Islamiq.sg

AQD020: Perayaan Hari Valentine

2012-02-13T14:51:00.000+08:00

Sambutan perayaan yang diraikan oleh umat manusia dengan latarbelakang bangsa dan agama yang berlainan jelas menggambarkan ciri-ciri keunikan sese-buah bangsa dan agama. Cara sesebuah bangsa dan agama menyambut hari kebesaran mereka pula mempunyai nilai-nilai keagamaan yang tersendiri.

Bagi masyarakat Islam Singapura, mereka terdedah kepada berbagai bentuk perayaan berlatarbelakangkan kehidupan berbilang bangsa dalam sebuah negara sekular. Menyedari hakikat ini, masyarakat Islam Singapura yang merupakan sebahagian dari rakyat negara ini perlu hidup sebagai rakyat Singapura yang berjaya mengekalkan keperibadian Islam dan berbangga dengannya.

Maka yang demikian adalah penting bagi masyarakat Islam mengetahui jenis-jenis perayaan sama ada dibenarkan atau tidak bagi masyarakat Islam merayakannya. Ini adalah semata-mata untuk memelihara kesucian aqidah Islam yang tidak membenarkan perkongsian dua nilai yang bertentangan dalam satu jasad.

Hakikatnya bahawa ketika kita nampak jahil tentang peristiwa-peristiwa agung dan perayaan dalam Islam, kita lebih arif dan berbangga untuk menyertai perayaan-perayaan yang bukan dari Islam. Perayaan-perayaan kumpulan agama bukan Islam yang pada asalnya mempunyai kaitan dengan ibadat atau kepercayaan ini, kemudiannya telah bertukar menjadi amalan budaya dan adat. Amalan ini kemudiannya disertai oleh berbagai bangsa, termasuk sebilangan orang-orang Islam, atas nama budaya atau adat. Antara amalan-amalan itu ialah:

Hari Valentine (St Valentine's Day)

Hari Valentine menurut sejarah Kristian pada asalnya ialah hari memperingati dua orang suci (saint) Kristian yang memiliki nama yang sama. Hari tersebut jatuh pada 14 Februari. Menurut lagenda Kristian, salah seorang dari dua orang suci tersebut adalah seorang paderi Rome yang terkorban dalam zaman penindasan Maharaja Claudius di Rome.

Hari Valentine (St Valentine's Day) yang disambut orang pada hari ini (khususnya masyarakat Kristian) adalah merupakan hari istimewa bagi remaja-remaja yang bercinta. Walaupun menurut dakwaan bahawa hari ini tidak ada kaitan dengan hari peringatan paderi di atas, tetapi hari ini menurut sejarah telah disambut oleh masyarakat purba Roman di mana pada hari ini para remaja akan menamakan kekasih mereka dan meminang mereka dalam Perayaan Lupercalia yang jatuh pada 15 Februari. Perayaan ini kemudian diperkenalkan oleh masyarakat Kristian Rome kepada England. Sebagai menyesuaikan adat ini dengan amalan agama Kristian, pihak gereja telah menukarkan kepada Perayaan St Valentine yang dikenal sekarang ini dengan Hari Valentine (St Valentine's Day).

Di Singapura, Hari Valentine disambut oleh kalangan muda-mudi dari berbagai bangsa, termasuk segelintir para remaja Islam yang cetek pengetahuan agama Islam dan hakikat hari tersebut. Kebanyakan remaja Islam kita yang menyambut hari tersebut adalah di kalangan mereka yang masih menuntut atau mereka yang terdedah kepada pergaulan bebas.

Pada hari tersebut, para remaja akan bertukar kad ucap selamat dengan menggunakan kad khas Hari Valentine yang bertemakan cinta. Bagi remaja-remaja yang bercinta pula, mereka akan membeli bunga-bunga untuk diberikan kepada kekasih. Bagi mereka juga seolah-olah hari tersebut adalah hari yang paling baik untuk mendapatkan kekasih. Oleh itu ramailah remaja-remaja yang keluar berdua-duaan pada hari tersebut sebagai meraikan sempenanya.

Dinukil dari artikel "Panduan Menyambut Perayaan Dalam Islam", Majalah Warita (Issue 114) terbitan Majlis Ugama Islam Singapura (Muis)

HAD005: Hadeeth On Maulid - Prophet's Aqeeqah

2012-01-29T12:26:00.000+08:00

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

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]

MISC011E: The Inventor Of Maulid Nabi

2012-01-28T09:37:00.000+08:00

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]

----------------------------------------------
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

2012-01-28T09:36:00.000+08:00

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:

“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

2012-01-28T09:35:00.000+08:00

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.

AQD006E: Greeting Non-Muslim Celebrations

2011-12-23T18:30:00.000+08:00

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

FIQ012E: ‘Ashuraa - A Jewish Tradition?

2011-12-04T08:12:00.000+08:00

‘Ashuraa in History

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

2011-11-24T07:43:00.000+08:00

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

FIQ011E: Virtues of the Month of Muharram

2011-11-21T14:28:00.000+08:00

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

FIQ058: Fasting on Saturdays

2011-11-05T16:18:00.005+08:00

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.

Source: http://www.subulassalaam.com/articles/article.cfm?article_id=92

FIQ055: Sholat Hari Raya di Musholla Itulah Menurut As-Sunnah

2011-11-05T09:00:00.000+08:00

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

Maka inilah dia tulisan kami pada hari ini dan tajuknya adalah, penetapan bahawa: “Sholat kedua-dua Hari Raya di dirikan di Musholla (Tanah Lapang/Dataran Luas) itulah menurut As-Sunnah”.

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 baginda shallallahu 'alayhi wasallam, di dalam perlaksanaan Sholat kedua-dua Hari Raya, ialah kedua-duanya sentiasa baginda laksanakan di Musholla”[3].

Kesimpulan 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:

(*Kami memaparkan hanya satu daripada pelbagai hadits yang dikemukakan untuk meringkaskan)

Daripada Abi Sa’ied Al-Khudriy radhiyallahu 'anhu yang meriwayatkan:

“Rasulullah shallallahu '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-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.

AQD007E: Haul-loween

2011-10-30T11:00:00.000+08:00

Bismillah wal-hamdulillah wa-salatu wa-salam 'ala Rasulillah, amma ba'd.

We were planning to do a short article regarding Halloween when we received an email about an event on the very same date, the 31st of October. Hence, we have decided to combine it into a single post because the topics seem to inter-weave. I doubt many will disagree.

Verily Allah is the Best of Planners.

History of Halloween

Saints
The Roman Catholics typically celebrate the anniversaries of their saints. Saints who have been officially recognised by the Church are people who are considered purified or holy and is therefore believed to be in Heaven.

According to their beliefs, the worship of saints is a show of devotion so that they can be asked to intercede or pray for those still on earth.

Calendar of Saints
Early Christians commemorated the day of the death of their Saints by having an annual feast. The number of recognized Saints increased until eventually every day of the year had at least one saint who was commemorated.

To deal with this increase, some dates were moved while others were completely removed from the calendar. These Feast Days were also ranked in order of importance of the respective Saints where some commemorative feasts became obligatory while others remained optional.

All-Saints' Day

With the huge deluge of Saints, a day was selected to commemorate all the Saints (the remainders who were not afforded a day to call their own) in a single swoop. This day was named All-Saints' Day and falls on the 1st of November.

All-Saints' Day was also known as All Hallows' Day ("Hallow" means "Saint") and is considered a Holy Day of Obligation for the Roman Catholics.

Halloween

The term Halloween was derived from "Hallows' Eve" which is the eve of All Saints' Day (All Hallows' Day).

The celebration was basically adopted from Pagan rituals called "Festival of the Dead" when it is believed that the border between this world and the other world becomes passable to spirits of the dead.

Please refer to this earlier post for Islam's view on non-Islamic celebrations:
AQD006E: Greeting Non-Muslim Celebrations

Haul

We received an email containing the following attachment and believed that a short response might be useful for those who are willing to think, compare and evaluate right from wrong:

The Scholars' View on Muhammad Ibn 'Umar Ibn Waqid al-Waqidi, author of "al-Maghazi"

Imam an-Nasa'ie رحمه الله said:
"His hadith compilation is not preserved while the tests (of authenticity) are sourced from there." (Ad-Dhuafa wa al-Matrukin, Imam ad-Dzahabi)

Imam Ibn Hajar al-Asqalani رحمه اللهرحمه الله said:
"He is matruk (abandoned in his opinions) even though his knowledge is vast." (at-Taqrib, Ibn Hajar al-Asqalani), which means that he is extremely unreliable in narrating ahadith.

According to the research of Shaykh al-Albanee رحمه الله, al-Waqidi had also been criticized by Imam as-Shafi'ie, Imam Ahmad Ibn Hanbal, Imam Abu Dawud and Imam Abu Hatim رحمه الله.

Wallahu a'lam.

May Allah give us His Taufeeq and Hidayah so that we may be among those who seek knowledge to ascertain which matters are closer to the truth, and be the defenders of the true practices of the religion, not those whose sole purpose of research is to defend the status quo.

Verily gaining the Pleasure of Allah is dearer to us than gaining the pleasure of His creations.

FIQ008E: The First 10 Days of Dhulhijjah

2011-10-29T11:30:00.000+08:00

The excellence of these ten days have been mentioned in the Qur’ân and the Sunnah.

1. Allah says in the Qur’ân: “By the dawn and by the ten nights … “ [Al-Qur'ân 89:1-2]. Ibn Kathîr said that “the ten nights” referred to here are the ten days of Dhul-Hijjah, and this opinion was also held by Ibn Abbâs, Ibn az-Zubair, Mujâhid and others. [Tafseer Ibn Katheer, 8/413]

2. The Messenger of Allah صلى الله عليه وسلم‎ said: “There are no deeds as excellent as those done in these ten days.” They (the companions listening) said, “Not even Jihâd?” He, peace be upon him, said, “No, not even Jihâd except a man who goes forth endangering his life and wealth and does not return with anything.” [Recorded by al-Imâm al-Bukhârî, 2/457]

3. The Messenger of Allah صلى الله عليه وسلم‎ said: “There are no other days that are as great as these in the sight of Allah, the Most Sublime. Nor are there any deeds more beloved to Allah then those that are done in these ten days. So increase in tahlîl (to say lâ illaha illallah), takbîr (to say allahu akbar) and tahmîd (to say alhumdulillâh).” [Reported by Ahmad, 7/224; Ahmad Shaakir stated that it is saheeh]

4. Ibn Hajar رحمه الله says in Fath al-Bârî: “The most apparent reason for the ten days of Dhul-Hijjah being distinguished in excellence is due to the assembly of the greatest acts of worship in this period, i.e. salawât (prayers), siyâm (fasting), sadaqah (charity) and the hajj (pilgrimage). In no other periods do these great deeds combine.“

5. "These ten days are better than all the other days of the year, with no exceptions, not even the last ten days of Ramadaan. But the last ten nights of Ramadaan are better, because they include Laylat al-Qadr." [Tafseer Ibn Katheer, 5/412]

6. "The happy person is the one who makes the most of these special months, days and hours and draws nearer to his Lord during these times through acts of worship; he will most likely be touched by the blessing of Allaah and will feel the joy of knowing that he is safe from the flames of Hell." [Ibn Rajab, al-Lataa’if, p.8]

Recommended Acts in the First 10 Days of Dhul-Hijjah

1. Dzikrullah

"…and to mention Allaah’s name [plentifully] on Known days." [al-Hajj, verse 28]

Ibn 'Umar رضي الله عنه‎ narrated from the Prophet:
"...so increase in these days the Tahleel and Takbeer and Tahmeed". [See point 3 in previous topic above]

Ibn 'Umar and Abu Hurayrah رضي الله عنهم that: "the two of them used to go out to the market place. During the ten days (of Dhul-Hijjah) saying 'Allaahu-Akbar', causing the people to also say it." [Recorded by al-Imâm al-Bukhârî]

It is Sunnah to say tahlîl, takbîr, tahmîd and tasbîh (“Subhaan Allaah”) during the first ten days of Dhu’l-Hijjah, and to say it loudly in the mosque, the home, the street and every place where it is permitted to remember Allaah and mention His name out loud, as an act of worship and as a proclamation of the greatness of Allaah, may He be exalted. (Women should recite them quietly)

The takbîr may include the following, as narrated by the companions and their followers:
- Allahu akbar, allahu akbar, allahu akbar kabîrun.
- Allahu akbar, allahu akbar, lâ ilaha illallah, wallahu akbar, wallahu akbar, wa lillahil hamd.
- Allahu akbar, allahu akbar, allahu akbar, lâ ilaha illallah, wallahu akbar, allahu akbar wa lillâhil hamd.

2. Fasting

Hanbada ibn Khâlid رضي الله عنه‎ reports on the authority of his wife who reports that some of the wives of the Prophet صلى الله عليه وسلم‎ said: “The Prophet صلى الله عليه وسلم‎ would fast on the ninth of Dhul-Hijjah, the day of Âshûra and three days in every month.” [Recorded by Ahmad, Abu Dâwûd, an-Nisâî and others; classified by al-Albaani as saheeh in Saheeh Abu Dâwûd, 2/462)

Al-Imâm an-Nawawî رحمه الله said that fasting in these ten days is extremely recommended.

Abu Qataadah رضي الله عنه‎ said that the Prophet صلى الله عليه وسلم‎ said:
"Fasting the Day of 'Arafah will be credited with Allaah by forgiving one's sins of
the previous year and the following year.” [Recorded by Imâm Muslim]

3. Sacrifice
Allaah mentioned the sacrifice together with the first and foremost worship in Islaam: prayer. This is a clear indication of its great importance.
“…Pray unto your Lord and slaughter [your sacrifice]…” [Al Kauthar, verse 2]

The Prophet صلى الله عليه وسلم‎ slaughtered two horned rams, black and white in colour, and that he slaughtered them with his own hands, mentioned the name of Allaah Most High (saying Bismillaah), said Takbeer (Allaahu-Akbar), and placed his foot on their sides (while slaughtering them). [Recorded by Imâm Bukhârî and Muslim]

4. Avoid Cutting Hair and Nails

The one who plans to sacrifice (normally, the head of household) is prohibited to cut his hair or nails from the first Dhul Hijjah until he offers the sacrifice.

The Prophet صلى الله عليه وسلم‎ said: “Once the ten days start, for those of you who have the intention to sacrifice, let them not cut any of their hair or nails (until they sacrifice)." [Recorded by Imâm Muslim with four isnaads, 13/146]

5. Perform the obligatory acts at their prescribed times,increase in performing voluntary righteous deeds, making sincere repentance and abstaining from disobedience

O you whose hard heart is as dark as the night,
Is it not time that your heart was filled with light and became soft?
Expose yourself to the gentle breeze of your Lord’s mercy during these ten days,
For Allaah will cause this breeze to touch whomever He wills,
And whoever is touched by it will be happy on the Day of Judgement.
May Allaah bless our Prophet Muhammad and all his Family and Companions.

References:
1) The Superiority of the First Ten Days of Dhul-Hijjah by Shaykh ibn al-Uthaymeen
2) The Superiority & Virtue Of The First 10 Days of Dhul-Hijjah & The Deeds Legislated In These Days by Shaykh Abdullah bin Jibreen
3) Virtues of the Ten Days of Dhul Hijjah by Shaykh Muhammad Salih al-Munajjid
4) The Blessed Days Of Dhul-Hijjah by Shaykh Muhammad Al-Jibaaly

FIQ034: Performing Ritual Sacrifice with a Rooster?

2011-10-02T12:30:00.001+08:00

Last year, we exposed a strange opinion on ritual sacrifice (qurban) propagated in mosques by a well-known local Islamic scholar where he espoused the permissibility of ritual sacrifice of roosters, ducks and sparrows. Refer here: VID006: Ibadah Korban Dengan Ayam & Itik?

And it has come to our understanding that he is still propagating this opinion in mosques this year even after the previous evidences had been provided to him. May Allah make us all humble servants who are not excessive in taking pride in our own knowledge and reject the views of past scholars and reject evidences from authenticated holy texts of al-Qur'an and as-Sunnah.

The follow-up article will provide a concise answer on the alleged evidence of this strange opinion based upon the statement of Ibn 'Abbas radhiyallahu'anhuma. The article will highlight:
- the importance of understanding evidences of al-Qur'an, as-Sunnah and Qaul Sahabiy (opinions of the Sahabah) based upon the explanations of past scholars
- the importance of understanding that Qaul Sahabiy is a disputable source of legal ruling in Islam
- the importance of understanding that Qaul Sahabiy need to be assessed upon the evidences of the holy texts of al-Qur'an and as-Sunnah

May this clarification be beneficial to all, insha Allah.

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

بسم الله و الحمد لله و الصلاة و السلام على من لا نبي بعده و على آله و صحبه و من اهتدى هداه، أما بعد

This excerpt from Bidayatul Mujtahid wa Nihayat al-Muqtasid by Ibn Ruysd al-Hafied clearly explains that, the so called permissibility to slaughter a rooster or sparrow and any other animals, other than the cattle; camels, sheeps or goats and oxen, is a peculiar view not to be followed and has no legal basis in Syari‘ah.

The first chapter: (with regards to) the ruling of performing a sacrifice “Ud-hiyah/Dohaya” and upon whom it is legislated.

Sacrifice (ad-Dohiyah) is not obligatory. When he shallallahu 'alayhi wasallam commanded Abu Burdah to redo his sacrificial slaughtering, since he did the slaughtering before the (Prayer of ‘Eid), some understood from that command, that sacrifice “Ud-hiyah/Dohaya” is obligatory, whereas Ibn ‘Abbas held the opinion that there is no obligation. ‘Ikrimah said: Ibn ‘Abbas gave me 2 dirhams (silver coins) and ordered me to buy for him some meat and said: whoever you meet, say to him: this is the sacrifice of Ibn ‘Abbas. It has also been said (narrated with uncertainty - رُوِيَ) from Bilal that he sacrificed a rooster. Each of these narrations is not meant and doesn’t serve the purpose of justification, thus using it as reference for justification is weak. They (the scholars) differ in opinions whether it is compulsory upon one who wishes to perform the sacrifice, not to remove any of his hair and nails during the first ten (days of Dzulhijjah) and the hadis related to it is justified.

From my research, I discovered these two narrations from Ibn ‘Abbas and Bilal in Musannaf Imam ‘Abdur Razzaq bin Hammam (d: 211H)

No: 8146 – From (the narraton of) ats-Tasuriy from Abie Ma‘syar, (he said) Abu Bakr: Verily I heard from Abie Ma‘syar (who narrated) from a man, who was an ex-slave of Ibn ‘Abbas, who said:

Ibn ‘Abbas ordered me to by some meat for 2 dirhams and he said: This is the Sacrifice of Ibn ‘Abbas.
“From a man”, this man is actually ‘Abdullah bin ‘Umair, Maula (a freed slave of) Ibn ‘Abbas as mentioned in al-Muhalla. The narrator Abu Ma‘syar al-Madieni has been clasiified weak (a weak narrator) by al-Hafiz in at-Taqrieb (7100).

As concluded by Ibn Rusyd, this narration is not worth for justification in rulings.

As for the narration that Bilal sacrificed a rooster, this is the explanation:

No: 8156 – From ats-Tsauriy from ‘Imran bin Muslim from Suwaid bin Ghafalah, he said: I heard Bilal saying: I do not care even if I only sacrifice a rooster, or if I give the value in charity for the orphan or the poor is more prefered by me than to use it for sacrifice. He (the narrator) said: I do not know whether Suwaid was the one who said it from his own freewill or it was the saying of Bilal.

It is also narrated in al-Muhalla 2/258 and other books with similar wordings (in the form of “words” and “intention” of Bilal, instead of his action). Ibn Hazm came out with all he could to use this as a basis of justification. In his opinion, any one of the animals mentioned in the hadis about the excellence of going to the Masjid early for Friday Prayers; the first hour is like one who sacrifice a camel, second hour like a cow, the third like a sheep, then like a rooster, a sparrow and the least, an egg, can be made as a sacrifice, “Ud-hiyah/Dohaya”.

This is the view of the az-Zahiri Madzhab or School of Fiqh and as we knew, they conclude rulings based on textual content of the evidences of al-Qur’an and as-Sunnah. Although at times, the truth is with them, yet in this issue of sacrifice, Rasulullah himself never performed the Sacrificial Rites by slaughtering other than cattle.
Furthermore, the narration from Ibn ‘Abbas and Bilal are weak and unreliable and do not serve as a source of justification. Even if we take that these as reliable narrations from them, they fall under the category of “Qaul Sahabiy” i.e. an opinion of a Companion of Rasulullah and in the discipline of Usul Fiqh, this category is under the disputable sources for legal Islamic rulings.

With all these points taken into consideration, we can understand why most scholars, from the past to the present, take it that, it is a matter of concensus among scholars to perform the valid and accepted Sacrificial Ritual, by slaughtering animals under the category of al-An‘am and none other. What follows are evidences from the conclusion of renowned scholars.

In al-Majmu‘: 8/286 by al-Imam an-Nawawi:

asy-Syierazie said: The Sacrifice is not valid unless the animal being slaughtered is among the al-An‘am (Cattle), and it is either, camel, oxen or sheep/goat, based on Allah’s saying:

“such that they pronounce in remembrance, the name of Allah, for what He had granted them, the Cattle, as food” (Surah al-Hajj: 34)

an-Nawawi elaborated on this saying:

As for the rulings, so the condition for a valid Sacrifice is that it must be among the al-An‘am (Cattle) that is the camel, the oxen and the goat/sheep and it iwill not be valid with other than cattle. A few lines after that, he said:

A sub-topic/issue: The opinions of scholars with respect to the age of the Sacrficial animal. A group of scholars narrated the concensus of scholars on the Sacrificial animal that it is not valid unless it is performed by (slaughtering) the camel, the oxen or the sheep/goat and thus other animals will not be a valid sacrifice.
Imam Ibn Qudamah said (al-Mughnie: 13/361):

“It has been said (narrated with uncertainty - رُوِيَ) from Bilal that he said: I don’t care if I am performing the Sacrifice only by slaughtering a rooster….”

A proof that Imam Ibn Qudamah knew of the narration, yet afterwards he said (13/368):

“Sub-topic: The Sacrifice is not valid unless the animal being slaughtered is among the Bahiemat al-An‘am (Cattle).

If we refer to books of Tafsier, the scholars of Tafsier, al-Imam al-Qurtubiy and al-Imam al-Hafiz Ibn Katsier both of them also gave the interpretation of Bahiemat al-An‘am (Cattle) as Camel, Oxen and Sheep/Goat. In fact al-Imam Ibn Katsier even make reference to Surah al-An‘am verse 143-144, which clearly explains the “word” “al-An‘am” indicating that Allah the Exalted Himself explains His words; Bahiemat al-An‘am in Surah al-Hajj and al-An‘am with an elaboration. WalLahu a‘lam.

Having said all these, I can’t but wonder why should some among our fellow Muslims have a very unjust and dangerous attitude?

Instead of accepting what is crystal clear as evidences from the Qur’an and Sunnah and the teachings of Our Pious predecessors, giving due respect to all credible scholars, and not to blindly follow any of them, yet striving hard with a sound mind and a pure heart and bewaring of Allah, to closely follow the righteous opinons based on the evidences (without introducing any newly invented conclusion or opinion), some turn away from such a methodology and attitude. They regarded such an approach, methodology and attitude a form of disrespect towards the scholars. Ironically, they follow absurd and doubtful opinons, due to their love and obedience to the ones they follow, even if the ones that are being followed are nothing to be compared to those renowned and righteous scholars, in knowledge and deeds. Even if they contradict the clear teachings of Rasulullah.

Allahul Musta‘an. May Allah guide us to the Righteous Path. Ameen.

و صلى الله على نبينا محمد و على آله و صحبه و سلم و الحمد لله رب العالمين.

Researched & Prepared by: Ustadz Abu Mazaaya

VID006: Ibadah Korban Dengan Ayam & Itik?

2011-10-02T12:30:00.000+08:00

Seringkali kita mendengar seruan untuk berkorban pada musim bulan Zulkaedah, dan alhamdulillah, lazimnya ibadah korban itu dikaitkan dengan haiwan unta, lembu dan kambing, sebagaimana ijma' (kesepakatan) para ulama' Ahlussunnah Wal Jamaah.

Namun, masih terdapat segelintir pihak yang menyebarkan pendapat-pendapat yang mengelirukan orang awam dan menentang ijma' ulama'. Video berikutnya memaparkan rakaman kuliah seorang yang bangga menisbahkan dirinya sebagai Khalifah Tariqat Ahmadiah-Idrisiah.

Semoga Allah memberinya keinsafan dan kesedaran terhadap tahap ilmunya yang sebenar yang sering membawa kepada kekeliruan dan perpecahan umat.

FIQ057: Badal Haji Untuk Arwah Ibu

2011-09-29T20:59:00.000+08:00

Soalan:

Assalamu'alaikum,
Saya ingin bertanya jika arwah ibu saya tidak pernah bernazar atau menyimpan wang untuk pergi haji, wajibkah saya mengupah org untuk membut haji buat arwah ibu saya menggunakan wang CPF yang arwah ibu saya tinggalkan?

Allahyarhamah ibu saya mempunyai penyakit epilepsy dan juga mild schizophrenia. Adakah ini membuatnya terkecuali melakukan haji?

Daripada Rashidah

Jawapan:

Soalan ini telah kami salurkan kepada al-Fadhil Ustaz Hamzah Jummat dan berikut jawapan yang telah disiapkan oleh beliau, semoga Allah memberkati usahanya.

Kata Imam Ibn Qudaamah (wafat: 620H) dalam kitab beliau yang merupakan satu ensaiklopedia Fiqh, al-Mughnie: 5/19 – Permasalahan ke 539: (terjemahannya –trj.):

“Sekiranya ia sakit yang tiada harapan sembuh ataupun ia seorang tua yang tidak mampu menunggangi kenderaan, hendaknya orang lain mewakilinya melaksanakan haji dan umrah bagi pihaknya maka yang demikian (perwakilan itu, yang lebih masyhur digelar Badal) dikira sah bagi pihaknya meskipun ia setelah itu sembuh dari penyakitnya.

Kesimpulan tersebut adalah berdasarkan kepada (prinsip/dasar) yang menetapkan: “Sesiapa sahaja yang telah cukup syarat-syarat yang menjadikannya wajib menunaikan haji, namun ia tidak mampu melaksanakannya disebabkan suatu halangan yang tiada harapan dapat dilenyapkan (halangan itu) seperti sakit yang melarat (chronic diseases) atau penyakit yang tiada harapan sembuh, atau kecacatan/kekurangan upaya tertentu sehingga tidak dapat berada tetap atas tunggangan kecuali dengan kepayahan yang tidak tertanggung, atau orang tua pikun dan siapa sahaja yang seperti itu, selama mana ia dapatkan seseorang untuk mewakilinya menunaikan ibadah haji, serta harta yang dapat menampung ongkosnya, wajib ia mewakilkannya.

Inilah pendapat Abu Haniefah dan asy-Syafi‘ie. Manakala Malik pula memutuskan: Tiada (kewajipan) haji baginya, kecuali jika ia mampu laksanakan sendiri malah aku berpendapat tidak diperbolehkan untuk ia melakukan demikian (perwakilan), sebab Allah berfirman:
“من استطاع إليه سبيلا – Bagi siapa yang mampu menunaikannya” (Surah ali-‘Imran: 97) dan orang ini tidak berkemampuan dan juga kerana ibadah ini tidak termasuk yang boleh diwakilkan selama masih ada keupayaan, maka tidak diwakilkan juga ketika tidak mampu dan tiada keupayaan, seperti halnya puasa dan solat.

Bagi kami (yang tidak menyetujui pendapat Malik) berdasarkan hadis Abie Razien [1] dan apa yang diriwayatkan oleh Ibn ‘Abbas: Seorang wanita dari suku Khats‘am berkata: Wahai Rasulullah, sesungguhnya kefardhuan haji yang Allah wajibkan atas para hambaNya, (mula difardhukan) ketika bapa ku telah lanjut usia, sehingga tidak mampu duduk tetap di atas tunggangan, apakah seharusnya saya tunaikan haji bagi pihaknya? Jawab Nabi: Ya. Peristiwa itu adalah ketika Hijjatul Wada‘ (Haji terakhir yang baginda laksanakan). Muttafaqun ‘alaih (Riwayat al-Bukhariy dan Muslim – Sahih)…”

Lalu beliau menyebutkan beberapa dalil yang lain berupa riwayat daripada ‘Aliy, lantas menyimpulkan:

“Lagipun ibadat ini (haji) jika ia fasid (batal) menjadi wajib ditunaikan kaffarahnya, maka semestinya diperbolehkan bagi yang lain untuk menggantikan atau mewakilinya dalam melakukannya, sebagaimana puasa, yang jika ia tidak mampu Puasa, ia membayar fidyah, berbeza dengan Solat.”

Daripada penjelasan beliau ini, dapatlah difahami bahawa terdapat dalil-dalil yang menunjukkan, seseorang yang pernah berkeupayaan melaksanakan ibadah haji, kemudian jadi tidak berupaya, tetap wajib dilaksanakan haji bagi pihaknya. Yang demikian berdasarkan dalil-dalil itu tadi dan juga qiyas yang lebih tepat, iaitu haji adalah amalan yang ada melibatkan gantian berupa bayaran kaffarah, seperti halnya puasa, maka selayaknya boleh diadakan kemampuan dalam bentuk pembiayaannya untuk orang lain mewakili orang yang tidak mampu pergi sendiri disebabkan ketidakupayaannya pada tubuh badannya.

Adapun jika dari awal, sejak usia balighnya, seorang itu tidak berakal, maka tiada kewajipan haji atasnya, berpandukan hadis-hadis sahih yang masyhur bahawa catatan amalan terangkat daripada orang gila sehingga ia siuman. Wallahu a‘lam.

FIQ056: Hukum Menghadiri Majlis Yang Menghidangkan Arak

2011-09-20T21:43:00.000+08:00

Soalan:

Assalamualaikum,

Saya ingin tahu hukum menghadiri majlis-majlis syarikat (company events) yang telah diwajibkan ke atas setiap pekerja (contohnya Makan Malam Hari Guru atau Makan Malam Tahunan) di mana terdapat kemungkinan disediakan minuman arak untuk para hadirin yang bukan Islam.

Saya amat menghargai sebarang nasihat yang diberikan. Terima kasih.

Daripada "Favourette" (*Email asal diterima dalam bahasa Inggeris)

Jawapan:

Soalan ini telah kami salurkan kepada al-Fadhil Ustaz Hamzah Jummat dan berikut jawapan yang telah disiapkan oleh beliau, semoga Allah memberkati usahanya.

Mauqiful muslim fi waliemah syurbil khamr.

Pendirian seorang Muslim di dalam menghadiri majlis yang adaarak disajikan.

بسم الله , و الصلاة و السلام على رسول الله, و أعوذ بالله من شر نفسي, و شر الشيطان و شركه, وأن أقترف على نفسي سوءاَ أو أجره إلى مسلم.

وبعد :

عنجابر مرفوعا :

(( من كان يؤمن باللهواليوم الآخر فلا يجلس على مائدة يدار عليها الخمر))

قال ابن حجر : و إسناده جيد.( الفتح : كتاب النكاح, باب هل يرجع إذا رأىمنكراَ ...) و صححه الحاكم و وافقه الذهبي.

أخرج الحديث النسائي ,و الترمذي, و أبو داود, و أحمد, و الدارمي و غيرهم. و قد صححه الألباني أيضا : (الإرواء : 7/6 رقم 1949 )

Daripada Jaabir secara marfuu’:

“Barangsiapayang beriman kepada Allah dan Hari Akhirat maka janganlah ia duduk di suatuhidangan yang ada dihidangkan arak”

KataIbn Hajar: Isnaadnya jaiyid (Fathul Baari: Kitaab An-Nikaah Bab: Adakah wajaria pulang tidak duduk dalam majlis yang dilihatnya ada kemungkaran…) Dihukumkanshohih oleh Al-Haakim dan disetujui oleh Adz-Dzahabi.

Haditsini dikeluarkan juga oleh An-Nasaa-i, At-Tirmidzi, Abu Dawud, Ahmad,Ad-Daarimiy dan lainnya. Dihukumkan shohih oleh Al-Albaaniy (Al-Irwaa: 6/7 no:1949)

Jelashadits ini mengharamkan duduk semeja dimana minuman keras diedarkan. Tidakdibezakan siapa peminumnya, muslim atau kafir, tidak juga dibezakan apakah acaranya.

Apa kata pensyarah hadits :

(( فلا يجلس على مائدة يدار عليها الخمر)) يعني وإن لم يشرب معهم كأنه تقرير على منكر (تحفة الأحوذي بشرح جامع الترمذي 8/69 )

“Maka janganlah ia duduk di suatu hidangan yang adadihidangkan arak”

yakniwalaupun dirinya sendiri tidak meminumnya bersama mereka sebab ia seolah-olahsetuju dengan sesuatu yang mungkar (Tuhfatul Ahwadzi syarah Jaami’ Tirmidzi:8/69)

Apa kata fuqaha :

Di Raudhah Tolibin 7/334-355 Imam Nawawy rahimahullah menyebutkan antara syarat2wajib menyahut jemputan walimah :

ومنها أن لا يكون هناك منكر كشرب الخمروالملاهي . فان كان هناك منكر نظر: إن

Di antaranya: Tidak boleh ada di dalamnya suatukemungkaran seperti peminuman arak dan perkara-perkara yang melekakan ataumelalaikan (hiburan). Jika ada sesuatu kemungkaran maka hendaklah ia membuatpenilaian:

كان الشخص ممن إذا حضر رفعالمنكر فليحضر إجابة للدعوة وإزالة للمنكر وإلا فوجهان :

Jika iaseorang yang bilamana ia hadir di dalamnya akan terhenti kemungkaran maka iahadiri majlis tersebut demi menyahut undangan dan untuk ia melenyapkankemungkaran tersebut, jika tidak demikian, maka ada dua pandangan:

أحدهما: الاولى أن لا يحضر,ويجوز أن يحضر ولا يستمع وينكر بقلبه, كما لو كان

يضربالمنكر في جواره فلا يلزمه التحول وإن لغه الصوت وعلى هذا جرى العراقيون .

Pertama:yang utama Iatidak menghadirinya, harus pula baginya untuk hadir sedang ia tidakmendengarkan kemungkaran tersebut dan ia mengingkarinya (merubah kemungkaran)dengan hatinya sebagaimana kalau kemungkaran itu berlaku disekitaran/kejiranannya, maka ia tidak dimestikan untuk berpindah walaupun iamendengar bunyi kemungkaran tersebut. Ini adalah pandangan Golongan‘Iraaqiyuun, (Fuqahaa Iraq).

والثاني: وهوالصحيح, يحرم الحضور لانه كالرضى بالمنكر وإقراره.

Kedua: yang shohih/tepat: Haram ke atasnyauntuk menghadirinya sebab ia seperti redha dengan kemungkaran danmenyetujuinya.

قلت:الوجه الاول غلط ولا يثبت عن كل العراقيين وإنما قاله بعضهم وهو خطأ, ولا يغتربجلالة صاحب التنبيه ونحوه ممن ذكره, والله أعلم. فاذا قلنا بالثاني فلميعلم حتى حضر نهاهم فان لم ينتهوا فليخرج . وفي جواز القعودوجهان: قلت:أصحهما التحريم والله أعلم. فإن لميمكنه الخروج بأن كان في الليل ويخاف من الخروج قعد كارها ولا يستمع.

Komentar ku (An-Nawawi): Pandangan yang pertamaadalah pandangan yang keliru dan ia tidak tsabit dari semua Ahli Fiqh Iraq,malah sebenarnya hanya sebahgian dari kalangan mereka yang berpendapat demikiandan ia adalah pendapat yang silap dan usahlah dihiraukan tentang kedudukantinggi orang yang menyatakan demikian atau yang seumpamanya dari kalanganmereka yang telah menyebutkannya, Wallahu a’lam. Jika kita mengambil pendapatyang kedua dan ia tidak tahu adanya kemungkaran tersebut kecuali sehinggalah iamenghadirinya, hendaklah ia menegah mereka dan jika mereka tidak memberhentikankemungkaran itu maka hendaklah ia keluar (meninggalkan majlis tersebut).Manakala persoalan “Haruskah ia duduk terus?” Maka ada 2 pandangan juga.

Menurutpendapatku: Yang lebih tepat ialah Haram (ia duduk terus) Wallahu a’lam.Jika tiada kemampuannya untuk keluar dari majlis itu, contohnya kerana telahlarut malam (perjalanan pulang merbahaya yang memudaratkan nyawanya) dan iatakut untuk keluar maka ia duduk sedang ia terpaksa dan membencinya serta tidakmendengarkannya (kemungkaran tersebut)

Mughni7/214-215 oleh Ibnu Qudamah rahimahullah

فصل:إذا دعي إلى وليمة فيها معصية كالخمر والزمر العود ونحوه وأمكنه الإنكار وإزالةالمنكر لزمه الحضور والإنكار لأنه يؤدي فرضين إجابة أخيه المسلم وإزالةالمنكر, وإن لم يقدر على الإنكار لم يحضر. إن لم يعلم بالمنكر حتى حضر أزالهفإن لم يقدر انصرف ونحو هذا قال

الشافعي.

Fasal: Jika ia diundang ke waliemah (majlis jamuan)yang terdapat padanya maksiat seperti arak, alat-alat musik dan gendangan dania mampu untuk mengingkarinya serta melenyapkannya, maka menjadi kemestianuntuk ia menghadirinya dan mengingkari (maksiat itu) sebab dengan itu iamelaksanakan 2 kewajipan/fardhu: menyahut undangan saudara Islamnya danmelenyapkan kemungkaran. Jika ia tidak mampu untuk mengingkarinya maka ia tidakmenghadirinya. Tapi jika ia tidak tahu adanya kemungkaran kecuali setelah iamenghadirinya, hendaklah ia melenyapkan maksiat itu dan jika tidak mampu iaberedar pergi dan seumpama inilah yang telah dinyatakan oleh Asy-Syaafi’ee.

وقالمالك أما اللهو الخفيف كالدف والكير فلا يرجع. وقاله ابن القاسم. وقال أصبغ أرى أنيرجع .

Kata Maalik pula: Jika perkara hiburan itu tidak beratseperti “Duff” (kompang tanpa leloceng) dan paluan besi maka ia tidakperlu beredar pulang. Ibn Al-Qaasim yang mengatakan demikian dan kata Ashbaghpula: Menurut pendapat ku, hendaklah ia pulang.

وقالأبو حنيفة: إذا وجد اللعب فلا بأس أن يباع فيأكل.

Kata Abu Haniefah: Jika ia dapati ada permainan maka tiadasalahnya ia dijual maka ia pun makan.

وقالمحمد بن الحسن: إن كان ممن يقتدى به فأحب إلي أن يخرج.

Kata Muhammad bin Al-Hasan: Jika ia seorang yang dijadikanikutan orang (contoh) maka aku lebih suka jika ia keluar (dari majlis itu).

وقالالليث: إذا كان فيها الضرب بالعود فلا ينبغي له أن يشهدها.

KataAl-Laits: Jika ada padanya paluan dengan kayu-kayuan maka tidak selayaknya iamenyaksikannya/menghadirinya.

Jikawalimah kahwin yang asal hukumnya wajib menghadhirinya diharamkan jikaada kemunkaran, bagaimana dengan majlis2 lain ?

VID005: Menilai Hadith "Menghidupkan Ke-Dua Malam Hari Raya"

2011-08-29T07:17:00.000+08:00

Dengan menjelangnya Hari Raya, salah satu hadith yang sering diulang-ulang ialah "Barangsiapa yang menghidupkan dua malam Hari Raya..."

Paparan berikut menjelaskan derajat sebenar hadith tersebut mengikut penilaian para ulama' hadith Ahlussunnah Wal Jamaah yang terkemuka.

RAM015: Soal-Jawab Waktu Zakat Fitrah

2011-08-28T08:26:00.003+08:00

Assalamualaikum.

Kebiasaan di negeri kita ini mengeluarkan Zakat Fitrah apabila tibanya waktu Ramadhan.
Adakah tetap sah Zakat Fitrah kalau dikeluarkan di awal Ramadhan ataupun di bila bila waktu Ramadhan tetapi dengan mengedarkan beras kerana adanya fatwa yang mengatakan tidak sah bagi yang keluarkan Zakat Fitrah lebih awal dan sebelum 2 -3 hari masuknya Aidilfitri. Mohon penjelasan. Saya sudah membaca article 'Ringkasan Zakat Fitrah' tapi masalah waktu membayar Zakat Fitrah terlalu ringkas untuk difahami. Mohon nasihat dan semoga Allah membalas usaha anda dengan kebaikan di dunia dan akhirat.

- Khairul (melalui emel)

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

Soalan ini telah kami salurkan kepada al-Fadhil Ustaz Hamzah Jummat dan berikut jawapan yang telah disiapkan oleh beliau, semoga Allah memberkati usahanya.

Wa 'alaikumussalaam

Bismillah walhamdulillah was solaatu was salaamu 'alaa man laa nabiya ba'dah wa 'alaa aalhi,
wa ba'du, semoga penjelasan berikut ini akan meleraikan kekusutan dan memberi penerangan yang sejelasnya Insyaa Allah.

A) Bila kewajipannya bermula?

Terbahagi kpd 2 pendapat:

1.Syafi‘ie, Ahmad, Ishaq, Malik (riwayat):

- Dengan terbenamnya matahari masuk malam Hari Raya, sebab ia bertujuan menyucikan orang puasa dan itulah saat berakhir puasa Ramadan. Bayi yang lahir selepas Maghrib saat itu = tidak wajib.

2.Hanafi, Abu Tsaur, Malik (riwayat):

- Terbitnya Fajar Hari Raya, sebab ia ibadah terikat dengan Hari Raya maka tidak didahulukan seperti Korban. Maka bayi yang lahir sebelum itu, Wajib atas warisnya (misalnya bapanya) bayar Zakat Fitrahnya (beza dengan pendapat 1, Maghrib malam Hari Raya sudah tidak wajib). Jika telah terbit Fajar (masuk Subuh) pagi Hari Raya, baru bayi itu dilahirkan, maka tidak wajib.

Ini adalah soal "bila mula wajib" (yang mana jika sehingga tamat tempohnya tidak ditunaikan dikira berdosa). Adapun soal afdal (lebih utama) dan harus (diperbolehkan), maka perinciannya seperti berikut:

B) Masa menunaikannya: (Akhir atau tamat tempohnya)

Jumhur Kebanyakan 'ulama: sejurus sebelum Solat ‘Eid, makruh selepas Solat.

Ibn Hazm: Haram lepas Solat.

Ijma‘ (kesepakatan 'Ulama): Haram terbenamnya matahari Hari Raya pertama.

C) Jika ingin tunaikan/bayar lebih awal, maka 'ulama berbeza pendapat.

(Awal atau bila boleh mula tunaikan zakat fitrah)

Syafi‘ie: Awal Ramadan (dpd tanggal 1 Ramadhan)

Sebahagian Hambali: Pertengahan Ramadan.

Malik, Ahmad & Ahli Hadis: 1 atau 2 hari sebelum Hari Raya

- dan inilah pendapat yang paling kuat iaitu 1 atau 2 hari sebelum Hari Raya – zahir Atsar (riwayat) Nafi‘: Ibn ‘Umar buat demikian

Wallaahu a'lam.

RAM011: How To Seek Laylatul Qadr

2011-08-21T09:00:00.001+08:00

Laylatul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Praying Qiyaam

It is recommended to make a long Qiyaam prayer during the nights on which Laylat -ul -Qadr could fall. This is indicated in many Ahaadeeths, such as the following:

Abu Dharr (radiyallaahu`anhu) relates: "We fasted with Allah's Messenger (sallallaahu`alaihiwasallam) in Ramadhaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadhaan) left. Then he stood with us (that night - in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied: 'Whoever stands in prayer with the Imaam until he (the Imaam) concludes the prayer, it is recorded for him that he prayed the whole night.'…" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmidhi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Baihaqee. Their isnaad is authentic.]

[Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the Imaam and to pray Witr with him as well, for the Prophet (sallallaahu`alaihiwasallam) said: "When a man prays with the Imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il]]

Abu Hurairah (radiyallaahu`anhu) narrated that the Messenger of Allah Muhammad (sallallaahu`alaihiwasallam) said: "Whoever stands (in qiyaam) in Laylatul-Qadr [and it is facilitated for him] out of faith and expectation (of Allah's reward), will have all of his previous sins forgiven."
[Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.]

Making Supplications

It is also recommended to make extensive supplication on this night. 'Aa'ishah (radiallaahu'anha) reported that she asked Allah's Messenger Muhammad (sallallaahu` alaihiwasallam), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say: "Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmidhi. Verified to be authentic by Al-Albaanee]

Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Laylatul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah.

`Aa'ishah Bint Abu Bakr (radiallaahu'anha) reported: "When the (last) ten started, the Prophet Muhammad (sallallaahu`alaihiwasallam) would tighten his Izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family." [Al-Bukhaaree and Muslim]

And she said: "Allah's Messenger (sallallaahu`alaihiwasallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]

Adapted from "The Night Prayers: Qiyam & Tarawih from works by Muhammad Nasir ud-Deen al-Albaani (and other scholars)"
Compiled by Muhammad al-Jibali, © 1997 QSS

RAM008: Lailatul Qadr

2011-08-21T09:00:00.000+08:00

LAILATUL QADR YANG LEBIH BAIK DARI SERIBU BULAN

Malam yang terbaik dari malam-malam Ramadhan ialah malam Lailatul Qadr berdasarkan sabda baginda صلى الله عليه وسلم‎ :

“Barangsiapa yang menghidupkan Lailatul Qadr, demi keimanan dan perhitungan, diampunkan segala dosanya yang lampau.”

[Diriwayatkan oleh Asy-Syeikhan (Al-Bukhaariy dan Muslim رحمه الله) dan Imam-imam lainnya dari Abi Hurairah رضي الله عنه‎ manakala Imam Ahmad رحمه الله pula meriwayatkannya dari ‘Ubadah bin Ash-Shomit رضي الله عنه‎]

Menentukan Lailatul Qadr

Sebahagian ulama berpendapat, sebagaimana pendapat segolongan Sahabat رضي الله عنهم, Lailatul Qadr itu jatuh pada malam 27 Ramadhan secara tetap, setiap tahun dari zaman Nabi صلى الله عليه وسلم‎ sehinggalah Hari Kiamat. Maksud malam 27 Ramadhan ialah malam sebelum kita berpuasa hari yang ke-27.

Mereka berpendapat demikian bukan sembarangan tetapi tentunya dengan dalil. Menurut ahli-ahli hadits, terdapat banyak hadits-hadits yang menjelaskan penetapan malam 27 ini.

Salah satu dari hadits-hadits tersebut ialah hadits yang diriwayatkan oleh Zir bin Hubaisy رضي الله عنه‎ yang meriwayatkan :

“Aku telah mendengar Ubaiy bin Ka’ab رضي الله عنه‎ , ketika beliau diberitakan bahawa Abdullah bin Mas’ud رضي الله عنه‎ mengajarkan : Barangsiapa yang menghidupkan malam-malamnya dengan ibadat sepanjang tahun ia akan mendapatkan Lailatul Qadr. Maka kata Ubaiy رضي الله عنه‎ :

"Allah merahmati beliau (Ibnu Mas’ud), tentunya beliau mahukan agar manusia tidak lalai, demi Tuhan yang tiada sekutu bagiNya, sesungguhnya ia jatuh pada bulan Ramadhan dan demi Allah aku tahu malam yang mana satukah ia? Ia adalah malam yang Rasulullah menyuruh kami untuk menghidupkannya, malam (sebelum) pagi (tanggal) 27. Tandanya ialah matahari yang terbit pada pagi itu berwarna putih tiada pancaran padanya."

[Diriwayatkan oleh Imam Muslim dan lainnya رحمه الله - dan ia terdapat di dalam Shohih Sunan Abi Dawud]

*Tambahan: Walau bagaimanapun, di dalam kitab Sifat Shaum Nabi oleh Sheikh Saliem 'Eid al-Hilaaly dan Sheikh 'Aliy Hasan al-Halabi رحمه الله , mereka berpendapat sebagaimana pendapat sebahagian para ulama' lainnya:

“Jika seorang muslim mencari Lailatul Qadr, carilah pada malam ganjil 10 hari terakhir; malam 21, 23, 25, 27, dan 29. Kalau lemah atau tidak mampu mencari pada sepuluh malam terakhir, carilah pada malam ganjil 7 hari terakhir iaitu; malam 25, 27 dan 29. Wallahua’lam.”

Bacaan Lailatul Qadr

Dari ‘Aaisyah رضي الله عنها berkata:

“Ya Rasulullah, apa pendapatmu jika aku tahu malam Lailatul Qadar, apa yang akan aku ucapkan?”

Baginda menjawab: “Ucapkanlah:

اللَّهُمَّ إِنَّكَ عُفُوٌّ كَرِيمٌ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي

“Ya Allah Engkau Maha Pengampun dan mencintai orang yang meminta ampun, maka ampunilah aku.” (Hadis riwayat Imam Tirmizi dan Ibn Majah رحمه الله. Imam Tirmizi kata: Hadis ini hasan sahih.)

Wallahu Ta’aala a’lam.

Kajian oleh: Ustadz Abu Mazaaya

MHJ003: Larangan Imam Empat Mazhab Untuk Bertaqlid

2011-08-14T00:34:00.003+08:00

An email from our reader:

Recently there's a lot of issue on different opinions from different Imams.

I've read an interesting article on "Risalah Taqlid" by Ibn Qayyim. I believe many of our Muslims are still not comfortable to accept a different view from their usual understanding or what they have been thought by their teacher. I wish to share with you in event should you at any time wish to print this article or part of it.

- Rohana

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

Maka, kami sajikan satu artikel yang serupa seperti artikel pembaca kita, Puan Rohana, untuk manfaat semua.

Larangan Imam Empat Mazhab untuk Bertaqlid Kepada Mereka

i. Imam Abu Haniefah :

a. “Jika telah jelas kesahihan sesebuah hadis maka itulah madzhab/pendapat ku.”[1]

b.“Tidak halal bagi seseorang untuk mengambil /mengikuti pendapat kami selama ia tidak mengetahui dari mana kami mengambilnya (yakni mendapatkan dalilnya).”[2]

ii. Imam Malik bin Anas :

a. “Tiada seorang pun selepas Nabi kecuali semestinya diambil atau tertolak pendapatnya melainkan Nabi .”[3]

b.“Sesungguhnya aku ini hanyalah seorang manusia biasa, aku adakalanya silap dan adakalanya betul, maka telitilah pendapatku; maka apa sahaja yang bersesuaian dengan Al-Kitab (Al-Quran) dan As-Sunnah maka ambillah ia dan apa sahaja yang tidak bertepatan dengan Al-Kitab dan As-Sunnah hendaklah kalian tinggalkannya.”[4]

iii. Imam asy-Syafi‘ie :

a.“Tiada seorang pun kecuali ia ada terlupa suatu Sunnah Rasulullah ataupun terselindung darinya (yakni tidak diketahuinya), maka tidak kira apa pendapatku yang aku pernah nyatakan, atau satu dasar/prinsip/kaedah yang aku telah tetapkan, sedang ada daripada Rasulullah apa yang bercanggah dengan apa yang telah aku nyatakan itu, maka penentunya adalah apa yang disabdakan oleh Rasulullah dan itulah yang menjadi pendapatku.”[5]

b.“Kaum muslimin telah bersepakat (ijma’) bahawasanya sesiapa yang telah jelas kepadanya sesuatu daripada Sunnah Rasulullah ; maka tidak halal baginya untuk meninggalkannya (as-Sunnah) demi menuruti pendapat seseorang.” [6]

c. “Setiap apa yang aku katakan; sedang apa yang sahih daripada Nabi bercanggah dengan kata-kata/pendapatku, maka sudah tentu hadis Nabi itu lebih utama maka janganlah kalian menurutiku secara membuta tuli.”[7]

iv. Imam Ahmad bin Hambal :

“Usah anda bertaqlid (mengikut membuta tuli) kepada ku dan jangan pula bertaqlid kepada Malik, asy-Syafi‘ie, al-Auza‘ie, ats-Tsauriy dan ambillah daripada mana mereka ambil (dalil-dalil pegangan mereka).”[8]

at-Taqlid diperbolehkan pada peringkat awalnya kerana setiap orang asalnya tidak berilmu (sejak lahir), namun orang awam sebenarnya tidak layak bermadzhab dengan madzhab tertentu, kerana mereka bebas bertaqlied pada sesiapa yang mereka percayai dan kewajipan mereka hanya bertanyakan hukum dan mengikuti orang yang mereka percayai tersebut.

Namun, selayaknya mereka mempunyai sikap yang betul, iaitu sentiasa mencari yang terbaik, benar dan paling diredhai Allah, menurut kadar ilmu yang mereka ada dan berusaha untuk mendapatkan ilmu yang dengannya mereka tidak ikut sembarangan.

-------------------------------------------

[1] Ibn ‘Abidien “al-Hasyiyah: 1/63” dan “Rasmul Mufti: 1/4" al-Fillaniy “Iqazul Humam” hal:62” dan lainnya. Ibn ‘Abidien menukil daripada “Syarh al-Hidayah” Ibnul Humam menyatakan: “Jika telah jelas kesahihan suatu hadis, biarpun ia bercanggah dengan Madzhab, hadislah yang dijadikan amalan dan itu menjadi madzhabnya dan orang yang bertaqlied tidak terkeluar dari Madzhab Hanafinya dengan beramal menurut petunjuk hadis tersebut. Sungguh telah sah dari Abi Haniefah ucapan beliau: Jika telah jelas kesahihan ….”. Imam Ibn ‘Abdil Barr telah meriwayatkannya..Inilah bukti keluasan dan kesempurnaan ilmu serta ketaqwaan mereka, yang mana mereka menjelaskan bahawa ilmu mereka tidak meliputi keseluruhan as-Sunnah dan Imam asy-Syafi’ee sendiri telah menegaskan yang sama seperti yang akan disebutkan. Mereka mungkin tersilap dan mencanggahi as-Sunnah yang belum sampai kepada mereka, maka mereka memerintahkan kita agar berpegang dengan as-Sunnah serta menjadikan apa yang dinyatakan as-Sunnah sebagai sebahagian dari Madzhab/pendapat mereka, semoga Allah merahmati mereka semuanya.

[2] Ibn ‘Abdil Barr “al-Intiqa’ fie Fada-il ats-Tsalatsah al-A-immah al-Fuqaha’: hlm.145, Ibnul Qayyim “I‘lamul Muwaqqi‘ien”: 2/309, Ibn ‘Abidien “Hasyiyah ‘ala al-Bahr Ra-iq”: 6/293, Rasmul Mufti hlm. 29& 32, asy-Sya‘rani “al-Miezan”: 1/55 – asy-Syeikh al-Albaniy: Jika demikian kata-kata mereka mengenai orang-orang yang tidak mengetahui dalil-dalil mereka, maka bagaimana pula agaknya kata-kata mereka mengenai orang yang mengetahui bahawa dalil (hadits yang shohih) bercanggah dengan pendapat mereka (para Imam) lalu ia berfatwa dengan apa yang bercanggah dengan dalil tersebut? Amatilah persoalan ini sebab ia memadai untuk ditinggalkan sikap mengikut membuta-tuli dan sebab itulah sebahagian syeikh-syiekh yang mengikut membuta-tuli menolak sandaran kata-kata ini kepada Abu Haniefah ketikamana saya menyangkal fatwa mereka yang mereka rujukkan kepada pendapat Abu Haniefah sedangkan mereka tidak mengetahui dalil yang dijadikan hujjah oleh Imam Abu Haniefah!

[3] Kata-kata ini benar sahih daripada beliau - Ibn ‘Abdil Hadi “Irsyadus Salik”: 227/1, Ibn ‘Abdil Barr meriwayatkannya “al-Jaami‘: 2/91”, Ibn Hazm Usul al-Ahkam: 6/145, 179 dari kata-kata al-Hakam bin ‘Utaibah dan Mujahid serta disebutkan juga oleh Taqiyuddien as-Subki “al-Fatawa: 1/148” daripada kata-kata Ibn ‘Abbas dan Mujahid telah mengambil kata-kata ini daripada Ibn ‘Abbas dan Malik pula mengambil daripada mereka berdua, semoga Allah meredhai beliau dan menjadi masyhur daripada Malik.

[4] Ibn ‘Abdil Barr “al-Jami‘”: 2/32 Ibn Hazm “Usul al-Ahkam”: 6/149

[5] Diriwayatkan oleh al-Hakim dengan sanadnya bersambung sampai kepada Imam Asy-Syafi’ee sendiri; sebagaimana yang ada di dalam “Tariekh Dimasyqi” oleh Ibn ‘Asakir 15/1/3 dan “I’lamul Muwaqqi‘ien”: 2/363 dan 364

[6] Ibnul Qayyim: 2/ 361, al-Fillaniy hlm. 68.

[7] Ibn Abi Hatim (hlm: 93), Abu Nu’aim dan Ibn ‘Asakir (15/9/2) dengan sanad sahih.

[8] al-Fillaniy “al-Iqaz” hlm:113 dan Ibnul Qayyim “al-I‘lam”: 2/302.

RAM014: Dorongan & Ancaman Puasa Ramadan

2011-08-05T10:04:00.001+08:00

Dorongan untuk melaksanakan kewajipan berpuasa pada bulan Ramadhan

1. Pengampunan dosa :

Allah yang Maha Bijaksana telah menggalakkan puasa pada bulan Ramadhan menjelaskan kelebihannya dan ketinggiannya. Sekiranya orang yang berpuasa itu, mempunyai dosa walau sebanyak buih di lautan sekalipun, akan diampunkan baginya dosa-dosanya dengan sebab ibadat yang baik dan berkah ini.

Daripada Abi Hurairah radhiyallahu 'anhu daripada Nabi shallallahu 'alayhi wasallam sabda baginda :

من صام رمضان إيماناً و احتساباً غُفر له ما تقدم من ذنبه

“Sesiapa yang berpuasa Ramadhan dengan penuh keimanan (akan kefardhuannya) dan muhasabah diri (mencari pahala dan inginkan pengampunan) diampunkan baginya apa jua dosanya yang lalu” [1]

Daripada beliau radhiyallahu 'anhu juga, daripada Rasulillah shallallahu 'alayhi wasallam yang telah bersabda :

الصلوات الخمس و الجمعة إلى الجمعة ، و رمضان إلى رمضان
مكفِّرات لما بينهن إذا اجتنبت الكبائر

“Sholat lima waktu dan (menunaikan fardhu) satu jumu’at ke jumu’at yang lain serta (menyempurnakan kewajipan puasa) Ramadhan hingga Ramadhan adalah penebus dosa di antara semuanya itu, selama dosa-dosa besar dihindari.” [2]

Daripada Abi Hurairah juga radhiyallahu 'anhu :

أن النبي صعد المنبر فقال : ) آمين ، آمين ، آمين( قيل يا رسول الله : إنك صعدت المنبر فقلت : آمين ، آمين ، آمين؟ فقال : ) إن جبرائيل u أتاني فقال : من أدرك شهر رمضان فلم يغفر له
فدخل النار فأبعده الله . قل : آمين. فقلت : آمين...

“Bahawasanya Nabi shallallahu 'alayhi wasallam telah naik ke atas mimbar lalu bersabda : {Aaamiiin, Aaamiiin, Aaamiiin}. Lalu ditanyakan kepada baginda : Wahai Rasulullah, tuan hamba naik ke atas mimbar lalu mengucapkan : Aaamiiin, Aaamiiin, Aaamiiin? Jawab baginda : {Sesungguhnya Jibraa-iel telah datang kepada ku lalu menyampaikan : Sesiapa yang berkesempatan menemui bulan Ramadhan, lalu ia tidak diampunkan, maka ia masuk nereka lalu Allah menjauhkannya dari nereka. Ucapkanlah : aaamiin. Maka aku pun mengucapkan : Aaamiiin...}” [3]

2. Doa yang maqbul (diperkenankan) dan pembebasan dari neraka :

Baginda shallallahu 'alayhi wasallam telah bersabda :

إن لله في كل يوم و ليلة عتقاءَ من النار في شهر رمضان ،
و إن لكل مسلم دعوةً يدعو بها، فيستجاب له

“Sesungguhnya bagi Allah, pada setiap hari dan malamnya bulan Ramadhan, hamba-hamba yang dibebaskan dari neraka dan sesungguhnya bagi setiap muslim, suatu doa yang mustajab baginya, yang ia boleh berdoa dengannya.” [4]

3. Digolongkan dari kalangan Shiddiiqiin dan Syuhadaa :

Daripada ‘Amru bin Murrah Al-Juhaniy radhiyallahu 'anhu yang meriwayatkan : “Seorang lelaki telah datang menghadap Nabi shallallahu 'alayhi wasallam lalu berkata : Ya Rasulallah. Apa pandangan mu jika aku bersaksi bahawasanya tiada Tuhan yang berhak disembah melainkan Allah dan bahawasanya anda adalah utusan Allah, aku mendirikan sholat lima waktu, aku tunaikan zakat dan aku berpuasa pada bulan Ramadhan dan aku lakukan qiyamnya, maka dari golongan manakah aku, jika begitu? Jawab baginda : (من الصديقين و الشهداء ) {Dari kalangan Shiddiiqiin dan Syuhadaa}.” [5]

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Ancaman terhadap orang yang tidak berpuasa pada bulan Ramadhan dengan sengaja

Daripada Abi Umaamah Al-Baahiliy radhiyallahu 'anhu yang meriwayatkan : “Aku telah mendengar Rasulullah shallallahu 'alayhi wasallam bersabda :

) بينما أنا نائم أتاني رجلان فأخذ بِضَبُعي فأتيا بي جبلا وعرا فقالا : اصعد ، فقلت : إني لا أطيقه. فقالا : سنسهله لك. فصعدت ، حتى إذا كنت في سواد الجبل إذا بأصوات شديدة. قلت : ما هذه الأصوات ؟ قالوا : هذا عواء أهل النار ثم انطلق بي، فإذا أنا بقوم معلقين بِعَراقيبهم ، مشققة أشداقهم ، تسيل أشداقهم دما. قال : قلت من هؤلاء؟ قال : الذين يفطرون قبل تحلّة صومهم ...

“Sedang aku tidur, dua orang lelaki datang kepada ku lalu memegang dan menarik kedua lengan ku. Maka keduanya membawa ku ke sebuah bukit yang amat sukar pendakiannya sambil berkata : Dakilah.

Maka jawab ku : Aku tidak mampu mendakinya.

Kata mereka : Kami akan memudahkannya bagi mu. Maka aku pun mendakinya sehinggalah aku sampai ke bahagian yang hitam gelap dari bukit itu dan aku mendengar suara-suara (pekikan) yang kuat.

Tanya ku : Suara-suara apakah itu?

Jawab mereka : Ini pekik telolongnya ahli neraka. Kemudian aku teruskan pendakian maka sampailah aku bertemu dengan satu kaum sedang mereka digantung dengan urat-urat peha dan urat belakang lutut mereka dan pipi-pipi mereka koyak rabak serta darah mengalir dari pipi-pipi mereka.

Tanya ku : Siapakah mereka ini?

Jawabnya : Mereka inilah orang-orang yang berbuka sebelum sampai masa halalnya untuk berbuka” [6]

Adapun apa yang diriwayatkan bahawa Nabi shallallahu 'alayhi wasallam telah bersabda :

من أفطر يوما من رمضان متعمدا ، لا يجزئه صيام الدهر و إن صامه

“Barangsiapa yang meninggalkan puasa satu hari pada bulan Ramadhan dengan sengaja (tanpa keuzuran), ia tiada gunanya puasanya sepanjang masa walaupun sekiranya ia melakukannya (puasa sepanjang masa).”

Ini adalah sebuah hadits yang dho’ief (lemah) tidak shohih.

Kajian dan Susunan: Ustadz Abu Mazaaya

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[1] Riwayat Imam Al-Bukhaariy (4/99) dan Imam Muslim (759).
[2] Riwayat Imam Muslim (233)
[3] Riwayat Imam-imam Ibn Khuzaimah (3/192), Ahmad (2/246 dan 254) dan Al-Baihaqiy (4/204) dari beberapa jalan periwayatan daripada Abi Hurairah. Ia adalah sebuah hadits yang shohih dan asal/dasarnya terdapat di dalam Shohih Muslim (4/1978). Di bawah tajuk yang sama, daripada beberapa orang Sahabat, sila rujuk : (Fadho-il Syahri Ramadhan mks : 25-34) karangan Ibn Syaahien.
[4] Riwayat Imam-imam Al-Bazzaar (3142), Ahmad (2/254) daripada Al-A’masy daripada Abin Sholih daripada Jaabir. Diriwayatkan juga oleh Imam Ibn Maajah (1643) daripada riwayat yang lain dan ia adalah sebuah hadits shohih. Doa yang mustajab itu ialah ketika ia berbuka sebagaimana yang akan dijelaskan. Sila rujuk juga : (Mishbaahuz Zujaajah : no : 604 karangan Imam Al-Bushoiriy.
[5] Yakni dari kalangan mereka yang benar tulus diterima Allah imannya seperti Sayidaana Abu Bakar dan ‘Umar dan para Sahabat lainnya. Manakala Syuhadaa adalah orang yang sanggup menggadai jiwa dan raganya demi menegakkan agama Allah sampai mati syahid.
Diriwayatkan oleh Imam Ibn Hibbaan (no : 19 - di dlm Zawaa-idnya) dan sanadnya shohih.
[6] Riwayat Imam-imam An-Nasaa-i di dalam (Al-Kubro sbgmana yang terdapat di dalam Tuhfatul Asyraaf : 4/166), Ibn Hibbaan (no: 1800 - di dalam Zawaa-idnya) Al-Haakim (1/430) daripada periwayatan yang berbeza dpd ‘Abdir Rahmaan bin Yaziid bin Jaabir dpd Sulaim bin ‘Aamir dpdnya.

RAM013E: Some Often-Quoted Weak Ahadeeth in Ramadan

2011-08-02T15:34:00.002+08:00

We decided to add this chapter to the book due to its obvious importance, and as a warning to the people and a clear statement of the truth, so we say:

Allaah, the One free of all imperfections and Most High, has appointed for the Sunnah of the Prophet (shallallahu'alayhi wasallam) trustworthy bearers who expel from it the alterations of the people of falsehood, the misinterpretations of those going beyond bounds, and uncovering the false accretions added to it by those who try to adulterate it.

Throughout the ages many accretions have been mixed with it, either weak ahaadeeth, lies or fabrications and the like and this has been fully explained and made clear by the scholars throughout the ages. One who looks today into the works of writers and speeches of admonition will see that they do not give the slightest attention to this matter except those upon whom is Allaah's Mercy, even though scholarly reference works, which explain which ahaadeeth are authentic and uncover the weak narrations, are readily available.

In explaining this matter and its evil consequences upon the knowledge and the people, we do not intend to rebuke or accuse anyone. We will just quote some examples of narrations which have been introduced and become well known amongst the people, to the point that you will hardly read an article or hear an admonition except that the weak ahadeeth have a prominent place in it.

So acting upon his (shallallahu'alayhi wasallam) saying: "Convey from me even if it is only a single Aayah..."

And his (shallallahu'alayhi wasallam) saying: "The Deen is sincerity and sincere advising..."

So we say:

The weak ahadeeth that have become widespread amongst the people, at every level, are very many, to the point that very few manage to mention anything authentic - despite its being plentiful also. May Allaah have mercy upon the lmaam 'Abdullaah lbn al-Mubaarak who said: "There is sufficiency in the authentic ahaadeeth so there is no need for what is weak." So let this imaam be our example, and let us stick to the authentic and pure knowledge.

From the weak ahaadeeth which people commonly quote concerning Ramadaan are:

1) "If the servants knew how great Ramadaan was, then they would wish that Ramadaan lasted all year. Indeed Paradise is decorated for Ramadaan from the start of the year till the next year..."
...and it is a long hadeeth.

This hadeeth is reported by lbn Khuzaimah (No. 1886), lbn al-Jawzee in Kitaabul-Mawdoo'aat (2/I 88-I 89) and Aboo Ya'laa in his Musnad as occurs in aIMataaIibuI-'Aah~ah (46/a-b manuscript) by way of Jareer ibn Ayyoob al Bajalee: from ash-Sha'bee: from Naafi' ibn Burdah: from Aboo Mas'ood alGhifaaree.

This hadeeth is fabricated (mawdoo'), the cause being Jareer ibn Ayyoob. lbn Hajr quotes his biography in Lisaanul-Meezaan (2/I 01) and says: "Famous for his weakness." Then he quotes the saying of Aboo Nu'aim about him: "He used to fabricate ahadeeth," from al-Bukhaaree: "Munkar in narrating hadeeth," and from an-Nasaa'ee: "Abandoned!"

lbn al-Jawzee declared it to be fabricated, and lbn Khuzaimah said after relating it:

"If the narration is authentic, since there is some doubt in the heart about Jareer lbn Ayyoob al-Bajalee."

2) "0 people a very great month has come upon you, a month containing a night better than a thousand months. Allaah has made it an obligation to fast in it, and standing in prayer in its night is a supererogatory action. Whoever seeks nearness to Him with a good deed in it will be like one performing an obligatory action in other months... It is a month the beginning of which is a mercy, the middle Forgiveness, and its end is a granting of freedom from the Fire..."

It is also a long hadeeth and we have quoted the most well-known parts of it.

This hadeeth is also reported by lbn Khuzaimah (No.1887), al-Mahaamulee in his Amaalee (No.293), and al-Asbahaanee in at-Targheeb (Q/178, B-manuscript) by way of 'Alee ibn Zayd ibn Jud'aan: from Sa'eed ibn al-Musaayib: from Salmaan.

This isnad is da'eef due to the weakness of'Alee ibn Zayd. lbn Sad says about him, "He is somewhat weak, he is not used as a proof" Ahmad ibn Hanbal said: "He is not strong." lbn Ma'een said: "He is weak." lbn Abee Khaithumah said: "Weak in everything." lbn Khuzaimah said: "I do not accept him as a proof due to his weak memory." - as occurs in at-Tahdheeb (7/322-323).

lbn Khuzaimah said after quoting his narration: "If the narration is authentic." lbn Hajr says in al-Atraaf "It is narrated by 'Alee ibn Zayd ibnjud'aan alone and he is weak" as As-Suyootee quotes from him injam'ul-Jawaami' (No.24,714). lbn Abee Haatim reports from his father in 'Ilalul-Hadeeth (1/249) that he said:

"The hadeeth is munkar!"

3) "Fast and you will be healthy."

It is part of a hadeeth reported by lbn 'Adiyy in al-Koamil (7/2521) by way of Nahshal ibn Sa'eed: from ad-Dahhaak: from lbn 'Abbaas. At-Tabaraanee reports it in al-Awsat (I /Q, 69 A-manuscript of Majma' ul-Bahrain) and Aboo Nu'aim in at-Tibbun-Nabawee as occurs in Takhreejul-lhyaa' (7/40 I) by way of Muhammad ibn Sulaimaan ibn Abee Daawood: from Zuhair ibn Muhammad: Suhail lbn Abee Saalih: from Aboo Hurairah.

Its isnad is weak. Aboo Bakr al-Athrum said: "I heard Ahmad say - and he mentioned the narration of the people of Shaam from Zuhair ibn Muhammad, he said: 'They report ahadeeth from him that are munkar."'

Aboo Haatim said: "There is some weakness in his memory, his ahaadeeth narrated in lraaq are better than his hadeeth narrated in Shoam due to his weak memory." AI-'lj lee said: "These ahadeeth which the people of Shaam narrate from him do not please me," as occurs in Tahdheebul-Kamaal (9/4 I 7).

Muhammad lbn Sulaimaan is from Shaam and has a biography in Taareekh Dimishq (I 5 Q,386 - manuscript) - so his narrations from Zuhair, as the scholars have stated, are munkar and this hadeeth is one of them!

4) "He who abandons fasting during a day of Ramadaan without a valid excuse, or illness - then even if he were to fast for ever it would not make up for it."

This hadeeth is quoted in disconnected form by al-Bukhaaree in his Saheeh (Fathul-Baaree, 4/160) without an isnad. It is connected by lbn Khuzaimah in his Saheeh (No.1987), at-Tirmidhee (No.723) Aboo Daawood (No.2397), lbn Maajah (No. 1672), an-Nasaa'ee in al-Kubraa as occurs in TuhfatulAshraaf (10/373), al-Baihaqee (4/228) and lbn Hajr in Taghleequt-Ta'leeq (3/I 70) byway of Abul-Mutawwas: from his father: from Aboo Hurairah.

Ibn Hajr says in Fathul-Baaree (4/I 6 I): "They disagree greatly in their narration from Habeeb ibn Abee Thaabit, it has three weaknesses: (i) contradiction of its narrators, (ii) the condition ofAbul-Mutawwas is unknown, (iii) doubt about whether his father met Aboo Hurairah or not"

lbn Khuzaimah says after reporting it: "If the narration is authentic, since I do not know Abul-Mutawwas or his father." So this hadeeth is also weak.

These are four ahaadeeth which have been declared weak and unreliable by the scholars, yet we still hear them and see them every day in the blessed month of Ramadaan in particular, and at other times. It is apparent that some of these ahadeeth contain parts whose meaning is correct and established in our Sharee'ah in the Book or the Sunnah. However this on its own does not allow us to attribute to Allaah's Messenger (that which is not established authentically from him, particularly since this Ummah alone - to the exception of all previous nations has been particularized by AIlaah, the One free of all imperfections, with the use of isnaads (chains of narration). Through them we can ascertain what is acceptable and what has been invented, and what is authentic (saheeh) from that which is not. It is a very precise branch of knowledge, and he indeed spoke well who described it as: "The study of what is narrated and the measure for the authenticity of narrations."

Source: "Fasting in Ramadaan as Observed by the Prophet" by Shaikh Saleem al-Hilaalee and Shaikh Alee Hassan from ahya.org

RAM012E: Reading the Quran in Ramadan

2011-08-01T15:44:00.002+08:00

Abu Umaamah (radhiyallahu’anhu) reported that the Prophet (shallallahu ‘alayhi wasallam) said:

"Recite the Qur'aan for indeed it will come on the Day of Judgement as an intercessor for its Ashaab (those who read, memorize and implement it)." [1]

This hadeeth indicates the virtues of reciting the Qur'aan, the greatness of its reward and that it will intercede for its holders on the Day of Judgement towards their entrance into Paradise.

An-Nawaas Ibn Sama'aan (radhiyallahu’anhu) reported:

"I heard the Messenger of Allaah (shallallahu ‘alayhi wasallam) say: 'The Qur'aan will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imradhiyallahu’anhun will then approach them.' The Messenger of Allaah (shallallahu ‘alayhi wasallam) likened them to three examples, which I have not forgotten afterwards. He (shallallahu ‘alayhi wasallam) said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'" [2]

'Abdullaah Ibn 'Amr (radhiyallahu’anhu) reported that the Messenger of Allaah (shallallahu ‘alayhi wasallam) said:

"The fast and the Qur'aan will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'aan will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." [3]

Therefore, it is essential for the person fasting to recite the Qur'aan much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allaah revealed the Qur'aan.

There is a special merit to reciting the Qur'aan in the nights of Ramadaan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allaah is the one in whom we seek assistance.

It is reported that Jibreel used to meet with the Prophet (shallallahu ‘alayhi wasallam) during each night of Ramadaan and they would study the Qur'aan together. [4] So if making thikr (remembrance of Allaah) were better than the Qur'aan or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.

Thus, this hadeeth illustrates the precedence of studying the Qur'aan during Ramadaan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.

The predecessors of this ummah would recite the Qur'aan constantly during Ramadaan. And when they would fast, they would sit in the masaajid and say: "We will guard our fast and not backbite anyone."

They would recite the Qur'aan in their prayer and out of it. 'Uthmaan (radhiyallahu’anhu) would complete the recitation of the (whole) Qur'aan once a day. And some of the Salaf would complete it during their qiyaam in Ramadaan every three nights. Some of them would do it every seven days and some every ten days.

Ash-Shaafi'ee would complete the Qur'aan sixty times during Ramadaan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur'aan every two nights of Ramadaan. Qataadah would always compete the Qur'aan every seven days. He would do it every three days in Ramadaan, and during the last ten days, he would do it every night. Their reports concerning that are famous.

Al-Haafidh Ibn Rajab (rahimahullaah) said:

"The forbiddance of reciting the Qur'aan in less than three days (as stated in a hadeeth) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadaan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'aan a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaaq and other scholars. And the actions of others indicate that as has been stated previously." [5]

The person reciting the Qur’aan must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allaah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allaah says:

"A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded."

Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur'aan, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.

And it is on the one who recites, to act upon the Qur'aan, making permissible its Halaal and forbidding its Haraam, so that the Qur'aan can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.

Author: 'Abdullaah Ibn Saalih Al-Fawzaan
Source: Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65)
Translator: Isma'eel alarcon (al-manhaj.com)

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Footnotes:

[1] Saheeh Muslim
[2] Reported by Muslim (804)
[3] Saheeh Muslim (804)
[4] Al-Bukhaaree (1/30) and Muslim (2308)
[5] Lataa'if-ul-Ma'aarif: pg. 102-103