Thursday, September 27, 2007

Tarawih 8 Rakaat: Pengesyoran yang dialu-alukan

Luar Negara : 26 September 2007 Mudah cetakE-mel
Mudah cetak | E-mel
SYOR TARAWIH LAPAN RAKAAT MUDAHKAN GOLONGAN UZUR

PARIT (Perak): Kariah masjid dan surau di negeri ini disyorkan mengadakan solat tarawih lapan rakaat berbanding 20 rakaat sebagai kemudahan untuk warga emas yang uzur dan orang kurang upaya selain menarik minat generasi muda mengikuti ibadat yang dituntut itu sehingga selesai.

Pengerusi Jawatankuasa Belia, Sukan dan Pendidikan Agama Perak, Datuk Mohd Zaim Abu Hassan, berkata syor itu dikemukakan selepas pemerhatian pihaknya sejak awal Ramadan mendapati ramai orang Islam terutama golongan muda terus meninggalkan masjid atau surau sebaik saja mengerjakan lapan rakaat solat tarawih berjemaah.

'Ia mewujudkan pandangan yang 'tidak manis' apabila sebaik saja selesai rakaat kelapan solat tarawih, masjid atau surau yang penuh dengan jemaah tiba-tiba menjadi lengang dan hanya tinggal satu atau dua saf saja yang terdiri daripada mereka yang mahu meneruskannya sehingga 20 rakaat.

'Apa yang membimbangkan ialah mereka keluar masjid dan tidak melakukan solat witir (solat penutup) berbanding jika dibuat lapan rakaat, biasanya mereka akan menunggu sehingga selesai keseluruhan solat tarawih dan witir,' katanya.

Datuk Mohd Zaim berkata, pelaksanaan solat tarawih lapan rakaat juga boleh menjadi satu daripada pendekatan dakwah untuk menarik minat golongan muda khususnya remaja dan belia terus mendekati masjid bukan saja sepanjang Ramadan tetapi ketika mengerjakan solat fardu pada bulan lain.

Beliau bagaimanapun berkata, kerajaan negeri tidak berhasrat untuk mensyaratkan perkara itu sebaliknya bersikap terbuka dan menyerahkannya kepada kebijaksanaan kariah masjid dan surau.

Datuk Mohd Zaim berharap perkara itu tidak dijadikan isu yang diperdebatkan atau dipersoalkan sehingga menimbulkan pertelingkahan atau ketegangan sesama umat Islam di negeri ini. -- BHM.

Thursday, September 20, 2007

Seeking forgiveness is a means of strengthening the body


Question:
I do body building to develop my physical strength, and my aim is jihad for the sake of Allaah.
1- Does praying for forgiveness give strength to the body? What are the times when we should ask Allaah for forgiveness, and how many times should we ask?
2- I hope that you can tell me some du’aa’s or dhikrs for increasing strength.

Answer:
Praise be to Allaah.

You have done well by forming this good intention for your exercise, for a good intention turns a habit into worship.

As for what you have asked about, whether praying for forgiveness increases a person’s strength, the answer is Yes. Allaah, may He be exalted, tells us that His Prophet Hood (peace be upon him) said to his people (interpretation of the meaning):

“And O my people! Ask forgiveness of your Lord and then repent to Him, He will send you (from the sky) abundant rain, and add strength to your strength, so do not turn away as Mujrimoon (criminals, disbelievers in the Oneness of Allaah)”

[Hood 11:52]

Ibn al-Qayyim said in al-Waabil al-Sayyib (p. 77), when listing the benefits of dhikr, including praying for forgiveness:

Benefit no. 61:

Dhikr gives a person strength so that he can do with dhikr that which he cannot do without it. I saw wonders in the strength of Shaykh al-Islam Ibn Taymiyah in walking, speech, courage and writing. He used to write in one day what a scribe would write in a week, or more. The troops saw his amazing strength in war. The Prophet (peace and blessings of Allaah be upon him) taught his daughter Faatimah and ‘Ali (may Allaah be pleased with them) to recite tasbeeh thirty-three times every night when they went to bed, and to recite tahmeed thirty-three times, and to recite takbeer thirty-four times, when she asked him for a servant and complained to him about the hardship of grinding corn, working and serving (her family). He taught her that and said: “It is better for you than a servant.” It was said: The one who persists in doing that will find strength in his body that will make him independent of the need for a servant. End quote.

With regard to the times for dhikr and the number of times it should be repeated, the believer should remember Allaah at all times and in all situations. Allaah says (interpretation of the meaning):

“Those who remember Allaah (always, and in prayers) standing, sitting, and lying down on their sides”

[Aal ‘Imraan 3:191].

The Prophet (peace and blessings of Allaah be upon him) would remember Allaah at all times. Narrated by Muslim.

So one should remember Allaah a great deal and pray for forgiveness. The more he does that, the better.

Allaah says (interpretation of the meaning):

“O you who believe! Remember Allaah with much remembrance. 42. And glorify His Praises morning and afternoon [the early morning (Fajr) and ‘Asr prayers]”

[al-Ahzaab 33:41, 42]

“and the men and the women who remember Allaah much with their hearts and tongues. Allaah has prepared for them forgiveness and a great reward (i.e. Paradise)”

[al-Ahzaab 33:35].

Muslim (2702) narrated from al-Agharr al-Muzani (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I ask Allaah for forgiveness one hundred times a day.”

And Abu Dawood (1516) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: We used to count when the Messenger of Allaah (peace and blessings of Allaah be upon him) said in one sitting one hundred times: Rabb ighfir li wa tubb ‘alayya, innaka anta al-tawaab al-raheem (Lord forgive me and accept my repentance, for You are the Accepter of repentance, the Most Merciful). Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Islam Q&A

http://www.islam-qa.com/index.php?ref=104919&ln=eng

Monday, September 17, 2007

Al-Fawa-id min Fathil Majid #2: "Beribadahlah kepada Allah (saja) dan jauhilah Thaghut"


وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللّهَ وَاجْتَنِبُواْ الطَّاغُوتَ

(Dan sesungguhnya Kami telah mengutus rasul pada setiap umat (untuk menyerukan), “Beribadahlah kepada Allah (saja) dan jauhilah thaghut.”.. (Surah An-Nahl (16): 36)

Kata الطاغوت merupakah derivasi dari kata الطغيان, yaitu melampaui batas. Umar bin al Khaththab radhiallahu ‘anhu berkata, “الطاغوت adalah الشيطان.” Jabir radhiallahu ‘anhu berkata, “الطاغوت adalah para dukun yang didatangi oleh syetan-syetan.” Kedua versi tersebut diriwayatkan oleh Ibnu Abi Hati. Imam Malik berkata, “الطاغوت adalah setiap sesuatu yang disembah selain Allah.”

Menurut saya, pengertian yang telah disebutkan di atas hanya sebagian makna saja, sebab Ibnu al Qayyim telah mendefinisikannya secara mencakup. Dia berkata, الطاغوت adalah setiap yang diperlakukan oleh seorang hamba secara melampaui batas, baik berupa hal yang disembah, dipanuti atau dipatuhi. Jadi, thaghut setiap kaum adalah siapa pun yang mereka datangi untuk memutuskan hukum kepadanya, selain Allah dan Rasul-Nya, atau yang mereka sembah selain Allah, atau mereka ikuti tanpa ilmu dari Allah, atau mereka patuhi dalam hal yang tidak mereka ketahui bahwa kepatuhan semacam itu sepatutnya hanya untuk Allah semata. Inilah thaghut-thaghut dunia. Jika hal itu anda renungi dan merenungi kondisi umat, niscaya anda melihat bahwa kebanyakan mereka telah berpaling dari beribadah kepada Allah Ta’ala menuju ibadah kepada thaghut-thaghut, dan dari ketaatan kepada Rasul-Nya menuju ketaatan kepada thaghut-thaghut dan mengikuti mereka.

Sedangkan makna ayat tersebut; Allah Ta’ala memberitahukan bahwa Dia telah mengutus seorang rasul kepada setiap golongan manusia dengan kalimat “Sembahlah Allah dan jauhilah thaghut!”, yakni sembahlah Allah semata dan tingggalkanlah ibadah kepada selain-Nya. Sebagaimana firman-Nya, “Karena itu barangsiapa yang ingkar kepada Thaghut dan beriman kepada Allah, maka sesungguhnya ia telah berpegang kepada buhul tali yang amat kuat yang tidak akan putus.” (Surah Al Baqarah (2): 256) Inilah makna kalimat Laa Ilaaa Illallaah, karena kalimat tauhid inilah yang dimaksud dengan العروة الوثقى(tali yang kuat).

Ibnu Katsir berkata – mengenai ayat tersebut, “Semua mereka (para rasul) mengajak beribadah kepada Allah dan melarang beribadah kepada selain-Nya, dan Allah Ta’ala senantiasa mengutus para rasul dengan tugas tersebut sejak terjadinya kesyirikan yang dilakukan oleh kaum Nabi Nuh ‘alaihissalam. Dialah rasul pertama yang diutus oleh Allah kepada penghuni bumi hingga penutup para rasul “Muhammad shallallahu ‘alaihi wa sallam” yang menyampaikan dakwahnya kepada bangsa in dan manusia di belahan timur dan barat. Kondisi mereka semua adalah sebagaimana firman Allah Ta’ala, “Dan Kami tidak mengutus seoran rasul sebelum kamu, melainkan Kami wahyukan kepadanya, ‘bahwasanya tidak ada Tuhan yang haq melainkan Aku, maka sembahlah olehmu sekalian akan Aku.” (Surah Al Anbiyaa’ (21): 25)

Mengenai ayat ini, Allah Ta’ala berfirman, “Dan sesungguhnya Kami telah mengutus rasul pada setiap umat (untuk menyerukan), ‘Beribadahlah kepada Allah (saja) dan jauhilah thaghut.’” (Surah An-Nahl (16): 36) Oleh karenanya, bagaimana mungkin setelah ini seorang musyrik berkata – sebagaimana dalam ayat, “Seandainya Alah menghendaki, tentulah kami tidak akan menyembah apapun selain-Nya.” Karenanya, masyi’ah syar’iyyah (kehendak Allah yang bersifat syar’i) ternafikan dari mereka, sebab Dia Ta’ala melarang mereka terhadap hal itu. Sedangkan masyi’ah kauniyyah (kehendak Allahyang bersifat kauni/taqdir umum) – yaitu, secara taqdir mereka dapat saja melakukan tindak syirik – maka hal itu bukanlah hujjah bagi mereka, karena Allah Ta’ala menciptakan api neraka dan penghuninya, yaitu syetan-syetan dan orang-orang kafir, padahal Dia Ta’ala tidak meridhai dari para hamba-Nya kekufuran terhadap-Nya. Allah Ta’ala memiliki hujjah yang kuat dan hikmah yang pasti. Kemudian dari itu, sesungguhnya Dia Ta’ala telah memberitahukan bahwa Dia mengingkari perbuatan mereka tersebut dengan mengirimkan siksaan di dunia setelah peringatan yang diberikan oleh para rasul. Oleh sebab itu, Dia berfirman, “Maka di antara umat itu ada orang-orang yang diberi petunjuk oleh Allah dan ada pula di antaranya orang-orang yang telah pasti kesesatan baginya.” (Sura An-Nahl (16): 36) Demkian yang dikemukakan oleh Ibnu Katsir.

Menurut saya, ayat ini juga merupakan penafsiran ayat sebelumnya, yaitu firman-Nya, “Maka di antara umat itu ada orang-orang yang diberi petunjuk oleh Alah dan ada pula di antaranya orang-orang yang telah pasti kesesatan baginya,” maka renungkanlah!

Ayat ini menunjukkan bahwa hikmah dari diutusnya para rasul adalah agar mereka mengajak umat-umat mereka beribadah kepada Allah semata dan melarang beribadah kepada selain-Nya, serta bahwa inilah agama para nabi dan utusan-Nya, meskipun syariat mereka berbeda-beda. Sebagaimana firman Allah Ta’ala, “Dan telah Kami jadikan bagi tiap-tiap kamu syariat dan aturan.” (Surah Al Ma’idah (5): 51) Demikian juga ayat ini menunjukkan bahwa iman haruslah disertai oleh perbuatan hati dan anggota badan.


[Ditukil dari kitab Fathul Majid: Penjelasan Kitab Tauhid (Edisi Revisi) oleh Syaikh Abdurrahman bin Hasan Alu Asy-Syaikh, diteliti oleh Syaikh Abdul Aziz bin Abdullah bin Baz, terbitan Pustaka Azzam, Jakarta, Indonesia, bab "Tauhid, Hakikat & Kedudukannya".]

Saturday, September 15, 2007

Mengapakah anda berjanggut?


Mungkin sebahagian daripada kita pernah ditanya, "Mengapakah anda berjanggut?"

Maka, ketahuilah bahawa telah dikhabarkan bahawa Syeikh Ibnu Uthaymeen rahimahullah perlu menjalani chemotherapy untuk merawat penyakit barah yang dihidapinya. Lalu beliau bertanya sama ada rawatan tersebut akan menyebabkan janggutnya gugur. Soalannya itu dijawab bahawa ya, ianya akan menyebabkan janggutnya gugur. Syeikh lalu menolak untuk menjalani rawatan tersebut sambil berkata, "Aku malu untuk menghadap Allah dalam keadaan tak berjanggut."

[Boleh rujuk kepada link berikut:
http://tashfeeyah.multiply.com/video/item/31/Pujian_Mufti_Perlis_
Dr_MAZA_terhadap_Sheikh_Muhammad_Ibn_Saalih_Al_Utsaimin]

Subhanallah.. demikianlah peribadi seorang alim yang salih lagi warak. Manakala kita yang ada janggut pula mencukurnya..

Maka jika ditanya mengapa kita berjanggut
Katakanlah:
"Aku malu kepada Allah
Malu untuk menghadapNya
Dalam keadaan tak berjanggut

Aku malu kepada Allah
Malu untuk berjalan
Di permukaan bumi ciptaanNya
Dalam keadaan aku melanggar
Fitrah berjanggut yang ditetapkanNya

Aku malu kepada Rasulullah
Malu mengaku sebagai umat Muhammad
Sedangkan aku melanggar Sunnah dan perintahnya
Untuk berjanggut

Aku malu kepada Rasulullah
Malu mengaku sebagai umatnya
Malu memohon syafaatnya
Di Akhirat kelak
Dalam keadaan aku tak berjanggut"

Dan jika ditanya boleh juga berkata:
"Aku mengamalkan Sunnah Muhammad, Isa dan Musa
Dan para nabi dan rasul selain mereka
Di mana mereka berjanggut kesemuanya"


Renungkanlah dan insafilah dari dosa mencukur janggut.. Kerana keempat-empat imam mazhab sepakat tentang haramnya mencukur janggut.

Bagi yang bermazhab Syafi'i, ketahuilah bahawa Imam asy-Syafi'i rahimahullah menyebutkan di dalam kitabnya al-'Umm bahawa mencukur janggut itu haram. Manakala Imam an-Nawawi rahimahullah mengambil sikap tegas dalam mengatakan bahawa di sisi mazhab kami (yakni mazhab Syafi'i), janggut itu hendaklah dibiarkan panjang tanpa digunting/dipotong sedikitpun.

Namun, tidaklah mengapa kalau kita menggunting janggut agar rapi dan kemas, dan setahu ana, ini dibolehkan dan dilakukan oleh Imam Malik (yang juga menganjurkan agar janggut itu dibiarkan panjang).

Dan boleh juga kita mencontohi perbuatan Ibnu 'Umar radhiyAllahu 'anhuma bahawa beliau memotong/menggunting janggutnya apa yang melebihi genggamannya. Dan dikatakan bahawa Saiyidina 'Umar dan Abu Hurairah radhiyAllahu 'anhuma juga berbuat demikian.

Namun, untuk memotong/menggunting kurang dari segenggam, maka ianya tiada contoh dari kaum Salaf as-Salih, yakni para Sahabat, Tabi'in dan Tabi'ut-Tabi'in ridhwanullahi 'alayhim.

Wallahu a'lam.

"...just allow them to go to their families!"


Concerning the Imaam, the Shaykh - Muhammad ibn Saalih al-'Uthaymeen (rahima-hullaah), it has been narrated by Ihsaan ibn Muhammed al-'Utaybee:

"Some youth travelled (by car) from Jordan for 'Umrah and in Khaybar they had an accident whereby they hit a lamp-post. The police were quick to arrive at the scene of the accident and demanded the driver pay for the damage to the lamp-post which was estimated to be at a cost of SR21,000! (approximately £3,500)

Neither the driver nor the youth could afford to pay such an amount! Therefore, the police confiscated the passport of the driver until such time that they could arrange for payment on their return from having performed 'Umrah.

The students were overcome by this affair and began thinking of a way to get hold of such an amount. There was no way before them except that they present their case to some of the scholars. So, one of them travelled to meet Shaykh Ibn 'Uthaymeen in his room in al-Masjid al-Haraam in Makkah after the 'Asr prayer.

After the Shaykh was made aware of the situation, he said to him: "Come (back) tomorrow and inshaa.-Allaah, all will be well!"

However, the youth did not return to the Shaykh (the following day) because he knew how large the amount (of money) was and moreover, the Shaykh did not know them and he did not know of the Shaykh to assist in such matters.

So the youth returned back to his friends (held up in Khaybar) believing he had carried out their request to at least having talked to the Shaykh.

The youth then decided to return back to Jordan but they had to pass through the checkpoint in Khaybar to collect the driver's passport - hoping that Allaah had softened their hearts and they may overlook payment for the damage caused.

When the youth entered the office, the inspector demanded payment in full (for the damage) or no travel! However, if they really wished to travel, they could do so but without the driver!

The youth and their driver became worried - what were they to do? They all turned to the youth who had met Shaykh Ibn 'Uthaymeen and said to him: "Did you not go to see the Shaykh? What did he say to you?"

He replied: "Come (back) tomorrow."

So they said: "Did you go (back) to him?"

He said: "No."

They said: "Call him (now) and maybe Allaah will open a way for us at his hands - we are held up here, far from our families and we are in the final days of Ramadhaan."

The youth called the Shaykh in his room and he (the Shaykh) responded. The youth explained their situation.

The Shaykh said: "Are you the Jordanian youth?"

He said: "Yes, O Shaykh!"

The Shaykh said: "Did I not tell you to come (back) tomorrow - why did you not come?"

He said: "I became shy."

The Shaykh said: "Then why did you come to me? …in any case, the amount was ready the same day!"

The youth could not believe the news, they were all elated.

The youth said: "So how do we proceed, O Shaykh?"

The Shaykh said: "I shall transfer the funds to the centre and will ask them to make your affairs easy and permit you to return to your families before 'Eed (al-Fitr)."

So the Shaykh spoke to the inspector, saying: "I have the funds so give me the account number and I will transfer the amount to you. Let the youth and their driver go to their families."

The inspector responded disrespectfully, saying: "I am sorry, O Shaykh, but it is imperative we have the funds here in cash, otherwise they will not be allowed to travel and return (to their families)."

The Shaykh became angered by the inspector and said to him: "I say to you, the funds are with me, just allow them to go to their families!"

But, again, the inspector, refused.

The Shaykh then put the phone down.

Moments later the entire office was turned upside down!

The governor of Madeenah - Prince 'Abdul-Majeed - was on the phone asking for the inspector who had refused the request of the Shaykh and began to threaten him with discplinary action!

The inspector’s colleagues tried hard to cover for him.

The youth just stood there (staring at them), noticing how their tone had changed from disrespect to that of respect!

The Prince ordered them to release the youth and their driver immediately and have the lamp-post repaired at the expense of the state.

No-one could imagine the extent of the youth's happiness at such news. They thanked the Shaykh for his efforts and his stance towards them, their voices rising with supplications for the Shaykh and their thanks to the Prince for his respect towards the scholars and appreciation of their rank and position - all this in a situation none of them will ever forget as long as they live!"

Safahaat Mushriqah min Hayaat al-Imaam Muhammed ibn Saalih al-'Uthaymeen - Page 75

http://www.fatwa-online.com/jewelsofguidance/ibnuthaymeen/

0021203.htm

Friday, September 14, 2007

Sunnahs Neglected In Ramadaan

Ibadah MULTIPLE PAGES

Concerning Fasting
Sunnahs Neglected In Ramadaan
Author: Imaam al-Albaani
Source: Silsilah al-Hudaa wan-Noor, Tape No. 590
Article ID : IBD090005


Question: "Could the Shaikh give us some words of benefit for the blessed month of Ramadaan, on this fine occasion"

Shaikh al-Albaanee, may Allaah have mercy upon him said, "Allaah, the Exalted and Most High, says in the Noble Quraan:

O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may become people having Taqwaa. Soorah al-Baqarah (2):183

So in this aayah, as will not be hidden to all those who are present, Allaah, the Mighty and Majestic, informs the Ummah of Muhammad, sallallaahu alaihi wa sallam, through this aayah, that He has made Fasting obligatory upon them just as He had made its like obligatory upon the nations before us. This is a matter that is well-known to all of the Muslims who read this aayah, and clearly understand its meaning. But what I wish to speak about is something else, a matter which very few of the general people notice-‹and this is the saying of Allaah, the Exalted and Most High, at the end of this aayah:

So that you may become people having Taqwaa.

So Allaah, the Mighty and Majestic, when He commands His believing servants, or obligates them with some Legislation, (then He) usually just mentions the command, without explaining the wisdom for it. This is because the general wisdom behind Allaah, the Mighty and Majestic¹s, placing duties upon His servants is that He should test them by it, so that it should become apparent (as to) those who will obey Him and those who will disobey Him, the Exalted and Most High.

However in this aayah, He mentioned something that is not found frequently in the Noble Quraan, which is that He mentioned the reason for the order to Fast, by His Saying:

So that you may become people of Taqwaa.

So the wisdom behind the Believers to fast is not just that they should prevent themselves from enjoyable and permissible and good things, even though this is an obligation upon the fasting person - but this is not the only thing that is required and intended by this Fasting. So Allaah, the Mighty and Majestic, concluded His command to fast by His Saying:

So that you may become people of Taqwaa.

Meaning: that the wisdom behind the prescription of Fasting is that the Muslim should increase in obedience to Allaah, the Exalted and Most High, in the month of Fasting, and become more obedient than he was before it.

Then the Prophet, sallallaahu alaihi wa sallam, clearly stated and completely clarified this point of divine wisdom, by his, sallallaahu alaihi wa sallam, saying, as is reported in the Saheeh of al-Bukhaaree (no. 1903), that he sallallaahu alaihi wa sallam, said, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink." Meaning: that Allaah, the Mighty and Majestic, did not intend and desire, by the obligation of Fasting - which is to withhold for a stated time, well known to you all - that they should only withhold from eating and drinking. Rather they should also withhold from that which Allaah, the Mighty and Majestic, has forbidden with regard to sins and acts of disobedience to Him; and from that is falsehood in speech and action.

So the Messanger, sallallaahu alaihi wa sallam, is emphasizing the aayah:

So that you may become people of Taqwaa.

i.e. that you should, as an act of worship to draw you closer to Allaah, the Mighty and Majestic, in addition to withholding from food and drink, also withhold from forbidden actions such as backbiting, carrying tales to cause harm to people, false witness, lying and so on, with regard to those forbidden manners that we are all aware of.

Therefore it is obligatory that all the Muslims should be aware that actions which disrupt the Fast are not just the physical acts, which are generally known, which are eating, drinking and sexual intercourse. The Fast is not just that you withhold from this. Therefore some of the scholars differentiate, and divide those things which disrupt the Fast into two categories, and this is what I intend by this talk of mine at this time that is blessed, if Allaah wills.

This is especially important since those who deliver Khutbahs and admonish the people during Ramadaan, when they speak about those things which disrupt the Fast, then they only speak about the material things, those things that we have just mentioned‹eating, drinking and sexual intercourse. But what they should do, as sincere advisers and people who give reminder to the Muslims in general, is to concentrate a great deal upon the second category of things which disrupt the Fast. This is because the people have become used to thinking that Fasting is just to refrain from the first category, to withhold from the material things. But there is another category of things which disrupt the Fast, which we are able to call the non-material things which disrupt the Fast.

So you have just heard his, sallallaahu alaihi wa sallam, saying, "Whoever does not abandon falsehood in speech and action, then Allaah has no need that he should leave his food and drink."

Therefore every fasting person should examine himself and see: is he just withholding from the material things, or is he also withholding from those non-material things? Meaning: has he made his manners and behaviour good when the blessed month of Ramadaan comes? If that is the case, then he has fulfilled the Saying of Allaah, the Exalted and Most High, at the end of the aayah:

So that you may become people of Taqwaa.

But as for he one who restricts himself in his fasting to just withholding from food and drink, but who continues and persists upon the evil manners which he was upon previously, before Ramadaan, then this is not the Fasting that is desired and required from the wisdom behind the legislation of this noble month, which our Lord, the Mighty and Majestic indicates in His Saying:

So that you may become people of Taqwaa.

So therefore we advise and remind our brother Muslims that they should remind this other category of things, those that are non-material, which disrupt the Fast, and it is something which the admonishers and those who seek to direct the people to the correct way rarely speak about, not to mention the general people, who are not aware of this category of things which disrupt the fast, i.e., the non-material things.

This is what I wanted to remind our brothers who are present in this fine gathering about, if Allaah wills, so that it may be cause of their increasing in acts of worship seeking to draw closer to Allaah, the Exalted and Most High, in this blessed month, the month of Fasting, which is such that we hope that Allaah, the Exalted and Most High, will guide and grant us all the success of fulfilling the due right of this blessed month, which is that we withhold from both the material and the non-material things which disrupt the Fast.

Then in addition to this word, I hope that you will pay attention to some affairs which have been neglected by the majority of the general Muslims, indeed and also by those having knowledge.

There is a hadeeth which is very often neglected because of another hadeeth, because the majority of people are unable to reconcile in practice and application between them. So this hadeeth is his, sallallaahu alaihi wa sallam, saying, "My Ummah will continue to be upon good for as long as they hasten to break the fast and delay the pre-dawn meal."

So here two matters were mentioned, and they are neglected by most of the people, and they are: hastening to break the fast, and delaying the pre-dawn meal (Suhoor).

As for neglect of the first matter, which is hastening to break the Fast, then in the view of some people it contradicts another hadeeth, which is his, sallallaahu alaihi wa sallam, saying, "My Ummah will continue to be upon good for as long as they hasten to pray the Maghrib Prayer."

So here we have two commands, to hasten with two matters. So it appears to some people that we cannot hasten to perform both of them together.

But reconciling between the command to hasten with breaking the Fast and the command to hasten to pray the Maghrib Prayer is a very easy matter. So it is something which our Prophet, sallallaahu alaihi wa sallam, made clear to us by his action and practice. So he, sallallaahu alaihi wa sallam, used to break the Fast with three dates. He would eat three dates. Then he would pray the Maghrib Prayer, then he would eat again if he found that he needed to eat the evening meal.

But today we fall into two offences:

(i) Firstly we delay the Adhaan from its legislated time. Then after this delay comes another delay, which is that we sit down for a meal - except for a few people who are eager and pray the Maghrib Prayer in the mosque. But the majority of the people wait until they hear the Adhaan, and then they sit down to eat as if they are having a dinner, or their evening meal, and not just breaking their fast.

So the Adhaan these days - in most of the lands of Islaam, is, unfortunately, I have to say, and not just in Jordan, and I have known this from investigation, in most of the lands of Islaam - the Adhaan for Maghrib is given after the time it becomes due. And the reason for this is that we have abandoned adhering to and applying the Islamic rulings, and instead we have come to depend upon astronomical calculations. We depend upon the timetable.

But these time-tables are based upon astronomical calculations which count the land as being a single flat plane. So they give a time for this flat plane, whereas the reality is that the land, particularly in this land of ours varies, varying between the depression of valleys and the elevation of mountains. So it is not correct that a single time be given which covers the shore, the planes and the mountains. No, each part of the land has its own time. So therefore whoever is able in his place of residence, in his city or his village, to see the sun set with his own eye, then whatever time it sets at, then that is the hastening that we have been commanded with in his, sallallaahu alaihi wa sallam, saying, which we just mentioned, "My Ummah will continue to be upon good as long as they hasten to break the fast." So the Prophet sallallaahu alaihi wa sallam, was careful to implement this Sunnah by teaching it, and by putting it into practice.

As for his teaching, then he, sallallaahu alaihi wa sallam, said, in the hadeeth reported by al-Bukharee in his Saheeh (no. 1954), "If the night appears from this side," and he pointed towards the east ,"and the day has departed from here," and he pointed towards the west , "and the sun has set‹then the fasting persons fast is broken"

What does, 'the fasting persons fast is broken' mean? It means he has entered under the ruling that he should break his fast. So then comes the previous ruling where the Messenger, sallallaahu alaihi wa sallam, encouraged hastening to break the Fast, and the Messenger, sallallaahu alaihi wa sallam, used to implement this, even when he was riding on a journey.

So it is reported in the Saheeh of al-Bukharee (no.1955) that the Prophet, sallallaahu alaihi wa sallam, ordered one of his Companions to prepare the Iftaar for him. So he replied, O Messenger of Allaah it is still daytime before us.¹ Meaning: the light of the sun, so even though it had set, yet its light was still clear in the west. So the Messenger, sallallaahu alaihi wa sallam, did not respond to what he had said, rather he re-emphasised the command to him to prepare the Iftaar. So the narrator of the hadeeth who said, We could see daylight in front of us,¹ meaning: the light of day, the light of the sun, When we broke our fast,¹ said, "If one of us had climbed onto his camel he would have seen the sun." The sun had set from here, and the Messenger, sallallaahu alaihi wa sallam, ordered one of the Companions to prepare the Iftaar . Why? To hasten upon good "My Ummah will continue upon good for as long as they hasten to break the Fast."

So what is important is that we notice that the Iftaar which is legislated to be hastened must be done with a few dates. Then we must hasten to perform the Prayer. Then after this the people can sit and eat as they need.

This is the first matter which I wanted to remind of, and it is how to reconcile the two matters which the Prophet, sallallaahu alaihi wa sallam, commanded we should hasten to perform. The first being the command to hasten the breaking of the Fast, and the second being the command to hasten to perform the Maghrib Prayer. So the Iftaar should be done with some dates, as occurs in the Sunnah, and if dates are not available, then with some gulps of water. Then the Prayer should pray in congregation in the mosque.

Then the other matter which I want to remind of is what occurs in the previous hadeeth, "And they delay the pre-dawn meal" Meaning: what is required here is the opposite to the case of the Iftaar. So he, sallallaahu alaihi wa sallam, commanded us to hasten to perform the Iftaar. But as for the Suhoor, then it should be delayed. But what happens today is totally contrary to this, since many people eat their Suhoor before the appearance of Fajr by perhaps an hour. This is not befitting. This is contrary to the Sunnah shown by the saying of the Prophet, sallallaahu alaihi wa sallam, and by his practice. So the Companions of the Prophet, sallallaahu alaihi wa sallam, used to leave the Suhoor so late, that one of them would almost hear the Adhaan and he would still be eating. He delayed the Suhoor.

Indeed there is an authentic hadeeth reported from the Prophet, sallallaahu alaihi wa sallam, which shows the ease afforded by Islaam, which is to be counted as one of the principles of Islaam, which the Muslims are proud of, especially with regard to the matter of Fasting, since Allaah, the Mighty and Majestic, concluded the aayahs concerning Fasting with His Saying:

Allaah desires ease for you, and He does not desire to make things difficult for you.

So from this ease is his, sallallaahu alaihi wa sallam, saying, "If one of you hears the call to Prayer and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it."

" If one of you hears the call to Prayer and the vessel" the vessel containing food, whether it be milk, some drink, water, anything which a person may take as Suhoor, and he hears the Adhaan, then he should not say, Now the food is forbidden by the Adhaan being heard for the person who has had enough of it. It is not allowed for him to then have any more, whether it be a drink, or some fruit, when he has had his fill of whatever he was eating.¹

But as for the one who hears the Adhaan and he has not yet taken what he needs from the food and the drink, then the Messenger, sallallaahu alaihi wa sallam, made that lawful for him. So he clearly said, in the clear and eloquent Arabic language, "If one of you hears the call to Prayer, and the vessel is in his hand, then let him not put it down until he fulfils his need from it."

And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan for withholding (al-Imsaak). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak).

The second Adhaan is when we are to withhold, and this is clearly stated in the Quraan, since Allaah, the Mighty and Majestic, says:

And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night.

So eating becomes forbidden at the start of the time of the Fajr Prayer. There is no separation between these two things. There is no withholding from food and drink for a quarter of an hour, or less than that, or more than that, before the start of the time for the Fajr Prayer. Not at all.

Because the Prayer becomes due when the true dawn appears, and food becomes forbidden for the fasting person when the true dawn appears. So there is no separation between these two matters at all.

So therefore there occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of ¹Abdullaah ibn ¹Umar ibn al-Khattaab, radiyallaahu ¹anhumaa, that the Prophet, sallallaahu alaihi wa sallam, said, "Let not the Adhaan of Bilaal deceive you Š" meaning, the first Adhaan, "Š because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan."

Ibn Umm Maktoon, and his name was ¹Amr, he was a blind man, and he was the one about whom the Saying of Allaah, the Exalted and Most High, came down:

He frowned and turned away, that the blind man came to him

to the end of the Aayahs.

So he used to give the second Adhaan, the Adhaan which means that eating becomes prohibited, and that it is now time for the Fajr Prayer.

How had he used to give the adhaan when he was blind? This is a question which naturally occurs to some people. So ¹mr ibn Umm Maktoom used to climb upon the roof of the mosque, and he could not see the dawn, but he would wait until someone passing by saw the dawn. So when someone saw that the dawn had appeared and spread across the horizon, then they would say to him, It is morning. It is morning. Then he would give the Adhaan.

So you will notice here that the Adhaan of 'Amr ibn Umm Maktoom was after the Fajr had appeared, and had been seen by the people whilst they were walking in the streets. So the when it was said to him, "It is morning. It is morning," he would give the Adhaan.

So therefore there is latitude in the affair, since the muadhdhin would be delayed in giving the Adhaan until he heard the people telling him, "It is morning, it is morning." And then Allaah¹s Messenger, sallallaahu alaihi wa sallam, said, "If one of you hears the call to Prayer and the vessel is in his hand, then let him not put it down until he has fulfilled his need from it."

So Allaah, the Mighty and Majestic, spoke truly when He said at the end of those Aayahs relating to Fasting:

Allaah desires to make things easy for you, and He does not desire to make things difficult for you.

and

And that you should complete the number of days, and that you should glorify Allaah by mentioningtakbeer for His having guided you, and that you should be thankful.


So therefore from the Fiqh that is to be criticised, and which runs contrary to this Sunnah, is that a person says, "If someone hears the Adhaan and has some food in his mouth, then he must spit it out." So this is over strictness, and (ghuluww) exceeding the limits in the Religion, and the Lord of all of the creation admonished us, and reminded us, in His Book and in the Sunnah of His Prophet, sallallaahu alaihi wa sallam, that we should not exceed the due limits in our Religion. So He said, in the Noble Quraan:

O people of the Book! Do not exceed the limits in your religion, and do not say anything about Allaah except the truth.

And our Messenger sallallaahu alaihi wa sallam, said to us, or he, sallallaahu alaihi wa sallam, said, "Beware of (ghuluww) exceeding the limits in the Religion. Because those who came before you were destroyed by their exceeding the limits in their Religion."

So when Allaah¹s Messenger, sallallaahu alaihi wa sallam, has made it clear to us that there is in the matter of a persons taking suhoor, latitude and a margin of ease, to the extent that he said, "If one of you hears the call to Prayer whilst the vessel is in his hand, then let him not put it down until he has completed his need from it."

So it is opposition to Allaah and to the Messenger that a person says that one who hears the adhaan whilst he has food in his mouth must spit it out upon the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger, sallallaahu alaihi wa sallam,.

And I have been asked many times, so I will not leave the need for such a question, but rather I will precede you in it, by stating that this hadeeth is to be found in some of the most famous books of the Sunnah. From them being the Sunan of Aboo Daawood, and it is the third book from the well-known six books. The first of which is Saheehul-Bukhaaree, the second being Saheeh Muslim, and the third being the Sunan of Aboo Daawood.

This hadeeth is to be found in it, and it is likewise reported by Aboo Abdullaah al-Haakim in his Mustadrak, and it is likewise reported by the Imaam, the Imaam of the Sunnah Ahmad ibn Hanbal, rahimahullaah, in his tremendous book known as the Musnad of Imaam Ahmad.

So the hadeth is not a strange hadeeth, rather it is a well-known hadeeth, and was reported by the Imaams of the sunnah in the early times, and with an authentic chain of narration.

So here I say, to conclude this talk, since perhaps some of you have questions, which we will answer if Allaah wills, so I conclude it with his, sallallaahu alaihi wa sallam, saying "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out," and in one narration, "Just as He hates that disobedience to Him be committed."

So there are two narrations, "Allaah loves that His allowances be acted upon just as He loves that His prescribed duties be carried out", and the second narration is, " as He hates that disobedience to Him be committed."

So therefore the Muslim should not practice false piety, and (as a result) refrain from obeying the Prophet, sallallaahu alaihi wa sallam, in that which he encouraged us upon and clarified to us.

And what has been said is sufficient, and all praise is for Allaah, the Lord of all of the creation."

[www.salafipublications.com/sps/]

Thursday, September 13, 2007

Shalat Tarawih (bhgn 2)


2. Jumlah Rakaat Shalat Tarawih

Orang-orang berbeda pendapat dalam memberikan batasan jumlah rakaat shalat tarawih. Pendapat yang sejalan dengan petunjuk Muhammad shallAllahu 'alayhi wa sallam adalah delapan rakaat di luar witir. Hal tersebut sesuai dengan hadits 'Aisyah radhiyAllahu 'anha:

"Nabi shallAllahu 'alayhi wa sallam tidak pernah mengerjakan shalat sunat lebih dari sebelas rakaat, baik pada malam bulan ramadhan maupun bulan-bulan lainnya." [1]

Apa yang disampaikan oleh 'Aisyah radhiyAllahu 'anha itu dibenarkan oleh Jabir bin 'Abdillah radhiyAllahu 'anhu, di mana dia menyebutkan:

"Bahwa Nabi shallAllahu 'alayhi wa sallam pada saat menghidupkan malam dengan orang-orang pada bulan Ramadhan, beliau mengerjakan delapan rakaat dan mengerjakan shalat witir." [2]

Setelah 'Umar bin Khaththab menghidupkan Sunnah ini, orang-orang pun bersepakat untuk mengerjakannya sebelas rakaat, sesuai dengan Sunnah yang shahih, sebagaimana yang diriwayatkan oleh Imam Malik (I/115) dengan sanad yang shahih, melalui jalan Muhammad bin Yusuf dari as-Sa-ib bin Yazid, bahwasanya dia bercerita: " 'Umar bin al-Khaththab pernah menyuruh 'Ubay bin Ka'ab dan Tamim ad-Dari untuk mengimami orang-orang dengan sebelas rakaat." Selanjutnya dia berkata: "Pada saat itu imam membaca 200 ayat sehingga kami bersandar pada sebuah tongkat karena lamanya berdiri, dan kami tidak kembali kecuali di ambang fajar."

Kemudian Yazid bin Khushaifah menyalahinya seraya berkata: "Shalat tarawih dikerjakan dua puluh rakaat." Dan ini jelas tidak benar, karena Muhammad bin Yusuf lebih tsiqah (meyakinkan) daripada Yazid bin Khushaifah. Dan yang seperti itu tidak bisa disebut sebagai tambahan status tsiqah, dan ia berstatus maqbul. Sebab, penambahan tsiqah tidak mengundang penentangan, melainkan di dalamnya terkandung penambahan ilmu atas apa yang diriwayatkan oleh tsiqah yang pertama, sebagaimana yang disebutkan di dalam kitab Fath-hul Mughiits (I/199), Mahaasinul Ishtilaah (hal. 185), dan al-Kifaayah (hal. 424-425). Seandainya riwayat Yazid itu shahih, maka ia berupa perbuatan, sedangkan riwayat Muhammad bin Yusuf berupa ucapan. Dan ucapan itu lebih dikedepankan atas perbuatan, sebagaimana yang telah ditetapkan di dalam ilmu Ushul Fiqih.

Di dalam kitab al-Mushannaf (7730), 'Abdurrazzaq meriwayatkan dari Dawud bin Qais dan lain-lain, dari Muhammad bin Yusuf, dari as-Sa-ib bin Yazid bahwa 'Umar telah menyatukan orang-orang pada bulan Ramadhan di bawah pimpinan Imam 'Ubay bin Ka'ab dan Tamim ad-Dari, dengan dua puluh satu rakaat, mereka membaca 200 ayat, dan mereka pulang di ambang fajar."

Riwayat ini bertentangan dengan apa yang diriwayatkan oleh Malik dari Muhammad bin Yusuf, dari as-Sa-ib bin Yazid. Dan lahiriyah sanad riwayat 'Abdurrazzaq adalah shahih, di mana semua rijalnya adalah tsiqah.

Sebagian mereka telah berujjah dengan riwayat ini dengan anggapan bahwa hadits Muhammad bin Yusuf mudhtharib. Hal itu dimaksudkan untuk menggugurkannya dan kemudian menyerahkan kepada mereka pendapat yang menyatakan shalat tarawih itu dua puluh rakaat yandisebutkan di dalam hadits Yazid bin Khushaifah.

Itu jelas anggapan yang tida dapat diterima, karena hadits tersebut berstatus mudhtharib, diriwayatkan dari satu perawi dua kai atau lebih, atau dua perawi atau beberapa perawi dengan sisi yang berbeda-beda, saling berdekatan, mempunyai kedudukan sama, dan tidak ada yang mentarjih. [3]

Dan syarat tersebut sama sekali tidak terdapat di dalam hadits Muhammad bin Yusuf karena riwayat Malik lebih rajih daripada riwayat 'Abdurrazzaq.

Kami kemukakan hal ini dengan asumsi keselamatan sanad 'Abdurrazzaq dari 'illat, etapi masalahnya berbeda dengan hal tersebut. Dan kami akan jelaskan sebagai berikut:

  1. Yang meriwayatkan hadits dari 'Abdurrazzaq lebih dari satu orang, yang di antaranya adalah Ishaq bin Ibrahim bin 'Ibad ad-Dabari.
  2. Hadits ini dari riwayat ad-Dabar, dari 'Abdurrazzaq dan dialah yang meriwayatkan kitab ash-Shaum. [4]
  3. Ad-Dabari telah mendengar beberapa karya 'Abdurrazzaq, sedang dia pada saat itu baru berusia tujuh tahun. [5]
  4. Ad-Dabari bukan sebagai perawi satu hadits pun dan dia bukan termasuk rijal ini (perawi-perawi hadits). [6]
  5. Oleha karena itu, terjadi banyak kesalahan di dalam riwayatnya dari 'Abdurrazzaq. Telah pula diriwayatkan dari 'Abdurrazzaq beberapa hadits munkar. Dan beberapa orang ulama telah mengumpulkan berbagai kesalahan dan kekeliruan ad-Dabari di dalam kitab Mushannaf 'Abdirrazzaq. [7]
Dari penjelasan di atas dapat kita ketahui bahwa riwayat ini munkar, di mana ad-Dabari telah menentang perawi yang lebih tsiqah daripada dirinya. Dan yang membuat hati tenang, bahwa hal tersebut temasuk dari kekeliruannya, di mana dia menyalahi yang sebelas rakaat. Dan Anda telah mengetahui bahwa dia banyak melakukan kekeliruan. [8]

Oleh karena itu, riwayat ini munkar dan menyimpang sehingga tidak dapat dijadikan sebagai hujjah (dalil). Sehingga tegaslah bahwa Sunnah yang shahih yang diriwayatkan di dalam kitab al-Muwaththa' (I/115) adalah dengan sanad shahih, dari Muhammad bin Yusuf, dari as-Sa-ib bin Yazid. Karenanya, berhati-hatilah. [9]

[Ditukil daripada kitab Meneladani Shaum Rasulullah ShallAllahu 'alayhi wa Sallam oleh Syaikh Salim bin 'Ied al-Hilali dan Syaikh 'Ali Hasan 'Ali 'Abdul Hamid (al-Halabi), terbitan Pustaka Imam Asy-Syafi'i. Judul asli: Sifat Shaumun-Nabi ShallAllahu 'alayhi wa Sallam fi Ramadhan.]


------------------------------
Nota kaki:
[1] Diriwayatkan oleh al-Bukhari (III/16), dan Muslim (736). Al-Hafizh Ibnu Hajar rahimahullah di dalam bukunya, Fat-hul Baari (IV/54) mengatakan, "Demikianlah kenyataannya dengan keberadaannya yang lebih tahu tentang keadaan Nabi shallAllahu 'alayhi wa sallampada hala ari daripada orang lain."
[2] Diriwayatkan oleh Ibnu Hibban di dalam kitab Shahihnya (920), ath-Thabrani di dalam kitab ash-Shaghir (hal. 108), Ibnu Nashr di dalam kitab, Qiyaamul Lail (hal.90), dan sanad hadits ini hasan dalam beberapa syahid.
[3] Tadriibur Raawi, (I/262)
[4] Al-Mushannaf (IV/153)
[5] Miizaanul I'tidaal (I/181)
[6] Miizaanul I'tidaal (I/181)
[7] Miizaanul I'tidaal (I/181)
[8] Lihat secara cermat kitab, Tahdziibut Tahdziib (VI/310) dan juga kitab Miizaanul I'tidaal (I/181)
[9] Untuk mendapatkan keterangan lebih rinci sekaligus untuk menghilangkan kesimpangsiuran, maka silakan lihat:
  1. Al-Kasyfush Shariih 'an Aghlaathish Shaabuuni fii Shalatit Taraawiih, karya Syaikh 'Ali Hasan 'Ali 'Abdul Hamid (al-Halabi).
  2. Al-Mashaabih fii Shalaatit Taraawiih, karya as-Suyuthi, dengan komentarnya, terbitan Daar 'Ammar

Shalat Tarawih (bhgn 1)


1. Disyari'atkannya Shalat Tarawih.

Shalat tarawih disyari'atkan untuk dikerjakan dengan berjama'ah. Hal itu didasarkan pada hadits 'Aisyah (radhiyAllahu 'anha):

Bahwa Rasulullah (shallAllahu 'alayhi wa sallam) pernah pada suatu malam keluar untuk mengerjakan shalat di masjid. Kemudian orang-orang mengikuti shalat beliau. Keesokan harinya orang-orang membicarakan hal tersebut. Kemudian mayoritas dari mereka berkumpul, lalu beliau mengerjakan shalat dan mereka pun shalat bersama beliau. ada pagi harinya orang-orang membicarakan hal tersebut, sehingga pada malam ketiga, jama'ah masjid semakin bertambah banyak. Kemudian Rasulullah (shallAllahu 'alayhi wa sallam) keluar dan mengerjakan shalat seperti biasa. Dan pada malam keempat, masjid itu sudah tidak lagi mampu menampung jama'ahnya, sehingga beliau hanya keluar untuk mengerjakan shalat Shubuh. Setelah selesai menunaikan shalat Shubuh, beliau menghadap orang-orang, lalu mengucapkan syahadat dan kemudian berkata:

"Sesungguhnya aku tidak mengkhawatirkan posisi (keimanan) kalian, hanya saja aku khawatir shalat tersebut akan diwajibkan kepada kalian sehingga kalian tidak mampu mengerjakannya." Kemudian Rasulullah (shallAllahu 'alayhi wa sallam) meninggal dunia dan shalat tarawih tetap saja berjalan seperti itu. [1]

Setelah Rasulullah (shallAllahu 'alayhi wa sallam) wafat, syari'at telah berjalan mantap, dan kekhawatiran pun sudah sirna, sehingga pensyari'atan shalat tarawih secara berjama'ah tetap berdiri tegak karena tidak adanya 'illat. Sebab, 'illat itu berputar bersamaan dengan ma'alul, ada maupun tidak ada.

Kemudian, Sunnah ini dihidupkan kembali oleh Khalifah 'Umar bin al-Khaththab, sebagaimana hal tersebut diceritakan oleh 'Ab
durrahman bin 'Abdin al-Qariyyu [2], dia bercerita, "Aku penah pergi ke masjid bersama 'Umar bin al-Khaththab (radhiyAllahu 'anhu) pada suatu malam di bulan Ramadhan, ternyata orang-orang terbagi menjadi beberapa kelompok dan terpisah-pisah. Ada seseorang yang mengerjakan shalat untuk dirinya sendiri, lalu ada orang yang mengerjakan shalat yang kemudian diikuti oleh serombongan orang di belakangnya.

Maka 'Umar berkata, "Sesunggunya, menurut pendapatku, seandainya aku menyatukan orang-orang itu dengan satu imam, niscaya hal itu akan menjadi lebih baik." Kemudian 'Umar bertekad dan menyatukan mereka di bawah pimpinan Imam 'Ubay bin Ka'ab. Kemudian aku keluar bersamanya pada malam yang lain, sedang orang-orang telah mengerjakan shalat dengan mengikuti imam mereka. 'Umar berkata: "Sungguh ini merupakan sebaik-baik bid'ah. Dan yang tidur menginggalkannya (meninggalkan shalat) lebih baik daripada yang bangun (mengerjakan shalat). Dan orang-orang bangun (mengerjakan shalat) di permulaannya (permualaan waktu)." [3]

[Ditukil daripada kitab Meneladani Shaum Rasulullah ShallAllahu 'alayhi wa Sallam oleh Syaikh Salim bin 'Ied al-Hilali dan Syaikh 'Ali Hasan 'Ali 'Abdul Hamid (al-Halabi), terbitan Pustaka Imam Asy-Syafi'i. Judul asli: Sifat Shaumun-Nabi ShallAllahu 'alayhi wa Sallam fi Ramadhan.]

----------------------------
Nota kaki:
[1] Diriwayatkan oleh al-Bukhari (III/220) dan Muslim (761).
[2] 'Abdin (dengan menggunakan harakat tanwin) dan al-Qariyyu dengan menggunakan syiddah pada huruf ya' tanpa adanya tambahan. Lihat kitab al-Lubaab fii Tadziibil Ansaab (III/6-7), karya Ibnul Atsir.
[3] Diriwayatkan oleh Bukhari (IV/218). Dan tambahan itu milik Imam Malik (I/114) dan 'Abdurrazzaq (7723).

Tuesday, September 11, 2007

Al-Fawa-id min Fathil Majid #1: "Dan tidaklah Aku menciptakan jin dan manusia melainkan untuk beribadah kepada-Ku."


[Al-Fawa-id min Fathil Majid (Faedah-faedah daripada kitab Fathul Majid) adalah sebuah siri artikel yang berupa tukilan-tukilan daripada kitab Fathul Majid Syarh Kitabut-Tauhid oleh Syaikh Abdurrahman bin Hasan Alu Asy-Syaikh, yang mensyarahkan (menjelaskan) Kitabut-Tauhid oleh al-Imam Syaikh Muhammad bin Abdul Wahhab at-Tamimi. Ianya diusahakan dengan tujuan mempermudahkan pembaca untuk membaca dan mengambil faedah dan manfaat daripada kitab Fathul Majid. Wallahu al-Musta'an.]


وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

(Dan tiadalah Aku menciptakan jin dan manusia melainkan untuk beribadah kepada-Ku.) (Surah Adz-Dzaariyaat (51): 56)

Syaikhul Islam (Ibnu Taimiyyah) berkata, "Makna ibadah adalah taat kepada Allah dengan menjalankan apa yang telah diperintahkan-Nya melalui lisan-lisan para rasul."

Beliau berkata lagi, "Ibadah adalah hal yang mencakup segala perkataan dan perbuatan, baik yang zahir mahupun yang batin yang dicintai dan diridhai oleh Allah."

Ibn al Qayyim berkata, "Ibadah berkisar pada lima belas perkara pokok, yang barangsiapa mewujudkannya dengan sempurna, maka berarti ia telah dapat mewujudkan tingkatan-tingkatan ubudiyah dengan sempurna."

Penjelasannya adaah, bahawa ibadah terbahagi menjadi ibadah hati, lisan dan seluruh anggota badan. Sedangkan hukum-ukum yang berkaitan dengan ubudiyah ada lima macam: wajib, mustahab, haram, makruh dan mubah. Hati, lisan dan seluruh anggota badan memiliki kelima hukum tersebut.

Imam Al Qurthubi berkata, "Asal makna ibadah adalah merendahkan diri (التذلل) dan tunduk. Setiap tugas-tugas keagamaan yang dibebankan ke atas orang-orang yang mukallaf dinamakan ibadah, karena mereka melakukan hal itu secara konsisten dengan penuh ketundukan dan kerendahan diri kepada Allah Ta'ala."

Sedangkan makna ayat di atas (Adz-Dzaariyaat (51): 56); bahawasanya Allah Ta'ala memberitahukan bahawa Dia tidak menciptakan manusia dan jin melainkan untuk beribadah kepada-Nya. Inilah hikmah diciptakan-Nya semua makhluk-Nya.

Menurut saya, "Yang dimaksudkan adalah hikmah yang terkait dengan syariat (الحكمة الشرعية الدينية)."

Al Imad Ibnu Katsir berkata, " Beribadah kepada-Nya adalah taat kepada-Nya dengan menjalankan perintah dan meninggalkan larangan. Yang demikian itulah substansi dari agama Islam, sebab makna الإسلام adalah الإستسلام (menyerahkan diri) kepada Allah Ta'ala yang mencakup kepatuhan, kerendahan dan ketundukan dengan penuh." Demikianlah perkataan beliau.

Beliau berkata lagi mengenai penafsiran ayat tersebut, "Makna ayat tersebut adalah bahwa Allah menciptakan seluruh makhluk agar mereka menyembah-Nya semata, tidak ada sekutu bagi-Nya. Barangsiapa yang taat kepada-Nya, maka Dia akan membalasnya dengan imbalan yang paling sempurna; dan barangsiapa yang berbuat maksiat kepada-Nya, maka Dia akan mengazabnya dengan adzab yang paling pedih. Dia Ta'ala juga memberitahukan, bahwasanya Dia tidak memiliki hajat kepada mereka. Bahkan merekalah orang-orang yang amat berhajat kepada-Nya dalam setiap kondisi mereka, sebab Dia adalah Pencipta dan Pemberi rezeki mereka.

Ali bin Abi Thalib (radhiyAllahu 'anhu) berkata - berkenaan dengan ayat tersebut, (Tidaklah Aku ciptakan jin dan manusia) melainkan agar Aku (Allah) memerintahkan mereka untuk menyembah-Ku dan mengajak mereka untuk beribadah kepada-Ku." Mujahid berkata, "Melainkan agar Aku (Allah) memerintahkan dan melarang mereka." Penafsiran ini diplih oleh Az-Zajjaj dan Syaikhul Islam (Ibnu Taimiyyah).

Selanjutnya Ibnu Katsir berkata, "Di antara ayat yang mendukung penafsiran tersebut adalah firman-Nya, 'Apakah manusia mengira bahwa ia akan dibiarkan begitu saja (tanpa pertanggungjawaban).' " (Surah Al Qiyamah (75): 36) Imam Syafi'i berkata - berkenaan dengan maksud ayat ini, "Dibiarkan begitu saja tanpa diperintah atau dilarang."

Allah Ta'ala berfirman dalam banyak tempat di dalam Al Qur'an: اعبدوا ربكم (Sembahlah Tuhanmu). (Surah Al Baqarah (2): 21), اتقوا ربكم (Bertaqwalah kepada Tuhanmu). (Surah Al Hajj (22): 1)

Di dalam ayat-ayat tersebut, Allah Ta'ala memerintahkan mereka sesuai dengan tujuan yang karenanya mereka diciptakan dan diutusnya para rasul. Makna semacam inilah yang secara qath'i dimaksudkan oleh ayat tersebut; yaitu sebagaimana yang dipahami oleh kebanyakan kaum muslimin dan dengannya mereka berhujjah.

Ibnu Katsir berkata lagi mengenai ayat tersebut, "Ayat ini serupa dengan makna firman-Nya, 'Dan kami tidak mengutus seseorang rasul, melainkan untuk dita'ati denan seizin Allah.' " (Surah an-Nisaa' (4): 64) di mana seorang rasul terkadang dipatuhi dan terkadang didurhakai. Begitu pula, tidaklah Dia menciptakan mereka melainkan untuk beribadah kepada-Nya, namun terkadang mereka beribadah dan terkadang tidak melakukannya. Allah Ta'ala tidak berfirman, "Sesungguhnya Dia melakukan perbuatan yang pertama, yaitu menciptakan mereka agar Dia membuat mereka semua melakukan perbuatan yang kedua, yaitu beribadah kepada-Nya." Akan tetapi Dia Ta'ala menyebutkan, bahwa Dia melakukan perbuatan yang pertama agar merekalah yang melakukan perbuatan yang kedua, sehingga dengan demikian merekalah orang yang melakukan perbuatan itu. Maka bila dilakukan seperti itu mereka akan mendapatkan kebahagiaan atas usaha mereka sendiri dan mendapatkan apa yang dicintai dan diridhai oleh-Nya untuk kepentingan mereka." Demikian perkataan Ibnu Katsir.

Makna semaca itu diperkuat oleh beberapa hadits yang mutawatir, di antaranya hadits yang diriwayatkan oleh Imam Muslim dalam kitab Shahihnya dari Anas bin Malik radhiyAllahu 'anhudari Nabi shallAllahu 'alayhi wa sallam, beliau bersabda,

Allah Ta'ala berfirman kepada penghuni neraka yang paling ringan adzabnya, "Andaikata engkau memiliki dunia dan apa yang ada di dalamnya ditambah yang seperti itu lagi, apakah engkau akan menebus dirimu dengan semua itu?" Orang itu menjawab, "Ya." Lalu Dia berfirman lagi, "Sungguh Aku telah menghendaki darimu yang lebih ringan dari itu manakala engkau masih di tulang rusuk Adam, yaitu agar engkau tidak menyekutukan-Ku." (Kemudia perawi ragu-ragu dan berkata, "Aku mengira selanjutnya Allah Ta'ala berfirman lagi") "dan Aku tidak akan memasukkanmu ke dalam neraka, namun engkau enggan untuk itu bahkan sebaliknya hanya memilih untuk berbuat syirik." [Diriwayatkan oleh Muslim, Ahmad dan Bukhari.]

Orang yang berbuat syirik ini telah menyalahi kehendak-Nya agar dia mentauhidkan-Nya dan tidak menyekutukan-Nya dengan sesuatu apapun. Namun dia tetap menyalahi kehendak-Nya dan menyekutukan-Nya dengan selain-Nya. Kehendak (Iradah) semacam ini dinamakan Iradah Syar'iyyah Diniyyah sebagaimana yang telah disebutkan terdahulu.

Jadi, antara makna Iradah Syar'iyyah Diniyyah dan Iradah Kauniyyah Qadariyyah terdapat sisi makna yang umum dan khusus yang mutlak. Keduanya terpadu pada seseorang yang berbuat ikhlas (bertauhid) dan taat. Namun Iradah Kauniyyah Qadariyyah terdapat pada seorang yang berbuat maksiat. Maka pahamilah hal seperti ini, niscaya anda akan selamat dari kebodohan yang dilakukan oleh ahlul kalam dan para pengikut mereka.


[Ditukil dari kitab Fathul Majid: Penjelasan Kitab Tauhid (Edisi Revisi) oleh Syaikh Abdurrahman bin Hasan Alu Asy-Syaikh, diteliti oleh Syaikh Abdul Aziz bin Abdullah bin Baz, terbitan Pustaka Azzam, Jakarta, Indonesia, bab "Tauhid, Hakikat & Kedudukannya".]

Friday, September 07, 2007

Does Sheikh Rabee advise before he refutes?

Manhaj


Questions on Manhaj
Does Sheik Rabee advise before he refutes?
Author: Abu Qayla Rasheed
Source: Salafitalk.net and sahab.net
Article ID : MNJ020007 [136]


Does Sheik Rabee advise before he refutes?

Translator’s note: The audio is present in Arabic for those who desire the word for word.

http://sahab.net/forums/showthread.php?t=347406

Questioner: It has been reiterated by some of those with us here in Riyadh that you have refuted some of the various movements.

Sheikh Rabee: Some of the what?

Questioner: Some of the various movements

Sheikh Rabee: Yes.

Questioner: Refuted them with speech and written works, so did you advise them before you refuted them?

Sheikh Rabee: This is something which is known, it is well known that I give advice, such that the Haddadis consider this to be blameworthy and (they consider this to be) tamyee; may ALLAH fight them. By ALLAH, we do not do this except in order to protect the Salafis, By ALLAH I don’t want for a hair of a Salafi to fall, if a person attributes himself to the minhaj of the Salafi and he says, “I’m Salafi” and he associates with the Salafis and then he falls into a mistake, even something major, I am not quiet about it and all praises belong to ALLAH, I advise him, verbally and written to the best of my ability. So the first person I advised was Abdur Rahman Abdul Khaliq, I advised him and the Muslim Brotherhood.

The Muslim Brotherhood, I used to advise them just like ibn Taymia used to advise all of the different groups. I used to advise them and advise them, and then I saw that they would not accept anything and they did not want to change, so it was finished. We left them, and we began to write about their Sheiks, those whom had died and their beliefs had begun to spread and groups began to form around them. And there was no other possibility except for us to make clear what they were upon. And this was done as sincerity for ALLAH and for His book and to protect the Salafi youth and to protect their intellect and their aqeedah and their minhaj; to protect them from this invading thought.

Abdur Rahman Abdul Khaliq was my colleague he and I were on the same seat for four years, may ALLAH bless you. And he was with us and with the Scholars and like this and he was Salafi. And all that the Muslim has is what is apparent I don’t know what this man conceals, what was apparent was Salafiya to us.

He went to Kuwait, may ALLAH bless you, and good things were heard about him, and we encouraged him and we were pleased with his students. But we only felt that he had some Ikhwani thoughts in his minhaj and in his writings. So I wrote to him some advice, I wrote for him two booklets each one containing five pages explaining in detail the mistakes that he had fallen into.

He came to Medina; and he never came one time except that I would go to him at his brother’s house and advise him, and I would take him to my house and advise him, and I would take him in the car and advise him; and I would make clear to him the dangers of the minhaj that he was treading upon. And I would strike for him examples of the people who used to be upon Salafiya but when they entered into politics they deviated and the end result of their students is that they became secularist as a result of them being preoccupied and engrossed in politics; may ALLAH bless you.

And I advised him, and I advised him, and he is younger than me. And I received from him respect and appreciation and it was as though he was going to accept my view, but I noticed that he was following a specific path. I was patient many long years continuing in the advice. And his students and his friends would come to me and say, “Be patient with him and advise him, it will not be a problem.

And I don’t seek division, but when it reached the level that he began to insult the Scholars; “Blind, kneeling upon the chest of the Umma”, may ALLAH bless you. He would praise the different groups, and he saw that entering into these groups was jihad, and that increasing these groups was from jihad, etc. And he would insult the Salafi Minhaj, and he would say this Salafiya is blind following and that it is not worth anything. …And he would ridicule, and ridicule and he would say the Scholars don’t have with them anything of knowledge except for the peel, (Meaning they don’t have the core or the essence of the knowledge) and they don’t have with them any Tawheed except what they knew from Sheik Islam Muhammad bin Abdul Wahab, and this Salafiya is blind following, blindness, etc.

Reviling, Defaming the Salafi Minhaj and its Scholars. Something like this one can not be quiet about, once it reaches this level and it becomes public and fitna. So I wrote a refutation against him, a strong refutation. He replied to me with lies. By ALLAH he doesn’t refute me except with lies and deceit. So I refuted him a second time and a third time.

Al Haddad, I advised him, Bashmeel, I advised him, Fareed, I advised him. I sat with them and I advised them. By ALLAH, I was devoted to keeping them from leaving the Salafi Minhaj.

Al Haddad, I advised him, Bashmeel, I advised him, Fareed, I advised him. I sat with them and I advised them. By ALLAH, I was devoted to keeping them from leaving the Salafi Minhaj, but they refused everything except defiance, kharooj and foolishness; may ALLAH bless you. Some of the people refuted Al Haddad and he attacked with his grief and affliction and lies, his fabrications. And he travels on a path; by ALLAH it resembles the path of Sadam’s destruction of the (oil) wells in Kuwait, he sets the books afire and sets its people on fire with his lies and wickedness. May ALLAH bless you.

Salman…In the issue of “The victorious group”… I wrote my book and sent it to him with Ahmad, Ahmad Al Abeed; I was his supervisor when he was going for his masters at the Islamic university. And another one from the Emirates, from Sharjah I forget his name. I sent my book to him and they put it in the hand of Salman.

And I waited for a year and a half; seeking to obtain from him an answer either by phone or by letter or by way of another person. I did not receive an answer from him. I didn’t print my entire book I’m waiting; seeking to cut off the fitna, seeking harmony and seeking to unite and hoping for his return to the truth and for him to leave alone those things. I refuted him in the issue of “The victorious group” and concerning a number of his books, telling him he made mistakes here and here and here, and here is a dangerous mistake; may ALLAH bless you. And he portrayed Ahlus Sunna and the people of hadith with a very evil portrayal, saying that they don’t enjoin the good and they don’t forbid the evil etc, etc. diminishing them. So I refuted him, with knowledge and with the proof and then I waited for an answer, but I didn’t receive an answer from him.

I told them to print the book (The book refuting Salman); so they went and began to threaten the owner of Dar Sahab, because he’s Egyptian. They sent some people to threaten him about printing the book, they sent some officers.

He called me crying saying “they sent some officers; they sent one from the organization threatening me.” I said to him don’t be afraid, never, don’t believe them; go print the book. Then he went and printed the book.

Then they came to me saying, oh Sheikh look, we’re brothers we’re not dividing. I said to them, let Salman pronounce his return to the truth now and I will burn my book, and if not then I shall put it back out. He didn’t do anything, so I said, “spread the book spread the book”.

Bakr Abi Zaid, I advised him, may ALLAH bless you. I called him myself.

Bakr Abi Zaid, I advised him, may ALLAH bless you. I called him myself and I said to him, Oh Sheik before this… (Giving a prelude to the advice) I advised him and there was a prelude to the advice and there was patience with him.

And the people were saying, “Refute him”. And I refused and I would say, “He is our brother, we will be patient, and we will excuse him. And when his book appeared, what’s the name of it? “Classification of the people between doubt and certainty”, the Hizbees published this book and they rejoiced over it and they spread it against the people of Medina.

I called him and I said, “Oh Sheikh Bakr this book was put out against us.” He said, “I swear by ALLAH I did not write this against you”. “And you, I swear by ALLAH, I am at your service. I swear by ALLAH I did not intend you.” I said to him, “Did you intend the Haddadees?” He said to me, “Yes”. He said this to me in his office in Taif.

I said to him may ALLAH reward you with good, write two lines for the people, may ALLAH bless you. Say to them, I swear by ALLAH I did not intend our brothers in Medina. I say to him, and it’s said now that you are defending the Hizbees. He said, I swear by ALLAH I did not intend except to defend Sheikh bin Baz and his brothers.

I said to him, write another line. Write two lines only, saying that you did not intend the people of Medina. And that you were only defending the Scholars like Sheikh Bin Baz and his brothers. Then leave the people to spread this. He said to me, “agreed”.

I waited and waited, and I waited for a period of time and nothing came to us. The people were contacting the youth from here and from there and they were spreading the book. The Salafis were being burned, I said no, we will be patient, he is our brother we will be patient. And he promised (to do) a retraction since (the month of) Muharam approximately until Ramadan. When there appeared some papers from him that were being spread, they were being spread may ALLAH bless you. They were being passed out in Ramadan during the last ten days, they spread it against the Salafis, and may ALLAH bless you.

I called him; I said oh Sheikh Bakr, he said yes. I said I have with me four papers (I don’t know I forgot now, maybe four papers). I have in front of me papers with your signature on them and they contain oppression of the Salafis, and they contain this and that. And they contain a defense of Sayid Qutb with falsehood.

I want to know, and your name is on it, if it is from you oh Sheikh Bakr, I request from you an apology, and if it is from other than you then I request that you free yourself from it. He said, I swear by ALLAH they want to divide the brothers, they are corruption makers, they are oppressive; and he began to criticize them.

I said to him, all of that is just talk and it’s of no use, either you apologize oh Sheikh Bakr or you free yourself from it if it is not from you; may ALLAH bless you. He said to me, and I don’t remember exactly what it was but the meaning was, give me an expectation. I said you have two weeks, because the affair is very dangerous.

I began to write that same night, if he apologizes then all praises belong to ALLAH, if not then I will distribute my refutation.

(Someone) said to (Sheikh Rabee) what is your view if I go to Sheikh Bakr Abi Zaid and request an apology from him? I said, go to him, may Allah reward you. I swear by Allah I am not eager to spread this refutation, and it is a very strong refutation, extremely forceful. I said to him I swear by Allah I am not eager to spread this refutation; you can speak two words and it will be enough, I will burn the book.

So he went and sat with him for two and a half hours, then he returned to me happy saying, ‘He promised me that he was going to write something and apologize. I sat and waited; nothing (happen). The People said, ‘oh our brother spread your book, these pages he wrote are spreading throughout the world; with falsehood.’ And we have very limited publishing capabilities just one copy that is print quality in the Emirates and I was sent some cartons of books, I stopped the book.

I had (Sheikh) Fawzan mediate for a year; nothing (happen) (Sheikh) Luhaidan mediated for a year; nothing. (Sheikh) Sadlan mediated no response. I was forced to publish the book but with very narrow limits, very narrow limits.

This was my advice and position with Bakr Abi Zaid.

[http://www.spubs.com/sps/sp.cfm?subsecID=MNJ02&articleID=MNJ020007
&articlePages=1]