Concerning the Number of Rak'aat of the Taraaweeh Prayer (Q&A)

You are here: Al-Ibaanah.com» Articles » Acts of Worship » Fasting & Ramadaan


Concerning the Number of Rak'aat of the Taraaweeh Prayer (Q&A)

AUTHOR: Imaam Muhammad bin Saalih Al-'Uthaimeen
SOURCE: 48 Su'aalan fis-Siyaam (binothaimeen.org)
PRODUCED BY: Al-Ibaanah.com

From the recently released Al-Ibaanah Book publication "Lessons on Fasting, Taraaweeh & Zakaat + 48 Questions & Answers on Fasting"

Question 2

Question: Is there a specific number (of rak’aat) for the Night Prayer or not?

Answer: There is no specific number (of rak’aat) that one is obligated to abide by when performing the Night Prayer. So if a person spends the whole night in prayer, there is no harm in this. And if he prays twenty rak’aat or fifty rak’aat, there is nothing wrong with this either. However, the best number (of rak’aat) to pray is that which the Prophet (sallAllaahu ‘alayhi wa sallam) used to do, which was either eleven or thirteen rak’aat. This is because when the Mother of the Believers, ‘Aa’ishah, was asked about how the Prophet (sallAllaahu ‘alayhi wa sallam) would pray in Ramadaan, she replied:

“He would not exceed eleven rak’aat whether in Ramadaan or out of it.” [1]

However, these rak’aat must be done in the prescribed manner. One must prolong his recitation, bowing, prostrating, standing after bowing, and sitting between prostrations in it. This is contrary to what the people do today – they pray in a rush and prevent the followers from doing what they are required to do in prayer.

An Imaam is a position of leadership. And when someone is a leader, he must do what is best and most fitting (for the people). As for an Imaam not having any concern except to leave early, this is wrong. Rather, a person should do what the Prophet (sallAllaahu ‘alayhi wa sallam) used to do, such as prolonging his standing, bowing, prostrating and sitting in accordance to what is mentioned in the texts. He should also lengthen his supplication, recitation of the Qur’aan, glorification of Allaah and so on.

Question 3

Question: If a person prays behind an Imaam that performs more than eleven rak’aat, should he follow the Imaam or separate from him after he completes eleven rak’aat?

Answer: The Sunnah is to follow the Imaam since if he leaves before the Imaam finishes praying, he will not achieve the reward of having prayed the entire night. The Messenger of Allaah said:

“Whoever prays with the Imaam until he finishes, it is recorded for him that he prayed the entire night.” [2]

The Prophet said this in order to encourage us to strive to remain with the Imaam until he finishes.

The Companions even followed their Imaam at a time when he went beyond the prescribed limit for a particular prayer. And that was when ‘Uthmaan bin ‘Affaan finished praying four rak’aat at Minaa during Hajj in spite of the fact that the Prophet, Abu Bakr, ‘Umar and ‘Uthmaan (himself) – during the first part of his Khilaafah until eight years had passed – used to pray just two rak’aat.

So he prayed four rak’aat and the Companions criticized him for this even though they had followed him and prayed four rak’aat along with him.

Therefore, if this was the guidance of the Companions – which was striving to follow the Imaam until he finished – then what is wrong with some people who when they see the Imaam going beyond the number of rak’aat that the Prophet used to pray at night, i.e. eleven, they get up to leave in the middle of prayer? And we have even witnessed some people in Al-Masjid-ul-Haraam leaving before the Imaam finishes with the excuse that only eleven rak’aat are legislated in the Religion!

Question 36

Question: What is the ruling on the Taraaweeh Prayer and what is the Sunnah with regard to its number of rak’aat?

Answer: The Taraaweeh Prayer is a Sunnah (recommended act) that the Messenger of Allaah prescribed for his ummah. He (sallAllaahu ‘alayhi wa sallam) led his Companions in prayer three nights then left it off for fear that it would be made obligatory on them. So the Muslims remained in this state (of not praying in congregation) afterward during the rule of Abu Bakr and the start of ‘Umar’s Khilaafah. After this, the Commander of the Believers, ‘Umar, gathered them under Tameem Ad-Daaree and Ubay bin Ka’ab. So thereafter they began to pray (Taraaweeh) in congregation up until this time of ours, all praise be to Allaah. It is recommended to do it in Ramadaan.

As for the number of rak’aat to be prayed in it, then it is either eleven or thirteen. This is the Sunnah with regard to the Night Prayer. However, if one goes beyond this number, there is no harm or wrong in this since there were numerous accounts reported on the Salaf (Predecessors) stating that they would vary in the number of rak’aat – either going over or below this number. And they would not rebuke one another for this. So whoever exceeds the prescribed number should not be rebuked. And whoever limits his prayer to the number mentioned in the texts, this is better.

The Sunnah indicates that there is no harm in exceeding the prescribed number since it has been reported in (Saheeh) Al-Bukhaaree and other Collections from the hadeeth of Ibn ‘Umar t that a man once asked the Prophet (sallAllaahu ‘alayhi wa sallam) about the Night Prayer, so he responded:

“It is two (rak’aat) by two (rak’aat). Then if one of you fears that the morning (will come upon him), he should pray one (rak’ah), thus making odd (witr) what he prayed.” [3]

The Prophet (sallAllaahu ‘alayhi wa sallam) did not define a specific number to which one can restrict his prayer. Regardless, what is important with regard to the Taraaweeh Prayer is that one must be submissive, attentive and at ease when bowing, prostrating and getting up from these two positions. And he should not do as some people do by rushing through the prayer in a hurried manner, which prevents those praying (behind him) from doing the recommended acts, not to mention the obligatory acts in prayer, simply because he desires to be the first one out of the masjid so that the large gatherings of people could notice him. This contradicts what is legislated in the Religion.

What is obligatory upon the Imaam is that he fears Allaah with regard to those praying behind him and not prolong the prayer to the point that it burdens his followers and is not in accordance with the Sunnah. He must also not shorten the prayer to the point that those behind him are not able to do what they are obligated or recommended to do while in prayer.

This is why some scholars have stated: “It is disliked for the Imaam to rush through the prayer in such a manner that prevents the one following from doing what is prescribed (in the prayer).”

So if this is the case, then what about those who rush through the prayer in such a manner that prevents the one following from doing what is obligatory (in the prayer)?! This type of rushing is prohibited for the Imaam. We ask Allaah to keep us and our brothers firm and safe.

Question 37

Question:

What is the ruling on combining all of the Taraaweeh Prayer or some of it with the Witr in one tasleem?

Answer: Doing such an act invalidates the prayer since the Prophet (sallAllaahu ‘alayhi wa sallam) said:

“The Night Prayer is two (units) by two (units).”

So if he combines all of the rak’aat under one tasleem it will not be two by two. And by doing this he will have opposed the command of Allaah’s Messenger (sallAllaahu ‘alayhi wa sallam) when he said:

“Whoever does a deed that is not in accordance with our Command (i.e. Sunnah), it is rejected.” [4]

Imaam Ahmad, may Allaah have mercy on him, stated: “Whoever rises for the third rak’ah in the Night Prayer (i.e. without making tasleem), it is as if he has risen up to make a third rak’ah when praying Fajr.”

Meaning: If he continues to stand up after he remembers, his prayer becomes invalidated, as in the case of the Fajr Prayer. So based on this, if he gets up for the third rak’ah during the Night Prayer out of forgetfulness and then remembers, he should go back (to the sitting position) and make tashahhud. Then he should make the two prostrations of forgetfulness after the tasleem. If he does not do this, his prayer is invalid.

There is an issue I would like to discuss here, which is the understanding that some people derive from the hadeeth of ‘Aa’ishah when she was asked about how the Prophet would perform the Night Prayer during Ramadaan. She replied:

“He would not exceed eleven rak’aat (for the Night Prayer) whether in Ramadaan or out of it. He would pray four rak’aat, but do not ask about how fine or long they were. Then he would pray another four rak’aat, but do not ask about how fine or long they were. Then he would pray three rak’aat.”

Some people think that based on this, he (sallAllaahu ‘alayhi wa sallam) would pray the first four rak’aat with one tasleem, the second set of four rak’aat with one tasleem and the last three rak’aat with one tasleem. However, even though this hadeeth may imply this meaning, it is also possible that it means that he (sallAllaahu ‘alayhi wa sallam) prayed four rak’aat with two tasleems then sat to rest and regain his energy. Then he prayed four more rak’aat in a similar manner (i.e. with two tasleems). This possible meaning, i.e. that he prayed two rak’aat by two rak’aat, seems more correct. However, he (sallAllaahu ‘alayhi wa sallam) would sit after the first four rak’aat to rest and recoup his energy. And likewise with the second set of four rak’aat, he (sallAllaahu ‘alayhi wa sallam) would pray them two by two, then sit (again).

What supports this conclusion is the Prophet’s (sallAllaahu ‘alayhi wa sallam) saying:

“The Night Prayer is two by two.”

Therefore this conclusion combines both his (sallAllaahu ‘alayhi wa sallam) action as well as his (sallAllaahu ‘alayhi wa sallam) statement. Even though we can derive from the wording that the hadeeth possibly means he would pray these four rak’aat with one tasleem, it is outweighed by the hadeeth we mentioned above, which is that the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The Night Prayer is two by two.”

If a person wishes to make Witr with three rak’aat, there are two ways of accomplishing this:

1. The first is that he makes the tasleem after the first two rak’aat then prays the third.

2. The second is that he prays all three together with just one tashahhud and one tasleem.

Footnotes:

[1] Reported by Al-Bukhaaree (no. 1147) and Muslim (no. 1670)

[2] Reported by Abu Dawood (no. 1375) and At-Tirmidhee (no. 1806) and authenticated by Al-Albaanee.

[3] Reported by Al-Bukhaaree (no. 990) and Muslim (no. 1695)

[4] Reported by Muslim (no. 4514)

Virtues of Qiyaam al-Layl

"15. Verily, the Muttaqoon (the pious) will be in the midst of Gardens and Springs (in the Paradise),

16. Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinoon (good‑doers).

17. They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]”

[al-Dhaariyaat 51:15-17]


The Prophet (sallAllaahu 'alayhi wa sallam) said: “The best prayer after the obligatory prayer is prayer at night.”

Narrated by Muslim, 1163.


And he said: “You should pray qiyaam al-layl, for it is the custom of the righteous who came before you and it brings you closer to your Lord, and expiates sins and prevents misdeeds.”

Narrated by al-Tirmidhi, 3549; classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 452.


“Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”

[al-‘Ankaboot 29:45]


It was narrated that ‘Amr ibn Murrah al-Juhani said: A man came to the Messenger of Allaah (sallAllaahu 'alayhi wa sallam) from Qadaa’ah and said to him: “O Messenger of Allaah, what do you think if I bear witness that there is no god except Allaah and that you are His Messenger, and I pray the five daily prayers, and fast the month (of Ramadaan), and pray qiyaam in Ramadaan, and pay zakaah?” The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies doing that will be one of the siddeeqs and martyrs.”

Narrated by Ibn Khuzaymah; classed as saheeh by al-Albaani in Saheeh Ibn Khuzaymah, 2212.


Al-Tirmidhi (1984) narrated that ‘Ali said: The Prophet (sallAllaahu 'alayhi wa sallam) said: “In Paradise there are apartments the outside of which can be seen from the inside and the inside of which can be seen from the outside.” A Bedouin stood up and said: “Who are they for, O Messenger of Allaah?” He said: “They are for those who speak good words, feed others, fast regularly and pray to Allaah at night when people are sleeping.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.


Al-Haakim narrated that the Prophet (sallAllahu 'alayhi wa sallam) said: “Jibreel came to me and said: ‘O Muhammad, live as long as you want, for you will die. Love whomever you want, for you will leave him. Do whatever you want for you will be requited for it. Remember that the believer’s honour is his praying at night, and his pride is his being independent of people.”

Classed as hasan by al-Albaani in Saheeh al-Jaami’, 73.


The Messenger of Allaah (sallAllaahu 'alayhi wa sallam) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the negligent. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”

Narrated by Abu Dawood, 1398; classed as saheeh by al-Albaani in Saheeh Abi Dawood.


The muqantireen are those who will be given a qintaar of reward. A qintaar is a large amount of gold, and most of the scholars of Arabic language are of the view that it is four thousand dinars.
And it was said that a qintaar is a bull’s hide full of gold, or eighty thousand, or a large but unspecified amount of wealth. See al-Nihaayah fi Ghareeb il-Hadeeth by Ibn al-Atheer.

What is meant by this hadeeth is to emphasize the greatness of the reward earned by the one who recites a thousand verses. Al-Tabaraani narrated that the Prophet (sallAllaahu 'alayhi was sallam) said: “A qintaar is better than this world and everything in it.” Classed as hasan by al-Albaani in Saheeh al-Targheeb, 638.


Note:

Al-Haafiz Ibn Hajar said: From Soorat Tabaarak [al-Mulk] to the end of the Qur’aan is one thousand verses.

Whoever prays qiyaam reciting from Soorat Tabaarak to the end of Qur’aan has prayed qiyaam with one thousand verses.


[Disclaimer: Due to the source of this extract being unreliable, it shall not be stated here.]

"Sunnahs Neglected in Ramadaan" posted!

As-Salamu 'alaykum wa rahmatullah.

Dear readers, I've finally posted the article "Sunnahs Neglected in Ramadaan" by the noble Shaykh Muhammad Naasirud-Deen al-Albaanee rahimahullaah, which was initially saved as draft.

Refer to entry dated 15 September.

May the article benefit you, bi'idhnillaah.

Surat Terbuka Asy-Syaikh Rabi' kepada Paus Benedictus, Para Pendeta dan ummat Kristen

Nasehat dan Ajakan Bagi Para Uskup Kepada Islam

بسم الله الرحمن الرحيم

الحمد الله والصلاة والسلام على رسول الله وعلى آله وصحبه ومن اتبع هداه أما بعد:

Segala puji milik Allah, semoga shalawat dan salam tercurah ke haribaan Rasulullah, keluarganya, para sahabatnya serta semua yang mengikuti petunjuknya.

Amma ba`du:
Telah tersiar di media massa baik elektronik maupun cetak dan di situs-situs internet bahwa Paus Vatikan Benedictus XVI telah menghina Islam dan Rasulullah Muhammad - Shallallahu`alaihi wa sallam - juga menuduh beliau serta risalahnya dengan sifat jahat dan tidak rasional ! Alangkah anehnya tuduhan ini dan mencengangkan serta bertentangan dengan nalar, akal dan hakekat Islam yang cemerlang. Islam - yang dengannya Allah Ta’ala keluarkan manusia dari kegelapan menuju kepada cahaya dan dari kedzaliman agama-agama (non Islam, red), menuju kepada keadilan Islam, yang telah diakui oleh musuh-musuh (Islam sendiri, red) yang berakal.

Disini saya tidak akan berpanjang lebar dalam memuji Islam dan Rasul Islam, karena sesungguhnya pujian tersebut telah memenuhi penjuru dunia dan memenuhi perpustakaan-perpustakaan, namun aku akan ringkaskan sebagaimana berikut:

“Sesungguhnya Muhammad adalah Rasulullah - shallallahu`alaihi wa sallam - yang benar-benar yang Allah utus sebagai rahmat bagi alam semesta.

Allah Ta’ala mengutus beliau sebagai pembawa kabar gembira dan pembawa peringatan, sebagai juru dakwah kepada jalan Allah serta sebagai pelita yang terang-benderang.

Beliau - Shallallahu`alaihi wa sallam - datang dengan ajaran yaitu menghormati para Nabi dan kitab-kitab mereka, bahkan (beliau mengajarkan, red) cinta kepada para Nabi dan iman kepada kenabian mereka serta kitab-kitab mereka.

Allah berfirman:

امَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ كُلٌّ ءَامَنَ بِاللَّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ

“Rasul telah beriman kepada Al Qur'an yang diturunkan kepadanya dari Tuhannya, demikian pula orang-orang yang beriman. Semuanya beriman kepada Allah, malaikat-malaikat-Nya, kitab-kitab-Nya dan rasul-rasul-Nya. (Mereka mengatakan): "Kami tidak membeda-bedakan antara seseorangpun (dengan yang lain) dari rasul rasul-Nya... " [QS Al-Baqarah: 285]

Dan Allah berfirman memerintah Nabi-Nya dan umatnya:

قُولُوا ءَامَنَّا بِاللَّهِ وَمَا أُنْزِلَ إِلَيْنَا وَمَا أُنْزِلَ إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَمَا أُوتِيَ النَّبِيُّونَ مِنْ رَبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

“Katakanlah (hai orang-orang mu'min): "Kami beriman kepada Allah dan apa yang diturunkan kepada kami, dan apa yang diturunkan kepada Ibrahim, Ismail, Ishaq, Ya`qub dan anak cucunya, dan apa yang diberikan kepada Musa dan Isa serta apa yang diberikan kepada nabi-nabi dari Tuhannya. Kami tidak membeda-bedakan seorangpun di antara mereka dan kami hanya tunduk patuh kepada-Nya". [QS Al Baqoroh: 136]

قُلْ ءَامَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا وَمَا أُنْزِلَ عَلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالأَسْبَاطِ وَمَا أُوتِيَ مُوسَى وَعِيسَى وَالنَّبِيُّونَ مِنْ رَبِّهِمْ لاَ نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ

Katakanlah: "Kami beriman kepada Allah dan kepada apa yang diturunkan kepada kami dan yang diturunkan kepada Ibrahim, Isma`il, Ishaq, Ya`qub, dan anak-anaknya, dan apa yang diberikan kepada Musa, `Isa dan para nabi dari Tuhan mereka. Kami tidak membeda-bedakan seorangpun di antara mereka dan hanya kepada-Nya-lah kami menyerahkan diri." [QS Ali 'Imran: 84]

Muhammad - Shallallahu`alaihi wa sallam - datang dengan keadilan dan kebaikan, melarang dari perbuatan keji dan mungkar serta dari perbuatan jahat:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ
الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ

Sesungguhnya Allah menyuruh (kamu) berlaku adil dan berbuat kebajikan, memberi kepada kaum kerabat, dan Allah melarang dari perbuatan keji, kemungkaran dan permusuhan. Dia memberi pengajaran kepadamu agar kamu dapat mengambil pelajaran. [QS An Nahl: 90]

(Rasulullah) datang dengan ajaran jihad untuk meninggikan kalimat Allah Ta’ala dan untuk menghilangkan kekafiran, kesyirikan dan kerusakan. Dan telah mendahuluinya kepada ajakan ini, nabi Musa - `alaihis salam - dan para nabi Bani Isra`il setelahnya.

Beliau (Rasulullah) datang dengan syari`at qishash dan hukum had demi menjaga keutuhan agama, jiwa, kehormatan dan harta benda. Dan telah mendahuluinya dalam hal itu, Nabi Musa - `alaihis salam - dan para Nabi Bani Isra`il setelahnya. Dan itu merupakan kebaikan dan pemeliharaan terhadap kehormatan, harta benda dan…dst, dan dalam rangka menebarkan rasa aman dan mendatangkan kebaikan serta mengantisipasi kerusakan.

Dan tidak ada yang menuduh Muhammad – Shallallahu ‘alaihi wassalam - dan risalahnya dengan sifat jahat, kecuali pendusta lagi sangat kafir (menentang, red) serta (berarti juga) mencela Musa dan risalahnya juga para nabi bani Isra`il beserta risalah mereka yang datang setelah Nabi Musa yang berhukum dengan kitab Taurat.

Allah Ta’ala berfirman:

إِنَّا أَنْزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٌ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُوا لِلَّذِينَ هَادُوا وَالرَّبَّانِيُّونَ وَالأَحْبَارُ بِمَا اسْتُحْفِظُوا مِنْ كِتَابِ اللَّهِ وَكَانُوا عَلَيْهِ شُهَدَاءَ فَلاَ تَخْشَوُا النَّاسَ وَاخْشَوْنِ وَلاَ تَشْتَرُوا بِآيَاتِي ثَمَنًا قَلِيلاً وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْكَافِرُونَ ﴿٤٤﴾ وَكَتَبْنَا عَلَيْهِمْ فِيهَا أَنَّ النَّفْسَ بِالنَّفْسِ وَالْعَيْنَ بِالْعَيْنِ وَالأَنْفَ بِالأَنْفِ وَالأُذُنَ بِالأُذُنِ وَالسِّنَّ بِالسِّنِّ وَالْجُرُوحَ قِصَاصٌ فَمَنْ تَصَدَّقَ بِهِ فَهُوَ كَفَّارَةٌ لَهُ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الظَّالِمُونَ

[44] Sesungguhnya Kami telah menurunkan Kitab Taurat di dalamnya (ada) petunjuk dan cahaya (yang menerangi), yang dengan Kitab itu diputuskan perkara orang-orang Yahudi oleh nabi-nabi yang menyerah diri kepada Allah, oleh orang-orang alim mereka dan pendeta-pendeta mereka, disebabkan mereka diperintahkan memelihara kitab-kitab Allah dan mereka menjadi saksi terhadapnya. Karena itu janganlah kamu takut kepada manusia, (tetapi) takutlah kepada-Ku. Dan janganlah kamu menukar ayat-ayat-Ku dengan harga yang sedikit. Barangsiapa yang tidak memutuskan menurut apa yang diturunkan Allah, maka mereka itu adalah orang-orang yang kafir. [45] Dan kami telah tetapkan terhadap mereka di dalamnya (At Taurat) bahwasanya jiwa (dibalas) dengan jiwa, mata dengan mata, hidung dengan hidung, telinga dengan telinga, gigi dengan gigi, dan luka-luka (pun) ada qisasnya. Barangsiapa yang melepaskan (hak qisas) nya, maka melepaskan hak itu (menjadi) penebus dosa baginya. Barangsiapa tidak memutuskan perkara menurut apa yang diturunkan Allah, maka mereka itu adalah orang-orang yang zalim. [QS Al Maaidah: 44 - 45]

وَلْيَحْكُمْ أَهْلُ الإِنْجِيلِ بِمَا أَنْزَلَ اللَّهُ فِيهِ وَمَنْ لَمْ يَحْكُمْ بِمَا أَنْزَلَ اللَّهُ فَأُولَئِكَ هُمُ الْفَاسِقُونَ

Dan hendaklah orang-orang pengikut Injil, memutuskan perkara menurut apa yang diturunkan Allah di dalamnya. Barangsiapa tidak memutuskan perkara menurut apa yang diturunkan Allah, maka mereka itu adalah orang-orang yang fasik. [Al-Maidah:47]

Sungguh Yahudi serta Nashrani telah kafir terhadap kitab Taurat dan Injil, dimana mereka tidak mengamalkan apa yang ada di dalam keduanya dari aqidah maupun hukum, serta mereka tidak mengimani Muhammad - Shallallahu`alaihi wa sallam - yang datang dengan membenarkan para Nabi dan kitab-kitab mereka dan diantaranya adalah kitab Taurat dan Injil.

Mereka kafir terhadap Muhammad – Shallallahu 'alaihi wassalam - dan apa yang dikandung dalam risalahnya berupa pembenaran terhadap para nabi seluruhnya, dan apa yang yang ada dalam kitab Taurat dan Injil serta apa yang ada dalam keduanya dalam bidang aqidah dan hukum, kecuali yang telah dihapus oleh Islam.

Juga mereka memerangi Muhammad – Shallallahu 'alaihi wassalam - dengan peperangan yang sangat sengit, terutama para pendeta, rahib-rahib (ahli ibadah) dan uskup-uskup (pastur-pastur) mereka, disebabkan kesombongan, keangkuhan dan iri dengki mereka, setelah mereka menyelewengkan kitab-kitab mereka dan mempermainkan nash-nashnya, dan mereka rubah apa yang ada di dalamnya dari mulai aqidah, iman dan tauhid menuju kepada syirik, dan kekafiran, serta menolak hukum-hukum yang ada di dalamnya.

Bila demikian sikap mereka terhadap kitab mereka sendiri yang mereka mengaku mengimaninya, maka tidak aneh bila mereka akan kufur kepada Muhammad – Shallallahu 'alaihi wassalam - dan apa yang ia bawa berupa Al-Quran yang tidak mengandung kebatilan, baik di muka maupun di belakangnya (dari segala sisi, red) !

Wahai Ahli Kitab, bertaubatlah kalian kepada Allah dengan sebenar-benarnya taubat dan ikutilah Muhammad – Shallallahu ‘alaihi wassalam - yang telah diberitakan oleh kitab suci kalian sendiri serta diberitakan oleh Isa - `alaish-shalatu wassalam - dimana beliau mengatakan:

إِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَابَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَذَا سِحْرٌ مُبِينٌ

Dan (ingatlah) ketika Isa Putra Maryam berkata: "Hai Bani Israil, sesungguhnya aku adalah utusan Allah kepadamu, membenarkan kitab (yang turun) sebelumku, yaitu Taurat dan memberi kabar gembira dengan (datangnya) seorang Rasul yang akan datang sesudahku, yang namanya Ahmad (Muhammad)" Maka tatkala rasul itu datang kepada mereka dengan membawa bukti-bukti yang nyata, mereka berkata: "Ini adalah sihir yang nyata". [QS Ash Shoff: 6]

قُلْ يَاأَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللَّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

Katakanlah: "Hai Ahli Kitab, marilah (berpegang) kepada suatu kalimat (ketetapan) yang tidak ada perselisihan antara kami dan kamu, bahwa tidak kita sembah kecuali Allah dan tidak kita persekutukan Dia dengan sesuatupun dan tidak (pula) sebagian kita menjadikan sebagian yang lain sebagai tuhan selain Allah. Jika mereka berpaling maka katakanlah kepada mereka: "Saksikanlah, bahwa kami adalah orang-orang yang berserah diri (kepada Allah)". [QS Ali 'Imran: 64]

يَاأَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ

Hai Ahli Kitab, mengapa kamu mencampur adukkan yang haq dengan yang bathil, dan menyembunyikan kebenaran, padahal kamu mengetahui? [QS Ali 'Imran: 71]

قُلْ يَاأَهْلَ الْكِتَابِ لِمَ تَصُدُّونَ عَنْ سَبِيلِ اللَّهِ مَنْ ءَامَنَ تَبْغُونَهَا عِوَجًا وَأَنْتُمْ شُهَدَاءُ وَمَا اللَّهُ بِغَافِلٍ عَمَّا تَعْمَلُونَ

Katakanlah: "Hai Ahli Kitab, mengapa kamu menghalang-halangi dari jalan Allah orang-orang yang telah beriman, kamu menghendakinya menjadi bengkok, padahal kamu menyaksikan?" Allah sekali-kali tidak lalai dari apa yang kamu kerjakan. [QS Ali 'Imran: 99]

Wahai - yang disebut Paus Vatikan -, masuk Islamlah engkau, niscaya engkau akan selamat, dan Allah akan memberimu pahala dua kali lipat, tapi kalau kamu menolak, niscaya engkau akan memikul dosa para pengikutmu dari kalangan Nashrani Eropa dan luar Eropa.

Masuk Islamlah engkau, dan masuk Islamlah pengikut agamamu, niscaya Allah akan masukan kalian ke dalam surga - yang luasnya seluas langit-langit dan bumi - yang telah disiapkan untuk orang-orang yang bertaqwa para pengikut rasul yang benar-benar. Berimanlah dengan Al-Quran yan agung ini, yang telah memelihara semua risalah dan membawa keyakinan yang benar dan hukum yang adil, yang didukung oleh akal sehat dan fitrah yang bersih.

Berimanlah engkau dan para pengikutmu dengan Al-Quran ini yang mengandung apa yang saya sebutkan kepada kalian dan telah mencapai tingkatan i`jaz (kemukjizatan) yang dicapai oleh i`jaz materi ataupun maknawi (tidak tertandingi, red).

Allah Ta'ala menantang segenap manusia dan jin untuk membuat yang serupa dengannya, dan mereka tidak akan mampu untuk menirunya, bahkan mereka tidak mampu untuk mendatangkan misalnya sepuluh surat darinya, bahkan mereka tidak mampu untuk mendatangkan seperti satu surat saja. Mereka tidak mampu, mereka tidak mampu, mereka tidak mampu kendati mereka saling-membantu.

Dengan kenyataan ini sudah cukup untuk mengajak para uskup dan pengikut mereka untuk beriman, seandainya mereka sedikit memakai akal mereka dan mau berpikir serta bersikap adil.

Masuk Islamlah - wahai para uskup - dan raihlah Surga - yang luasnya seluas langit dan bumi-, kalau tidak, maka yakinilah bahwa siksa yang sangat keras dan kekal yaitu Neraka - yang Allah siapkan untuk orang-orang kafir - akan menimpa kalian, apinya sangat panas dan sangat dalam. Allah Ta’ala berfirman dalam Al-Quran yang agung dan kitab-Nya yang hikmah:

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلاَسِلَ وَأَغْلاَلاً وَسَعِيرًا

Sesungguhnya Kami menyediakan bagi orang-orang kafir rantai, belenggu dan neraka yang menyala-nyala. [QS Al Insaan: 4]

Dan Allah Ta’ala berfirman dalam kitabnya yang agung:

وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً ﴿١١﴾ إِنَّ لَدَيْنَا أَنْكَالاً وَجَحِيمًا ﴿١٢﴾ وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا ﴿١۳﴾ يَوْمَ تَرْجُفُ الأَرْضُ وَالْجِبَالُ وَكَانَتِ الْجِبَالُ كَثِيبًا مَهِيلاً ﴿١٤﴾

[11] Dan biarkanlah Aku (saja) bertindak terhadap orang-orang yang mendustakan itu, orang-orang yang mempunyai kemewahan dan beri tangguhlah mereka barang sebentar. [12] Karena sesungguhnya pada sisi Kami ada belenggu-belenggu yang berat dan neraka yang bernyala-nyala, [13] dan makanan yang menyumbat di kerongkongan dan azab yang pedih. [14] Pada hari bumi dan gunung-gunung bergoncangan, dan menjadilah gunung-gunung itu tumpukan-tumpukan pasir yang beterbangan. [QS Al Muzzammil: 11 - 14]

Wahai para uskup, janganlah kalian terperdaya oleh kehidupan dunia dan jangan kalian tertipu - dengan berbagai macam penipuan - sehingga melalaikan Allah Ta'ala. Ketahuilah bahwa para pendahulu kalian telah menyelewengkan kitab-kitab kalian serta merusak agama kalian, dan mereka menjadikan tuhan selain Allah Ta'ala dari kalangan manusia, dan mereka menganggap bahwa `Isa adalah anak Allah atau yang ketiga dari yang tiga (trinitas, red). Maha Suci Allah dari itu dari yang mereka tuduhkan.

Allah mengatakan dalam kitabnya yang mulia, yang terjaga dari penyelewengan dan perubahan:

قُلْ هُوَ اللَّهُ أَحَدٌ ﴿١﴾ اللَّهُ الصَّمَدُ ﴿٢﴾ لَمْ يَلِدْ وَلَمْ يُولَدْ ﴿۳﴾ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ ﴿٤﴾ [1]

Katakanlah: "Dia-lah Allah, Yang Maha Esa, [2] Allah adalah Tuhan yang bergantung kepada-Nya segala sesuatu. [3] Dia tiada beranak dan tiada pula diperanakkan, [4] dan tidak ada seorangpun yang setara dengan Dia". [QS Al Ikhlaash: 1 - 4]

Dan Allah berfirman dalam kitabnya yang mulia:

لَقَدْ جِئْتُمْ شَيْئًا إِدًّا ﴿۸۹﴾ تَكَادُ السَّمَوَاتُ يَتَفَطَّرْنَ مِنْهُ وَتَنْشَقُّ الأَرْضُ وَتَخِرُّ الْجِبَالُ هَدًّا ﴿۹۰﴾ أَنْ دَعَوْا لِلرَّحْمَنِ وَلَدًا ﴿۹١﴾ وَمَا يَنْبَغِي لِلرَّحْمَنِ أَنْ يَتَّخِذَ وَلَدًا ﴿۹٢﴾ إِنْ كُلُّ مَنْ فِي السَّمَوَاتِ وَالأَرْضِ إِلاَّ ءَاتِي الرَّحْمَنِ عَبْدًا ﴿۹۳﴾ لَقَدْ أَحْصَاهُمْ وَعَدَّهُمْ عَدًّا ﴿۹٤﴾ وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا

Sesungguhnya kamu telah mendatangkan sesuatu perkara yang sangat mungkar, [90] hampir-hampir langit pecah karena ucapan itu, dan bumi belah, dan gunung-gunung runtuh, [91] karena mereka mendakwa Allah Yang Maha Pemurah mempunyai anak. [92] Dan tidak layak bagi Tuhan Yang Maha Pemurah mengambil (mempunyai) anak. [93] Tidak ada seorangpun di langit dan di bumi, kecuali akan datang kepada Tuhan Yang Maha Pemurah selaku seorang hamba. [94] Sesungguhnya Allah telah menentukan jumlah mereka dan menghitung mereka dengan hitungan yang teliti. [95] Dan tiap-tiap mereka akan datang kepada Allah pada hari kiamat dengan sendiri-sendiri. [QS Maryam: 89 - 95]

Wahai ahlul kitab dan wahai para uskup, sungguh semua rasul datang dengan membawa tauhid dan memerangi syirik, diantara mereka adalah Isa - `alaihis salam-, Allah Ta'ala berfirman:

لَقَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَقَالَ الْمَسِيحُ يَابَنِي إِسْرَائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ

Sesungguhnya telah kafirlah orang-orang yang berkata: "Sesungguhnya Allah adalah Al Masih putera Maryam", padahal Al Masih (sendiri) berkata: "Hai Bani Israil, sembahlah Allah Tuhanku dan Tuhanmu" Sesungguhnya orang yang mempersekutukan (sesuatu dengan) Allah, maka pasti Allah mengharamkan kepadanya surga, dan tempatnya ialah neraka, tidaklah ada bagi orang-orang zalim itu seorang penolongpun. [QS Al Maaidah: 72]

Maka Allah Ta’ala perintahkan `Isa - `alaihis salam - untuk beribadah kepada Allah - satu-satunya - dan menegaskan bahwa Allahlah Rabbnya dan Rabb lawan bicara `Isa - yang `Isa diutus kepadanya - dan bahwa siapa yang menyekutukan Allah, sungguh Allah telah mengharamkan baginya Surga dan tempatnya di Neraka. Allah Ta'ala berfirman:

قَدْ كَفَرَ الَّذِينَ قَالُوا إِنَّ اللَّهَ ثَالِثُ ثَلاَثَةٍ وَمَا مِنْ إِلَهٍ إِلاَّ إِلَهٌ وَاحِدٌ وَإِنْ لَمْ يَنْتَهُوا عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابٌ أَلِيمٌ

Sesungguhnya kafirlah orang-orang yang mengatakan: "Bahwasanya Allah salah satu dari yang tiga", padahal sekali-kali tidak ada Tuhan (yang berhak disembah) selain Tuhan Yang Esa. Jika mereka tidak berhenti dari apa yang mereka katakan itu, pasti orang-orang yang kafir di antara mereka akan ditimpa siksaan yang pedih. [QS Al Maaidah: 73]

Maka perhatikanlah - wahai orang-orang Nasrani dan para uskup- dalam hal yang Allah peringatkan kalian darinya, yaitu menuhankan `Isa – 'alaihis salam - dan makhluk-makhluk Allah lainnya. Kalau tidak, berarti kalian berada dalam kekafiran dan kesyirikan dan balasannya adalah Allah haramkan kalian dari surga serta menjadikan tempat kalian di Neraka.

Janganlah kalian terperdaya dengan apa yang kalian dapatkan dari apa para pendahulu kalian, dari para baba (uskup/pendeta) kalian, serta para rahib kalian, karena mereka - demi Allah - berada di atas kebatilan dan kekafiran dan sungguh mereka telah merubah isi kitab Taurat dan Injil sebagaimana telah saya sebutkan pada kalian.

Dan jangan kalian sangka bahwa `Isa - 'alaihis salam - akan membela kalian atau memasukan kalian ke dalam Surga, serta menyelamatkan kalian dari Neraka, karena urusan ini bukan ditangannya. Serta karena kalian sendiri telah menyelisihinya serta menyelisihi aqidahnya dan menyelisihi aqidah tauhid serta kalian telah menjadikannya sebagai tuhan. Sementara Nabi `Isa sendiri mengkafirkan orang yang melakukan demikian dan beliau akan berlepas diri dari kalian, dari kesesatan kalian serta dari perbuatan kalian, ketika menjadikan `Isa - 'alaihis salam - dan ibunya sebagai sesembahan selain Allah.

Allah berfirman:

وَإِذْ قَالَ اللَّهُ يَاعِيسَى ابْنَ مَرْيَمَ ءَأَنْتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّيَ إِلَهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنْتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي نَفْسِكَ إِنَّكَ أَنْتَ عَلاَّمُ الْغُيُوبِ ﴿١١٦﴾ مَا قُلْتُ لَهُمْ إِلاَّ مَا أَمَرْتَنِي بِهِ أَنِ اعْبُدُوا اللَّهَ رَبِّي وَرَبَّكُمْ وَكُنْتُ عَلَيْهِمْ شَهِيدًا مَا دُمْتُ فِيهِمْ فَلَمَّا تَوَفَّيْتَنِي كُنْتَ أَنْتَ الرَّقِيبَ عَلَيْهِمْ وَأَنْتَ عَلَى كُلِّ شَيْءٍ شَهِيدٌ ﴿١١٧﴾ إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ

[116] Dan (ingatlah) ketika Allah berfirman: "Hai `Isa putera Maryam, adakah kamu mengatakan kepada manusia: "Jadikanlah aku dan ibuku dua orang tuhan selain Allah?" `Isa menjawab: "Maha Suci Engkau, tidaklah patut bagiku mengatakan apa yang bukan hakku (mengatakannya). Jika aku pernah mengatakannya maka tentulah Engkau telah mengetahuinya. Engkau mengetahui apa yang ada pada diriku dan aku tidak mengetahui apa yang ada pada diri Engkau. Sesungguhnya Engkau Maha Mengetahui perkara yang ghaib-ghaib". [117] Aku tidak pernah mengatakan kepada mereka kecuali apa yang Engkau perintahkan kepadaku (mengatakan) nya yaitu: "Sembahlah Allah, Tuhanku dan Tuhanmu", dan adalah aku menjadi saksi terhadap mereka, selama aku berada di antara mereka. Maka setelah Engkau wafatkan (angkat) aku, Engkau-lah yang mengawasi mereka. Dan Engkau adalah Maha Menyaksikan atas segala sesuatu. [118] Jika Engkau menyiksa mereka, maka sesungguhnya mereka adalah hamba-hamba Engkau, dan jika Engkau mengampuni mereka, maka sesungguhnya Engkaulah Yang Maha Perkasa lagi Maha Bijaksana. [QS Al Maaidah: 116 - 118]

Lihatlah `Isa – alaihis salam- berlepas diri dari aqidah orang-orang Nashrani dan keyakinan mereka yang bathil tentang nabi `Isa - 'alaihis salam - dan ibunya yaitu sebagai sesembahan selain Allah. Dan `Isa - 'alaihis salam - menegaskan di hadapan Allah bahwa beliau tidak memerintahkan manusia kecuali apa yang Rabb-nya perintahkan kepadanya, “Beribadahlah kalian kepada Rabbku dan Rabb kalian”. Kalau begitu, maka Allah-lah Rabb-nya dan Rabb sekalian manusia, dan mustahil beliau mengklaim dirinya dan ibunya sebagai sesembahan dan memerintahkan manusia untuk berbuat syirik/menyekutukan Allah.

Kalau kalian (wahai pendeta) mendustakan apa yang terkandung dalam surat ini dari fakta-fakta, lalu kalian mendebat dalam hal itu, maka aku mengajak kalian untuk bermubahalah [1] sebagaimana Allah perintahkan Rasul-Nya yang jujur dan terpercaya dimana Allah Ta’ala berfirman:

مَنْ حَاجَّكَ فِيهِ مِنْ بَعْدِ مَا جَاءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَأَنْفُسَنَا وَأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللَّهِ عَلَى الْكَاذِبِينَ

Siapa yang membantahmu tentang kisah `Isa sesudah datang ilmu (yang meyakinkan kamu), maka katakanlah (kepadanya): "Marilah kita memanggil anak-anak kami dan anak-anak kamu, isteri-isteri kami dan isteri-isteri kamu, diri kami dan diri kamu; kemudian marilah kita bermubahalah kepada Allah dan kita minta supaya laknat Allah ditimpakan kepada orang-orang yang dusta. [QS Ali 'Imran: 61]

Dan Muhammad - shallallahu`alaihi wa sallam adalah tauladan bagiku dan bagi setiap muslim.

والسلام على من اتبع الهدى

Semoga keselamatan tercurah kepada orang yang mengikuti petunjuk.

Ditulis oleh Rabi` bin Hadi Al-Madkhali
24 Sya`ban 1427 H

(Diterjemahkan oleh al Ustadz Qomar Zainuddin, Lc, dari tulisan Asy Syaikh Rabi' Ibn Haadi al Madkhali dari situs Sahab.net http://www.sahab.net/forums/showthread.php?t=338784)

[Ditukil dari: http://www.salafy.or.id/modules/artikel2/artikel.php?id=1102]

A Righteous Predecessor Advises his Son (Update!)

A Righteous Predecessor Advises his Son
Al Khataab ibn al Ma’laa al Makhzumee al Qurashee

Mohammad ibn al Mundhir ibn sa’eed related to me that Abu Hatim Muhammad ibn Idrees al Hanthalee said…that al Khataab ibn al Ma’laa al Makhzumee al Qurashee advised his son saying:

My son, fear Allaah and be obedient to Him. Avoid sinning by following His Sunnah and teachings in order to rectify your faults and attain bliss, indeed nothing whatsoever is hidden from Allaah. I put some directions together and drew out a plan for you. If you memorize, understand and act upon them, you would fill the eyes of kings and even the vagabond would be obedient to you. You would continue to be needed and honoured, people would continue to be in need of what you posses. So obey your father, suffice yourself with his advice and open your mind and heart to it.

Beware of excessive talking, joking, laughing and fooling around with brothers, indeed this removes respect / esteem and causes disputes. It is upon you to be tranquil and calm without having pride, which may be attributed to you, and without being arrogant, which may be said about you. Treat both friends and enemies pleasantly, prevent their harms without putting them down or holding them in high regard.

Take the middle path in all your affairs, for indeed the best affairs are the intermediary ones [i.e. between extremism and excessive lenience]. Speak little, spread the Salaam, and walk firmly and purposefully. Do not stamp your feet, drag your tail [i.e: Isbaal], raise your neck, robes or be conceited. Do not look around too much, stop at crowds or linger in the market.

Do not debate a lot and do not get into arguments with the foolish. When you speak, keep it short and limit joking. If you sit, cross your legs and avoid interlocking your fingers, playing with your beard, ring or sword handle. Do not clean between your teeth [while sitting in public], pick your nose or busy yourself with chasing flies away. Do not spy on others and so forth, which would cause people to belittle or insult you.

To be continued...

______________________

Sit calmly in gatherings and speak proportionately. Listen attentively to those who speak about good without displaying amazement or asking them to repeat themselves and refrain from telling jokes or funny stories.

Do not speak about how impressed you are of your children, servants, means of transportation or weapons. Beware of drawing ‘The Eye’ upon yourself, for if you display your admiration for these things, the foolish would desire them. They would then make up stories about you and question your intellect.

Do not behave like women, and do not be as subservient as a servant. Do not puff up your beard or pat it down to hide it. Refrain from trimming it and pulling out grey hairs. Do not excessively use Kuhl and oils/lotion, use Kuhl occasionally.

Do not plead for your needs, and do not be demanding of your requests.

Do not tell your family how much wealth you have, let alone others. For if they perceive it to be little, you would be trivial in their eyes, and if it were a lot, you wouldn’t gain their satisfaction through it anyway. Discipline them without using force and be lenient to them without being weak and do not mock your servants.

If you were to ever argue, be respectful and safeguard yourself from your own ignorance. Avoid being hasty and contemplate over your argument. Show the judge your forbearance, refrain from pointing a lot, shuffling your feet, reddening your face and sweating. If you are insulted by your adversary, be forbearing and only speak when calm.

Be generous to relatives...

To be continued...


Rawdat al ‘Uqalaa, Al Hakim an Naysaburee
Translated by: Abu ‘Abdul Waahid, Nadir Ahmad.

[Extracted from: http://www.madeenah.com/index.php?option=com_content&task=view&id=188&Itemid=2]

Mengadaptasikan muzik dengan agama/da'wah?

Ana sebenarnya ingin mengajak kita semua fikir dan merenung kembali isu-isu yg kita hadapi dengan fikiran yg lebih matang di bawah naungan al-Qur'an dan as-Sunnah, berdasarkan pemahaman kaum Salaf as-Salih.

Apakah ustaz = selebriti sesuatu formula yg boleh kita terima?

Apakah wajar kita menyambut kedatangan Ramadhan dgn muzik?

Kita[1] mengatakan hukum muzik itu ada khilaf di kalangan ulama. Betulkah demikian? Atau ianya hanya khilaf di kalangan ulama2 muta'akkhirin? Sedangkan para ulama terdahulu rata-rata mengharamkannya.. setidak2nya memakruhkannya..

Kita boleh melihat hujjah2nya di dlm buku "Music & Singing in the Light of the Qur'an and the Sunnah" oleh Abu Bilal Mustafa al-Kanadi. Boleh juga ke laman berikut: http://members.tripod.com/oum_abdulaziz/music.html

Lalu kita memilih fatwa ulama kontemporer seperti Dr Yusuf al-Qaradawi yang menghalalkan muzik. Apakah kita telah memahami fatwa ulama-ulama terdahulu berkenaan hukum muzik sebelum kita mempertimbangkan antara kedua fatwa tersebut? Apakah wajar kita mengunggulkan fatwa al-Qaradawi di atas fatwa-fatwa para ulama terdahulu?

Fikirkanlah..

Beberapa tahun yang lalu, kita mengetahui akan Gereja City Harvest yg berjaya menarik dan memikat jemaah yang ramai menghadirinya kerana ianya menawarkan konsep "mass" yg berbeza.. yakni dengan mengadakan persembahan muzik pop sebagai sebahagian dari upacara "mass"..

Memang dlm agama Nasrani, muzik dan nyanyian merupakan sebahagian daripada agama mereka.. bahkan, juga da'wah mereka..

Maka, dgn menampilkan "ustaz-ustaz" menyanyi dan bermuzik persis golongan artis dan selebriti dalam berda'wah, apakah kita ingin menyerupai agama Nasrani dalam berda'wah?

[Al-Maklum.. dulu, kalau disebut Nasyid, ianya nyanyian yg disertai alat-alat muzik yg disebut "percussion".. Sekarang, macam-macam ada.. drum, gitar elektrik.. sampaikan kumpulan Nasyid dah jadi mcm boyband lagu pop yg lain.. lihat saja UNIC.. sampaikan ada orang yang menyifatkannya sebagai NSync "versi Islam".. subhanallah..]

Apakah kita dah tidak ada cara lain lagi untuk berda'wah sehingga kita perlu mengadaptasikan muzik ke dalam da'wah (dgn menggunakan fatwa-fatwa yg goyang hujjahnya), lantas menjadikan kita menyerupai kaum Nasrani?

Sedangkan kita semua tahu akan hadith yg menyebutkan bahawa barangsiapa menyerupai sesuatu kaum, maka ia tergolong di dalamnya...


Sekarang ana ajak para pembaca merenung kembali sirah Rasulullah sallAllahu 'alayhi wa sallam..

Pada zaman Arab jahiliyyah, masyarakat Arab memang tak terlepas dari hiburan muzik dan syair.. Tapi adakah kita melihat Rasulullah sallAllahu 'alayhi wa sallam menggunakan muzik untuk menarik para belia dan pemuda pada zamannya seperti Abdullah ibn Umar, Abdullah ibn 'Abbas, Anas bin Malik dan pemuda-pemuda selain mereka ridhwanullahi 'alayhim? Tidak sedikit pun!

Lalu apa yg membuat kita fikir kita perlu mengadaptasikan muzik ke dalam agama, ke dalam da'wah Islamiyyah? Apakah kita sudah tiada lagi modal untuk da'wah? Sempit sungguh pemikiran kita jika kita beranggapan muziklah cara yg terbaik untuk menarik para belia.

Abdullah ibnu 'Abbas radhiyAllahu 'anhuma pernah ditanya tentang hukum muzik. Beliau berkata, "Aku menghukumkannya sbgmana yg dihukumkan di dlm al-Qur'an dan as-Sunnah."

Beliau lalu ditanya, "Maka, adakah anda membolehkannya?"

Ibnu 'Abbas lalu menjawab, "Bagaimanakah pandangan engkau ttg kedudukan muzik di Akhirat kelak? Adakah ia bersama kebenaran atau kebatilan?"

Si penanya menjawab, "Kebatilan."

Ibnu 'Abbas jawab, "Nah, aku telah memberikan fatwaku kepadamu."

[Riwayat ini ditukil langsung dari ingatan, maka ana tak dapat menyebut sumbernya. Moga Allah mengampuni ana atas kekurangan dlm menukil riwayat tersebut.]

Apakah kita tidak mahu mengambil iktibar dari kata-kata sahabat yg bernama Ibnu 'Abbas radhiyAllahu 'anhuma? Sedangkan kita sewajarnya mengambil iktibar dan pedoman dari para sahabat ridhwanullahi 'alayhim kerana Rasulullah sallAllahu 'alayhi wa sallam telah menyifatkan mereka sebagai sebaik-baik generasi! SubhanAllah..


Disebut pula orang tentang adik Fariqin yg melagukan rap tentang Ramadhan.. bersama seorang ustaz lagi.. kononnya ianya membuatnya lebih menghayati Ramadhan dan ibadah puasa..

Kita perlu sedar.. remaja yg rap, kalau boleh, semuanya nak di"rapping"kan.. Ini sebagaimana yg dikatakan "ustaz nasyid" dari M'sia, Ust Akil Hayy..

Ana tukil dari beliau:

"Bayangkan kalau barzanji tu di'rapping'kan.. "al-jannatu wa na'im.. yo yo yo yo.."
"ye aw, ye aw.."

"Tak ke pening kepala budak (bayi) tu?"


Adakah ianya suatu yg boleh kita terima? Skrg lagu Ramadhan di'rapping'kan.. esok, barzanji pula.. lusa pula, al-Qur'an atau selawat di'rapping'kan pula? wa iyaadzu billaah..[2]


Maka, apakah dgn ana mengambil sikap tegas mengatakan muzik itu haram, atau mengatakan ianya syubhat dan ustaz-ustaz kita tak sepatutnya jatuh ke dalam syubhat tersebut.. apakah dengan mengambil sikap demikian, ana dikira ingin menjadi "eksklusif"?

Hukum tetap hukum, tidak boleh berkompromi (no compromise)!

Apakah jika seseorang itu mengambil pendirian tidak mahu menyertai majlis tahlil dgn pendirian bahawa ianya makruh lagi bid'ah, kita lihatnya sbg bersikap "eksklusif" kerana tidak mahu bersama2 dgn majoriti masyarakat dlm amalan "bid'ah hasanah" tersebut? Adakah demikian?

Sdgkan ulama Nusantara yg masyhur, Syeikh Daud Fatani sendiri menghukumkan kenduri tahlil sbg makruh lagi bid'ah. Begitu juga dgn ulama Indonesia, Syeikh Abdullah al-Banjari.

Maka, apakah orang itu akan tetap kita lihat sebagai bersikap "eksklusif" sedangkan dia mempertahankan yang haq?

Justeru, begitu juga dgn isu ini.

Maka, renungkanlah wahai pembaca-pembaca yg budiman...


Wallahu a'lam.


_____________________
Nota kaki:

[1] "Kita" di sini merujuk kepada pandangan/anggapan orang ramai. Inilah yg dimaksudkan di sepanjang tulisan ini.

[2] Di sini, ana hanya tukil sebagai hujjah tambahan.. ana sama sekali tidak menyetujui amalan barzanji, tidak pula menyetujui "ustaz nasyid" tersebut..

Mufti of Saudi Arabia Rebuts Pope's statements

Mufti of Saudi Arabia Rebuts Pope's statements
Ash Shaykh Al ‘Allaamah 'Abdul 'Azeez Aal Ash Shaykh

In a rebuttal of the pope's statements, the grand Mufti of Saudi Arabia, the noble scholar 'Abdul 'Azeez Aal Ash Shaykh stated:

"Our religion of Islaam is a forgiving religion, it does not condone the use of force or terrorism. The Messenger Muhammad, may peace be upon him, was sent with it to all mankind, a religion that rejects the use of force over Muslims and non-Muslims alike. Oppression is forbidden in our legislation, Islaam prohibits oppression. Allaah says in a Qudsee Hadeeth:

"O my servants, indeed I have prohibited oppression upon myself, and I have prohibited it amongst you so do not be oppressive."

The Prophet, may peace be upon him, said:

"Beware of the oppressed one's prayer, for indeed there is no veil between it and Allaah."

It is for this reason that Allaah has made the punishment of those who cause mischief on earth the most severe. Allaah said:

{The recompense of those who wage war against Allaah and His Messenger and do mischief in the land is that they be killed or crucified or their hands and feet be cut off from opposite sides, or that they be exiled from the land. That is their disgrace in this world, and a great torment is theirs in the Hereafter.}

In rebutting the claim that the religion the Prophet came with is 'evil' and is 'spread by the sword' the Shaykh commented:

This is a lie, the Messenger, may peace be upon him was sent as a mercy to mankind, Allaah says:

{We have not sent you except as a mercy to mankind}

Whoever deliberates over the conflicts that took place between past religions would find that if a religion was victorious over the other, they would destroy kill and take prisoners from the other. Islaam came with mercy for all creation through the beauty of the Islaamic legislation which establishes justice, fairness and advocates the grounds for security and stability in communities.

He added:

Islaam is ever so distant from terrorism, and it did not spread except through people's conviction that it is the truth, those who saw the goodness in Islaam, its justness and organization, and so people embraced Islaam in large numbers. In rebutting a statement by the Pope that Islaam defies reason, his eminence stated:

This is incorrect, a lie, Allaah the glorified informed us of the religion of Islaam saying:

{Indeed, therein is a reminder for those who have hearts or give ear while they are heedful.}

Islaam came in accordance to man's natural disposition. Sound intelligence is in accordance to the correct natural disposition of mankind and cannot contradict authentic scripture. The Islaamic legislation came with what the correct natural disposition of mankind and intelligence affirms, not with anything that contradicts reason.

The Mufti went on to affirm the Islaamic stance towards the previous religions that were revealed to previous Prophets:

It is to believe in all the prophets, to affirm that they are indeed true prophets who sincerely advised their nations, conveyed Allaah's messages and established the proofs. The nation of Muhammad is as Allaah said:

{Thus We have made you a just nation}

On the Day of Resurrection, the prophets will bear witness that they conveyed the message to their nations.

His eminence added:

"Our stance is that we believe in all the messengers, however, we believe that Allaah abrogated all previous legislations with the legislation of Islaam. Allaah has obligated believing in Muhammad, may peace be upon him, as well as following him. We believe in Moses, Jesus and all the other Prophets of Allaah, however we only act upon this legislation [of Islaam].

http://www.alriyadh.com/2006/09/16/article187043.html

Translated by: Abu ‘Abdul Waahid, Nadir Ahmad.

[Extracted from http://www.madeenah.com/index.php?option=com_content&task=view&id=192&Itemid]

Sunnahs Neglected In Ramadaan

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 Majestic's, 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 ٹ" meaning, the first Adhaan, "ٹ 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 ¹Amr 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 mentioning takbeer 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."

[Extracted from: http://www.salafipublications.com/sps/]