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FIQ018: Fasting in Rajab

2012-05-28T19:02:00.000+08:00

Fasting in Rajab
by Shaykh Muhammad Saalih al-Munajjid (http://www.islamqa.com)

There is no saheeh report from the Prophet SAWS (peace and blessings of Allaah be upon him) or from the Sahaabah to indicate that there is any particular virtue in fasting during Rajab.

The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beed, fasting alternate days, and fasting Sirar al-Shahr. Some of the scholars said that Sirar al-Shahr refers to the beginning of the month; others said that it refers to the middle or end of the month.

‘Umar (may Allaah be pleased with him) used to forbid fasting in Rajab because it involved resemblance to the Jaahiliyyah. It was reported that Kharashah ibn al-Harr said:

"I saw ‘Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying, This is a month which was venerated in the Jaahiliyyah."

(al-Irwaa’, 957; al-Albaani said: it is saheeh).

Imaam Ibn al-Qayyim said:

"The Prophet SAWS (peace and blessings of Allaah be upon him) did not fast for three consecutive months (i.e., Rajab, Sha’baan and Ramadaan) as some people do, and he never fasted Rajab at all, nor did he encourage people to fast this month."

Al-Haafiz ibn Hajar said in Tabayyun al-‘Ajab bimaa wurida fi Fadl Rajab:

"No saheeh hadeeth that may be used as evidence has been narrated concerning the virtues of the month of Rajab or fasting this month or fasting in any specific part of it, or observing Qiyaam al-Layl specifically during this month. Imaam Abu Ismaa’eel al-Harawi al-Haafiz has already stated this before me, and we have narrated this from others also."

In Fataawa al-Lajnah al-Daa’imah it states:

"With regard to fasting specifically in Rajab, we do not know of any basis in Sharee’ah for doing that."

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

But there is a report from the Prophet (peace and blessings of Allaah be upon him) which indicates that it is mustahabb to fast during the sacred months (and Rajab is one of the sacred months). The Prophet (peace and blessings of Allaah be upon him) said:

“Fast some days of the sacred months and not others.”

Narrated by Abu Dawood, 2428; classed as da’eef by al-Albaani in Da’eef Abi Dawood.

Even if this hadeeth were saheeh, it indicates that it is mustahabb to fast during the sacred months. So if a person fasts during Rajab because of this, and he also fasts in the other sacred months, there is nothing wrong with that. But singling out Rajab for fasting is not right.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (25/290):

As for fasting in Rajab in particular, the ahaadeeth concerning that are all da’eef (weak), and in fact mawdoo’ (fabricated). The scholars do not rely on any of them. They are not among the da’eef ahaadeeth which have been narrated concerning virtues, rather most of them are fabricated and false. In al-Musnad and elsewhere there is a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) enjoined fasting the sacred months, namely Rajab, Dhu’l-Qa’dah, Dhu’l-Hijjah and Muharram, but this has to do with fasting during all of them, not just Rajab.

End quote.

Ibn al-Qayyim (may Allaah have mercy on him) said:

"Every hadeeth which mentions fasting in Rajab and praying during some of its nights is false and fabricated.”

End quote from al-Manaar al-Muneef, p. 96

Shaykh Sayyid Saabiq (may Allaah have mercy on him) said in Fiqh al-Sunnah (1/282):

"Fasting in Rajab is no better than fasting in any other month, except that it is one of the sacred months. There is no report in the saheeh Sunnah to suggest that there is anything special about fasting in this month. Whatever has been narrated concerning that is not fit to be quoted as evidence."

End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about fasting on the twenty-seventh of Rajab and spending that night in prayer. He replied:

"Fasting on the twenty-seventh of Rajab and spending that night in prayer is a bid’ah (innovation), and every bid’ah is a going astray."

End quote. Majmoo’ Fataawa Ibn ‘Uthaymeen, 20/440.

HAD002: Menilai Hadith Doa Bulan Rejab

2012-05-23T18:09:00.000+08:00

اللهم بارك لنا في رجب وشعبان وبلغنا رمضان

“Allaahumma baarik lanaa fii rajab wasy-sya’baan, wa ballighnaa ramadhaan”

Artinya: “Ya Allah berkahilah kami di bulan Rajab dan Sya’ban dan sampaikanlah kami kepada bulan Ramadhan”.

Dikisahkan bahwa apabila masuk bulan Rajab, Nabi Shallallahu ‘Alaihi Wasallam membaca doa diatas.

Hadits ini diriwayatkan oleh Al Baihaqi di dalam Ad Da’awaat Al Kubra dari Anas bin Malik Radhiyallahu ‘Anhu seperti yang disebutkan di dalam kitab Misykaatul Mashaabih bab Al Jum’ah.

Kedudukan hadits ini: Dha’if (lemah) seperti yang dijelaskan oleh Asy-Syaikh Al Albani Rahimahullah dan Asy-Syaikh Shalih Al Fauzan di dalam fatwa terbarunya.

DOA BULAN RAJAB (TAKHRIJ HADITS)
Abdullah Zuqail

اللهم بارك لنا في رجب وشعبان وبلغنا رمضان

Senantiasa kita mendengar do’a sebagaimana tersebut diatas, saat mendekatnya kita dengan bulan suci Ramadhan. Kebanyakan da’i atau penceramah menyandarkan do’a ini kepada Nabi shallallohu ‘alaihi wasallam. Namun yang menjadi persoalan adalah, apakah benar do’a ini berasal dari Rasulullah (haditsnya shahih)?

Nash Hadits tersebut, Telah disebutkan dalam Musnad Imam Ahmad (1/259)

حدثنا عبد الله ، حدثنا عبيد الله بن عمر ، عن زائدة بن أبي الرقاد ، عن زياد النميري ، عن أنس بن مالك قال : كان النبي صلى الله عليه وسلم إذا دخل رجب قال : اللهم بارك لنا في رجب وشعبان وبارك لنا في رمضان وكان يقول : ليلة الجمعة غراء ويومها أزهر

Menceritakan kepada kami Abdullah, Ubaidullah bin Umar, dari Zaidah bin Abi ar-Raaqod, dari Ziyad an-Numairi, dari Anas bin Malik berkata ia, Adalah Nabi shallallohhu ‘alaihi wasallam apabila masuk bulan Rajab, beliau berdo’a ; “Ya Alloh berkahilah kami dibulan Rajab dan Sya’ban dan sampaikanlah kami kepada Bulan Ramadhan. Kemudian beliau berkata, “Pada malam jumatnya ada kemuliaan, dan siangnya ada keagungan.

Takhrij hadits:

Diriwayatkan oleh Ibn Sunny dalam “Amal Yaumi wal Lailah” (659) dari jalur ibn Mani’ dikabarkan oleh Ubaidullah bin Umar Al-Qawaririy dengan sanadnya (yang sama).

Dan Baihaqiy dalam Su’abul Iman (3/375) dari jalur Abi Abdullah al-Hafidz, dikabarkan dari Abu Bakr Muhammad bin Ma’mal, dari AlFadhil bin Muhammad Asy-Sya’raniy, dari Al-Qawaririy dengan sanadnya (yang sama).

Dan Abu Nu’aim dalam Al-Hilyah (6/269) dari jalur Habib bin Al-Hasan, dan ‘Ali bin Harun ia berkata, menceritakan kepada kami Yusuf Al-Qadhi, dari Muhammad bin Abi Bakr, dari Zaidah bin Abi ar-Raaqod dengan sanadnya (yang sama).

Dan AlBazar dalam Musnadnya (Mukhtasar Zawaidul Bazar li Hafidz 1/285) dari jalur Ahmad bin Malik al-Qusyairi dari Zaidah dengan sanadnya (yang sama).

Hadits tersebut memiliki 2 cacat,

1. Ziyad bin Abdullah An-Numairy

Berkata Yahya bin Ma’in : Haditsnya Dhaif

Berkata Abu Hatim : Haditsnya ditulis, tapi tidak (bisa) dijadikan Hujjah

Berkata Abu ubaid Al-Ajry : Aku bertanya kepada Abu Daud tentangnya, maka ia mendhaifkannya.

Ibnu Hajr berkata : Ia Dhaif

2. Zaidah bin Abi Ar-Raaqod

Berkata Al-Bukhary : Haditsnya Mungkar

Abu Daud berkata : Aku tidak mengenalnya

An-Nasa’i berkata : Aku tidak tahu siapa dia

Adz-Dzahaby berkata : Tidak bisa dijadikan hujjah

Komentar Ahlul Ilmi tentang hadits ini:

Al-Baihaqiy dalam Su’abul Iman (3/375) berkata, telah menyendiri Ziyad An-Numairi dari jalur Zaidah bin Abi ar-Raqad, Al-Bukhary berkata, Hadits dari keduanya adalah mungkar.

An-Nawawy dalam Al-Adzkar (274) berkata, kami telah meriwayatkannya dan terdapat kedhaifan dalam sanadnya.

Diterjemahkan dari: http://saaid.net/Doat/Zugail/57.htm
Oleh Abu Aqil Al Atsary

MISC008: The Sacred Month of Rajab

2012-05-23T08:21:00.000+08:00

The Month of Rajab
by Shaykh Muhammad Saalih al-Munajjid (http://www.islamqa.com/)

Praise be to Allaah, the One, the Subduer, and blessings and peace be upon the Chosen Prophet and upon his good and pure family and companions.

Praise be to Allaah Who says (interpretation of the meaning):

“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68]. The attribute of choosing or selecting is indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power.

One aspect of His choosing and preferring is the fact that He has chosen some days and months and given them preference over others. Among the months, Allaah has chosen four which He has made sacred, as He 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]

These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffaar do.

The Sacred Months are mentioned by implication in the Qur’aan, but their names are not given. Their names are mentioned in the Sunnah:

It was reported from Abu Bakrah (may Allaah be pleased with him) that the Prophet SAWS (peace and blessings of Allaah be upon him) gave his Farewell Sermon and said: “Time has completed its cycle and is as it was on the Day when Allaah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dhoo’l-Qa’dah, Dhoo’l-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, no. 1741, in [Kitaab] al-Hajj, al-Khutbah Ayaam Mina; and by Muslim, no. 1679, in [Kitaab] al-Qisaamah, Baab Tahreem al-Dimaa’).

It was called Rajab of Mudar because [the tribe of] Mudar did not tamper with its timing, unlike the rest of the Arabs, who used to tamper with the months and change their order depending on whether they were in a state of war or not. This was the postponing referred to in the aayah (interpretation of the meaning):

“The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allaah, and make such forbidden ones lawful.” [al-Tawbah 9:37]

It was also said that the reason why it was attributed to Mudar was because they venerated it and respected it so much, so it was attributed to them.

The reason why it is so called.

Ibn Faaris said in Mu’jam Maqaayees al-Lughah (p. 445):

The letters Ra’, jeem and ba’ form a root which indicates supporting and strengthening something with another thing. … Hence the phrase “Rajabtu’l-shay’” means I venerated it… It was called Rajab because they used to venerate it, and it is also venerated in Sharee’ah.

The people of the Jaahiliyyah used to call Rajab Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], as it was reported that Abu Rajaa’ al-‘Ataaridi said:

We would a rock, then if we found a better rock we would throw the first one aside and adopt the other. If we could not find a rock, we would make a pile of dirt, then we would bring a ewe and milk it over the pile of dirt, then we would do tawaaf around it. When the month of Rajab came, we would say Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], and we would not leave any spear or arrow that had an iron piece in it but we would take the metal head off and put it aside during the month of Rajab. (Narrated by al-Bukhaari).

Al-Bayhaqi said: the people of the jaahiliyyah used to venerate these sacred months, especially the month of Rajab, and they would not fight during this month.

Rajab is a sacred month

The Sacred months have a special status, which applies also to Rajab because it is one of these sacred months. Allaah says (interpretation of the meaning):

“O you who believe! Violate not the sanctity of the Symbols of Allaah, nor of the Sacred Month…” [al-Maa’idah 5:2]

This means: do not violate their sanctity which Allaah has commanded you to respect and forbidden you to violate, for this prohibition includes both vile deeds and vile beliefs.

Allaah says (interpretation of the meaning):

“so wrong not yourselves therein…” [al-Tawbah 9:36] meaning, in the Sacred Months. The pronoun here [translated here as “therein”] refers to these four sacred months, as stated by the Imaam of the Mufassireen, Ibn Jareer al-Tabari (may Allaah have mercy on him).

So we should pay attention to the sanctity of these four months, because Allaah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse, because of the sanctity of the time which Allaah has made sacred. Hence in the aayah quoted above, Allaah has forbidden us to wrong ourselves even though this – i.e., wronging ourselves, which includes committing sins – is forbidden during all the months of the year.

MISC017E: The Dangers of the Anti-Hadith Group

2012-05-18T08:42:00.000+08:00

Excerpt from khutbah in Feb 1998 by the Islamic Religious Council of Singapore (MUIS) entitled "THE DANGERS OF THE ANTI-HADITH (INGKAR-AS-SUNNAH) GROUP"

Ikhwan al-Muslimeen, Rahimakumullaah!

In this present day, where the people in this world harps on the slogan they regard as principle; calling for freedom of thoughts and expression with the excuse of maintaining harmonious coexistence; but where too much stressed is placed on relying ONLY on human reasoning and leaving matters to personal whims and desires, our Islam and Faith which we already have within us; which we have planted and nurtured since our childhood; which we hope could be immune to external influence; will be exposed to and be subjected to grave threats.

We are exposed to antagonistic ideas from non-Muslims and enemies of Islam advocating their own ideas and values. But what is most frightening is when contradictory ideas, which tries to undermine Islam and its teachings, comes from those who claim to be Muslims themselves! From those who claim to believe in Allah and the Hereafter; those who outwardly show that they are performing the daily prayers, observing the fast, zakah, hajj and other supererogatory acts of devotions. But these same people, actively tries to undermine Islam by questioning the ways on how Muslim prayers are to be performed. They questioned the rules of fasting and hajj etc.

They, although without adequate and appropriate knowledge of the Deen, criticize and attack the religion from within, in the guise of intellectualism on the pretext of being 'open-minded'. They chant slogans calling for the removal of the shackle of 'blind imitation'. Calling for the eradication of what they mistook as 'intellectual stagnation'. They act as though they are trying to champion the use of reasoning. And they claim to want to return the use of reasoning to its rightful place as it should be. Reasoning and rationality being the gift of Allah which makes man noble.

But beware, they would ultimately extend their argument towards wanting to rely only upon the use of pure human reasoning, as the ONLY basis. In their misguided thinking, only by relying on intellectual reasoning ALONE, we Muslims are capable of knowing fully, and can have complete understanding of the teachings in the Qur'an. They advocate that we should not rely on the teachings of prophets and messengers. The would instigate us into discarding all the teachings which have been taught and exemplified by the Prophets, especially of our Prophet Muhammad ibn Abdillah s.a.w. They make blatant accusations saying that all the teachings of Islam today, the commentaries of the Qur'an, are all fabrications invented by traditional Islamic scholars. They shamelessly accuse Islamic scholars to be people who are devoid of rational thoughts. They say that these scholars are people who cling on to stagnant conventions of blind followers of old, that these are people are narrow-minded, archaic and backward. They claim that our Prophet s.a.w. did not practice nor taught his companions these things which our Islamic scholars have taught us. They try to justify their arguments by quoting selective Hadith. But these Hadith which they quoted are some weak narration's (Hadith Dhoif), or reports which have been categorized by our scholars as fabrications (Hadith Maudhu') and therefore cannot be relied upon and could not have come from our Prophet s.a.w. himself.

They cunningly conceal all other authentic reports or Ahadith from our Prophet s.a.w. They purposely ignore reports or Ahadith which have been meticulously checked for their validity to have been genuinely originated from our Prophet s.a.w. It is obvious that their attitude, is the attitude of the enemy of Islam.

They will even try to pick on every single weakness of our scholars, and attack and defame them, whether true or false to them is not important. They try to portray as though these scholars did not possess any goodness, whereas in truth we are very much indebted to the sincere efforts of our Islamic scholars. It is like they try "to criticize even the smallest faults of others, but fails to remove the big specks blocking their own vision."

With the easy access to information today, some of us would already have heard or even read the efforts of the Qadianis and the Anti-Hadith group or Ingkar-asSunnah or other such deviant groups. All of them, although may claim to belong to separate groups, their common aim and approach seems to be the same, and that is to question the position of our Prophet Muhammad s.a.w. , the Last prophet of Allah s.w.t. The Prophet who is the rightful interpreter and teacher of the Qur'an through his words, deeds and even his noble character. The ways in which they try to disseminate their poison ideas is to utilize, what seems to have come from the Qur'an, but twisted with their own interpretations. Through this method, they hope to lend some credibility, as though they are the up holder of truth. But the truth is these people are astray (Sesat)!

We have to remind every Muslim of the danger of this deviant group (sesat), which seems to hold on to a slogan:

"Glorify only to Allah alone, we should, Prophet Muhammad we shall judge and prosecute, only the teachings of the Qur'an we will obey and execute, and as regarding the Sunnah of Prophet, we don't give a hoot."

Brothers in Islam!

We must beware of their dangerous tactic and their attempts to poison the minds of Muslims. We must warn every Muslim so as not to be taken in by their influence. These people are really the people of Satan and Iblis; the enemy of Allah and of His Prophet s.a.w. and of every Believers. They may try to portray as though they are the defenders of Islam through their 'Websites' in the internet. Their followers claim themselves to be intellectuals, and shamelessly regard themselves as highly educated people, whereas these people are really the enemies of Islam in disguise. Often, they would say that all those who tried to refute them have failed and that many have now followed their group. These are all but lies and deceptions! Merely their cheap and shameless propaganda!

To these people we would like to say:

"You are just like the unbelievers (kafiruun) who always questions the Prophet s.a.w. Even though Allah strengthened the Prophet s.a.w. with miracles and irrefutable evidence, yet they adamantly refuse to accept the Truth. This is what you have become. Although the evidence is clear as daylight, and we have provided irrefutable proof, yet you disregard them due to your arrogance and stubbornness."

To these people we would like to remind them of what Allah s.a.w. Himself said in Surah An-Nisa verse 115 :

"But as for him who, after guidance has been vouchsafed to him, cuts himself from the Messenger and follows a path other than that of the Believers him shall We leave unto that which he himself has chosen, and shall caused him to endure Hell : and how evil a journey's end!"

AQD032E: Al-Walaa' Wal Baraa'

2012-05-01T10:11:00.000+08:00

Question (via email):

Can you explain what is Walaa Wal Baraa' and how the Companions and Tabi'in practised it and whether it is still applicable in Singapore?

Jazakallahu khair.

Regards,
Muhammad Khairy

Answer:

Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge in Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides, none can lead astray, and whomsoever He sends astray, none can guide.

One of the key factors that causes some Muslims to disregard or despise the concept of al-walaa’ wal-baraa’ is the widespread propaganda via mass media about the concept of "Unity of Religions". This false concept attempts to erase the line between Islam and Kufr, between haq (truth) & baathil (falsehood), between ma'ruf (good) & munkar (evil) and between Muslims & Kaafirs are propagated by those who are ghuluw (extreme) in their ideology of religious harmony.

The following is an extract from Shaykh Muhammad Saalih al-Munajjid's article entitled "Non-Muslim Religious Celebrations and Ruling on Participating" available on IslamQA.com.

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One of the most important basic principles of our religion is that of al-walaa’ wal-baraa’, loyalty (walaa’) to Islam and its people, and diavowal (baraa’) of kufr and its people. One of the essential features of this disavowal of kufr and its people is that the Muslim should be distinct from the people of kufr, and he should feel proud of his religion and of being a Muslim, no matter how strong and advanced and civilized the kuffaar may be, and no matter how weak and backward and divided the Muslims may be. It is not permissible under any circumstances to take the strength of the kuffaar and the weakness of the Muslims as an excuse for imitating and resembling them, as some hypocrites and defeatist Muslims claim. The texts which forbid imitating the kuffaar do not make any distinction between whether Muslims are strong or weak, because the Muslim can be distinct in his religion and be proud of being Muslim even when he is in a weak position.

Allaah calls us to be proud of Islam, and considers this to be the best of speech and the best kind of pride, as He says (interpretation of the meaning):

“And who is better in speech than he who [says: “My Lord is Allah (believes in His Oneness),” and then stands firm (acts upon His Order), and] invites (men) to Allah’s (Islamic Monotheism), and does righteous deeds, and says: “I am one of the Muslims.” [Fussilat 41:33]

Because it is so important for the Muslim to be distinguished from the kaafir, the Muslim is commanded to pray to Allaah at least seventeen times each day to help him to avoid the path of the kaafireen and to guide him to the Straight Path:

“Guide us to the Straight Way. The way of those on whom You have bestowed Your Grace, not (the way) of those who earned Your Anger, nor of those who went astray” [al-Faatihah 1:6-7 – interpretation of the meaning].

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

Wallaahu a'lam.

ADAB003E: Understanding Religious Critique

2012-04-20T09:47:00.000+08:00

Young academics in S'pore are progressively becoming more learned. More among us are pursuing higher studies and are occupying high-level posts. How is it then that a university undergraduate or an honours degree engineer, for example, can listen to religious lectures and gullibly accept all opinions of religious teachers who may even be school dropouts?

The problem is the lack of critical thinking when it involves religious knowledge. Many among young academics consider religion as a science vastly different from that of worldly or academic sciences. And this false perception becomes an insurmountable barrier that prevents them from deepening their religious knowledge and inevitably creates a group of religious elite, some with limited knowledge and qualifications, whose opinions are beyond criticism.

Asatizahs: Beyond Criticism?

It is common to encounter Muslims who are easily angered whenever we share an opinion that is critical or that rejects opinions of asatizahs or Muslim scholars of the past. They would become protective and say:

“Who are you to reject the opinion of an asatizah or a famous scholar?”

“How far have you studied or researched to reject their opinion?”

“Their opinions were correct, but we are the ones who have yet to reach that level of understanding.”

“We need to study all branches of Islamic knowledge in depth before we may criticize.”

Many other excuses are put forth to reject any form of criticism. We need to realign and reaffirm some basic understanding before we proceed any further.

1. No one is infallible apart from the prophets and Messengers of Allah. It is not impossible for asatizahs or Muslim scholars to make mistakes because they are normal human beings too. (Based on the beliefs of the Ahlussunnah Wal Jamaah, not taking into account the wayward beliefs of the Sufis and the Shi'ites regarding the infallibility of their Imams and Shaykhs.)

2. Criticism put forth are usually a critique of the opinions, not personal criticism. This means that the criticism is highly academic and is not meant to insult, but to verfiy just how true that opinion really is.

3. Our approach towards accepting opinions should be based upon the available proofs and how that opinion was eventually formulated. We are forbidden to embrace opinions from asatizahs or Muslim scholars as if these opinions were divinely inspired and requires the same level of adherence as injunctions from the Qur’an or authenticated Sunnah.

4. The correct attitude that should be observed upon encountering criticism of the opinion of an asatizah or Muslim scholar is to perform research before coming to a conclusion on whether the criticism is fair or otherwise.

5. Criticism is not for the purpose of insulting or demeaning the standing of the asatizah or Muslim scholars. Any academic would understand the need of knowledge-based criticism with proofs, and this should instead be encouraged to build creative and critical thinkers. For example, if someone was to say that the opinion of Imam Abu Hanifah in a certain matter was weaker than that of Imam Syafi‘e, would that be an insult to Imam Abu Hanifah? Most certainly not!

6. Love of the scholars and holding them in high reverence is something virtuous as long as it does not reach a level of fanaticism that considers him to be infallible and devoid of even the smallest errors. Criticizing them does not mean that we do not love or revere them.

Here are two examples of academic criticisms between Muslim scholars of the past. These examples are to emphasize the error of rejecting criticism merely with the excuse that Muslim scholars of the past cannot be criticized or the widespread notion that all the opinions of the Muslim scholars of the past must be accepted as a valid difference of opinion.

1) Imam al-Dhahabi in his book, Siyar A’lam al-Nubala’ contains nmerous criticisms of famous Muslim scholars when he narrates their biodata and their invaluable contributions. In some instances, he would defend their weaknesses while at others, he would graciously accept them. Some examples are the criticism of Ibn Khuzaimah’s (died 311H) book, Al-Tauhid, as well as his criticism towards Imam al-Ghazali (died 505H) while at the same time praising Imam al-Ghazali’s brilliance. He also criticized the tabi’in such as Mujahid (died 104H) and ‘Ikrimah (died 105H).

Could we then question Imam al-Dhahabi by saying:
“Who are you to criticize the tabi’in? They were the students of the sahabah!”

Would it be fair to reject academic criticism with such statements?

2) Al-Hafiz Al-Iraqi (died 806H) wrote a famous book entitled “al Mughni An Hamli al Asfar Fi al Asfar Fi Takhrij Ma Fi al Ihya’ Min al Akhbar” which was a summary of review of the hadith narrations in Imam al-Ghazali’s magnum opus, Ihya’ Ulumiddin. And he found among them hadith narrations which were authentic, weak and false. Until today, many scholars still make reference to Al-Hafiz Al-Iraqi’s book without any negative assumptions because they know that his research was not meant to insult Imam al-Ghazali.

To those who encounter academic criticisms:
Do not misinterpret scholarly criticism to be an insult or demeaning towards scholars. Criticism and insult are two totally different things. Look at the proofs, evidences and arguments without bias.

May we be among those who have a love of knowledge and those who spread the message of Islam and its sciences.

Remember, among the correct questions that should be asked when encountering criticisms are:

“What are your proofs, evidences and arguments to reject that opinion?”

“How are you sure that your proofs, evidences and arguments are more reliable?”

And not:
“Who are you to criticize the scholar?”

FIQ062: Pembahagian Rumah Secara Faraid

2012-04-17T07:53:00.001+08:00

Soalan:

Assalammualaikum wr.wb.

Alhamdulillah and thank you for the article on Faraid.

I'm attracted with the phrase in the article as follows "then it is the responsibility of the remaining owner(s) to distribute the said inherited wealth, in this case a house according to the Law of Faraid".

Usually, when one of the owners passed away, the other owner husband/wife together with the children will continue to stay in the house.

How do we distribute the wealth, in this case the house, when the other members of the family still need to reside in it?

If it is to be distributed "on paper" according to the faraid law, assuming that the house is fully paid, what portion should be awarded to the co-owner (eg. the wife, if she contributes only a portion of the house cost, maybe 10% only) before it is distributed according to the faraid law?

What if the house is partially paid?

Your further clarification is greatly appreciated.

Thank you.

Regards / Salam,

Muhammad Taufiq

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

Jawapan:

1.Apabila seseorang manusia meninggal dunia, harta yang asalnya miliknya (barang pinjaman pemberian Allah), berpindah hak kepada Allah. Allah yang membahagikan harta peninggalannya itu.

2. Oleh kerana banyak berlaku pertelagahan dalam hal harta, Allah yang Maha Bijaksana lagi Maha Adil telah menetapkan bahagian setiap insan yang terdekat kepada si mati yang meninggalkan hartanya itu, bahagian masing-masing.

3. Hukum Faraid adalah suatu fardu yg mesti dilaksanakan oleh keluarga si mati terhadap harta peninggalannya, ia bukan satu pilihan, suka atau tidak suka. Manusia pandangnya adil atau bermaslahat atau tidak.

4. Islam ada menetapkan hukum-hukum lain dan agama Islam diamalkan secara "kaaffah", yakni pakej menyeluruh, bukan amal sebahagian sedangkan sebahagian lain diketepikan. Oleh itu, dalam hal "ihsan", "hak seorang ibu" "berbakti kpd kedua orang tua", "ihsan kepada janda dan anak yatim", "hak kerabat terdekat" dan lain-lain, semuanya itu ada diambil kira dan pada masa yang sama tidak menjadikan faraid mahupun hukum2 itu semua tadi terabai, ada yang diamalkan ada yang ditinggalkan, bahkan kesemuanya itu diamalkan.

5. Manusia yang ikhlas mencari keredhaan Allah sentiasa, akan berusaha mentaati Allah pada segala hukum Allah dan meyakini bahawa dengan mentaati Allah, ia akan mendapat kebaikan dunia akhirat, kebaikan bagi dirinya dan keluarganya sekaligus.

Setelah penerangan perkara-perkara tersebut, maka tidak sayugianya seseorang muslim yang benar-benar beriman mencari keredhaan Allah menggunakan berbagai "mechanism" ciptaan manusia dan lemah hujjahnya di sisi Syari'at untuk "mempertikaikan" hukum Allah iaitu ketetapan Faraidh, dengan menggunakan lawyer, will, nudzriah, hibah, atau lainnya yang tidak dii'tiraf kebanyakan 'ulama Islam sedunia daripada zaman terdahulu.

Maka rumah peninggalan anda, mesti dan wajib dibahagikan dengan faraidh...cuma soal technicality-nya cara pembahagiannya sahaja yang perlu diteliti agar tidak menjadi "kezaliman" pada mana2 pihak. Soal Faraid, tidak dipertikaikan mesti laksanakan kerana itu hukum Allah dan mengelak segala bentuk kezaliman juga adalah ketetapan Allah...apapun semua berpandukan hukum Allah bukan bikinan dan campur tangan manusia.

Sebelum huraian berikut ini, anda perlu jelas tentang pembahagian Faraid, berapa2 bahagiannya dan siapa2 yg berhak. Misalnya jika anak anda ramai, lelaki dan perempuan, adik beradik anda tiada hak lagi.

Ada 2 cara penyelesaian:

1. Rumah itu dijual dan daripada penjualannya, balu dan anak anda dapat beli rumah lain yang lebih kecil.

2. Ataupun rumah tersebut ditaksirkan harganya menurut pasaran, setiap yang berhak mendapat bahagian faraidnya secara "kiraan dgn taksiran". Balu dan anak anda akan dapat bahagian paling besar secara faraid. Misalnya harga rumah $350,000, maka setelah pembahagian faraid secara taksiran, kerana rumah tidak dijual, balu dan anak anda akan berikan pada ahli waris yang lain bahagiannya yang telah disepakati bersama. Misalnya bahagian balu anda $43,750 dan anak anda mendapat $200,000 misalnya, maka keseluruhan rumah itu bagi mereka secara bersama adalah $243,750 dan bakinya $107,000 milik ahli waris yang lain seperti ibu bapa anda misalnya. Maka rumah itu terus didiami balu dan anak anda tetapi ia "rumah pusaka" yang ada padanya bahagian ibu bapa anda selain balu dan anak anda.

Balu dan anak anda boleh membayar $107,00 tersebut dan berikannya kepada ibu bapa anda (ahli waris lain) yang dengannya, mereka pemilik (balu dan anak) rumah tersebut secara keseluruhan. Ini kembali kepadaq ihsan ahli waris lain, mahu segera dapat wang atau ihsan pada balu dan anak anda. Setiap kezaliman adalah dosa dan tidak diredhai Allah.

Andaikan jika balu anda "kahwin lagi", beliau tidak punya hak 100% malah ia lebih banyak milik si anak, tak pula suami barunya punya apa-apa hak terhadap rumah "pusaka peninggalan anda".

Manusia boleh berubah dan keadaan pun begitu juga...Allah Maha Adil Maha Mengetahui Maha Bijaksana...sebab itu yang terbaik hanya kembali kpd hukum Allah, selamat dunia akhirat.

- Jawapan disiapkan oleh Ustaz Hamzah Jummat (BA Madinah, MA UKM)

MISC016E: Faraid - A Command from Allah

2012-04-06T08:15:00.000+08:00

MAJLIS UGAMA ISLAM SINGAPURA
FRIDAY SERMON
6 JULY 2001 M / 14 RABIUL AKHIR 1422 H

Faraid : A Command from Allah

Maasyiral Muslimin rahimakumullah,

On this Friday full of blessings, let us all heighten our taqwa and faith in Allah s.w.t. by carrying out all His commandments and rulings. We should strive to leave what He has forbidden and prohibited.

With this consciousness and deep faith, may Allah s.w.t. bless us with long life that is peaceful, both in this world and the hereafter, amin yaa rabbal alamin.

My brothers,

Islam enforces its followers to always be just and fair in carrying out their duties and in whatever that have been entrusted to them. Whatever decision that is made will only be said to be just, if it is according to the the law of Allah s.w.t., and that is the Al-Quran and the Sunnah of Prophet Muhammad s.a.w.

This is stated by Allah s.w.t in surah An-Nisaa verse 59 :

It means: “O you who believe! Obey Allah and obey the Messenger (Muhammad s.a.w.), and those of you (Muslims) who are in authority. And if you differ in anything amongst yourselves, refer it to Allah and His Messenger s.a.w., if you believe in Allah and in the Last Day. That is better and more suitable for final determination.”

My brothers,

The above verse clearly explained to all of us what we should do when faced with whatever hardship in life, particularly in matters involving human relationship, be it with those who are alive or dead. We have been commanded to always be just, and to observe all the commandments of Allah s.w.t. that are duty-bound upon us.

This has again been stated by Allah s.w.t. in surah An Nisaa verse 58 :

It means: “Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly , Allah is Ever Hearer, All Seer.”

My brothers,

Likewise in the distribution of wealth among the heirs. Islam has stipulated, and determined a just method in the distribution of wealth. There is no other method that is more just other what has been stipulated by Allah s.w.t. There are many arguments highlighting that inherited wealth should be distributed according to the Law of Faraid.

The Law of Faraid has been stipulated by Allah s.w.t more than 1400 years ago. It is relevant at that time and continues to be relevant till today. If we were to study history on how inherited wealth were distributed before the coming of Islam, we will find that only those who are strong and in authority had the right to inherit such wealth. Those who were weak, like the women folk and children, they had no rights to inherit such wealth.

However, with the coming of Islam, the status of woman and those who are weak are raised to the same level as those who are strong and in authority. They too have the right to inherit and get their share, as determined in the Law of Faraid. This is stated by Allah s.w.t in surah An-Nisaa verse 11:

It means: “Allah s.w.t. commands you as regards your children’s (inheritance); to the male, a portion equal to that of two females.”

My brothers,

Living in this developed country of ours, where the majority of us owned an HDB apartment or a private property, there are usually two or more names recorded as owners of the property. Should there be any kind of misfortune or the death of one of the owners of the property, then it is the responsibility of the remaining owner(s) to distribute the said inherited wealth, in this case a house according to the Law of Faraid.

In order to ensure the heirs to the property can distrbute the inherited wealth as just as possible, we are encourage to refer to the Syariah Court on the distribution of the wealth. Only the Syariah Court has the right to issue the certificate of distribution on inherited wealth to the heirs. The Syariah Court has also set up the Faraid webpage for those who wish to know in detail on how to distribute inherited wealth. For those heirs who have conflict in the distribution of the inherited wealth, they should refer their disagreement to Muis Fatwa Committee, seeking advice and solution that is just as far as possible.

My brothers,

Another thing that should be observed by the heirs before the inherited wealth is distributed, they should consider the rights of the religon upon such wealth. For example, the giving out of zakat, kaffarah on fasting or oath taken by the deceased, debts that have not been settled, performing Hajj, what the deceased has written in his will, funeral cost and others.

If all these have been taken care of, only then the heirs have the right to inherit whatever is left of the said wealth. Such wealth includes the CPF money, shares or valuables that are left behind by the deceased. If the deceased has left behind a will, such will is not valid according to Islamic law. The inherited wealth has to be distributed according to the Law of Faraid.

My brothers,

The Law of Faraid is part of Allah s.w.t. commandments, which is obliged upon all of us. We are obliged to observe and carry out this law. We do not want to take or spend wealth that does not belong to us. It is a sin to do so and it is an action that is condemned by Allah s.w.t . Allah s.w.t has stated in surah Al Baqarah verse 188:

It means: “And do not eat up one another’s property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully.”

May Allah s.w.t always give us His guidance, assistance and enlightenment in our search for His pleasure. And may all the wealth and rezki that we owned, those that we use to meet our daily needs, be it for our own selves or for our families, may they always be pure (clean) and not from sources that are forbidden or suybhah. May we be able to use our wealth in the ways that will gain Allah s.w.t. pleasure amin yaa rabbal aalamin.

FIQ044E: The True Nature of Commercial Insurance

2012-04-03T22:29:00.000+08:00

Question: What are the rulings on commercial insurance which is widespread nowadays?

Answer:

Praise be to Allaah.

1) All kinds of commercial insurance are clearly and undoubtedly ribaa (interest/usury). Insurance is the sale of money for money, of a greater or lesser amount, with a delay in one of the payments. It involves riba al-fadl (interest-based transaction) and riba al-nas’ (interest to be charged if payment is delayed beyond the due date), because the insurance companies take people’s money and promise to pay them more or less money when a specific accident against which insurance has been taken out happens. This is riba, and riba is forbidden in the Qur’aan, in many aayaat.

2) All kinds of commercial insurance are based on nothing but gambling which is haraam according to the Qur’aan:

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al-Ansaab (stone altars for sacrifice to idols etc.) and Al-Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful” (al-Maa’idah 5:90 – interpretation of the meaning).

All kinds of insurance are kinds of playing with chances. They tell you, Pay this much money, then if this happens to you we will give you this much. This is pure gambling. Insisting on differentiating between insurance and gambling is pure stubbornness that is unacceptable to any sound mind. The insurance companies themselves admit that insurance is gambling.

3) All kinds of insurance are forms of uncertainty, and transactions which involve uncertainty are forbidden according to many saheeh ahaadeeth, such as the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him):

“The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade transactions determined by throwing a stone and transactions which involved some uncertainty.” (Narrated by Muslim).

[“Transactions determined by throwing a stone” – this was a type of transaction that was prevalent in the markets of pre-Islamic Arabia, whereby a stone was thrown by either the buyer or the seller, and whatever it touched, its transaction became binding. “Transactions which involved some uncertainty” – is a transaction in which there is no guarantee that the seller can deliver the goods for which he receives payment. Footnotes from the translation of Saheeh Muslim. (Translator)].

All forms of commercial insurance are based on uncertainty of the most extreme kind. Insurance companies and those who sell insurance refuse to insure cases except where there is clear uncertainty in whether or not the condition being insured against will happen or not. In other words, the condition being insured against must have a possibility of happening or not happening (as opposed to, for example, someone who has a pre-existing condition, such as a person who is on death row applying for life insurance--translator.) Moreover, this transaction involves something uncertain, which is when an accident will happen and the extent of the damage caused. Hence insurance combines three kinds of extreme uncertainty.

4) All kinds of commercial insurance consume people’s wealth unjustly, which is haraam according to the Qur’aan:

“O you who believe! Eat not up your property among yourselves unjustly” (al-Nisaa’ 4:29 – interpretation of the meaning).

All forms of commercial insurance are fraudulent transactions aimed at consuming people’s wealth unjustly. The precise statistics calculated by one of the German experts state that what people get back of what has been taken from them is no more than 2.9%.

Insurance is an immense loss for the nation, and there is no evidence or excuse to be found in the actions of the kuffaar who have lost the ties of kinship and friendship and are therefore forced to resort to insurance, which they hate as much as they hate death.

These are only some of the violations of sharee’ah which insurance is essentially based upon. There are numerous other violations which we do not have room to mention here, and there is no need to do so, because just one of the violations which we have mentioned above is sufficient to make insurance one of the things which is most prohibited in the sharee’ah of Allaah.

It is a shame that some people are deceived by the ways in which the insurance companies make insurance attractive and confuse them by calling it “co-operative” or “mutual support” or “Islamic”, or other names which do not change the unjust nature of insurance in the slightest.

The insurance companies’ claim that the ‘ulamaa’ have issued fatwaas stating that so-called “co-operative insurance” is halaal, is a lie. The reason for this confusion is that some insurance companies approached the ‘ulamaa’ with a deceitful set-up which has nothing to do with any kind of insurance, but they said that it was a kind of insurance which they called “co-operative insurance” (to make it sound attractive and to confuse the people). They said that it was purely in the nature of a donation, and that it was a kind of the co-operation enjoined by Allaah in the aayah (interpretation of the meaning): “Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety)…” (al-Maa’idah 5:2), and that the aim was to co-operate in alleviating the overwhelming disasters that may befall people.

But in fact what they called co-operative insurance was just like any other kind of insurance; the only difference was in the way in which it was set up, not in its essential nature. It was far from being any kind of simple donation or co-operation in righteousness and piety; in fact it is a kind of co-operation in sin and transgression. It was not aimed at helping to relieve the distress of calamities, but at depriving people of their wealth by unjust means, which is absolutely haraam, as are other kinds of insurance. Hence what they proposed to the ‘ulamaa’ is not even insurance at all.

With regard to the claim made by some, that part of the premium (money paid to the insurer) is returned, this does not change anything and does not free insurance from the taint of ribaa, gambling, transactions based on uncertainty, unjust consumption of people’s wealth and going against the principle of trusting in Allaah (tawakkul), and other kinds of haraam actions. Insurance is deceit and confusion. Anyone who wishes to learn more should refer to the essay al-Ta’meen wa Ahkaamuhu (Insurance and its rulings). I call on every Muslim who has pride in his religion and whose hopes are focused on Allaah and the Last Day to fear Allaah and to avoid all kinds of insurance, no matter how attractive their proponents make them, for they are undoubtedly forbidden. In this manner he will protect his religion and his wealth, and he will be blessed with security from the Owner of security, may He be exalted.

May Allaah help me and you to have insight into matters of religion and to do that which is pleasing to the Lord of the Worlds.

See: Khalaasah fi Hukm al-Ta’meen by Shaykh Dr. Sulaymaan ibn Ibraaheem al-Thaniyaan Member of faculty, Sharee’ah College, al-Qaseem

Source: IslamQA.com

FIQ043E: Insurance Policies

2012-04-01T11:16:00.000+08:00

Question: Is it permissible for Muslims who live as minority communities in non-Islaamic countries and who have no supporter or guardian other than Allaah, to take out insurance policies? The insurance company, through monthly payments, will take care of a person's children after his death?

Response: According to my knowledge, insurance policies are based on winning and losing. Every policy or contract that is based on this is in fact gambling, which Allaah has forbidden in His Book (Qur.aan) and has placed alongside wine and the worshipping of idols. He, the Almighty, says: {O you who believe! Alcoholic drink, gambling and divining with arrows are an abomination of Satan's doing. So avoid them in order that you may be successful}, [Soorah al-Maa.idah, Aayah 90].

Let me give you an example, You insure a car and pay one thousand dirhams every year in order that the insurance company guarantees to cover the cost of whatever might happen to the car, whether it is written-off or just damaged. If a year passes and the car has neither been written-off nor damaged, then the insurance company is the winner and the insurance policy holder is the loser. If, however, the car is written-off or badly damaged, the policy holder will get back more than he paid to the company. In this case, he is the winner and the insurance company is the loser. Every contract which is based on this is gambling and hence forbidden.

However, it has been mentioned to me that in some countries people are forced to take out insurance policies. So what can Muslims do if this is the situation? In my opinion, he should pay whatever money that he is forced to pay for insurance but he should not consider that it is a legal contract or agreement, but rather that it is money paid unjustly under pressure. If no loss occurs, this is by the Grace and Mercy of Allaah towards him and the money has been taken from him unjustly and he shall find it on the Day of Resurrection.

In the event that he suffers some loss to his property and the insurance company intends to reimburse him, then, if the amount he is due back is equal to what he paid for his policy, he can justly take it. If, on the other hand, what he is due from the insurance company is more than he paid, he should not take more than the amount that he paid them. In this way, the process will, in my opinion, be in accordance with Islaamic law.

Shaykh Ibn 'Uthaymeen
al-Aqalliyaat al-Muslimah - Page 63, Fatwa No.3

FIQ042: Insurance

2012-03-31T08:19:00.000+08:00

Insurance (التأمين التجاري)

Definisinya: Ia adalah suatu aqad yang menjadikan salah satu pihak bertanggungjawab iaitu pihak penjamin (insurer/المُؤَمِّنُ) menunaikan pembayaran pampasan/gantirugi berupa harta kepada pihak yang lain iaitu yang dijamin (the insured/المُؤَمَّن ُلَه) yang disepakati oleh kedua belah pihak, diserahkan ketika berlakunya sesuatu yang merbahaya/kemalangan dan kerugian yang nyata menurut apa yang ada di dalam aqad dan yang demikian itu sebagai gantian kepada pembayaran yang dinamakan (premium/قِسْط التأمين)[1] yang dibayar oleh pihak yang dijamin sebagaimana yang dinyatakan di dalam (insurance policy/عَقْدُ التأمين) polisi insurans, maka kedua belah pihak tersebut adalah:

1. penjamin (insurer/المُؤَمِّنُ) : syarikat atau jabatan

2. yang dijamin (the insured/المُؤَمَّن ُلَه): pembayar premium.

Hukumnya: Kata Asy-Syeikh Muhammad bin Ibraahiem Aali Asy-Syeikh:

Insurance adalah bercanggah dengan Syarie’ah Islaamiyah kerana ia mengandungi beberapa perkara:

1. Gharar dan Jahaalah serta Mukhoa-thorah (مخاطرة) , yang merupakan dari perbuatan pemakanan/pengambilan harta manusia dengan cara yang baathil.

2. Menyerupai pertaruhan/perjudian kerana bagaimanapun ia mesti ada unsur/ciri Al-Muqaamarah (المقامرة)

Secara keseluruhannya, maka setiap yang meneliti aqad ini dengan pengamatan yang mendalam, akan mendapatinya tidak sesuai/tidak selaras dengan sesuatu dari aqad-aqad yang disyari’atkan (dibenarkan Syari’at) dan tidak diambil kira/tidak dii’tiraf soal keredhaan kedua belah pihak, tetapi yang diambil kira keredhaan kedua belah pihak ialah di dalam mu’aamalah yang dilaksanakan dan didirikan atas dasar-dasar keadilan Asy-Syarie’ah.

قرار هيئة كبار العلماء

(Ketetapan Panitia/Jawatankuasa Ulama Besar)

Majlis Panitia Ulama Besar telah mengeluarkan suatu ketetapan berkenaan Insurance (التأمين التجاري) bernombor 55 pada tarikh: 4/4/1397H – 24/3/1977 dengan begitu panjang dan terperinci yang tidak dapat ditukil keseluruhannya kerana keadaan yang terbatas, maka bagi saya memadailah untuk sekadar menukil beberapa perenggan daripadanya dan pembaca bolehlah membuat rujukan sendiri, disebutkan di dalamnya berikut ini:

Pertama: Aqad Insurans (التأمين التجاري) adalah dari aqad-aqad pampasan kewangan/harta secara perkumpulan yang mengandungi gharar yang buruk dan baginda صلىالله عليه و سلم telah melarang dari penjualan bersifat gharar[2].

Kedua: Ia adalah satu ragam dari berbegai ragam perjudian/pertaruhan kerana adanya ancaman/bahaya penganiayaan di dalam pampasan/gantirugi kewangan/harta, juga dari perkara hukuman/denda tanpa perlakuan jenayah/kesalahan, keberuntungan tanpa modal atau modal yang tidak berbalas atau pengembaliannya tidak mencukupi (atau keberuntungan tanpa bayaran yang memadai).

Ketiga: Ia dari Cagaran yang haram (الرِهان المحرم-Mortgage)[3] yang tidak diharuskan kecuali apa yang membantu menjayakan agama Islam dan Nabi صلىالله عليه و سلم telah menentukan dibolehkan Ar-Rihaan hanya pada kaki unta, kaki kuda (الخف و الحافر - hoof)[4] dan (النَصْل) besi mata lembing, mata anak panah atau mata pisau/pedang[5] semata-mata, manakala Insurans tidak tergolong di dalam perkara-perkara tersebut…..(secara ringkas).

Adapun Majlis Perhimpunan Fiqh Islam (مجلس المَجْمَع الفقه الإسلامي) yang dianjurkan oleh Penganjur Muktamar Islam (منظمة المؤتمر الإسلامي) maka ia telah mengeluarkan satu ketetapan - bernombor 2 - di dalam pusingan kedua di Jeddah pada tanggal 10.06.1406 bersamaan 19.02.1986 dinyatakan di dalamnya:

Sesungguhnya, aqad Insurans (التأمين التجاري\التأمين بقسط ثابت) yang dijadikan bahan mu’aamalah oleh syarikat-syarikat Insurans adalah aqad yang padanya terdapat gharar yang besar sifatnya yang menjadikan aqad itu faasid. Justeru itu, maka ia adalah haram di sisi Syara’.

Adapun Majlis Perhimpunan Fiqh (مجلس المَجْمَع الفقهي) di Mekkah Al-Mukarramah maka ia telah mengeluarkan - bernombor 5 – dinyatakan di dalamnya:

Selepas pengkajian yang memadai dan saling bertukar pandangan di dalam masalah ini Majlis Perhimpunan Fiqh secara sepakat (Ijma’) menetapkan selain Asy-Syeikh Mustafa Az-Zarqaa, pengharaman Insurans dengan segala jenis dan ragamnya samada nyawa (life- النفس), harta benda perniagaan (sales property - البضائع التجارية) dan selain itu.

Maka demikianlah, Perhimpunan-perhimpunan fiqh yang ilmiyah Syar’iyah (menurut Syarie’ah) telah mengharamkan Insurans, sebab ia adalah pintu besar dari pintu-pintu gharar dan hanya Allah yang Mengurniakan Taufiq.

Ketiga-tiga majlis semuanya mengharuskan – dengan berlandaskan dalil syar’ie (Syarie’ah) “Aqad Jaminan Untuk Bantu-membantu” (التأمين التَعاوُني). Maka Majlis Perhimpunan Fiqh Islam (مجلس المَجْمَع الفقه الإسلامي) yang dianjurkan oleh Penganjur Muktamar Islam (منظمة المؤتمر الإسلامي) mengungkapkan:

Bahawasanya aqad yang berupa alternatif yang bersesuaian dan memelihara Dasar-dasar Mu’aamalah Islam, adalah aqad “التأمين التَعاوُني” yang berdiri atas asas dengan sukarela menghulurkan bantuan dan saling bantu-membantu.

Panitia Ulama Besar pula menyimpulkan di dalam Ketetapannya –bernombor 51 – pada tanggal 4.4.1397 – 24.03.1977:

Sesungguhnya “التأمين التَعاوُني” adalah dari aqad-aqad berbentuk sukarela tanpa balasan untuk menghulur bantuan yang menjadi matlamat Dasar-dasar Ta’aawun (saling Bantu membantu) pada ketika menghadapi bahaya atau ancaman bahaya, begitu juga perkongsian di dalam memikul tanggungjawab sewaktu menghadapi bencana alam dan malapetaka dan yang demikian itu dilaksanakan dengan cara pemberian sumbangan oleh beberapa orang berupa wang ringgit, yang dikhususkan sebagai gantirugi buat orang yang ditimpa suatu kemudharatan atau kecelakaan dan ini mampu dan memadai untuk menggantikan Insurans atau “التأمين التجاري” .

[1] Kamus Dewan juga menyebutkan: premium=sejumlah wang dibayar secara tetap kpd syarikat insurans bagi sesuatu polisi insurans.

[2] Gharar: Ketidakpastian, iaitu samada pada harga, barang yang bakal dimiliki, tempoh milik atau waktu barangan dimiliki ataupun kemampuan/kuasa untuk memilikinya dsbgnya dan dlm konteks ini wang pampasan yang bakal dimiliki mungkin langsung tidak didapatkannya.

[3]Asal maknanya: Jaminan hutang dengan sesuatu barang/benda/perkara sebagai jaminannya – Mengambil dan menyimpan/memegang suatu harta sebagai jaminan hak milik yang dikenakan ke atas orang lain yang berhutang/meminjam. Dalam Bahasa Inggeris: (noun) a legal arrangement by which you borrow money from a bank or similar organization in order to buy a house and pay back the money over a period of years/ (verb) to give someone, usually a bank, the right to own your house, land or property if you do not pay back the money they lent you within a certain period of time- Longman Dictionary of Contemporary English (pg 924-925)

[4] Hoof adalah Bahasa Inggerisnya bagi perkataan “Khuff”, “Haafir”Mu’jam Lughatul Fuqahaa: 172. The hard foot of an animal such as horse, cow, camel etc (plural:hooves)

[5] Blade (Inggeris) yakni keseluruhan perkara-perkara yang dibolehkan berkaitan dengan kelengkapan buat berjihad.

MISC015E: April Fool's Day

2012-03-31T08:00:00.000+08:00

Praise be to Allaah, we praise Him and seek His help and forgiveness. We seek refuge in Allaah from the evil of our own selves and from our evil deeds. Whomsoever Allaah guides, none can lead astray, and whomsoever He sends astray, none can guide.

According to sharee‘ah, lying is not permitted except in specific cases which do not lead to loss of rights, bloodshed or slander of people’s honour, etc., but which concern saving lives, reconciling between people, or creating love between husband and wife.

There is a never a day or a moment when sharee‘ah permits a person to tell lies or to say whatever he wants based on lies. One of the things that have become widespread among the common people is the so called “April Fool’s Day”, where they claim that the first day of the fourth solar month is a day when lying is permitted without being subject to any shar‘i guidelines.

April Fool

With regard to “April Fool”, the origin of this lying is not known for sure. There are differing opinions concerning that:

Some of them said that this innovation goes back to ancient times and the pagan celebrations connected to a specific date at the beginning of spring.

According to the claims of the Christians, it is a symbol of the suffering endured by Jesus, and they claim that this happened in the first week of April.

According to Muslim historian, ‘Aasim ibn ‘Abd-Allaah al-Qurawayti, the western Catholic Christians subdued the whole of Spain and put an end to the Muslim rule of more than eight hundred years on April 1st, hence they considered this to be the “trick of April”.

The Prohibition of Lying

It was narrated from Abu Hurayrah radhiyallahu'anhu that the Prophet sallallahu 'alayhi wasallam said:

“The signs of the hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted with something, he betrays that trust.” (Narrated by al-Bukhaari, 33; Muslim, 59)

An-Nawawi rahimahullah said:

"What the commentators and most of the scholars said – which is correct – is that this means that these characteristics are the characteristics of hypocrisy, and the one who has these characteristics resembles the hypocrites in this sense." (Sharh Muslim, 2/46)

Lying in Jest

Some people think that it is permissible to tell lies if it is in jest. This is the excuse that they use for telling lies on April 1st or on other days. This is wrong. There is no basis for this in the pure sharee‘ah. Lying is haraam whether the one who does it is joking or is serious.

Lying in jest is haraam just like other kinds of lies.

It was narrated by Ibn ‘Umar radhiyallahu'anhuma that the Prophet sallallahu 'alayhi wasallam said:

“I joke, but I speak nothing but the truth.” (narrated by al-Tabaraani in al-Mu’jam al-Kabeer, 12/391)

This hadeeth was classed as hasan by al-Haythami in Majma’ al-Zawaa`id, 8/89, and classed as saheeh by Shaykh al-Albaani (may Allaah have mercy on him) in Saheeh al-Jaami’, 2494)

It was narrated that Abu Hurayrah radhiyallahu'anhu said:

“They said, ‘O Messenger of Allaah, you joke with us.’ He said, ‘But I only speak the truth.’ ” (narrated by al-Tirmidhi, 1990)

Abu ‘Eesa said: this is a saheeh hasan hadeeth.

A similar hadeeth was narrated by al-Tabaraani in al-Awsat (8/305) and classed as hasan by al-Haythami in Majma’ al-Zawaa’id, 9/17 .

‘Abd al-Rahmaan ibn Abi Laylaa said:

“The companions of the Messenger of Allaah sallallahu 'alayhi wasallam told us that they were travelling with the Messenger of Allaah sallallahu 'alayhi wasallam. A man among them fell asleep and some of them went and took his arrows. When the man woke up, he got alarmed (because his arrows were missing) and the people laughed. The Prophet sallallahu 'alayhi wasallam said, “What are you laughing at?” They said, “Nothing, except that we took the arrows and he got alarmed.” The Messenger of Allaah sallallahu 'alayhi wasallam said: “It is not permissible for a Muslim to frighten another Muslim.” (Narrated by Abu Dawood, 5004; Ahmad, 22555 – this version narrated by Ahmad)

This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Jaami’, 7658.

It was narrated from ‘Abd-Allaah ibn al-Saa’ib ibn Yazeed from his father from his grandfather that he heard the Messenger of Allaah sallallahu 'alayhi wasallam say:

“None of you should take the belongings of his brother, whether in jest or otherwise. Whoever has taken the stick of his brother, let him return it.” (Narrated by Abu Dawood, 5003; al-Tirmidhi, 2160 in brief)

The hadeeth was classed as hasan by Shaykh al-Albaani in Saheeh al-Jaami’, 7578

Lying to Make People Laugh

It was narrated by Mu‘aawiyah ibn Haydah radhiyallahu'anhu that he heard the Prophet sallallahu 'alayhi wasallam say:

"‘Woe to the one who talks to make the people laugh and tells lies, woe to him, woe to him." (narrated by al-Tirmidhi, 235. He said: this is a hasan hadeeth. Also narrated by Abu Dawood, 4990).

Extracted from: "April Fool's Day" by Sheikh Muhammed Salih Al-Munajjid from http://www.islamqa.com/

MISC014: Syaikh al-Albani - Mufti Yang Jahil Akan Berkata Setiap Masalah Ada Dua Pendapat

2012-03-25T16:39:00.004+08:00

Seringkali kita mendengar seorang agamawan ataupun badan fatwa secara mudah menyatakan:

"Para ulama berbeza pendapat mengenai hukum ini, dan masyarakat Islam bebas memilih berdasarkan pandangan ulama yang diyakininya."

Berikut pandangan Syaikh al-Albani rahimahullah mengenai golongan yang sering bersikap sedemikian.

Di masa lalu, ada seorang yang dianggap mufti (ahli fatwa) oleh manusia. Dia tidak boleh menjalankan tugasnya kerana hendak safar, maka anaknya diminta menggantikan tugasnya selama dia safar. Bapanya sedar bahwa dia (anaknya) tidak tahu apa2 tentang ilmu syariat atau yang berkaitan majlis fatwa.

Si Anak berkata: "Wahai bapaku, bagaimana ini?"

Bapanya menjawab: "Jangan risau, saya akan beri satu petunjuk yang membuat engkau selamat sampai aku kembali."

Si Anak bertanya: "Apa itu?"

Bapanya menjawab: "Nanti, setiap orang yang bertanya padamu bertanya satu masalah, katakan saja Fil mas-alah qoulani (Dalam masalah ini ada dua pendapat), tidak usah berpanjang lebar.

Misalnya nanti ada orang datang bertanya - "Wahai Tuan Syaikh! Seseorang solat Zuhur kurang rakaatnya, adakah solatnya batal, dan perlu mengulang kembali?" Jawab saja - Ada dua pendapat dalam masalah ini. Selesai.

Ditanyakan "Saya telah mentalaq isteri saya dengan berkata, bla bla bla..." Katakan padanya - dalam masalah ini ada dua pendapat.

Soalan lagi - "Anak perempuan saya mengahwinkan dirinya tanpa kebenaran walinya, adakah nikahnya sah atau batal?" Jawab saja - "Ada dua pendapat dalam masalah ini. Cukup begitu saja.

Kemudian Si Anaknya mengucapkan: "Wahai bapa, jazaakallaah khair." Dan si Bapa pun pergi.

Kemudian datanglah orang2. Begitulah, setiap pertanyaan dijawab sebagaimana yang telah direncanakan tanpa malu dengan jawapan singkat tersebut.

Kemudian di antara mereka ada seseorang yang cerdas, mengetahui bahwa orang ini jahil dan menghkuatirkan pengaruhnya kepada yang lain.

Dan dia meminta seseorang di sebelahnya untuk bertanya: "Apakah pada Allah terdapat keraguan?"

Ketika ditanyakan, Si Mufti itu menjawab: "Dalam masalah ini ada dua pendapat..."

Syaikh al-Albani menyimpulkan bahwa hakikat cerita ini mungkin saja khurafat, tetapi ini nyata seperti realiti sekarang.

Bagaimana manusia menyangka sebahagian orang itu ahli ilmu, ahli fiqih, padahal orang tersebut hanyalah orang jahil, namun disebut oleh manusia sebagai kaum cendekiawan.

FIQ061: Shaykh al-Uthaymeen - Hukum Insurans Kesihatan

2012-03-24T12:29:00.001+08:00

Penyampai soalan: Asuransi kesihatan (health insurance) diharamkan, namun bila tidak mampu kerana biaya pengobatan yang sangat memberatkan bagaimana?

Sheikh al-Uthaymeen: Bagaimana mekanismenya?

Penyampai soalan: Mekanismenya, bila ada yang sakit perusahaan asuransi akan membayar biaya. Di mana bila seseorang tidak memiliki asuransi kesihatan terkadang ia tidak akan diubati, dan bila diubati seringkali harus membayar biaya yang sangat mahal.

Sheikh al-Uthaymeen: Asuransi, bagaimana mekanismenya?

Moderator: Mekanismenya, seseorang harus membayar sejumlah wang tiap bulan, dan ketika ia sakit, maka rumah sakit akan dibayar oleh perusahaan asuransi. Termasuk hal pokok di Amerika bahwa setiap orang mendapatkan asuransi kesihatan kerana engkau tahu bahwa pengubatan adalah mahal sekali, tidak mampu untuk menutupi biayanya kecuali sedikit.

Sheikh al-Uthaymeen: Pertanyaan saya, apabila nasabah (pelanggan) asuransi memberikan lepada perusahaan asuransi, misal lima ribu sebulan dan kemudian ia sihat dari berbagai penyakit setiap tahun, maka siapakah yang untung dan rugi?

Hadirin: Perusahaanlah yang untung.

Sheikh al-Uthaymeen: Misal lima ribu, itu untuk perusahaan. Dan nasabah tidak mengambil faedah sama sekali. Tapi bila ditimpa penyakit yang banyak melebihi dari yang mereka bayarkan, yang untung? Nasabah asuransi.

Maka, akad ini adalah perjudian yang Allah haramkan dalam al-Qur'an al-Karim. Allah menyandingkannya dengan khamar, berhala-berhala dan mengundi (nasib). Allah telah berfirman:

"Wahai orang-orang yang beriman,sesungguhnya (meminum) khamar, berjudi, (berkorban untuk) berhala, mengundi nasib dengan panah adalah termasuk perbuatan syaitan. Maka jauhila perbuatan-perbuatan iru agar kamu mendapat keberuntungan."

Penyampai soalan: Sheikh, bila seseorang tidak menggunakan asuransi ini, maka di rumah sakit kemungkinan ia akan ditolak dan mungkin juga tidak akan diubati, sementara kondisinya sangat berbahaya. Maka di sini, setiap karyawan di yayasan-yayasan dan di perusahaan harus memiliki asuransi jenis ini (kesihatan).

Sheikh al-Uthaymeen: Selama hal tersebut dengan ikhtiyar (pilihan sukarela) orang, maka tidak boleh. Tapi bila ia dipaksa, maka bayarlah. Dan ketika ia ada penyakit yang harus diubati, maka ambillah sekadar yang ia berikan kepada perusahaan (asuransi) saja.

Moderator: Ketika nasabah asuransi memberikan premi perbulan (monthly premiums), maka pada hakikatnya dia juga mengambil timbal-balik di mana ada yang disebut dengan perawatan, maka ia pergi ke dokter untuk pemeriksaan umum. Dan bila sakit, maka akan diubati secara penuh.

Hal ini juga dapat dipandang sebagai bentuk saling menanggung (takaful), di mana masyarakat akan membayar premi tertentu dan pada akhir tahun, yang membutuhkan pengubatan akan diberi premi tadi. Dan yang tidak membutuhkan pengobatan, maka ia sebenarnya telah mendapatkan perawatan atau pemeriksaan kepada dokter rutin setiap bulan.

Sheikh al-Uthaymeen: Perjudian adalah tidak boleh. Ia lebih berat dari riba. Kerana Allah mengiringkannya dengan khamar, berhala dan mengundi (nasib).

FIQ060: Attitude of the Kuffaar is better than the Muslims?

2012-03-20T20:52:00.000+08:00

Question:

I have heard a so-called religious scholar saying that the most Islamic country in the world is Japan because of their good morals & attitude. Is it permissible for a Muslim to say that some of the kuffaar have a better attitude than some of the Muslims?

Answer:

Praise be to Allaah.

If you say that the attitude of the kuffaar is better than the attitude of the Muslims – in absolute terms – then this is haraam, no doubt about it. In fact the one who says that should be asked to repent, because the most important attitude is a person’s attitude towards Allaah, and correct etiquette towards Him means not worshipping anyone other than Him. This attitude is to be found only among the Muslims and not others, and this general usage includes all the Muslims, and there must be some of them who have a proper Islamic attitude and follow the laws of Allaah.

But preferring the attitude of some of the kaafirs to the attitude of some Muslims is a mistake, because the bad attitude of the kuffaar towards their Lord, may He be exalted, and their Prophets (peace be upon them) is bad enough. They insulted Allaah and claimed that He has a son, and they slandered their Prophets and told lies about them. What good can their attitude towards people do them when their attitude towards their Lord is among the worst of attitudes?

Moreover, how can we look at the attitude of ten or one hundred kaafirs, and determine from that that their attitude is good, and forget the attitude of most of the Jews and Christians? How often have they betrayed the Muslims, how often have they destroyed their homes, how often have they tempted them away from their religion, how often have they destroyed their wealth [?], how often have they plotted and conspired against them?

The good attitude of a few of them does not count against the bad attitude of most of them, let alone the fact that this good attitude of their serves the same purpose, for they only want to benefit themselves and serve their own worldly interests, in most cases.

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked about someone who was comparing Muslim workers to non-Muslim workers. He said: the non-Muslims are honest and I can trust them, and their demands are few and their work is good, but those (Muslims) are the exact opposite – so what is your opinion?

He said:

They are not Muslims in the true sense of the word even though they claim to be Muslims. Those who are Muslims in the true sense of the word are better and more honest and more sincere than the kuffaar. What you said is a mistake and you should not say it. If the kuffaar are honest with you and fulfil their trusts so as to get what they want from you and to take jobs from our Muslim brothers, this is their only goal. They may pretend to be serving your interests but in fact they are only serving their own interests so that they can take money and so that you will prefer them.
What you have to do is only employ good Muslims. If you see Muslims who are not righteous then advise them and guide them. Then if they follow the right path, all well and good, otherwise you should send them back to their countries and bring others. Ask the agent who chooses employees for you to choose good people who are known to be honest, and who are known to pray and be righteous, and not to choose just anyone.

Undoubtedly this is a trick of the Shaytaan, whereby he says to you: These kaafirs are better than the Muslims, or are more honest, and so on. All of that is because the enemy of Allaah and his troops know of the great evil that results from employing kuffaar instead of Muslims. So he makes that idea attractive to them and encourages them to employ non-Muslims and leave the Muslims, and even to employ enemies of Allaah, thus giving precedence to this world over the Hereafter. There is no power and no strength except with Allaah.

I have even heard that some of them say that the Muslims pray and miss work because of their prayers, and the kuffaar do not pray so they do more work. This is like what we have mentioned above; it is a very serious matter to regard the Muslims’ prayer as something objectionable and to employ kaafirs because they do not pray. Whatever happened to faith and piety? Whatever happened to fear of Allaah? How can you criticize your Muslim brothers for praying? We ask Allaah to keep us safe and sound.

(Fataawa Noor ‘ala al-Darb)

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about describing the kuffaar as honest, trustworthy and good workers.

He replied:

Even if that is true, their lies, deceit, betrayal and theft are far worse than what is found in some Muslim countries. This is well known. If it is true, these are qualities that are advocated by Islam, and the Muslims should be striving harder to acquire these characteristics so that they may acquire a good attitude as well as earning reward. But the kuffaar only aim to achieve material gains by means of these attitudes, so they are honest in their dealings so as to attract others to them.

But if the Muslim acquires these characteristics, in addition to material purposes he also seeks to fulfil a shar’i aim, which is to acquire faith and earn reward from Allaah. This is the difference between the Muslim and the kaafir.

With regard to the claims about honesty in kaafir countries – whether eastern or western – if this is true, it is only a little of goodness in comparison to the great evil, even if it is nothing more than the fact that they deny the rights of the One Whose rights are the greatest of all, namely Allaah – may He be exalted and glorified. “joining others in worship with Allaah is a great Zulm (wrong) indeed” [Luqmaan 31:13 – interpretation of the meaning]. No matter how much good these kaafirs may do, it is still greatly outweighed by their bad deeds, kufr and wrongdoing, so there is no goodness in them.

(Majmoo’ al-Fataawa, 3)

Shaykh al-Islam Ibn Taymiyah said:

The help of the ahl al-dhimmah (non-Muslims living under Muslim rule) should not be sought in government work or record-keeping, because that leads to many evil consequences. Ahmad was asked about the report of Abu Taalib with regard to collecting taxes, and he said: Their help should not be sought in anything.

(Al-Fataawa al-Kubra, 5/539)

It says in Fath al-‘Ali al-Maalik fi Fatwa ‘ala Madhhab Maalik:

Preferring a kaafir to a Muslim is apostasy if that is on the basis of religion, otherwise it is not.

(2/348)

*Answer was sourced from IslamQA.com, supervised by Sheikh Muhammad Soleh al-Munajjid

FIQ059: Pengaruh Zaman Terhadap Fatwa

2012-03-17T16:37:00.000+08:00

Pertanyaan:

Ada fenomena yang telah memasyarakat, yang mana sebagian orang memahami bahwa sebagian perkara yang dulu diharamkan seperti radio, kini menjadi halal. Mereka mengatakan, bahwa berubahnya zaman atau tempat mempengaruhi fatwa. Kami mohon perkenan Syaikh yang mulia untuk menjelaskan kebenaran dalam hal ini. Dan bagaimana membantah orang yang mengatakan seperti itu? Semoga Allah memberi Anda kebaikan.

Jawaban:

Pengaruh Zaman Terhadap Fatwa

Sebenarnya, fatwa tidak berubah dengan berubahnya zaman, tempat ataupun individu, akan tetapi, hukum syariat itu bila terkait dengan alasan, jika alasannya ada maka hukumnya berlaku, jika alasannya tidak ada maka hukumnya pun tidak berlaku. Adakalanya seorang pemberi fatwa melarang seseorang terhadap sesuatu yang dihalalkan Allah karena sesuatu itu menyebabkan manusia melakukan yang haram, hal ini sebagaimana yang dilakukan oleh Umar dalam masalah talak tiga, yaitu ketika ia melihat orang-orang menyepelekannya sehingga ia memberlakukannya. Sebelumnya, pada masa Nabi shallallahu ‘alaihi wa sallam, pada masa Abu Bakar dan pada dua tahun pertama masa kekhilafan Umar, talak tiga dianggap satu, lalu karena Umar melihat orang-orang banyak menyepelekannya maka ia melarang mereka yang melakukan itu untuk rujuk kepada isteri-isterinya. Demikian juga tentang hukuman peminum khamr, sebelumnya pada masa Nabi shallallahu ‘alaihi wa sallam dan pada masa Abu Bakar, hukumannya tidak lebih dari 40 kali cambukan, tapi karena orang-orang masih banyak yang suka minum khamr, maka Umar bermusyawarah dengan para sahabat, yang hasilnya menetapkan hukumannya menjadi 80 kali cambukan.

Jadi, hukum-hukum syariat itu tidak mungkin dipermainkan manusia, jika mau mereka mengharamkan dan jika mau mereka halalkan, tapi hukum-hukum syariat itu harus berdasarkan pada alasan-alasan syar’iyyah yang bisa menetapkan atau meniadakan.

Adapun tentang radio, tidak ada seorang pun yang mengharamkannya dari kalangan ulama. Sedangkan yang mengharamkannya hanyalah orang-orang yang tidak mengetahui hakikatnya. Adapun para ulama –terutama Abdurrahman bin Sa’di- tidak memandangnya sebagai hal yang haram, bahkan mereka memandang bahwa radio itu termasuk hal-hal yang diajarkan Allah Subhanahu wa Ta’ala kepada manusia, terkadang bermanfaat dan terkadang pula merusak, tergantung isinya. Demikian juga pengeras suara (loudspeaker), pada awal kemunculannya diingkari oleh sebagian orang, tapi itu karena tanpa penelitian. Sedangkan para peneliti tidak mengingkarinya, bahkan mereka memandang bahwa pengeras suara itu termasuk nikmat Allah Subhanahu wa Ta’ala untuk memudahkan mereka dalam menyampaikan khutbah dan wejangan kepada yang jauh.

Fatwa Syaikh Ibnu Utsaimin
Sumber: Fatwa-Fatwa Terkini Jilid 2, Darul Haq Cetakan: VI 2010

Sumber: www.KonsultasiSyariah.com

AQD031: Di Mana Allah? - Syubhat Dr Quraish Syihab & Bantahannya

2012-03-17T16:34:00.000+08:00

DI MANA ALLAH? - SYUBHAT DR. QURAISH SYIHAB DAN BANTAHANNYA

Adapun syubhat yang dilontarkan oleh Dr. Quraish Syihab: “Karena ia menimbulkan kesan keberadaan tuhan pada satu tempat, hal yang mustahil bagi-Nya dan mustahil pula diucapkan oleh Nabi shallallahu ‘alaihi wa sallam …”.

Jawaban:

Apabila yang maksud “tempat” adalah yang tersirat dalam benak fikiran kita yaitu setiap yang meliputi dan membatasi seperti langit, bumi, kursi, arsy dan sebagainya maka benar hal itu mustahil bagi Allah karena Allah tidak mungkin dibatasi dan diliputi oleh makhluk, bahkan Dia lebih besar dan agung, bahkan kursi-Nya saja meliputi langit dan bumi. Allah f berfirman:

وَمَاقَدَرُوا اللهَ حَقَّ قَدْرِهِ وَاْلأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ وَالسَّمَاوَاتُ مَطْوِيَّاتٌ بِيَمِينِهِ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُونَ
Dan mereka tidak mengagungkan Allah dengan pengagungan yang semestinya padahal bumi seluruhnya dalam genggaman-Nya pada hari kiamat dan langit digulung dengan tangan kanan-Nya. Maha Suci Tuhan dan Maha Tinggi Dia dari apa yang mereka persekutukan. (QS. Az-Zumar: 67).

Dan telah shahih dalam Bukhari (6519) dan Muslim (7050) dari Nabi bahwa beliau bersabda:

يَقْبِضُ اللهُ بِالأَرْضِ وَيَطْوِيْ السَّمَاوَاتِ بِيَمِيْنِهِ ثُمَّ يَقُوْلُ : أَنَا الْمَلِكُ أَيْنَ مُلُوْكُ الأَرْضِ؟
Allah menggenggam bumi dan melipat langit dengan tangan kanan-Nya kemudian berfirman: “Saya adalah Raja, manakah raja-raja bumi?”

Adapun apabila maksud “tempat” adalah sesuatu yang tidak meliputi yakni diluar alam semesta, maka Allah di luar alam semesta sebagaimana keberadaan-Nya sebelum menciptakan makhluk.

Jadi, Allah di tempat yang bermakna kedua ini bukan makna pertama[39].

Kemudian, khabarkanlah padaku: Apabila tuan mengingkari ketinggian Allah, lantas saya bertanya kepada tuan tentang keyakinan tuan: “Dimanakah Allah?”. Saya sangat yakin bahwa jawaban tuan tidak keluar dari dua hal:

Pertama: Allah ada dimana-mana

Faham yang satu ini banyak dianut oleh mayoritas kaum muslimin sekarang ini. Padahal tahukah mereka pemahaman siapakah ini sebenarnya?! Faham ini dicetuskan oleh kaum Jahmiyyah dan Mu’tazilah. Imam Ahmad bin Hanbal telah menepis dan membongkar kerusakan faham ini dalam kitabnya “Ar-Rad ‘ala Al-Jahmiyyah” hal. 53, beliau mengatakan: “Apabila engkau ingin mengetahui kedustaan kaum Jahmiyyah tatkala mengatakan bahwa Allah dimana-mana dan tidak berada di satu tempat, maka katakanlah padanya: “Bukankah dahulu hanya Allah saja dan tidak ada sesuatu lainnya?” Dia akan menjawab: “Benar” Lalu katakanlah padanya lagi: “Tatkala Allah menciptakan sesuatu, apakah Dia menciptakannya pada diri-Nya ataukah diluar dari diri-Nya?” Jawaban dia tidak akan keluar dari tiga hal:

1. Apabila dia menyangka bahwa Allah menciptakan makhluk pada diri-Nya, maka ini merupakan kekufuran karena dia telah menganggap bahwa Jin, manusia, syetan dan iblis pada diri Allah!
2. Apabila dia mengatakan: Allah menciptakan mereka di luar diri-Nya kemudian Allah masuk pada mereka, maka ini juga kekufuran karena dia menganggap bahwa Allah berada di setiap tempat yang menjijikkan dan kotor!
3. Apabila dia mengatakan: Allah menciptakan mereka di luar dari diri-Nya kemudian Allah tidak masuk pada mereka, maka ini adalah pendapat Ahlus Sunnah wal Jama’ah”. [40]

Konsekuansi faham sesat “Allah dimana-mana” ini sangatlah batil sekali yaitu Allah berada di tempat-tempat yang kotor dan membatasi Allah pada makhluk sebagaimana diceritakan dari Bisyr Al-Mirrisyi tatkala dia mengatakan: “Allah berada di segala sesuatu”, lalu ditanyakan padanya: Apakah Allah berada di kopyahmu ini?! Jawabnya: Ya, ditanyakan lagi padanya: Apakah Allah ada dalam keledai?! Jawabnya: Ya!!!

Perkataan ini sangatlah hina dan keji sekali terhadap Allah!!! Oleh karena itulah sebagian ulama’ salaf mengatakan: “Kita masih mampu menceritakan perkataan Yahudi dan Nasrhani tetapi kita tak mampu menceritakan perkataan Jahmiyyah!

Kedua: Allah tidak di atas, tidak di bawah, tidak di kanan, tidak dikiri, tidak di depan, tidak di belakang, tidak di dalam, tidak di luar, tidak bersambung, tidak berpisah sebagaimana keyakinan ahli kalam (filsafat).

Ucapan di atas jelas-jelas menunjukkan bahwa Allah tidak ada. Inilah ta’thil (peniadaan) yang amat nyata. Maha suci Allah dari apa yang mereka ucapkan. Alangkah indahnya perkataan Mahmud bin Subaktukin terhadap orang yang mensifati Allah dengan seperti itu: “Bedakanlah antara Allah yang engkau tetapkan dengan sesuatu yang tidak ada![41]. Oleh karena itulah, sebagian ulama’ salaf juga mengatakan:

الْمُجَسِّمُ يَعْبُدُ صَنَمًا وَالْمُعَطِّلُ يَعْبُدُ عَدَمًا
Al-Mujassim itu menyembah patung dan Al-Mua’tthil menyembah sesuatu yang tidak ada

Walhasil, kedua jawaban diatas merupakan kebatilan yang tidak samar lagi bagi orang yang beri hidayah oleh Allah. Semoga Allah merahmati Al-Allamah Ibnu Qayyim tatkala mengatakan dalam qasidahnya “An-Nuniyyah”(2/446-447 -Taudhihul Maqasid cet. Mkt Islami):

Allah Maha besar, tidak ada satu makhlukpun di atas-Nya

Allah Maha besar, arsy-Nya meliputi langit dan bumi demikian pula kursi-Nya

Allah di atas arsy dan kursi, tak bisa dijangkau oleh fikiran manusia

Janganlah engkau membatasinya pada satu tempat dengan ucapan kalian: “Allah ada di setiap tempat”

Dengan modal kejahilan, kalian mensucikan Allah dari arsy-Nya padahal kalian membatasinya pada satu tempat

Janganlah kalian tiadakan Allah dengan ucapan kalian: “Allah tidak di dalam dan tidak pula di luar alam”

Allah Maha besar, Dia telah membongkar tirai kalian dan nampak bagi orang yang punya dua mata

Allah Maha besar, Dia suci dari penyerupaan dan peniadaan, kedua sumber kekufuran.

KONTRADIKSI ARGUMEN Dr. M. QURAISH SHIHAB

Setelah anda mengetahui bahwa Dr. M. Quraish Shihab mengingkari ketinggian Allah dalam bukunya “Membumikan Al-Qur’an”. Anehnya, kalau kita cermati bersama dan kalau saja DR. M. Quraish Shihab juga mau mencermati, maka akan kita jumpai dalil-dalil yang menolak fahamnya. Diantaranya:

1. Dalam “Membumikan Al-Qur’an” hal. 338-345, Dr. Quraish Syihab mengulas makna Isra’ Mi’raj. Dia menetapkan adanya peristiwa Isra dan Mi’raj serta membantah gugatan kaum empirisis dan rasiaonalis yang memustahilkannya seraya mengatakan: “Memang, pendekatan yang paling tepat untuk memahaminya adalah pendekatan imaniy. Inilah yang ditempuh oleh Abu Bakar ash-Shiddiq, seperti tergambar dalam ucapannya: Apabila Muhammad memberitakannya, pastilah benar”.

Alangkah indahnya ucapan ini!! Namun sayangnya, mengapa beliau tidak menerapkan hal yang sama dalam masalah ketinggian Allah ini?! Bukankah dalam peristiwa Isra Mi’raj terdapat pelajaran berharga tentang ketinggian Allah?!! Al-Hafizh Ibnu Abil Izzi al-Hanafi mengatakan: “Dalam hadits Mi’raj ini terdapat dalil tentag ketinggian Allah ditinjau dari beberapa segi bagi orang yang menceramatinya”.[42] Semoga saya dan anda termasuk orang-orang yang bisa mencermatinya.

2. Dalam “Membumikan Al-Qur’an” hal. 314 pada judul Lailatul Qadr, Dr. Quraish Shihab membawakan dalil:

تَنَزَّلُ الْمَلاَئِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ

Pada malam itu turun malaikat-malaikat dan malaikat Jibril dengan izin Tuhannya untuk mengatur segala urusan. (QS. Al-Qadr: 4).

Ayat mulia ini juga kalau kita mencermatinya dengan baik merupakan salah satu dalil tentang ketinggian Allah, karena para Malaikat dan Jibril yang berada di dekat Allah turun pada malam Lailatul Qadr, sedang kita faham semua bahwa makna kata turun berarti dari sesuatu yang tinggi ke tempah yang lebih rendah. Semoga Allah menjadikan kita manusia yang berakal.

Sumber: "Tahukah Anda Di Mana Allah?" oleh Ustadz Abi Ubaidah Muhammad Yusuf bin Mukhtar bin Munthohir As-Sidawi

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

[39] Muqaddimah Mukhtasar Al-‘Uluw hal. 70-71 oleh Al-Albani.

[40] Lihat pula Ijtima’ Al-Juyusy Al-Islamiyyah hal. 76-80 oleh Ibnu Qayyim Al-Jauziyyah.

[41] Lihat At-Tadmuriyyah hal. 41 oleh Syaikhul Islam Ibnu Taimiyyah.

[42] Syarh Aqidah ath-Thahawiyyah 1/277

MISC013: Pengumuman Mengenai Riyadhul Huffaz, Singapura

2012-03-11T00:02:00.002+08:00

Berikut pengumuman mengenai Riyadhul Huffaz, Singapura, yang telah dipetik dari majalah Islam, Qiblati, yang telah turut disokong oleh beberapa asatizah Singapura.

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]

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1. Ahmad b. Muhammad el-Misry, el-Qawl el-Mu'tamad fi 'amal al-Mawlid
2. Al-Dhahabi, Duwal al-Islam, VoL11 p.102
3. Ibn Kathir, al-Bidaya wa al-Nihaya, Vol.I3 pp.144-146
4. Ibid
5. Ibn Hajar el-Asqalani, Lisan al-Mizan, VoL 4 p.295

HAD004: Menolak Hujjah Hadith-Hadith Maulid

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