Does women’s hijab have to be black?

Question No 39570

Question:
Is it haraam for a woman to wear coloured clothes even if it fulfils the conditions of hijab? If it is haraam, then is there a hadeeth or verse to prove that? What is meant by saying it should not be an adornment in itself?.

Answer:
Praise be to Allaah.

The conditions of the hijab of the Muslim woman have already been explained in the answer to question no. 6991.

It is not one of these conditions that it should be black. A woman may wear whatever she wants, so long as she does not wear a colour that is only for men , and she does not wear a garment that is an adornment in itself, i.e., decorated and adorned in such a way that it attracts the gaze of men, because of the general meaning of the verse (interpretation of the meaning):

“…and not to show off their adornment…”

[al-Noor 24:31]

This general meaning includes the outer garment, if it is decorated. Abu Dawood (565) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not prevent the female slaves of Allaah from attending the mosques of Allaah, but let them go out unadorned.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 515.

It says in ‘Awn al-Ma’bood:

“ ‘Unadorned’ means not wearing perfume… they are commanded to go out like this and are forbidden to wear perfume lest they provoke men’s desires with their perfume. That also includes other things which are forbidden because they provoke desire, such as beautiful clothing and visible and expensive adornment.”

What a woman must do if she appears before non-mahram men is to avoid clothes that are decorated and adorned, which attract the gaze of men.

It says in Fataawa al-Lajnah al-Daa’imah (17/100):

It is not permissible for a woman to go out in a decorated garment that attracts people’s gaze, because this is something that tempts men.

It also says (17/108):

The dress of the Muslim woman need not only be black. It is permissible for her to wear any colour of clothing so long as it covers her ‘awrah, does not resemble men’s clothing, and is not so tight as to show the shape of her limbs or so thin as to show what is beneath it, and does not provoke temptation.

And it says (17/109):

Wearing black for women is not a must. They may wear other colours that are worn only by women, do not attract attention and do not provoke desire.

Many women choose to wear black, not because it is obligatory, but because it is farthest removed from being an adornment. There are reports which indicate that the women of the Sahaabah used to wear black. Abu Dawood (4101) narrated that Umm Salamah said: “When the words ‘and to draw their veils all over Juyoobihinna (i.e. their bodies, faces, necks and bosoms)’ [al-Noor 24:31 – interpretation of the meaning] were revealed, the women of the Ansaar went out looking as if there were crows on their heads because of their garments.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

The Standing Committee (17/110) said: This is to be understood as meaning that those clothes were black in colour.

And Allaah knows best.
Islam Q&A

[Extracted from: http://www.islam-qa.com/special/index.php?ref=39570&subsite=16&ln=eng]

Pakaian Muslimah: Seluar Jeans dan kemeja-T???

(Disklaimer: Tulisan ini hanya luahan pandangan penulis semata-mata, apa yang terlintas di fikiran untuk dijadikan renungan bersama. Maka dimohon maaf atas kekurangan tidak menyertakan apa-apa rujukan hadith.)

Hairan.. Ana sangat hairan melihat kaum muslimah hari ini, khususnya yang menuntut di politeknik.

Lihatlah pakaian mereka.. Baju punjabi/kurta bersama seluar jeans.. adakalanya dikenakan seluar jeans, dipakai baju lengan panjang berserta kemaja-T (lengan pendek) di atasnya.. bahkan, yang lebih dahsyat ialah pakaian spaghetti strap berserta jaket di atasnya.. dan sudah tentu mereka ni bertudung..

Subhanallah.. inikah pakaian muslimah? pakaian yang begitu ketat, menampakkan bentuk tubuh lagi menggiurkan?

Apakah mereka sangka dengan berpakaian demikian mereka telah pun menutup aurat?

Nabi ada menyifatkan wanita akhir zaman sebagai berpakaian tetapi telanjang. Para ulama menjelaskannya sebagai:

1. Berpakaian terdedah (kerana kurangnya kain)
2. Berpakaian tetapi kainnya tipis dan halus, sehingga boleh nampak bentuk badan, malah adakalanya warna kulit
3. Berpakaian tetapi pakaiannya ketat hingga menampakkan bentuk tubuh.

Ana tak berapa pasti, tapi rasa-rasanya Nabi ada menyifatkan merka sebagai tidak dapat cium bau syurga, wa iyadzu billah. (Mungkin pembaca yang mengetahui akan hadith ini boleh memperbetulkan ana jika ana silap.)

Seorang Muslimah harus sedar bahawa pakaian yang menutup auratnya dengan sempurna ialah pakaian yang beliau dapat solat di dalamnya (yakni tanpa mengenakan telekung solat).

Justeru, pakaian seorang Muslimah seharusnya longgar dan tidak menampakkan bentuk tubuhnya. Tudungnya pula harus melebihi bahu dan buah dada sebagaimana yang disebutkan dalam surah an-Nur ayat 31.

Muslimah juga amat digalakkan, malah dituntut (menurut sebahagian ulama), dituntut memakai stokin kerana kaki juga termasuk auratnya.

Dengan berpakaian demikian, seorang Muslimah telah menutup auratnya dengan sempurna. Maka, apabila dia ingin mendirikan solat, tidak perlu baginya untuk mengenakan telekung.

Begitu juga, apabila berwudhu' di tandas umum, cukup bagi seorang Muslimah mengusap di atas tudungnya dan stokinnya. (Dengan syarat, beliau dalam keadaan berwudhu' tatkala mengenakan tudung dan stokin.)

Ini adalah kerana pendapat yang lebih kuat ialah aurat seorang muslimah terhadap seorang wanita bukan muslim adalah sebagaimana auratnya terhadap lelaki ajnabi (bukan mahram).

Di samping penutupan aurat yang sempurna, seorang Muslimah harus sentiasa menjaga adab kesopanannya, terutama sekali pergerakannya. Pergerakannya tidak wajar menyerupai pergerakan lelaki.

Ingat, keayuan, kelembutan dan kesopanan adalah ciri-ciri seorang Muslimah. Sehinggakan jika beliau perlu bergegas (atau berlari) pun ternampak kelembutan dan kesopanannya.

Adalah sesuatu yg teramat janggal bagi seorang muslimah yang berbaju kurung untuk berlari dengan terasa gegarannya.

Tulisan ini hanya sekadar pandangan ana buat renungan kita semua, khususnya para Muslimah. Moga antunna semua menjadi Muslimah yang sholehah, amin.

"Apa Kata Mohd Asri Tentang Ikhwanul Muslimin" (bhgn 2 - 5)

Dalam rangka membela Shaykh Rabee' bin Haadee al-Madkhalee, Ustaz Abu Farouq Rasul Bin Dahri memberi kuliah mengenai ucapan Dr Mohd Asri yang menuduh Shaykh Rabee' sebagai Khawarij.

Ustaz Rasul mendedahkan keta'ssuban Dr Asri terhadap tokoh-tokoh Ikhwanul Muslimin, di mana Dr Asri lebih banyak berhujjah dengan emosi, tanpa hujjah dan dalil konkrit.

Ustaz Rasul juga mendedahkan bahawa Dr Asri tidak memahami apa itu Khawarij, tidak pula mengenali siapa itu Shaykh Rabee'.

Kerana orang yang mencintai Ahlus Sunnah, akan mencintai Shaykh Rabee'.

Bak kata Shaykh Al-Albani, "Ketahuilah, barangsiapa mencintai Shaykh Rabee', maka dia mencintai Sunnah. Dan barangsiapa membenci Shaykh Rabee', maka dia membenci Sunnah."

Pada ketika lain, Shaykh Al-Albani berkta, "Sesungguhnya mereka berdua (Shaykh Rabee' dan Shaykh Muqbil) adalah pengibar bendera Ahlus Sunnah wal Jama'ah."

Hayatilah rakaman video ini dengan hati yang terbuka.

Apa Kata Mohd Asri Tentang Ikhwanul Muslimin (bhgn 2):

http://www.youtube.com/watch?v=XWWSMk3ih6I

Apa Kata Mohd Asri Tentang Ikhwanul Muslimin (bhgn 3):

http://www.youtube.com/watch?v=hIXy-AGTYZo

Apa Kata Mohd Asri Tentang Ikhwanul Muslimin (bhgn 4):

http://www.youtube.com/watch?v=O7yvIk1KLZA

Apa Kata Mohd Asri Tentang Ikhwanul Muslimin (bhgn 5):

http://www.youtube.com/watch?v=bl7y2d3z4ys

Kuliah "Apa Kata Mohd Asri Tentang Ikhwanul Muslimin" (bhgn 1)

Kuliah (bhgn 1) oleh Ustaz Abu Farouq Rasul Bin Dahri yang dalam rangka membela Shaykh Rabee' bin Haadee al-Madkhalee hafizahullaah yang dituduh Mufti Perlis, Dr Mohd Asri Zainal Abidin, sebagai Khawarij.

Ustaz Rasul mendedahkan bahawa Dr Asri tidak memahami istilah Khawarij, tidak pula mengenali siapa itu Shaykh Rabee'. Kerana sebagaimana yang dikatakan oleh Shaykh Al-Albaanee rahimahullaah,

"Barangsiapa mencintai Shaykh Rabee', dia mencintai Sunnah. Barangsiapa membenci Shaykh Rabee', dia membenci Sunnah."

Pada ketika lain, beliau mengatakan,

"Sesungguhnya mereka berdua (Shaykh Rabee' dan Shaykh Muqbil) adalah pengibar bendera Ahlus Sunnah wal Jama'ah."

Ustaz Rasul juga turut mendedahkan keta'assuban Dr Asri terhadap tokoh-tokoh Ikhwanul Muslimin, sehingga beliau (Dr Asri) lebih bersikap emosi daripada mendatangkan hujjah dan dalil yang konkrit.

Sila hayati dengan hati terbuka.

Kuliah ini telah ana muatkan di Youtube. (http://www.youtube.com/watch?v=WDzmRatcdfU)

General Principles Regarding Allaah's Attributes (part 2)

The Eleventh Principle

"The proof from the Book and Sunnah for the establishment of an attribute is either:

(i) by clearly stating it,

(ii) or by its being incorporated by the name,

(iii) or by clear statement of an action or a description proving it."[14]

Examples of the first are Mercy, Might, Power, His Face, His Hands and His Fingers etc.

Examples of the second are al-Baseer (The Seeing) which incorporates the attribute of sight, and as-Samee' (The Hearing) which incorporates the attribute of hearing, and so on.

Examples of the third are (His Saying):

Ar-Rahmaan rose over the Throne.[15]

Which proves His having ascended, and (another example is His saying):

We shall exact retribution from the Mujrimoon.[16]

Which proves that He exacts retribution, and so on.

The Twelfth Principle

"One may seek refuge with Allaah, the Might and Magnificent's, attributes and swear an oath by them."[17]

From this is his, sallallaahu 'alaihi wa sallaam, saying, "I seek refuge of Your Pleasure from Your Wrath, and from Your granting safety from Your punishment .." reported by Muslim (no. 486), and therefore al-Bukhaaree named a chapter heading in the Book of Oaths and Vows, "Chapter: Swearing an Oath by the Might of Allaah and His Attributes and His Words."

The Thirteenth Principle

"Speech concerning the attributes is like speech about His Self."[18]

Since just as His Self is real and does not resemble that of other than Him, then it is characterised by real attributes which also do not resemble the attributes of others, and just as affirming His Self is an affirmation of existence but not of 'how'-then the same is true of the attributes.

The Fourteenth Principle

"Speech concerning some of the Attributes is like speech about the rest of them."[19]

So whoever affirms the attributes of Allaah like Hearing, Seeing and Will, must therefore affirms Allaah's Loving, being Pleased, His Anger and His Hating. Shikhul-Islaam Ibn Taymiyyah said, "And whoever differentiates between one attribute and another, despite their being the same with regard to reasons for their being literal or metaphorical-then he is contradicting himself, erroneous in his position, resembling those who believed in a part of the Book and disbelieved in other parts."

The Fifteenth Principle

"Whatever is attributed to Allaah and is not something separate from Him, then it is an attribute of His and not something created, and everything that is attributed to Him and is something separate from Him, then it is something created. So not everything which is attributed to Allaah is necessarily an attribute of His."[20]

Examples of the first are: Allaah's Hearing, Allaah's Seeing, His being Pleased and His Wrath.

Examples of the second are: The House of Allaah, the She-Camel of Allaah.

The Sixteenth Principle

"The attributes of Allaah, the Mighty and Magnificent, and all other matters of 'aqeedah are established by that which is established from Allaah's Messenger, sallallaahu 'alaihi wa sallaam, even if it is a single hadeeth, even if it is aahaad."[21]

The Seventeeth Principle

"The attributes of Allaah, the Mighty and Magnificent, which are established in the Book and the Sunnah, are known and are explained literally-never metaphorically or figuratively. But as for ;how' they are, then that is unknown."[22] [23]

The Eighteenth Principle

"Whatever occurs in the Book or the Sunnah, then it is binding upon every Believer to hold what it entails as his saying and to believe in it, even is he does not understand its meaning."[24]

The Nineteenth Principle

"The domain of reports[25] is wider than that of the attributes, and so things related about Him are not necessarily dependant solely upon text, such as 'The Pre-Existing,' that He is a 'thing,' that He 'exists.'"[26]

The Twentieth Principle

"No analogy is made regarding the attributes of Allaah, the Mighty and Magnificent."[27]

So no analogy is made between His liberality (sakhaa') and His generosity (jood). Nor between His Strength (Jalad) and His Might (Qawwah). Nor His Capability (isti'aanah) and His Power (Qudrah). Nor His Compassion (riqqah) and His Mercy (rahmah) and (ra'fah). Nor His being Aware and His Knowing and so on. Since with regard to the attributes of Allaah, the Mighty and Majestic, we may not go beyond the principle of halting until a text is found, as has been seen in the third principle.

The Twenty-First Principle

"The attributes of Allaah, the Mighty and Magnificent, cannot be enumerated, since every name comprises an attribute as has preceded, and Allaah's names cannot be enumerated since from them are those which Allaah has retained with Himself in the knowledge of the Unseen."

NOTES

[14] Al-Qawaa'idul-Muthlaa, p. 35.

[15] Soorah Taa Haa (20):5.

[16] Soorah as-Sajdah (32):22.

[17] Majmoo'ul-Fatwaawaa, 6/143 and 229, and see Sharhus-Sunnah of al-Baghawee (1/185-187) and some of them differentiate between swearing an oath by an attribute pertaining to an action and one pertaining to His Self, and they say, 'It is not permissible to swear (check?) by an attribute pertaining to an action.'

[18] Al-Kalaam 'alas-Sifaat of al-Khateeb al-Baghdaadee, p. 20, Al-Hujjah fee Bayaanil-Mahajjah of Qawaamsu-Sunnah (al-Asbahaanee), 1/173, At-Tadmuriyyah (p. 43) and Majmoo'ul-Fataawaa, 5/330 and 6/355.

[19] At-Tadmuriyyah, p. 31 and Majmoo'ul-Fataawaa, 5/212.

[20] Al-Jawaab as-Saheeh liman-Baddala Deenal-Maseeh,3/145, Majmoo'ul-Fataawaa, 9/290, Majmoo' Fataawaa wa Rasaa'il ibn 'Utahimain, 1/166.

[21] Mukhtasarus-Sawaa'iqul-Mursalah, 2/332, 412 and 43.

[22] For a reply to the doubts and claims of similarity refer to, Ar-Risaalatut-Tadmuriyyah, Munaazaatul-'Aqeedatil-Waasitiyyah, Ar-Risaalatul-Hamawiyyatul-Kubraa and Ar-Risaaltul-Marraakhashiyyah, all of them within Majmoo'ul-Fataawaa, 3/1-128, 1/160-194, 5/5-121 and 5/133-193, and all of them have also been published separately.

[23] At-Tadmuriyyah, pp. 43-44, Majmoo'ul-Fataawaa, 5/36-42, Mukhtasarus-Sawaa'iqul-Mursalah, 1/238 and 2/106 -.

[24] At-Tadmuriyyah, p. 65, Majmoo'ul-Fataawaa, 5/295 and Daqaa'qut-Tafseer, 5/245.

[25] I.e., about Allaah and His actions.

[26] Badaa'I'ul-Fawaa'id if Ibnul-Qayyim, 1/162.[27] Sha'nud-Du'aa of al-Khattaabee, p. 111.

[Taken from www.salafipublications.com, under "Manhaj"]

General Principles Regarding Allaah's Attributes (part 1)

The Methodology of the Salaf in Aqidah
General Principles Regarding Allaah's Attributes
Author: Alawee ibn `Abdil-Qaadir as-Saqqaaf
Source: Sifaatullaah `Azza wa Jalla al-Waaridah fil-Kitaab was-Sunnah (trans. by Dawud Burbank)
Article ID : AQD030010


The First Principle "Affirmation of everything that Allaah affirmed for Himself in His Book, or which His Messenger, sallallaahu 'alaihi wa sallaam, affirmed for Him. Without distorting (tahreef), without denial (ta'teel), and without saying how they are (takyeef) and without making any resemblance with the creation (tamtheel)."[1]

Since Allaah knows better about Himself than anyone else, and His Messenger, sallallaahu 'alaihi wa sallaam, knows better than rest of creation about his Lord.

The Second Principle "To deny for Allaah everything which He has denied for Himself in His Book, or which His Messenger denied for Him, whilst believing its fully perfect opposite is confirmed for Allaah, the Most High."[2]

Since Allaah knows better about Himself than His creation, and His Messenger out of all the people is the one who knows best about His Lord, so denying death for Him includes affirmation of His perfect Life, and denying oppression for Him includes affirmation of His perfect Justice, and denying sleep for Him includes affirmation of His perfect charge/control over everything.

The Third Principle "The attributes of Allaah, the Might and Magnificent, are only to be spoken of in accordance with a text (tawfeeqiyyah). So nothing is affirmed for Him except that which Allaah affirmed for Himself (or which) was affirmed for Him by His Messenger, and nothing is denied for Allaah, the Mighty and Magnificent, except that which He denied for Himself, was was denied for Him by His Messenger, sallallaahu 'alaihi wa sallaam."[3]

Since there is no one who knows better about Allaah than Allaah, the Most High, (Himself), and there is no one of the creation who knows better about His Creator than Allaah's Messenger, sallallaahu 'alaihi wa sallaam.

The Fourth Principle "To halt with regard to vague terms which are not found to be affirmed or denied textually, in wording or meaning, so further explanation is sought. Then if something false is meant by it, then we declare Allaah free of that and reject it, and if something that is true and something that is not to be denied for Allaah, then it is accepted and the correct terminology as found in the text is to be made clear. And one should call for its usage in place of this vague and newly-introduced wording."[4]

An example of this is the term 'direction.' We halt, neither affirming or denying it, and we ask the one who says it, 'What do you mean by direction?' So if he says, 'I mean a place which contains Him.' Then we say, 'This is something false and Allaah is to be declared free from this, and we reject it.' But if he says, 'That He is unrestrictedly above.' Then we say, 'This is true it is not to be denied for Allaah,' and we accept the meaning from him, and we say, 'However, it is more fitting that you say, 'He is above the heavens,' or 'He is above,' as occurs in the authentic texts.' But as for the term 'direction' then it is vague and a novelty, so it is better to leave it.

The Fifth Principle "Every attribute which is established by an authentic report definitely agrees with sound intellect."[5]

The Sixth Principle "To cut off any hope of reaching the reality of 'how.' As He, the Most High, says:

And they will never compass anything of His knowledge.[6] [7]

The Seventh Principle "The attributes of Allaah, the Mighty and Majestic, are affirmed in detail/specifically, whereas denial is done generally."[8]

So detailed and specific affirmation is, for example, affirming Hearing and Seeing, and the rest of the attributes. As for generalised denial, then like denial of any likeness as in His saying:

There is nothing like unto Him.[9]

The Eighth Principle "Every name confirmed for Allaah, the Mighty and Majestic, is inclusive of an attribute, but the opposite is not the case."[10]

For example, Allaah's name ar-Rahmaan (the Most Merciful) incorporates the attribute of mercy, al-Kareem (The Munificent) incorporates the attribute of munificence and al-Lateef (the Most Gentle and the All-Perceiving) incorporates the attribute of gentleness and being all-perceiving and so on. However, as for His attributes, (such as) His Will, His Coming, His Ascending-then names are not to be derived from them such as, 'The One who Wills,' 'The Comer,' 'The One who Ascended,' etc.

The Ninth Principle "The attributes of Allaah, the Most High, are perfect, containing no deficiency in any sense at all."[11]

The Tenth Principle "Attributes of Allaah, the Mighty and Magnificent, are dhaatiyyah - those pertaining to His Self, and fi'liyyah - those pertaining to His actions, and there is no limit or end to His actions.

And Allaah does what He wills."[12] [13]


NOTES
[1] 'Aqeedatus-Salaf Ashaabul-Hadeeth of as-Saaboonee, p. 4, Majmoo'ul-Fataawaa, 3/3, 4/182, 5/26, 6/38 and 515.
[2] Al-'Aqeedatut0Tadmuriyyah, of Ibn Taymiyyah, p. 55, Al-Jawaab Saheeh Liman Baddala Deenal-Maseeh, by him also, 3/139.
[3] Majmoo'ul-Fataawaa, 5/26.
[4] At-Tadmuriyyah, p. 65, Majmoo'ul-Fataawaa, 5/299, 6/36.
[5] Mukhtasarus-Sawaa'iq al-Mursalah, 1/141 and 253.
[6] Soorah Taa haa (20):110.
[7] Manhaj wa Diraasaat li Aayaatil-Asmaa was-Sifaat, of Muhammad al-Ameen ash-Shanqeetee, p. 26.
[8] Majmoo'ul-Fataawaa, 6/37 and 515.
[9] Soorah Shooraa (42):11.
[10] Badaa'i'ul-Fawaa'id, 1/162 of Ibnul-Qayyim, Al-Qawaa'idul Muthlaa fee Sifaatillaah wa Asmaa'ihil Husnaa, p. 30 of Ibn 'Uthaymain.
[11] Majmoo'ul-Fataawaa, 5/206, Mukhtasarus-Sawaa'iq al-Mursalah, 1/232 and Badaa'i'ul-Fawaa'id, 1/168.
[12] Soorah Ibraaheem (14):27.
[13] Al-Qawaa'idul Muthlaa, p. 30.

[Taken from www.salafipublications.com, under "Manhaj"]

Syarahan oleh Ustaz Abu Farouq Rasul bin Dahri di Masjid Abd Hamid Kg Pasiran

Syarahan berjudul

"Islam Salaf as Salih....?"

oleh

Ustaz Abu Farouq Rasul bin Dahri

(MA, Ummul Qura', Makkah)

di Masjid Abd Hamid Kg Pasiran

Sabtu, 5 Mei 2007

Selepas solat Isya'

• Apa itu Islam dan apa itu Salaf as-Salih?
• Kenapa Salaf as-Salih...?
• Adakah Salaf as-Salih teroris...!?
• Adakah Salaf as-Salih ahli bid'ah...!?
• Adakah Salaf as-Salih itu golongan sesat...!?

Ingin tahu lebih lanjut? Sila hadir beramai-ramai bersama keluarga, saudara-mara dan teman-teman. Semua dipersilakan hadir.

Sila rujuk iklan di akhbar Berita Harian: Jumaat 4 Mei dan Sabtu 5 Mei

Islam Yang Bermanhaj Salaf as-Salih

SILATURRAHMI AKBAR

@ Masjid Abd Hamid Kg Pasiran (Gentle Rd)

Ulama' dan Umara' bersama Umat

Ceramah berjudul

"Islam Yang Bermanhaj Salaf as-Salih"

Oleh Ustaz Abu Farouq Rasul Bin Dahri (hafizahullaah)

Sabtu 5hb Mei 2007

Selepas Solat Isya'

Semua dipersilakan hadir.

Datanglah bersama ahli keluarga, saudara-mara dan sahabat-handai.

Ask him: Where does he take his manhaj from?

It is really strange for a person to claim to be a Salafee when he doesn't contact his fellow Salafee brothers.

So ask him, where does he take his manhaj from?

Salafiyyah: A Leftist Movement?

(In reply to "Brother"'s comment in my previous entry, "Something to think about..")

Brother said:
i think the fact of the matter is in general the Salafi movement brings in a reformist mentality which is refreshing viz a viz the kind of taqlid mentality which unfortunately have befallen the community.

Brother is giving the impression that the taqleed mentality is a recent phenomenom. A point to note is that the taqleed mentality is something that has been going on for ages, such that even the four imams (Aboo Haneefah, Maalik, al-Shaafi'ee and Ahmad rahimahumullaah) worried about it.

We can read the words of the 4 Imams opposing taqleed such as "wa laa tuqallidoonee" (and do not blindly follow me), or in other words that advise us to abandon their opinions in the presence of authentic hadeeths. We can read about it in Shaykh al-Albaanee's book, Sifaat Solaat an-Nabee.

However, if it is being raised to our parents or grandparents (I'm referring to Singapore context.. probably it refers to Malaysia and Indonesia as well.. I'm not too sure..), we would hear them say, "But in the past, my teachers said that if we follow (the madhhab of) al-Shaafi'ee, we should only stick to it and not take from others (i.e. other madhhabs)."

SubhaanAllaah.. it is as though the Deen is only based upon one madhhab! Whereas the Deen is based upon al-Kitaab and as-Sunnah (of course, as understood by the Sahaabahs as they were the Prophet's students, followed by Taabi'een and Taabi' at-Taabi'een radiyAllaahu 'anhum).

Brother said:
however the issue here is - how does this movement position itself in a way that it does not break away from the mainstream or be seen as a leftist which if you look at it rationally is the case today or the perception which surrounds us.

Salafiyyah is a leftist movement? SubhaanAllaah... even if it is true that the Salafiyyah or Salafiyyoon is perceived as a leftist movement, we should know how this perception came about in the first place.

Scenario: A Salafee caller comes to a group of Muslims and inform them that what they are practising is against the Sunnah. He then presented the evidences to the Muslims. Not being able to accept that what they have been practising all these years are incorrect, they oppose the caller, label him a "Wahhabi". And when they are asked "What is Wahhabi?", they'd say, "Oh, Wahhabi is Wahhabi" or they'd say, "Wahhabi is not from Ahlus Sunnah."

So who is being leftist here? Or has it been an effort to marginalise the truth from the people?

Thus, do the Salafiyyoon purposely break away from the mainstream or people who claim to be from the mainstream break the Salafiyyoon away from the mainstream? That is, the Salafiyyoon are being marginalised by people who simply could not accept that what they have been practising is incorrect.

What's more unfortunate is when these people are influential in the community, thus influencing the community to marginalise the Salafiyyoon.

Brother said:
the challenge which we face today is to integrate with the rest of the muslims and showcase to everyone the truth in a matter which would be wildly exceptable and not otherwise.

In addition to what I've mentioned earlier, I believe we all know that integration is a two-way traffic. Take the scenario of a new student coming into class. The class should make him feel welcome while he makes the effort to blend in with his new classmates.

The same goes with the issue of integration into the community.

Didn’t Hasan al-Banna said that “we should come together upon common grounds”?

What is our common ground? Al-Kitaab and as-Sunnah.

But how do we know we are adhering to them the way it should be? Follow the understanding of the Sahaabah, Taabi’een and Taabi’ at-Taabi’een radiyAllaahu a’nhum.

This is the manhaj of the Salaf and this is how we as Muslims should unite, especially if we claim to be Ahl as-Sunnah wa al-Ja’maa’ah.

But many Muslims who “call for coming together upon common grounds” do not adhere to this manhaj, including Hasan al-Banna himself.

To conclude, whatever the issue is, it goes back to manhaj, that is, referring to the manhaj of the Salaf.

Wallaahu a'lam.

Something to think about...

"You see me as one who likes to debate just because I raise a different opinion. In actual fact, you disagree with me and are arguing your point as though you are right and I am wrong."

Something for my Salafee brothers and sisters to think about.. This is one of the main obstacles and challenges that we face in spreading and conveying the Salafee Da'wah.

We are labelled as people who like to debate just because we bring out an opinion or a practice that is contrary to what the common Muslims are holding onto (like placing the hands on the chest and moving the forefinger in tashahhud in prayer) and we affirm it to be true and correct.

Or because we affirm something to be from the Sunnah of the Prophet but the common Muslims are practising contrary to it.

One of the harshest comments that a Salafee would receive is that Salafees think that they are the only ones who are correct while others are wrong.

SubhaanAllaah.. Muslims should read the hadeeth of al-Irbaad bin Sareeyah whereby the Prophet advised us to adhere to his Sunnah and the sunnah of the Rightly-guided Caliphs when we face differences of opinions. (This hadeeth is hasan, reported by Abu Dawood and at-Tirmidhee)

Hence, the Prophet taught us to judge by using his Sunnah.

Which is why in Sharh as-Sunnah, Imam al-Barbahaaree stated that "Islaam is as-Sunnah and as-Sunnah is Islaam, one of the two cannot be uphold without the other (i.e. Islaam cannot be uphold with as-Sunnah and vice versa)."

Let us not be taken aback by their harsh comments.. People tend to be egoistic.. They can't accept that what they've been practising all this while is incorrect..

But we know for sure that the truth lies in the evidences.. the hadeeths and narrations.. which we always bring to support our hujjah..

Regardless of the situation, we bite onto the Sunnah of the Prophet and his Rightly-guided Caliphs with the stregth of our jaws, as advised by the Prophet in the hadeeth of al-Irbaad bin Sareeyah.

Shaykh Rabee' ibn Haadee al-Madkhalee advised us to call to the people with softness and lenience.

While Shaykh Ibn Baaz advised us that this is not the time for harshness.. this is a time for softness, patience and wisdom...

Wallaahu al-Musta'aan.

Narrations and principle to reflect and ponder upon...

إعلموا أن الإسلام هو السنة والسنة هي الإسلام, ولا يقوم أحدهما إلا بالآخر

"Know that Islam is as-Sunnah and as-Sunnah is Islam, and one of the two cannot be uphold without the other (i.e. Islam cannot be uphold except with as-Sunnah and vice versa)."

- Sharh as-Sunnah, al-Imaam al-Barbahaaree

صلوا كما رأيتموني أصلي

"Pray as you see me pray."

- Hadeeth reported by Bukhaaree and Muslim

I say: Every Muslim should ask himself this question: "Have I been abiding by the above-mentioned hadeeth?" That is by striving to perform our prayers just like how the Prophet performed his prayers.

And how can we claim to be practising Muslims when we do not practise the Sunnah? What more upholding the Sunnah?

الجماعة, ما أنا عليه وأصحابي ...

"al-Jamaa'ah, what my Companions and I are upon."

- Hadeeth reported by at-Tirmidhee, al-Haakim and others

خير الناس قرني, ثم الذين يلونهم, ثم الذين يلونهم

"The best of people is my generation (the Sahaabah), then the generation that follows them (Taabi'een), then the generation that follows them (the Taabi' at-Taabi'een)."

- Hadeeth reported by al-Bukhaaree and Muslim

من عمل عملا ليس عليه أمرنا وهو ردٌّ

"Whoever perfoms an act/deed that is not from our command (the religion) shall have it rejected."

- Hadeeth reported by Muslim (5/133), Abu Dawood (no. 4606) and Ahmad (6/73) from 'Aaishah

كل بدعة ضلالة و كل ضلالة في النار

"Every innovation (in religion) is misguidance, and every misguidance is in Hellfire."

- Khutbah al-Haajah, reported by Muslim

قال ابن عمر رضي الله عنهما: كل بدعة ضلالة وأراه الناس حسنة

Ibn 'Umar said (may Allah bless both of them): "Every innovation (in religion) is misguidance even though the people see it as good."

- Reported by Abu Shaamah with the status of hasan

I say: From the above narrations, how can we not walk upon the path of the Sahaabah in practising Islam? What reason do we have for introducing or practising innovations in religion?

Finally, a principle laid down by the scholars, one of whom is the renowned al-Imaam Ibn Katheer:

لو كان خيرا لسبقون إليه

"If an act/deed is good, then the Sahaabah would have preceded us in practising it."

Wallaahu a'lam.

Birthday celebrations: Bid'ah in religion or mu'amalah?

It has come to my attention that some people, in refuting the innovation of birthday celebrations, argue that birthday celebrations fall under the category of mu'amalah or worldly matters. Hence, they conclude that it's permissible to celebrate birthdays.

We know of the principle in fiqh which states that in matters of worship, the origin of it is haram unless there is Shari'i evidence that proves it to be halal.

Hence, if we refer to the fatwa of our mashayikh, they state that birthday celebration is an innovation in religion, as it has no basis in the religion.

"Whoever does something that is not part of the a part of this matter of ours (i.e. Islam), will have it rejected." [Reported by Muslim]

This is even more so if people gathered to recite some dhikr and supplications when celebrating a person's birthday.

However, as I mentioned earlier, there are some people who argue that birthday celebrations do not fall under matters of worship but under mu'amalah or worldly matters.

And they state the fiqh principle that states that in worldly matters (mu'amalah), the origin of it is halal unless there is Shari'i evidence that proves it to be haram.

Hence, they argue that birthday celebration is permissible.

Subhanallah.. didn't they read the fatwa of the mashayikh clearly? Didn't the mashayikh state that birthday celebrations is an imitation of the Jews and the Christians?

Thus, the daleel or Shari'i evidence which prove it to be haram is the hadeeth that states that whoever imitates a people, he is among them.

Hence, my advice to my fellow Muslim brothers and sisters.. abandon birthday celebrations.. we are in no need of it.

Wallahu a'lam.

Mawlid an-Nabee and birthday celebrations are bid'ah (innovations in religion)

This entry will be short.

Mawlid an-Nabee is bid'ah. It is a sunnah of the Shi'ites. (Refer to my entry on 24 March in Malay.)

It was started by the Fatimiyyah who were Shi'ites. This is as mentioned by Shaykh 'Ali Mahfooz, a major scholar of Al-Azhar, in his book "al-Ibda' fil Madari' al-Ibtida' "

Birthday celebrations is also bid'ah. It is not from the practice of Muslims. Rather it came from the Christians.

And we know of the hadeeth which states that "Whoever imitates a people is among them."

Hence, fellow Muslim brothers and sisters, reflect upon ourselves. If we've been celebrating birthdays and Mawlid an-Nabee, leave them.

Below is a link of my previous entries on Mawlid an-Nabee and birthday celebrations.

http://fikrahibnshamsuddeen.blogspot.com/search?q=birthday

Wallahu a'lam.

Readers, your feedback highly appreciated

As-Salaamu 'alaykum wa rahmatullaah.

I would like to take this opportunity to thank readers for visiting this humble blog, in which I seek the satisfaction of Allah (mardaatillaah) in my little effort of spreading the Salafi da'wah, upholding the Sunnah and fighting against bid'ah. My appreciation and gratitude goes out especially to frequent visitors.

For we know of the hadith that says that whoever starts a good sunnah that is followed by others, he gets the rewards of those who follows. Hence, if my entries benefit readers, I get the reward too, wal-hamdu lillaah.

Maashaa-Allaah, it touches me to notice in my counter stating the many visitors to my humble blog.

At times, I do wonder how readers find my blog, my view on it. In other words, I would like to know the feedbacks from visitors and readers.

I do note that I do not have a tagboard where you can easily leave a comment. I do have my own reasons for not having a tagboard.

However, I do hope that readers can spare a few minutes in leaving a comment in any particular entry.

It would be good if you can leave a comment at the end of this entry to give any general feedback on this blog, such as what you hope to see in this blog or anything that I can improve on.

To my brothers and sisters from the Middle-East, especially Saudi Arabia and Egypt, I do hope for some feedbacks and comments from you. Especially if you have something beneficial to share, such as a statement, article or fatwa by any of the mashayikh in your countries, whether it is related to any of my entries or not.

I do hope to receive some feedbacks and comments.

Wallaahu al-Musta'aan.

Wa as-Salaamu 'alaykum wa rahmatullaah.

Ruling on ‘ataaqah or reading Qur’aan for the dead

(Question no.: 83829)

Question:
My father has died, and he was sick for the last four years of his life. He died a month ago at the age of 52. He was sick with heart disease and could not move or walk; he also had diabetes and high blood pressure. I would like to know whether there is anything called ataaqah al-salaah for him. Some of the Shaykhs say that this means getting Shaykhs to read Qur’aan for him, but some people disagree. I would like an answer to this question. Aren’t his sins expiated because of his suffering during the last few years of his life, or should ‘ataaqah salaah be offered for him as they say?.

Answer:
Praise be to Allaah.

Firstly:

Reading Qur’aan is a purely physical act of worship, and it is not permissible to accept payment for reading Qur’aan for the deceased, or to give payment to one who reads, and there is no reward in that case, and the one who takes payment and the one who gives it are both sinning.

Shaykh al-Islam Ibn Taymiyah said: It is not correct to hire someone to read Qur’aan and give the reward for that to the deceased, because that has not been narrated from any of the imams. The scholars said: The one who reads for money will have no reward, so what does he have to give to the deceased? End quote.

The basic principle concerning that is that acts of worship are forbidden; no act of worship should be done unless there is shar’i evidence to show that it is prescribed. Allaah says (interpretation of the meaning):

“And obey Allaah and the Messenger”
[al-Maa’idah 5:92]

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does anything that is not in accordance with this matter of ours will have it rejected.” According to another report: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” This action – hiring someone to read Qur’aan for the dead – is something that it is not known that the Prophet (peace and blessings of Allaah be upon him) or any of his companions did it, and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him) and the worst of matters are those which are innovated. All goodness is in following that which the Messenger (peace and blessings of Allaah be upon him) brought, with the proper intention. Allaah says (interpretation of the meaning):

“And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good‑doer, i.e. performs good deeds totally for Allaah’s sake without any show-off or to gain praise or fame and does them in accordance with the Sunnah of Allaah’s Messenger Muhammad), then he has grasped the most trustworthy handhold”
[Luqmaan 31:22]

“Yes, but whoever submits his face (himself) to Allaah (i.e. follows Allaah’s religion of Islamic Monotheism) and he is a Muhsin then his reward is with his Lord (Allaah), on such shall be no fear, nor shall they grieve”
[al-Baqarah 2:112]

All evil lies in going against that which was brought by the Messenger of Allaah (peace and blessings of Allaah be upon him) and directing one’s intention in any deed to someone or something other than Allaah.

End quote from Fataawa al-Lajnah al-Daa’imah.

There is no basis for this ‘ataaqah in sharee’ah; it is a reprehensible innovation that was not done by the Messenger (peace and blessings of Allaah be upon him) and he did not tell us to do it, and none of his companions (may Allaah be pleased with them) did it either. Whatever is like that, no believer should do it.

Secondly:

What is prescribed is to say du’aa’ for the deceased, and to give charity on his behalf, as Muslim (1631) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When a man dies, all his good deeds come to an end except three: ongoing charity (sadaqah jaariyah), beneficial knowledge, or a righteous son who will pray for him.”

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: This indicates that the reward for du’aa’ will reach the deceased, as will that of charity. As for reading Qur’aan and giving the reward for that to the deceased, offering prayers on his behalf, etc, the view of al-Shaafa’i and the majority of scholars is that this does not reach the deceased. End quote.

See also question no. 12652.

So say a great deal of du’aa’ for your father, and give whatever you can in charity on his behalf; if he did not do Hajj or ‘Umrah and you can do Hajj or ‘Umrah on his behalf, then do that. This is what will benefit him, by Allaah’s leave.

Another way of honouring one’s deceased father is to honour his friends and uphold ties of kinship.

Allaah makes sickness an expiation for His believing slave, and it may also be a means of raising his status, if he is patient and seeks reward thereby. The Prophet (peace and blessings of Allaah be upon him) said: “No hardship, distress, worry or grief befalls a Muslim, not even a thorn that pricks him, but Allaah will expiate some of his sins thereby.” Narrated by al-Bukhaari (5642) and Muslim (2573).

We ask Allaah to have mercy on the deceased Muslims.

And Allaah knows best.

Islam Q&A
http://www.islam-qa.com/index.php?ref=83829&ln=eng

Reading Qur'aan together, giving good deeds to the dead, and al-Mawlid an-Nabawi

Due to the long answer to the question, I will only provide the link:

http://www.islam-qa.com/index.php?ref=70317&ln=eng

Sambutan Maulid Nabi: Sunnah Syi'ah Yang Wajib Ditinggalkan

Panjang benar Ustaz Haji Ali Haji Mohammed, pengerusi Masjid Khadijah dan pengasas Kumpulan Pemulihan Keagamaan (RRG) menulis tentang Maulid Nabi di Berita Harian, 23hb Mac 2007. [http://cyberita.asia1.com.sg/rencana/story/0,3617,92900,00.html?]
(Nota: Cyberita hanya menyimpan arkib selama 6 hari)

Mungkin ada pembaca yang bertanya siapalah saya untuk memberi komentar terhadap artikel yang ditulis oleh Ust Haji Ali. Beliau seorang ustaz, saya masih Talib al-'Ilm (penuntut ilmu), yang belum kuasai bahasa Arab lagi.

Maka ana menjawab, Ustaz Haji Ali memang saya hormati sebagai seorang ustaz yang telah mengasaskan RRG demi memulihkan dan meluruskan pemahaman agama anggota-anggota JI yang telah ditahan ISD.

Namun, dalam hal agama, yang haq tetap haq. Kita dituntut mengikut yang haq walau di mana ia berada. Kita dituntut menegakkan haq, menegakkan kebenaran.

Imam al-Dzahabi pernah berkata tentang Syeikhul Islam Ibnu Taimiyyah:

"Syeikhul Islam memang aku cintai, tetapi kebenaran lebih aku cintai."

Ya, saya masih Talib al-'Ilm tetapi apabila ana mengetahui dan memahami sesuatu yang haq (benar), ana tidak boleh berdiam diri. Ibnu Daqiq al-'Id mengatakan bahawa orang yang menyeru kepada kemungkaran/kebatilan adalah syaitan yang lantang manakala orang yang berdiam terhadap kemungkaran/kebatilan adalah syaitan yang bisu.

Saya sama sekali tidak mahu menjadi syaitan yang bisu. Maka, saya berkewajipan menyampaikan yang haq sekalipun ianya bertentangan dengan apa yang disampaikan oleh seorang ustaz.

Tambahan pula, Maulid Nabi adalah suatu yang bid'ah yang mana masyarakat masih kabur terhadap kenyataan ini, atas sangkaan "ianya adalah perkara yang baik."

Namun, Ibnu Umar pernah berkata: "Setiap bid'ah (dalam agama) adalah sesat, sekalipun orang ramai menganggapnya baik." [1]

Fakta-fakta yang benar yang disebutkan Ust Haji Ali di dalam artikelnya tidak akan saya ulas, seperti kenyataan Imam Suyuti mengenai bolehnya menyambut Maulid Nabi. Saya hanya menyampaikan beberapa fakta yang perlu pembaca ketahui.

1) Asal-usul Sambutan Maulid Nabi
Dalam mengulas tentang sejarah Maulid Nabi, Ustaz Haji Ali hanya menyebutkan tentang Raja Muzaffar menganjurkan sambutan Maulid Nabi secara raksasa.

Saya tak pasti sama ada beliau mengetahui ataupun tidak. Kerajaan Fatimiyyah merupakan yang pertama menganjurkan sambutan Maulid Nabi. Hal ini turut disebutkan dalam fatwa/artikel yang pernah saya baca di lelaman Islam Online [2].

Pendakwah Salafi, Ustaz Abu Faruq Rasul Bin Dahri [3], dalam sebuah kuliahnya, menukil dari kitab Al-Ibdaa' [4] oleh Syeikh Ali Mahfuz, salah seorang Kibaarul-'Ulamaa al-Azhar, yang menyebutkan bahawa Maulid Nabi pertama kali disambut oleh kerajaan Fatimiyyah yang dikenali akan kerosakan 'aqidahnya dan fasad (kekejian).

Mengapa? Kerana kerajaan Fatimiyyah (yang menguasai Mesir) berfahaman Syi'ah! [5]

Bahkan, apabila ada orang yang menentang sambutan Maulid dan menghukumnya bid'ah, orang tersebut akan dilabel "Wahhabi".

Ustaz Rasul menyebutkan bahawa beliau tidak jumpa satu kitab pun oleh Syeikh Muhammad bin 'Abdul-Wahhab yang menyentuh tentang Maulid. Mengapa? Kerana Arab Saudi ketika itu tidak menyambut Maulid, lalu Syeikh Muhammad bin 'Abdul Wahhab tidak menyusahkan dirinya untuk menulis tentangnya.

Malah, Ustaz Rasul meneruskan bahawa yang banyak sambut Maulid adalah di Mesir! Dan ini sudah tentu pengaruh dari kerajaan Fatimiyyah. [6]

Kesimpulannya, siapa yang mula-mula menyambut Maulid? Orang Syi'ah. Jadi, sambutan maulid merupakan sunnah siapa? Sunnah Syi'ah!

Lalu mengapa kita menyambutnya? Kita mengaku beri'tiqad Ahlus Sunnah wal Jama'ah dan menentang fahaman Syi'ah tetapi kita mengamalkan sunnah Syi'ah. Subhanallah..

Kalau kita benar-benar Ahlus Sunnah wal Jama'ah, maka hendaklah kita tinggalkan sambutan Maulid kerana ianya sunnah Syi'ah. Hendaklah kita meninggalkan Barzanji kerana penulisnya seorang Syi'ah. [7]

2) Pendirian sebenar Ibnu Kathir dan Ibnu Rajab terhadap sambutan Maulid
Balik kepada perbincangan, Ustaz Haji Ali ada menukil daripada Imam Ibnu Kathir dan Imam Ibnu Rajab seolah-olah mereka menyetujui sambutan Maulid.Hal ini boleh menimbulkan kekeliruan.

Walaupun saya tidak dapat menukil daripada kitab-kitab mereka (kerana keterbatasan ilmu dan sumber), apa yang dapat saya katakan ialah kedua-dua Imam Ibnu Kathir dan Imam Ibnu Rajab merupakan ulama Salafi yang tegas terhadap bid'ah.

Malah, Imam Ibnu Kathir menegaskan, antaranya di dalam kitab tafsirnya, kaedah syari'i yang berbunyi "Lau kaana khairan lasabaqoona ilaihi". Jika sesuatu amalan itu baik, nescaya mereka (para Sahabat) akan mendahului kita dalam mengamalkannya.

Lalu bagaimana mungkin kedua imam tersebut menyetujui sambutan Maulid?

Hujjah-hujjah yang sebenarnya masuk akal tetapi tidak difahami oleh orang ramai
Syeikh Muhammad ibn Salih al-Uthaymeen ada menerangkan bahawa sesuatu amalan itu, jika ianya tidak dikhususkan Nabi akan caranya, waktunya, tempatnya dan bilangannya, nescaya bukan hak kita untuk mengkhususkannya.

Akan tetapi, dalam sambutan Maulid, kita akan dapati sebahagian Muslim mengkhususkan cara tertentu dalam mengamalkannya. Maka ianya bid'ah.

Begitu juga, hujjah ramai orang bahawa mereka menyambut Maulid atas dasar cinta kepada Nabi.

Lalu saya jawab, mengapa dari dulu sampai sekarang masih tak berjanggut? Mengapa masih isbal[8]? Bukankah ada perintah dari Nabi menyuruh kita memelihara janggut dan tidak isbal?

Tidak kira sama ada kita mentafsirkannya sebagai wajib atau sunat. Pokoknya, Nabi mengamalkannya dan memerintahkannya. Maka, kita yang mengaku umat Muhammad dan mencinta Baginda seharusnya mengamalkannya atas dasar cinta tanpa menghiraukan sama ada ianya wajib atau sunat.

Menzahirkan cinta kita kepada Nabi Muhammad adalah dengan mengamalkan Sunnahnya. Dan sudah tentu kita mengamalkan Sunnah yang Sahih.

Apakah kita telah teliti sama ada 'aqidah kita bertepatan dengan 'aqidah Nabi dan para Sahabat?
Adakah kita telah teliti ibadah kita menepati Sunnah Nabi yang Sahih?

Lalu, apakah kita benar dalam mengaku kita mencintai Nabi Muhammad sallAllahu 'alayhi wa sallam?

Renungkanlah dan muhasabahlah diri. Moga kita diberi hidayah dari Allah subhanahu wa ta'ala.

Wallahu al-Musta'an.

__________________

Nota kaki:
[1] Riwayat Abu Syamah dengan sanad hasan. Imam Abu Syamah seorang ulama hadith bermadzhab Syafi'i.

[2] Saya dan para saudara Salafi yang lain sama sekali tidak menyetujui lelaman Islam Online yang diasaskan oleh Dr Yusuf al-Qaradawi kerana kami menentang 'aqidah beliau.

[3] Di sini, tanpa rasa takut, saya mengakui sebagai murid Ustaz Rasul Dahri hafizahullah, walaupun saya boleh disifatkan sebagai antara murid beliau yang baru. Secara rasmi, saya hanya mula mengikuti kuliah beliau semenjak Syawal lalu, namun sudah lama juga saya mengenali namanya dan usahanya menyeru kepada da'wah Salafi, kepada Manhaj Salaf.

Ya, saya akui bahawa saya tahu beliau dilarang memberi ceramah di masjid-masjid dan persatuan-persatuan di Singapura. Namun, saya juga tahu da'wah beliau adalah da'wah yang benar dan saya menyokong beliau dan akan membelanya sedaya upaya. Dan saya bersyukur kepada Allah ta'ala kerana memungkinkan saya menuntut ilmu daripadanya.

Maka, barangsiapa yang menuduh Ustaz Rasul sebagai sesat atau membawa ajaran yang menyeleweng, sila bawakan bukti. Telah lama beliau meminta ditunjukkan "kesesatannya" tetapi tiada seorang pun yang tampil.

[4] Saya tidak ingat judulnya yang panjang.

[5] Bahkan, sejarah menyebutkan bahawa Universiti Al-Azhar asalnya ditubuhkan oleh kerajaan Fatimiyyah sebagai institusi penyebaran fahaman Syi'ah. Saya tak dapat tukil dari mana saya baca, mohon maaf.

[6] Ayat "Dan ini sudah tentu pengaruh dari kerajaan Fatimiyyah" adalah kata-kata saya sendiri.

[7] Malah, di dalam Barzanji terdapat unsur-unsur syirik. Rujuk kepada vcd Ust Rasul, "Kemungkaran dalam Barzanji".

[8] Isbal ialah memakai seluar atau kain melebihi buku lali.

Contoh kemungkaran dalam kenduri tahlil

Artikel sebelum ini sebenarnya mendedahkan satu lagi kemungkaran dalam kenduri tahlil. Yang mana, bagi kita yang biasa atau pernah mengamalkan kenduri tahlil, antara bacaan yang akhir-akhir dibaca ialah 3 Qul, di mana antara satu surah dengan surah yang berikutnya akan dibaca tahlil dan takbir, yakni "Laa ilaaha illAllaahu wAllaahu Akbar".

Nah, artikel sebelum ini telah membuktikan ianya tidak mempunyai dasar dalam Sunnah yang sahih dan tidak pula diamalkan oleh para Sahabat. Justeru ianya bid'ah.

Antara perkara yang saya secara peribadi anggap lucu ialah masyarakat Melayu Islam, khususnya di Singapura, Malaysia dan Indonesia, mengaku bermadzhab Syafi'i.

Bahkan ada yang mengaku amalan kenduri tahlil ini adalah dari madzhab Syafi'i!

SubhanAllah.. mungkin mereka belum pernah membaca sebuah riwayat bahawa Imam Syafi'i rahimahullaah pernah melarikan diri dari kota Basrah kerana di situ terdapat sekumpulan manusia yang mengamalkan suatu amalan yang diada-adakan di dalam agama yang dinamakan "tahlilan" (yakni kenduri/majlis tahlil).

SubhanAllah.. Imam Syafi'i larikan diri dari kota Basrah kerana tidak mahu syubhat sedikit pun dengan bid'ah tersebut. Beliau larikan diri dari bid'ah tersebut.

Akan tetapi, masyarakat Melayu Islam yang mengaku bermadzhab Syafi'i bukan melarikan diri dari bid'ah tersebut tetapi "lari" untuk menghadiri majlis tersebut kerana "menganggapnya baik".

SubhanAllah..

Perlu kita ketahui bahawa Ibnu Umar radhiyAllahu 'anhu pernah berkata:
"Setiap bid'ah (dalam agama) adalah sesat, sekalipun orang ramai menganggapnya baik."

Athar ini diriwayatkan oleh Abu Syamah dengan sanad hasan.

Siapakah Imam Abu Syamah rahimahullah? Beliau seorang ahli hadith yang bermadzhab Syafi'i.

Lalu mengapa kita yang mengaku bermadzhab Syafi'i tidak mahu mengambil athar Ibnu Umar yang diriwayatkannya, lalu menetapkan dengan tegas bahawa setiap bid'ah dalam agama adalah sesat dan akan bawa ke neraka?

Kalau mungkin ada daripada kita yang belum mengetahui athar tersebut, maka sekarang kita telah ketahui. Lalu nilailah.

Wallahu a'lam.

Saying takbeer from Soorat al-Duha to Soorat al-Naas

[Question no. 82762]

Question:
Is it permissible to say tahleel (laa ilaaha ill-Allaah) and takbeer (Allaahu akbar) from after Soorat al-Duha until Soorat al-Naas? Is that proven from the Messenger (peace and blessings of Allaah be upon him) or the Sahaabah or Taabi’een?.

Answer:
Praise be to Allaah.

Firstly:

The scholars differed concerning the ruling on saying takbeer after every soorah from Soorat al-Duha to al-Naas. Imam Ahmad regarded it as mustahabb but the other imams differed with him. There is another report from Imam Ahmad which is in accordance with the view of the majority. The correct view is that it is not prescribed to say takbeer, and this is not proven in any marfoo’ hadeeth from the Prophet (peace and blessings of Allaah be upon him). There is also no saheeh report about this takbeer from any of the Sahaabah (may Allaah be pleased with them), rather it was proven from some of the qurraa’ (reciters) of the people of Makkah.

It was narrated that ‘Ikrimah ibn Sulaymaan said: I recited to Ismaa’eel ibn ‘Abd-Allaah ibn Constantine, and when I reached Wa’l-duha (i.e., Soorat al-Duha), he said to me: Say takbeer, say takbeer at the end of every soorah until you complete (the Qur’aan). ‘Abd-Allaah ibn Katheer told him that he recited to Mujaahid and he told him to do that, and Mujaahid told him that Ibn ‘Abbaas had told him to do that, and Ibn ‘Abbaas told him that Ubayy ibn Ka’b told him to do that, and Ubayy ibn Ka’b told him that the Prophet (peace and blessings of Allaah be upon him) told him to do that.
Narrated by al-Haakim in al-Mustadrak (3/304).

This hadeeth is da’eef (weak). Its isnaad includes Ahmad ibn Muhammad ibn ‘Abd-Allaah ibn Abi Bazzah al-Muqri’. Abu Haatim said: His hadeeth is da’eef (weak) and I will not narrate from him. Al-‘Aqeeli said: His hadeeth is munkar (odd). Al-Dhahabi said: This is a ghareeb (strange) hadeeth, and it is one of the hadeeth of al-Bazzi that were regarded as munkar. Abu Haatim said: This is munkar. And he said: Al-Haakim regarded his hadeeth about takbeer as saheeh, but it is munkar.

See: al-Du’afa’ by al-‘Aqeeli (1/127); and Mizaan al-I’tidaal (1/144, 145) and Siyar A’laam al-Nubala’ (12/51), both by Imam al-Dhahabi.

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

Ahmad regarded it is mustahabb to say takbeer from the beginning of Soorat al-Duha until the end of the Qur’aan. This was mentioned by Ibn Tameem and others, and this is the recitation of the people of Makkah, which al-Bazzi took from Ibn Katheer, and Ibn Katheer took it from Mujaahid, and Mujaahid took it from Ibn ‘Abbaas, and Ibn ‘Abbaas took it from Ubayy ibn Ka’b, and Ubayy ibn Ka’b took it from the Prophet (peace and blessings of Allaah be upon him). A number of them narrated that, including al-Baghawi in his Tafseer, and the reason for that is that the Wahy (revelation) ceased.

This is a ghareeb hadeeth, reported by Ahmad ibn Muhammad ibn ‘Abd-Allaah al-Bazzi, who is sound with regard to recitation but da’eef (weak) with regard to hadeeth.

Ibn Haatim al-Raazi said: This is a munkar hadeeth.

It was also narrated from him – i.e., Imam Ahmad – that there should be no takbeer, as is the view of all reciters. End quote.

Al-Adaab al-Shar’iyyah (2/295, 296).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a group who gathered to read the entire Qur’aan (khatmah) and they were reading to ‘Aasim and Abu ‘Amr. When they reached Soorat al-Duha, they did not say Laa ilaaha ill-Allaah or Allaahu akbar, until they reached the end of the Qur’aan. Is what they did better or not? Is the hadeeth which is narrated about saying tahleel and takbeer saheeh and mutawaatir, or not?

He replied:

Praise be to Allaah. Yes, if they recited in accordance with a recitation other than that of Ibn Katheer, their not doing that is better, and is in fact what is prescribed and is Sunnah. These imams of recitation did not say takbeer either at the beginning of the soorahs or at the ends. If it is acceptable to say that Ibn Katheer narrated the takbeer from the Messenger of Allaah (peace and blessings of Allaah be upon him), it is acceptable for others to say that these people narrated the omission of that from the Messenger of Allaah (peace and blessings of Allaah be upon him) too. It is not possible that the recitation of the majority that was narrated by more people than the recitation of Ibn Katheer omitted something enjoined by the Messenger of Allaah (peace and blessings of Allaah be upon him), because those who narrated mutawaatir reports could not have concealed something for which there was good reason to narrate it. The one who accepts that the Messenger of Allaah (peace and blessings of Allaah be upon him) told the majority of reciters to add an extra takbeer then they disobeyed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) and failed to do what he had commanded them to do, deserves to be punished severely as a deterrent to him and others like him.

With regard to the takbeer, the one who says that it is part of the Qur’aan has gone astray according to scholarly consensus and must be asked to repent; if he repents, all well and good, otherwise he should be executed. How could the one who does not recite it be denounced for not reciting it? The one who regard a person who does not say this takbeer as an innovator or one who goes against the Sunnah or a sinner, is closer to kufr than Islam and should be punished; indeed if he insists on that after having the proof explained to him, then he should be executed.

If we assume [?] that the Prophet (peace and blessings of Allaah be upon him) told some of those who recited it to say takbeer, then at most this indicates that it is permissible or mustahabb. If it were obligatory, the majority of reciters would not have neglected it and the imams of the Muslims would not have agreed that it is not obligatory. But none of the imams narrated that the takbeer is obligatory, rather the most that anyone who reads according to the recitation of Ibn Katheer can say is that it is mustahabb. This is unlike the Basmalah, recitation of which is obligatory according to those who regard it as part of the Qur’aan, but despite that the reciters allow not reciting it if one does not want to use it as a break between one soorah and another. So how could it not be allowed to omit the takbeer, which is not part of the Qur’aan? End quote.

Majmoo’ al-Fataawa (13/417-419)

And he (may Allaah have mercy on him) said:

The takbeer that is narrated from Ibn Katheer is not narrated with an isnad from the Prophet (peace and blessings of Allaah be upon him), and no one attributed it to the Prophet (peace and blessings of Allaah be upon him) except al-Bazzi, who thus went against all those who narrated it, as they only narrated it as something optional that was done by some of those who came after the Prophet (peace and blessings of Allaah be upon him), and he was the only one who attributed it to the Prophet (peace and blessings of Allaah be upon him). His transmission was regarded as da’eef (weak) by the specialists in hadeeth and biography among the scholars of recitation and hadeeth, as was mentioned by more than one of the scholars. End quote.

Majmoo’ al-Fataawa (17/130).

Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:

Some of the reciters of Qur’aan separate one soorah from another by saying Allaahu akbar instead of the basmalah. Is that permissible, and is there any evidence for it?

He replied:

This is contrary to what the Sahaabah (may Allaah be pleased with them) did, who separated one soorah from another by saying Bismillaah il-Rahmaan il-Raheem, and it is contrary to the scholarly view that the soorahs of the Qur’aan should not be separated by takbeer throughout the Qur’aan.

At the very most, there are some reciters who regard it as mustahabb for a person to say takbeer when he finishes every soorah from al-Duha to the end of the Qur’aan, along with the Basmalah between every two soorahs. But the correct view is that this is not Sunnah, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). Based on this, what is prescribed is to separate one soorah from another by saying the Basmalah, Bismillaah il-Rahmaan il-Raheem, except in the case of Soorat Baraa’ah (al-Tawbah), as there is no Basmalah between al-Anfaal and it. End quote.

Fataawa Islamiyyah (4/48).

Shaykh Bakr Abu Zayd (may Allaah preserve him) mentions in his Book Bida’ al-Qurraa’ (p. 27) seven things that have to do reading the entire Qur’aan, of which we may mention:

Saying takbeer at the end of Soorat al-Duha until the end of Soorat al-Naas, both when praying and otherwise.

Then he said:

There are no saheeh reports about these seven things from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them). Most of that which is narrated about some of them cannot be taken as evidence. The correct view is that none of these things are prescribed in sharee’ah. End quote.

The Shaykh of the reciters in al-Madeenah al-Munawwarah, Shaykh Ibraaheem al-Akhdar, has written an essay entitled Takbeer al-Khatam bayna al-Qurraa’ wa’l-Muhadditheen, at the end of
which he says:

From the above discussion of the reports, examination of their isnaads and biographies of their narrators, we could not find anything but the report of al-Bazzi – as the scholars said – and it is a report whose isnaad is filled with weak and majrooh narrators, and there is no other report apart from the report of al-Bazzi. This was stated clearly by many scholars of reports, although some of the most famous reciters, such as Ibn Mujaahid in his book al-Sab’ah, did not narrate the takbeer, and neither did Abu’l-Qaasim al-Hudhali in his book al-Kaamil. This indicates that the report was not proven in their view. And Allaah knows best.

A Sunnah cannot be established by means of such a report, rather it is better not to do that, whether it is mentioned in the report of al-Bazzi or the report of anyone else. That is so as to protect the Book of Allaah and to keep out of it anything that is not part of it, whether it is thought to be Sunnah or not. Praise be to Allaah, the Lord of the Worlds. End quote.

Secondly:

Many reasons for this takbeer have been mentioned, the most well known of which is that the Revelation to the Prophet (peace and blessings of Allaah be upon him) ceased for a while, and when it resumed after that, the first thing that was revealed was Soorat al-Duha, in which it says (interpretation of the meaning): “Your Lord (O Muhammad صلى الله عليه وسلم) has neither forsaken you nor hates you” [al-Duha 93:3], and he said takbeer in joy at that. Even if this is saheeh, it does not indicate that it is mustahabb to say takbeer as suggested by some scholars of recitation, for several reasons:

1. It does not indicate that takbeer is to be said after every recitation of the soorah.
2. It does not indicate that takbeer is to be said until Soorat al-Naas.
3. The takbeer was said only once, because of the Revelation resuming after it had ceased for a while.
4. The other soorahs do not have the same content as Soorat al-Duha.

Moreover, this report does not have any saheeh isnaad, or even any da’eef (weak) one.

Imam Ibn Katheer (may Allaah have mercy on him) said:

With regard to saying takbeer after Soorat al-Duha, the reciters said that when the revelation was late in coming to the Messenger of Allaah (peace and blessings of Allaah be upon him), and that went on for a while, then the angel came to him and brought the words (interpretation of the meaning): “By the forenoon (after sunrise). By the night when it darkens (and stands still)” [al-Duha 93:1-2], he said takbeer out of joy and happiness.

But this was not narrated with any isnaad that can be judged to be saheeh or da’eef. And Allaah knows best.

Tafseer Ibn Katheer (8/423).

And Allaah knows best.

Islam Q&A
http://www.islam-qa.com/index.php?ref=82762&ln=eng