Takbir Pada Hari Raya 'Ied

[Ditukil daripada kitab Meneladani Rasulullah shallAllaahu 'alaihi wa sallam dalam Berhari Raya tulisan Syaikh 'Ali Hasan bin 'Ali al-Halabi al-Atsari, terbitan Pustaka Imam Asy-Syafi'i. Judul asli: Ahkaamul 'Iedain fis Sunnah al-Muthahharah, terbitan Daar Ibnu Hazm, Bairut, Libanon]

Allah subhanahu wa ta'ala berfirman:

وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

"Dan hendaklah kalian mencukupkan bilangannya dan hendaklah kalian mengagungkan Allah atas petunjuk-Nya yang diberikan kepadamu, supaya kalian bersyukur." (QS. Al-Baqarah: 185)

Telah tetap suatu riwayat bahwa Nabi shallAllaahu 'alaihi wa sallam biasa berangkat menunaikan shalat pada hari raya 'Ied, lalu beliau bertakbir hingga sampai di tempat pelaksanaan shalat, bahkan sampai shalat akan dilaksanakan. Dan jika shalat dilaksanakan, beliau menghentikan bacaan takbir. [1]

Seorang ahli hadits, al-Albani mengemukakan: "Di dalam hadits tersebut terkandung dalil yang menunjukkan disyari'atkannya apa yang dikerjakan oleh kaum muslimin berupa takbir dengan suara lantang selama dalam perjalanan menuju ke tempat pelaksanaan shalat (tanah lapang), meskipun banyak dari mereka mulai meremehkan Sunnah ini."

Dan pada kesempatan yang baik ini, perlu juga diingatkan bahwa bertakbir dengan suara keras tidaklah disyari'atkan secara bersama-sama dengan satu suara (koor), sebagaimana yang dilakukan oleh sebahagian orang. Demikian juga setiap dzikir yang disyariatkan untuk membacanya dengan suara keras mahupun tidak, maka tidak disyari'atkan untuk dilakukan dengan bersama-sama seperti yang telah disebutkan tadi. Hendaklah kita berhati-hati untuk tidak melakukan hal tersebut. [2] Dan hendaklah kita senantiasa mengarahkan pandangan kita kepada keyakinan bahwa sebaik-baik petunjuk adalah petunjuk Muhammad shallAllaahu 'alaihi wa sallam.

Syaikhul Islam Ibnu Taimiyyah rahimahullah pernah ditanya tentang waktu pelaksanaan takbir pada shalat 'Iedul Fithri dan 'Iedul Adh-ha, maka ida pun memberikan jawapan: "Segala puji hanya bagi Allah, pendapat yang benar mengenai pelaksanaan takbir ini dan yang menjadi pendapat Jumhur (mayoritas) ulama salaf dan fuqaha (para ahli fiqih) dari kalangan Sahabat dan Tabi'in adalah bertakbir dari waktu fajar pada hari 'Arafah sampai akhir hari Tasyriq, setiap kali selesai shalat. Dan disyari'atkan bagi setiap orang untuk membaca takbir denga suara lantang pada saat berangkat menuju tempat shalat 'Ied. Yang demikian itu dengan kesepakatan empat imam madzhab." [3]

Penulis katakan: "Pendapat Ibnu Taimiyyah rahimahullaah yang menyebutkan: 'Setiap kai selesai shalat,' -secara khusus- adalah tidak berdalil sama sekali, dan yang benar adalah setiap waktu, tanpa adanya pengkhususan."

Dan hal tersebut diperkuat oleh apa yang dikemukakan oleh Imam al-Bukhari di dalam kitab al-Iidain dari kitab Shahihnya (II / 461), bab Bertakbir Pada Seluruh Hari di Mina (hari-hari Tasyriiq) dan Apabila Menuju 'Arafah.

'Umar radhiyAllaahu 'anhu biasa bertakbir di kemahnya di Mina sehingga terdengar oleh orang-orang yang hadir di masjid lalu mereka pun bertakbir. Juga orang-orang yang sedang berada di pasar ikut bertakbir sehingga Mina bergemuruh oleh bacaan takbir.

Dan Ibnu 'Umar juga bertakbir di Mina pada hari-hari tersebut, setelah selesai shalat, di atas tempat tidur, lantai, tempat duduk, dan dalam perjalanannya selama hari-hari itu.

Maimunah juga bertakbir pada hari raya kurban. Dan kaum wanita pun ikut bertakbir di belakang Abbas bin 'Utsman dan 'Umar bin 'Abdil 'Aziz selama malam-malam hari Tasriq bersama kaum pria di masjid.

Dan Ibnu 'Umar jika berangkat ke tanah lapang pada hari raya 'Iedul Fithri dan 'Iedul Adh-ha membaca takbir dengan suara lantang sehingga sampai di tempat pelaksanaan shalat, dan kemudian bertakbir sampai imam datang. [4]

Sebatas pengetahuan saya (penulis), tidak ada satu hadits Nabi pun yang shahih dalam menjelaskan sifat takbir. Akan tetapi ada riwayat dari sebagian Sahabat Nabi shallAllahu 'alayhi wa sallam, seperti Ibnu Mas'ud radhiyAllaahu 'anhu pernah mengucapkan:

الله أكبر الله أكبر, لا إله إلا الله والله أكبر, الله أكبر ولله الحمد

"Allah Mahabesar, Allah Mahabesar, tidak ada ilah yang berhak diibadahi kecuali hanya Allah semata. Dan Allah Mahabesar, Allah Mahbesar, dan segala puji hanya bagi Allah." [5]

Ibnu 'Abbas juga pernah mengucapkan:

الله أكبر الله أكبر, الله أكبر ولله الحمد, الله أكبر وأجَلَّ, الله أكبر على ما هدانا

"Allah Mahabesar, Allah Mahabesar, Allah Mahabesar, segala puji hanya bagi Allah. Allah Mahabesar lagi Mahaagung. Dan Allah Mahabesar atas petunjuk yang telah diberikan kepada kita." [6]

Dan diriwayatkan oleh Abdurrazzaq [7] yang di antara jalannya terdapat pada al-Baihaqi di dalam kitab as-Sunan al-Kubraa (III / 316), dengan sanad shahih dari Salman al-Khair radhiyAllaahu 'anhu, dia mengatakan:

كَبِِِّرُوْا الله: الله أكبر, الله أكبر, الله أكبر كبيرًا

"Agungkanlah Allah dengan menyebut: Allah Mahabesar, Allah Mahabesar, Allah Mahabesar."

Cukup banyak orang awam yang menyalahi dzikir yang bersumber dari kaum Salaf, dengan membaca dzikir-dzikir lain, melakukan penambahan, serta membuat lafazh-lafazh baru yang tidak memiliki dasar sama sekali. Sehingga al-Hafizh Ibnu Hajar rahimahullaah mengatakan di dalam kitabnya, Fat-hul Baari (II / 536): "Dan pada zaman sekarang ini telah terjadi penambahan [8] dalam hal takbir tersebut yang tidak memiliki dasar sama sekali."

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Nota kaki:

[1] HR. Ibnu Abi Syaibah di dalam kitab al-Mushannaf, dan al-Mahamili di dalam kitab Shalaatul 'Iidain, dengan sanad yang sahih, tetapi berstatus mursal. Akan tetapi ia memiliki beberapa syahid (penguat) yang memperkuatnya. Lihat di dalam kitab Silsilah al-Ahaadits ash-Shahiihah (170). Dan permulaan takbir pada hari raya 'Ied adalah waktu berangkat ke tempat pelaksanaan shalat (tanah lapang).

[2] Silsilatul al-Ahaadtis ash-Shahiihah (I/121). Syaikh al-'Allamah Hamud at-Tuwaijiri rahimahullah memiliki satu risalah khusus mengenai penolakan takbir yang dibaca secara bersama-sama dan telah dicetak.

[3] Majmuu' al-Fataawaa (XXIV / 220). Lihat juga kitab Subulus Salaam (II / 71-72).

[4] HR. Ad-Daruquthni, Ibnu Abi Syaibah dan lain-lainnya, dengan sanad shahih. Lihat juga kitab Irwaa-ul Ghaliil (650).

[5] HR. Ibnu Abi Syaibah (II / 168) dengan sanad shahih.

[6] HR. Al-Baihaqi (III / 315) dan sanad shahih.

[7] Dan saya (penulis) tidak mendapatkannya di dalam Mushannaf-nya.

[8] Bahkan tambahan yang sangat banyak sekali.

Why Grow a Beard?

"If God had wanted you to have a hairless chin, He would have given you one." (Marvin Grosswirth)[82]

"He that hath a beard is more than a youth, and he that hath no beard is less than a man." (Willian Shakespear (1564-1616) Much Ado About Nothing, act 2, sc.1)

[Extracted from Growing a Beard: In Light of the Qur'an,Sunnah and modern Science by Dr. Gohar Mushtaq.]


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Footnotes:
[82] Grosswirth, Marvin, The Art of Growing a Beard (New York: Jarrow Press, Inc., 1971)

A Pakistani Cricket Player and his Beard

The name of Saeed Anwar in the history of Pakistan's cricket team will not easily be forgotten; he was one of the most prolific of those to make runs. Saeed Anwar surprised the cricket world in 2001 when "he turned up with a long, thick beard in a sport dominated by men who are clean-shaven."[97]

Saeed Anwar, a computer engineer by profession, used to be a materialist until September 2001 when his daughter, Bisma, died. That changed his whole outlook on life. He realised the temporary nature of this world.

In an interview, when he was asked about the initial reaction of cricket players on his appearing at the cricket ground with a beard, he said:

"People were very surprised to see me. But I was numb with pain because only recently, I had lost my daughter Bisma. I did not like anything. I felt very empty but I was surprised by people's reaction. They came up to me and started asking me about the beard, about who I was.

Also, I was respected more than ever before. Australian cricketers are famous for their rudeness and bad language. On a tour last June, the fast bowler Glenn McGrath collided with me.

Normally he would hurl some abuse at me but instead he put his arms around my shoulders, and said, 'It's my fault. I'm sorry.'

The beard has had a strange spiritual effect on me which I cannot describe. When you wear a sweater, it gives you warmth inside. Also, my beard has affected the people around me. They never utter a filthy word in my presence. So my five senses are protected from exposure to bad things."[98]

[Taken from the book, "Growing a Beard: In Light of the Qur'an, Sunnah and Modern Science" by Dr. Gohar Mushtaq.]


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Footnotes:
[97] Khan, Sameem (16 January 2003). "Saeed Anwar: 'It is all from Allah'." Arab News. www.arabnews.com

[98] Ibid.

Why Lincoln Grew a Beard

A young girl wrote a Letter to Lincoln persuading him to grow his beard since it would increase his popularity with the public

Today, when we think of Abraham Lincoln, immediately an image of Lincoln wearing a beard appears. However, for many years, Lincoln did not allow his beard to grow. Members of his own political party suggested to him to allow it to grow because they were afraid of his gangling appearance.

However, a young girl convinced Lincoln to grow his beard. The name of that eleven year old girl was Grace Bedell. She was from Westfield, a village in New York state.

Grace admired Lincoln but when her father brought a picture of Lincoln home during the election campaign of 1860, she was frightened by the grotesque, clean-shaven appearance of Lincoln with is crooked jaw-line. Since she was worried about Lincoln's look, she wrote him the following letter. It inspired Lincoln to grow his beard:

"I hope you won't think me bold to write to such a great man as you are but want that you should be the President of the United States very much. I have got four brothers and part of them will vote for you anyway [since they were Republicans], and if you will let your whiskers [beard] grow, I will try to get the rest of them to vote for you. You would look a great deal better for your face is so thin. All the ladies like whiskers and they would tease their husbands to vote for you and then you would be President."[103]

Lincoln replied to Grace and thanked her for the suggestion but stated that it might be regarded as unwise since he had never before grown his beard. Nevertheless, Lincoln acted upon the advice of Grace Bedell, began to grow his beard and a few weeks afterwards he won the election.

The following February when he went from Illinois to Washington for his inauguration, he stopped at the village of Westfield, New York. When Lincoln came out of his train, he addressed the cheering crowd and told them that a young girl from the town had sent him an inspiring letter. Lincoln further said:

"She asked me to let my whiskers grow, as it would improve my personal appearance. Acting upon her suggestion, I have done so. And now, if she is here, I would like to see her."[104]

After saying this, Lincoln stepped down from the train and went into the crowd where Grace was standing and thanked her for the advice she had given him to grow his beard. The bearded image of Lincoln proved important in the years to come when there was a bloody civil war. The Americans regarded their leader not as a rough, beardless leader but as a statesman whom they called "Father Abraham".[105]

[Taken from the book, "Growing a Beard: In Light of the Qur'an, Sunnah and Modern Science" by Dr. Gohar Mushtaq.]


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Footnotes:
[103] Holzer, Harold (1989). "Why Lincoln Grew a Beard". Cobblestone 10(1): 14 - 15

[104] Ibid.

[105] Holzer, Harold (1989). "Why Lincoln Grew a Beard". Cobblestone 10(1): 14-15

Reflections of an American Muslim about his beard

Dr. Shahid Athar, an American Muslim, in narrating the story of his beard, writes that twenty years ago when he came back to the USA, he was surprised to observe that many non-Muslims, including musicians, hippies, and even intellectual professors, had beards.[100] Therefore, he decided to grow his beard but later shaved it off. when one of his old patients saw him, he said to him:

"Doc! You look naked without your beard."

Dr. Athar writes that he did feel naked. Finally, Dr. Athar decided to grow his beard again as a result of a question which he asked himself: "How do I want to look when I am being laid to rest in the earth."[101]

Dr. Athar writes: "I looked at my former picture and the mirror and the answer was obvious. I am fully clothed now!"[102]

[Taken from the book, "Growing a Beard: In Light of the Qur'an, Sunnah and Modern Science" by Dr. Gohar Mushtaq.]


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Footnotes:
[100] Athar, Shahid, M.D. The Story of My Beard. http:www.kuwaitonline.com/islam/story/tsomb.htm

[101] Ibid.

[102] Ibid.

Logic on the Importance of the Beard

The Logic Used by Imam Farahi to convince Shaykh Islahi about the Importance of the Beard

Once Imam Hameed ud-din Farahi was trying to convince Shaykh Ameed Ahsan Islahi about the importance of the beard. Shaykh Islahi argued that the beard does not hold a pivotal position in Islam. Imam Farahi explained to him the meanings of the traditions of the Prophet sallAllahu 'alayhi wa sallam about allowing the beard to grow. When Imam Farahi felt that Shaykh Islahi was still not convinced, he said to him:

"Let's suppose that the beard does not hold an important position in Islam. But can you deny the fact that this small thing informs you of big things."

Shaykh Islahi asked: "How?" Imam Farahi replied:

"Just as throwing a pinch of ashes in the air tells us about the direction of such a huge thing as the wind, similarly, based on the presence or absence of the beard on a Muslim's face, we learn whetehr that Muslim has an inclination towards Islam or not."

When Shaykh Islahi heard this reply, he was convinced and became silent. He afterwards wrote:

"As far as a Muslim is concerned, the beard serves as a barometer for the preferences and predilection of his heart for Islam. Based on that there is no doubt that the beard holds a very important position in Islam and it deserves that position."[99]

[Taken from the book, "Growing a Beard: In Light of the Qur'an, Sunnah and Modern Science" by Dr. Gohar Mushtaq.]

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Footnotes:
[99] Sheikh Ameen Ahsan Islahi, Biography of Imam Faraahi quoted in Faraahi, Hameed-ud-din, Majmooa Tafaaseer Faraahi (Lahore, Faraan Foundation, 1991)