Ahmad dan Ibn Maajah dpd Abu Mas‘uud al-Anshari, al-Tabarani dpd Ibn Mas‘uud dan Mu‘aadz, Ahmad dpd Ummu Kultsum binti ‘Uqbah, al-Bazzaar dpd Jaabir, Abu ‘Ubayd dpd Ibn ‘Abbaas.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa yang membaca (surah) “قل هو الله أحد” sepuluh kali Allah binakan untuknya sebuah rumah di syurga.
Sahih – Ahmad dpd Mu‘aadz bin Anas

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa yang membaca (surah) “قل هو الله أحد” maka seolah-olah ia telah membaca 1/3 Al-Quran.
Sahih – Ahmad, al-Nasaa’i dan al-Dhiyaa’ dpd Ubaiy


3. Surah Al-Kaafirun


  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa yang membaca…(surah) “قل يا أيها الكافرون” maka itu baginya seperti membaca ¼ Al-Quran dan barangsiapa yang membaca (surah) “قل هو الله أحد” itu baginya seperti membaca 1/3 Al-Quran.  
Hasan – al-Tirmidzi dpd Anas


4. Surah Al-Ikhlaas & Al-Kaafirun

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
“قل هو الله أحد” menyamai 1/3 Al-Quran dan “قل يا أيها الكافرون” menyamai ¼ Al-Quran.
Sahih – al-Tabarani (al-Kabier) dpd Ibn ‘Umar

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Sebaik-baik 2 surah yang dibaca di dalam (solat sunnat) 2 raka‘at sebelum (solat Fardhu) al-Fajr: “قل يا أيها الكافرون” dan “قل هو الله أحد” 
Sahih – Ibn Hibbaan dan al-Baihaqi (al-Syu‘ab) dpd ‘Aa-isyah


5. Surah Al-Falaq & An-Naas

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Kalian tidak akan dapat membaca sesuatu yang lebih dekat di sisi Allah daripada: “قل أعوذ برب الفلق”.
Sahih – al-Nasaa’i dpd ‘Uqbah bin ‘Aamir

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Telah diturunkan kepada ku beberapa ayat yang belum pernah ada sepertinya sebelum ini “قل أعوذ برب الفلق” dan  “قل أعوذ برب الناس”.
Sahih- Muslim, al-Tirmidzi dan Nasaa’i (Sunannya) dpd ‘Uqbah bin ‘Aamir

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Mahukah kamu aku beritakan sebaik-baik bacaan pelindung bagi orang yang mahukan perlindungan Allah: “قل أعوذ برب الفلق” dan juga “قل أعوذ برب الناس”.
Sahih – al-Tabarani (al-Kabier) daripada ‘Uqbah bin ‘Aamir.


6. Surah Al-Ikhlaas, Al-Falaq & An-Naas
  • Rasulullah shallallahu 'alayhi wasallam bersabda:
“قل هو الله أحد” dan al-Mu‘awwidzatain ketika bersenja dan ketika berpagian sebanyak 3 kali, mencukupkanmu daripada segala sesuatu. 
Sahih – Abu Dawud, al-Tirmidzi dan al-Nasaa-i dpd ‘Abdullah bin Khubaib


7. Surah Al-Baqarah

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Aku dikurniakan ayat-ayat penghujung surah Al-Baqarah ini daripada khazanah di bawah ‘Arasy yang tidak dikurniakan kepada seorang nabi pun sebelum ku.
Sahih – Imam Ahmad (al-Musnad), al-Tabarani (al-Kabier) dan al-Baihaqi (Syu‘ab al-Imaan) daripada Hudzaifah serta Imam Ahmad (al-Musnad) daripada Abu Dzar

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Bacalah Surah al-Baqarah di rumah kalian kerana syaithan tidak akan masuk ke sesebuah rumah yang dibaca padanya Surah al-Baqarah.
Sahih – al-Haakim (al-Mustadrak) dan al-Baihaqi (Syu‘ab al-Imaan) daripada Ibn Mas‘uud.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Bacalah kedua-dua ayat terakhir di dalam Surah Al-Baqarah sebab Tuhanku telah mengurniakannya kepada ku daripada khazanah di bawah ‘Arasy.
Sahih – Ahmad (al-Musnad) dan al-Tabarani (al-Kabier) dpd ‘Uqbah bin ‘Aamir

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Sesungguhnya Allah Ta‘aala telah menulis suatu tulisan 2000 tahun sebelum menciptakan segala langit dan bumi dan ia berada di sisi ‘Arasy lalu diturunkan 2 ayat daripadanya yang menjadi penutup Surah al-Baqarah. Tiada yang membacanya di dalam rumah selama 3 malam (berturut-turut) kecuali pasti syaithan tidak akan mendekati rumah itu.
Sahih – al-Tirmidzi, al-Nasaa’i dan al-Haakim daripada al-Nu‘maan bin Basyier.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Dua ayat pada penutup Surah al-Baqarah, barangsiapa yang membacanya maka cukuplah  itu baginya.
Sahih – Ahmad, al-Bukhari, Muslim dan Ibn Maajah dpd Ibn Mas‘uud

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa yang membaca 2 ayat penutup Surah al-Baqarah pada satu-satu malam, cukuplah itu baginya (pada malam tersebut)
Sahih – 4 Imam penyusun Sunan dpd Ibn Mas‘uud.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Jangan kalian jadikan rumah-rumah kalian (seperti) perkuburan sesungguhnya syaithan cabut lari daripada rumah yang dibaca surah al-Baqarah di dalamnya.
Sahih – Ahmad, Muslim dan al-Tirmidzi dpd Abu Hurairah

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa yang membaca ayat al-Kursiy setiap selepas Sholat Fardhu, tiada yang menghalangnya daripada memasuki Syurga kecuali maut (yakni jika ia mati maka tiada penghalang ke Syurga)
Sahih – al-Nasaa’i dan Ibn Hibbaan dpd abu Umaamah


8. Surah Al-Baqarah & Aali-‘Imran

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Bacalah Al-Quran, sebab ia akan datang pada Hari Kiamat kelak sebagai pemberi syafaat kepada pembacanya. Bacalah al-Zahraawain: Al-Baqarah dan Aali-‘Imraan, kerana kedua-duanya akan datang pada Hari Kiamat seperti 2 awan redup atau apa saja yang melindungi manusia daripada panas terik…bacalah Surah al-Baqarah sebab pada pembacaan/penghayatan/penghafalannya ada keberkahan dan meninggalkannya adalah suatu kerugian dan tiada kebatilan (sihir) yang mampu menandinginya.
Sahih – Ahmad (al-Musnad) dan Muslim (Sahihnya) daripada Abu Umaamah.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Al-Quran dan ahlinya yang dahulunya mengamalkannya di dunia akan datang pada hari Kiamat, dengan surah al-Baqarah dan Aali- ‘Imran berada di barisan paling hadapan, kedua-dua (surah itu) datang seumpama 2 awan redup…
Sahih – Ahmad, Muslim dan al-Tirmidzi dpd al-Nuwaas bin Sim‘aan

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Nama Allah yang paling Agung ada di dalam kedua-dua ayat berikut: “و إلهكم إله واحد لا إله الا هو الرحمن الرحيم” dan permulaan Surah Aali-‘Imran “الم الله لا إله الا هو الحي القيوم”.
Hasan - riwayat Imam Ahmad (al-Musnad), Abu Dawud (Sunan), al-Tirmidzi (Sunan/Jaami‘) dan Ibn Maajah (Sunan) daripada Asmaa’ binti Yazid


9. Surah Al-Baqarah, Aali-‘Imran & Taha

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Nama Allah yang paling Agung yang jika dilakukan doa dengan menyebutnya pasti doa itu diperkenankanNya ada di dalam 3 surah daripada Surah-surah Al-Quran: di dalam Al-Baqarah, Aali-‘Imran dan Taha.
Sahih - riwayat Ibn Maajah (sunan), al-Tabarani (Mu‘jam al-Kabier) dan al-Hakim (al-Mustadrak) daripada Abu Umaamah)


10. Surah Al-Mulk

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Sesungguhnya ada surah Al-Quran sekadar 30 ayat sahaja, yang akan memberi syafaat kepada seseorang sehingga ia diampunkan iaitu “تبارك الذي بيده الملك”.
Hasan – Ahmad, 4 Imam pengarang As-Sunan (A.Dawud, Tirmidzi, Nasa-I dan Ibn Maajah) Ibn Hibbaan (Sahihnya) dan al-Haakim dpd Abu Hurairah.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Ada satu surah daripada Kitabullah yang hanya berjumlah 30 ayat, memberi syafaat kepada seseorang dan mengeluarkannya daripada neraka serta memasukkannya ke dalam syurga
Hasan – al-Haakim daripada Abu Hurairah

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Suatu surah daripada Al-Quran yang hanya berjumlah 30 ayat menjadi pembela pembaca/penghafalnya sehingga ia berjaya masuk syurga iaitu Surah Tabaarak (al-Mulk)
Hasan – al-Tabarani (al-Ausath) dan al-Dhiyaa’ dpd Anas

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Surah Tabaarak adalah penghalang daripada Azab kubur
Sahih – Ibn Mardawaih daripada Ibn Mas‘uud


11. Surah Huud

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
(Surah) Huud dan kumpulannya (surah-surah lain seumpamanya) menjadikan aku beruban (isinya amat menggerunkan).
Sahih – al-Tabarani (al-Kabier) dpd ‘Uqbah bin ‘Aamir dan Abu Juhaifah

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
(Surah) Huud dan kumpulannya (surah-surah lain seumpamanya) menjadikan aku beruban (isinya amat menggerunkan) sebelum masanya aku patut beruban.
Sahih – Ibn Mardawaih dpd Abu Bakr

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
(Surah) Huud dan kumpulannya (surah-surah lain seumpamanya) daripada al-Mufassal menjadikan aku beruban (isinya amat menggerunkan).
Sahih – Sa‘ied bin Manshuur (Sunannya) dpd Anas dan Ibn Mardawaih dpd ‘Imraan


11. Surah Huud, al-Waaqi‘ah, al-Mursalaat, an-Nabaa' & At-Takwir

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
(Surah) Huud, al-Waaqi‘ah, al-Mursalaat, ‘Amma Yatasaa-aluun dan Idzas syamsu kuwwirat menjadikan aku beruban (isinya amat menggerunkan).
Sahih - al-Tirmidzi dan al-Haakim dpd Ibn ‘Abbaas, al-Haakim dpd Abu Bakar dan Ibn Mardawaih dpd Sa‘ad.


12. Surah Al-Fath

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Sungguh telah diturunkan kepadaku suatu ayat yang aku lebih sukainya daripada segala apa yang ada di dunia ini: “إنا فتحنالك” sehinggalah FirmanNya: “عظيما”.
Sahih – Muslim daripada Anas

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Sungguh telah diturunkan kepada ku malam ini satu surah yang lebih aku sukainya daripada segala yang disinari pancaran matahari: “إنا فتحنالك فتحا مبينا”
Sahih – Ahmad, al-Bukhaari dan al-Tirmidzi dpd ‘Umar


13. Surah al-Kahfi


  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa yang mengahafal 10 ayat (pertama) daripada awal Surah al-Kahfi, ia terpelihara daripada fitnah al-Dajjaal.
Sahih – Ahmad, Muslim, Abu Dawud, al-Nasaa’i dpd Abu al-Dardaa’

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa membaca Surah al-Kahfi pada hari Jumaat ia diterangi dengan cahaya selama di antara 2 Jumaat (antara Jumaat itu dan Jumaat minggu depannya – seminggu)
Sahih – al-Haakim dan al-Baihaqi (Sunannya) dpd Abu Sa‘ied

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa membaca Surah al-Kahfi pada hari Jumaat ia diterangi dengan cahaya sejauh di antara dirinya dan Bait al-‘Atieq (Ka‘bah)
Sahih – al-Baihaqi (al-Syu‘ab) dpd Abu Sa‘ied


14. Surah-Surah Yang Lain

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Aku dikurniakan pengganti al-Taurat iaitu al-Sab‘u al-Tiwaal (7 surah pertama dan semuanya panjang-panjang) dan yang setanding dengan al-Zabur adalah (surah-surah yang mencecah bilangan 100 ayat atau hampir 100 ayat) dan adapun yang setimpal al-Injil adalah al-Ma'tsaani (yang kurang daripada 100 dan sering diulang bacaannya) serta aku diberikan kelebihan dengan surah-surah al-mufassal (selain daripada pembahagian tadi).
Sahih – al-Tabarani (al-Kabier) dan al-Baihaqi (Syu‘ab al-Imaan) daripada Waatsilah.

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Barangsiapa yang membaca dan menghafal al-Sab‘u (7 surah awal yang terpanjang) maka itu adalah suatu kebaikan yang tidak terkira.
Hasan – al-Haakim dan al-Baihaqi (Syu‘ab al-Imaan) dpd ‘Aa-isyah

  • Rasulullah shallallahu 'alayhi wasallam bersabda:
Puasa dan Al-Quran memberi syafaat kepada seseorang hamba pada Hari Kiamat maka akan berkata Puasa: Wahai Tuhan sesungguhnya aku menghalangnya daripada makan dan syahwatnya pada siang hari maka jadikanlah aku syafaat baginya, kata Al-Quran pula Tuhanku aku menghalangnya daripada tidur  pada waktu malam maka jadikanlah aku syafaat baginya.
Sahih – Ahmad, al-Tabarani (al-Kabier), al-Haakim dan al-Baihaqi (Syu‘ab al-Imaan) dpd Ibn ‘Amr



Read On 0 comments

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
Read On 3 comments

Orang Yang Pertama Ingkar Allah di Atas Langit Adalah FIRAUN


Read On 0 comments

Pahala Bacaan Untuk Si Mati - Imam Ibn Katsier


Mengenai pahala bacaan:

Al-Hafiz Ibn Katsier rahimahullah ketika mentafsirkan ayat Firman Allah:
 
“Dan tiadalah (ganjaran) bagi seseorang insan itu, kecuali apa yang telah diusahakannya.”

{Nukilan dari Imam Ibn Katsier - Tafsier Surah an-Najm}

“Yakni sebagaimana tidak dipertanggungkan ke atas dirinya dosa orang lain, maka demikianlah pahala orang lain, tidak akan diperolehinya kecuali apa yang diusahakannya secara peribadi. Daripada ayat inilah al-Imam asy-Syafi‘ie, semoga Allah merahmati beliau dan ulama lainnya yang menuruti pendapat beliau, berpegang dengan pendapat bahawa pahala bacaan Al-Quran tidak akan sampai kepada si mati biarpun jika ia dihadiahkan kepadanya kerana ia bukan dari amalan si mati dan bukan pula dari usaha si mati dan sebab itulah Rasulullah shallallahu 'alayhi wasallam tidak pernah menggalakkan ummatnya pada perkara demikian dan tidak pula menunjukkan mereka agar melakukan demikian dengan satu nas pun, tak pula isyarat dan tiada pula ditukil atau diriwayatkan dari seorang pun Sahabat baginda.


Seandainya ia suatu perkara yang baik tentunya merekalah orang yang paling utama melakukannya dan menggalakkannya sedang bab (perkara) peribadatan adalah kembali kepada nas semata-mata dan tidak boleh dicampurkan dengan qiyas-qiyas dan pendapat-pendapat manusia.”

{Akhir Nukilan dari Imam Ibn Katsier}

Kata Imam al-‘Izz bin ‘Abdis Salam rahimahullah di dalam al-Fatawa: 24/2- tahun 1692:
“Barangsiapa yang melakukan suatu ketaatan kepada Allah Ta‘ala, kemudian ia menghadiahkan pahalanya kepada seorang lain yang hidup ataupun mati, tidak akan diperpindahkan pahalanya kepada orang lain itu, kerana 
{Dan tiadalah (ganjaran) bagi seseorang insan itu, kecuali apa yang telah diusahakannya} 
justeru, jika ia mula melaksanakan suatu ketaatan dengan niat agar ia akan didapatkan oleh si mati, ia tidak akan mendapatkannya, kecuali apa yang telah sedia dikecualikan oleh Syara‘ (bahawa ia bermanfaat bagi si mati dengan nas) seperti sedeqah, puasa dan haji.”

Kesimpulan:

Apa yang disebutkan oleh al-Hafiz Ibn Katsier daripada al-Imam asy-Syafi‘ie rahimahullah adalah merupakan pendapat kebanyakan ulama dan segolongan daripada al-Hanafiyah sebagaimana yang dinukilkan oleh az-Zabiediy di dalam “Syarh al-Ihya’”: 10/369. (Dengan ini juga diketahui kekeliruan dakwaan Ibn Qudamah rahimahullah di dalam al-Mughnie: 2/569 berkenaan adanya Ijma‘ pada perkara “sampainya pahala bacaan kepada orang-orang yang telah meninggal dunia”, sedangkan antara orang yang paling utama mencanggahinya adalah al-Imam asy-Syafi‘ie rahimahullah)

Wallahu a'lam
Read On 4 comments

Search IslamIQ.sg

Loading...
Subscribe to us:


Unique Visitors:

Ustaz Murad Said