Tuesday, November 1, 2016

Pengumuman/Notice - Pembatalan Kelas/Cancellation of Saturday morning lesson

Bismillaah walhamdulillaah was solaatu was salaam 'alaa Rasuulillaah, wa 'alaa aalihi wa sohbihi wa manittaba'a hudaah,
wa ba'd

Assalaamu 'alaykum wa rahmatullaah,

Ikhwah dan Akhawat,
Dimaklumkan kelas Syarah Hisnul Muslim (Selasa 1hb November 2016), ditiadakan kerana saya ada undangan ke Majlis khusus.
Kelas akan diadakan semula seperti biasa, pada Selasa berikutnya, 8h November, Insyaa Allah. Dengan memohon maaf, diharapkan agar ikhwah dan akhawaat dapat membantu menyampaikan pemakluman ini kepada para peserta yang lain

"Important Lessons for Every Muslim" is cancelled this Saturday 5th November 2016, as I will be attending "Muzakarah Haji"/"Discussion of Pilgrimage" on that day, 8.00am to 12.30pm.
My apologies and I hope my valuable brothers and sisters in Imaan will help to relay this message to other participants.

Baarakallaahu feekum.   

Wednesday, August 31, 2016

Jadual Kelas-kelas Pengajian 2016/Lessons 2016

Dikemaskini pada/Updated on 12.10.2016

[Kursus Umrah baru, akan dimulakan pada 23.10.2016 - masih ada tempat kosong untuk keberangkatan 09.12.2016 bersama saya. Walhamdulillaah hampir 2 bas]



Ahad pagi Kursus Haji anjuran Hamidah Travel bimbingan Ustaz Hamzah bin Jummat akan dimulakan semula pada  23.10.2016 di Salsabil keberangkatan 13hari Umrah (Makkah & Madinah) bersama Ustaz Hamzah pada 9hb Dis  – 20 Dis 2016 Insyaa Allaah. 
Ahad 5-6.30 ptg Masjid Siglap DQ – Aqidah; Peristiwa Kiamat. Fiqh Panduan Musafir. 
Semoga bermanfaat Dunia dan Akhirat.


MASJID KAMPUNG SIGLAP
Monday Night &
Saturday Morning - Main Prayer Hall (Male/Female)
Sunday 2.30pm (DQ Building 2nd Floor Classroom 3 & 4)
Ahad 5 ptg (Bangunan Darul Quran, Tgkt 2, Bilik Darjah 3 & 4)
451, Marine Parade Road

Singapore 449283
Tel: 6243 7060/61

Masjid Ar-Raudhah (di tingkat 2 Dewan Halijah)
30, Bukit Batok East Ave 2
Singapore 659919
Tel: 6899 5840
Masjid al-Firdaus
(Bilik Darjah 2)
11 Jalan Ibadat off Choa Chu Kang Road
Singapore 698955
Tel: 6764 6334
   
Masjid An-Nadhah
Dewan Solat Utama Muslimin/Muslimah
9A Bishan Street 14
Singapore 579786
Tel: 6354 3138
 

Kursus Haji anjuran Hamidah Travel tel:63965108
Salsabil – 455A Changi Rd






Tuesday, August 30, 2016

The Three Categories of Tawhied - al-Hafiz Ibn Mandah (died 395H)

As we have understood, from the teachings of Salafussolih, our pious predecessors, among them al-Qadi AbuYusuf (d: 182H), Ibn Battah al-‘Ukbariy (d: 387H), al-Hafiz Ibn Mandah (d: 395H) and others, at-Tawhied is classified into 3 categories; ar-Rububiyah, al-Uluhiyah and al-Asma’ wa as-Sifat.

This article is a clear refutation against the false claims that Ibn Taimiyah (died: 728H) was the first person to introduce this categorization of at-Tawheed and it is not from the teachings of Salafussolih.

Statements made by Pious Predecessor Scholars (a-immat as-Salaf) - Ibn Mandah

al-Imam al-Hafiz Abi ‘Abdillah Muhammad bin Is-haq bin Yahya Ibn Mandah (died: 395H) in his book “Kitab at-Tauhied wa Ma‘rifati Asma-illaah ‘Azza wa Jalla wa Sifaatihi ‘ala al-Ittifaq wa at-Tafarrud”– The Book of Tawhied and Knowing the Names of Allah the Exalted and His Attributes….


“كتاب التوحيد و معرفة أسماء الله و صفاته...”

He listed the content of his book as follows: (without order/sequence - related to Rububiyah)

“ذِكْرُ ما وصف الله عز و جل به نفسه و دل على وحدانيته...”

”ذكر ما يستدل به أولوا الألباب من الآيات الواضحة التي جعلها الله دليلا لعباده من خلقه على معرفته وحدانيته من انتظام صنعته و بدائع حكمته في خلق السماوات و الأرض

The mentioning of what Allah attributed to His Divine Being and it simultaneously provides evidences to His Oneness”.

The mentioning of what the Wisemen use as evidences of Clear Signs, that these clear signs are being cited by Allah as a proof for His servants in order for them to know Him, that He is the Sole

Creator as evidently clear from His perfectly organised Creations and incomparable Wisdom in the Creation of the Skies and the Earth

From the content of his book : (in conjunction with Uluhiyah)

“ذِكْرُ معرفة أسماء الله عز و جل الحسنة التي تسمى بها و أظهرها لعباده للمعرفة و الدعاء و الذكر...”

The mentioning of the knowledge with regards to Allah’s Good Names, the Most Glorified and Exalted, attributed to Him and He presented them (these Names to His servants) for them to know Him, supplicate to Him and do remembrance of Him.

From the content of his book : (related to Asma’ wa Sifat)

“ذِكْرُ معرفة صفات الله عز و جل التي وصف بها نفسه و أنزل بها كتابه و أخبر بها الرسول على سبيل الوصف لربه عز و جل مبينا ذلك لأمته”

The mentioning of the knowledge with regards to Allah’s Attributes, He attributed to Himself and He revealed them in His Book and attributed to Him by the Messenger in a descriptive manner to his people (ummah).


The Three Categories of Tawhied - al-Qadi Abu Yusuf (died 182H)

As we have understood, from the teachings of Salafussolih, our pious predecessors, among them al-Qadi Abu Yusuf (d: 182H), Ibn Battah al-‘Ukbariy (d: 387H), al-Hafiz Ibn Mandah (d: 395H) and others, at-Tawhied is classified into 3 categories; ar-Rububiyah, al-Uluhiyah and al-Asma’ wa as-Sifat.

This article is a clear refutation against the false claims that Ibn Taimiyah (died: 728H) was the first person to introduce this categorization of at-Tawheed and it is not from the teachings of Salafussolih.

Statements made by Pious Predecessor Scholars (a-immat as-Salaf) - Abu Yusuf

al-Qadi Abu Yusuf (d: 182H), Ya‘qub bin Ibrahim bin Habieb al-Koufiy, was the companion and disciple of Imam Abu Haniefah (w: 150H).

Narrated by Ibn Mandah (d:395H) in his book “Kitab at-Tauhied”: Muhammad bin Abie Ja‘far as-Sarkhasiy narrated to me and he narrated from Muhammad bin Salamah al-al-Balkhiy, who narrated from Bisyrun bin al-Walied al-Qadi, who narrated that al-Qadi Abu Yusuf said:

“ليس التوحيد بالقياس ألم تسمع إلى قول الله عز و جل في الآيات التي يصف بها نفسه أنه عالم قادر قوي مالك ولم يقل: إني عالم قادر لعلة كذا أقدر بسبب كذا أعلم، بهذا المعنى أملك... فلذلك لا يجوز القياس في لتوحيد، و لا يعرف إلا بأسمائه ، و لا يوصف إلا بصفاته و قد قال الله في كتابه:

“Matters of at-Tawhied are not based on analogy. Didn’t you hear that He, the Exalted, in a number of verses (of the Quran) when He describes Himself, that He is The All-Knowing, Powerful who does as He wishes, Almighty, Sovereign and He didn’t say: I know and decree because of such and such factors, I’m Almighty due to such reasons, I possess Sovereign because of so and so. Hence, Analogy is not allowed in matters of at-Tawhied. He is not known except with His Names and not described save that of His Attributes He Himself described.

He the Exalted and Most Glorified clarified (meaning):

{O you mankind! Worship your Lord, Who created you and those who came before you, that you may attain righteousness} (al-Baqarah: 21)
{Do they see nothing in the government of the heavens and the earth and all that Allah hath created? (Do they not see) it may be that their term is drawing near to an end} (al-A‘raaf: 185)
{Behold! In the creation of the heavens and the earth; in the alternation of the Night and the Day;  in the sailing of the ships through the Ocean….}” (al-Baqarah: 164)

Abu Yusuf elaborated further:

“Allah didn’t say: {See how knowledgeable I am and how Powerful I am to do as I wish and also how I create}. Instead He said: {See how I created} then

He said (meaning):
{It is Allah Who creates you and takes your souls at death…} (an-Nahl: 70)
He also said (meaning):
{As also in your own selves: will ye not then see?} (adz-Dzaariyaat: 21)
“Meaning, let it be known to you that there is a Lord managing all these things. He turns them into this and that, makes them appear and return them (to their origin) and that you o mankind are created and what you own are created for you too. Allah only directed His creations to the (amazing) Creation, so that they know that there is a Lord for them, worthy to be worshipped and to be obeyed alone and for them to know that He created them and they didn’t come to live haphazardly or out of chance or coincidentally, then He named Himself: {I’m ar-Rahman, I am ar-Rahiem, I’m The Creator, I’m al-Qaadir (the Powerful) and I’m al-Maalik (the Sovereign)}. That is; The One who created you called al-Maalik al-Qaadir, I am Allah, ar-Rahman ar-Rahiem by these I’m described”

 Abu Yusuf then continued:

“Allah is known through His Signs, His Creations and His Attributes as well as His Names as He Himself attributed in His Book and whatever Rasul delivered to mankind.”

Then Abu Yusuf explained further:

“Indeed Allah created you, He made in yourselves the means and your limbs, whereby some of them incapable of doing what some others can. He transforms you from one stage to another so that you are aware that indeed you have a Lord and He made you, your very own self is a burden of proof upon you, that you know Him by knowing His creations and then

He describes Himself (meaning):
{I am ar-Rabb (the Sovereign Governer and Manager of all affairs), I am ar-Rahman, I am Allah, I am al-Qaadir, I am al-Maalik},
He the Exalted said (meaning):
{Say: "Call upon Allah, or call upon Rahman: by whatever name you call upon Him, (it is well): for to Him belong the Most Beautiful names...} (al-Israa: 110)
He also said (meaning):
{The most beautiful names belong to Allah: so call on Him by them; but shun such men as use profanity in His names...} (al-A‘raaf: 180)
He also said (meaning):
{To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory; and He is the Exalted in Might, the Wise} (al-Hasyr: 24)

Therefore, He commanded us to attribute Oneness to Him and His Oneness is not by means of analogy. Because analogy is only applicable for a comparative thing, between 2 similar or alike things and Allah is Pure and Chaste, free from any form of similarities, likeness or resemblance, Most High is He the Best to Create.”

Then, Abu Yusuf went on:

“How can at-Tawhied – the Oneness of Allah, ever be known by analogy, when He is The Creator of Creations, contrary to creations, there is nothing like unto Him, The Most Giving Most High. He commanded you to believe in everything that His Messenger brought forth

He said:
{Say: "O men! I am sent unto you all, as the Messenger of Allah, to Whom belongeth the dominion of the heavens and the earth: thereis no god but He: it is He that giveth both life and death. So believe in Allah and His Messenger, the unlettered Prophet, who believed in Allah and His Words: follow him that (so) ye may be guided} (al-A‘raaf: 158)

Allah made it an obligation upon you to follow, listen and obey him (the Prophet), such that if the ummah is allowed to search and acquire at-Tawhied and Faith/Iman by means of their analogy or mental faculty and desires, certainly they will go astray and misquided.

Didn’t you hear the Words of Allah (meaning):
{If the Truth had been in accord with their desires, truly the heavens and the earth, and all beings therein would have been in confusion and corruption!...} (al-Mukminuun: 71)
Do understand deeply the interpretation of that.

The Three Categories of Tawhied - Ibn Battah al-‘Ukbariy (died 387H)

As we have understood, from the teachings of Salafussolih, our pious predecessors, among them al-Qadi AbuYusuf (d: 182H), Ibn Battah al-‘Ukbariy (d: 387H), al-Hafiz Ibn Mandah (d: 395H) and others, at-Tawhied is classified into 3 categories; ar-Rububiyah, al-Uluhiyah and al-Asma’ wa as-Sifat.

This article is a clear refutation against the false claims that Ibn Taimiyah (died: 728H) was the first person to introduce this categorization of at-Tawheed and it is not from the teachings of Salafussolih.

Statements made by Pious Predecessor Scholars (a-immat as-Salaf) - Ibn Battah


Abu ‘Abdillah, ‘Ubaidillah bin Muhammad Ibn Battah al-‘Ukbariy (died: 387H) in his book “al-Ibanah ‘an Syarie‘ati al-Firqah an-Najiyah wa Mujanabati al-Firaq al-Madzmumah” (Clarification of the Syarie‘ah of the Saved Sect and Avoiding the Condemned Groups)

“الإبانة عن شريعة الفرقة الناجية و مجانبة الفرق المذمومة”

”ذلك أن أصل الإيمان بالله الذي يجب على الخلق اعتقاده في إثبات الإيمان به ثلاثة أشياء:

…the foundation of Iman (i.e. Belief in Allah) that every servant is obligated to believe in, so as to validate his iman in Him, comprises these 3 things;

أحدها: أن يعتقد العبد ربانيته ليكون بذلك مباينا لمذهب أهل التعطيل الذين لا يثبتون صانعا

Firstly: the servant is to believe in His Rabbaniyah (Rububiyah) i.e. His Sovereignty (Power over everything) and thus clears himself away from the Ideology of Ahlu at-Ta‘tiel (make God devoid of attributes) those who deny the Existence of a Creator

و الثاني :أن يعتقد وحدانيته ليكون بذلك مباينا لمذهب أهل الشرك الذين أقروا بالصانع و أشركوا معه في العبادة غيره

Secondly: and to believe in His Wihdaniyah (Oneness - Uluhiyah) i.e. His Godship that none is to be worshipped except Him and thus saves himself away from the Ideology of the Musyrikien who believe in the Creator but associate others with Allah as Deities

و الثالث :أن يعتقده موصوفا بالصفات التي لا يجوز إلا أن يكون موصوفا بها من العلم و القدرة و الحكمة و سائر ما وصف به نفسه في كتابه، إذ قد علمنا أن كثيرا ممن يقر به و يوحده بالقول المطلق قد يلحد في صفاته فيكون إلحاده في صفاته قادحا في توحيده و لأنا نجد الله تعالى قد خاطب عباده بدعائهم إلى اعتقاد كل واحدة من هذه الثلاث و الإيمان بها

Thirdly: and to believe in Him as having specific Attributes appropriate and suitable only to His Divine Supreme Being of Perfect Infinite Knowledge, Willpower and Wisdom (attributed only to Him – no comparison) and every other Attribute that He attributed to Himself in His Book (the Quran), since we know that many among those who believe in Him as The Creator and worship Him alone, at surface value, do fall into heresy and blasphemy with regards to believing in His Attributes, thus this form of heresy in matters pertaining to His Attributes is considered a flaw in his Tauhied (believing in the Oneness of Allah). Apart from that, we knew that Allah commanded His servants to believe in each and every one of these three.


Saturday, August 20, 2016

Exclusivist is a disturbing term with harmful implications

In the Name of Allah the Most Gracious Most Merciful,
Peace and blessings be upon the Messenger of Allah, Muhammad, the Seal of Prophethood and upon his family, companions and true followers.

Dear readers,
Recently, a new term or name calling has emerged: "exclusivist". A "label" used by some to call Muslim preachers who, as they claimed, spread exclusivist preachings and are dangerous to a multi-religious society.

However, as a muslim, this term in itself is a harmful term if not properly and carefully defined. 

The word exclusivist is not found in some online dictionaries. Nevertheless some explain it's meaning as:
"Exclusivism is the practice of being exclusive; mentality characterized by the disregard for opinions and ideas other than one's own, or the practice of organizing entities into groups by excluding those entities which possess certain traits. "

Religious exclusivism asserts that one religion is true and that all others are in error.
[https://en.m.wikipedia.org/wiki/Exclusivism]

In brief, this may imply that;
1. if a  muslim preacher teaches you, as a muslim, you should worship Allaah alone, the only God who has the right to be worshipped and all other deities are false, he is an exclusivist, a danger to religious harmony. Yet, this is the very essential condition to be a muslim, as one is not a muslim until he/she testifies: "أشهد أن لا إله إلا الله - there is no God who has the right to be worshipped except Allaah". Claiming that one who preaches this as an exclusivist preaching a dangerous teaching, is like saying one is dangerous if he teaches ISLAM.


2. If you, as a muslim, abstain yourself from eating and drinking non halal food and beverages, you are being an exclusivist, if all other people sitting at your table are eating and drinking what are not halal (non halal means impermissible) to you. (Yet our PM Lee said about his NDP reception, that halal "Soto Babat" for the muslims will be provided). 

On a side note, we as muslims are not true muslims and our faith will not be accepted by Allaah, until we do testify (apart from Allaah is the only true God) that Muhammad is the Messenger of Allaah. The one being appointed by Allaah to convey His message. We are to believe in him, obey him, revere and honour him, love him more than anyone else among mankind and to uphold his teachings and spread his message to all of mankind. These are the prerequisites of true faith/imaan of a muslim. Our beloved Prophet said:
" من كان يؤمن بالله واليوم الآخر فلا يجلس على مائدة يدار عليها بالخمر. رواه الترمذي وحسنه، وأحمد. "
Meaning: "Whoever believes in Allaah and the Hereafter, let him not sit at a table where liqour/intoxicant is served" Narrated by Ahmad and at-Tirmidzi who graded it Hasan.

3. If a muslim girl/woman covers herself with the veil "tudung" and her non-muslim colleagues do not, she is being an exclusivist. Or any muslim preacher who would teach that, would be considered as teaching an exclusivist's teaching of Islam. (Yet, I doubt that this is intended as in Singapore Parliament, we have a muslim woman as the Speaker, one who adorns the tudung, as well as another Member of Parliament).

Having pointed out these examples, it is worrying as well that some among the muslim preachers, who hold on to some form of fanaticism towards certain teachings, are exclusivists among muslims. Some would regard their fellow muslims as deviators and heretics just because. For example

1. Not doing qunoot in Fajr prayer, or not making their "bismillah" audible prior to recitation of al-Fatihah in audible prayers and other disputed issues, claiming that Madzhab Ash-Shafi'ie is the only true Madzhab and the rightly to be followed. By right every muslim is to be taught to respect and honour all the true scholars of Islam, regardless of whether they represent a particular Madzhab or not. Yet as Muslims, their belief and attitude would be that none is to be obeyed more than the Prophet.

2. Not following their sect of Sufism, whether Tijaniyah, Naqshabandiah, Qadiriyah etc. As Muslims we are to adhere to the actual, original teachings of Islam -this is not an exclusivist teaching. Following the one true path of Prophet Muhammad and not to cause division among muslims into sects.Muslims are muslims under the Prophet's banner of adhering to the teachings of Quran and Sunnah and the Prophet's Companions and their followers.

Wallaahu a'lam.

Wednesday, July 6, 2016

Bolehkah Puasa Sunnat seperti Puasa 6 sebelum Qadha' dan bolehkah digandingkan?

Soalan:
Apa boleh puasa qada’ dan puasa sunnat dilakukan sekaligus? Maksudnya 2 dalam 1.

Jawapan:
بسم الله و الحمد لله و الصلاة و السلام على نبينا محمد بن عبد الله و على آله و صحابته و من تبع هداه 
و بعد

Amalan yang boleh dilakukan “al-Indiraj” atau “al-Idraj”, yakni 2 dalam 1, bahkan 3 atau lebih dalam 1 adalah yang sama jenis dan hai-ahnya. Sebahagian ‘ulama UsulFiqh membicarakan perkara ini dengan bersandarkan pada beberapa dalil yang menunjukkan ianya diperbolehkan. Antaranya mandi hadas yang digabungkan dengan niat mandi hari Jumaat. Solat Tahiyatul Masjid yang digabungkan niatnya dengan Solat Rawatib Qabliyah. Puasa Sunnat yang kebetulan berlaku pada hari yang sama 2 bentuk sunnat, misalnya 14hb bulan Islam (Aiyam al-Baid) dan Hari Isnin (Isnin-Khamis – amalan segera diangkat dan pintu syurga terbuka).



Segalanya itu adalah untuk amalan yang sifatnya dan hai-ahnya (cara perlaksanaannya, misalnya bilangan rakaatnya dan tatacaranya sama) serta “jenis”nya juga sama. Maksudnya, Fardu/Wajib atau Sunnat. Maka jika kedua-duanya adalah wajib atau kedua-duanya adalah sunnat barulah diperbolehkan “al-Idraj” ini.

Oleh itu, yang ditanyakan, samada diperbolehkan puasa qada’, yang wajib, disertakan niat puasa 6 hari bulan Syawwal atau puasa sunnat lainnya adalah tidak diperbolehkan, kerana perbezaan “jenis” iaitu wajib dan sunnat.

Namun demikian, masih diperbolehkan untuk seseorang mendapatkan kelebihan waktu tertentu, dalam pada ia menunaikan qada’ puasanya. Misalnya ia qada’ pada Hari Isnin dan Khamis, bukan dengan niat mendapatkan “wajib” dan “sunnat”, secara serentak (2 dalam 1) dengan puasa 1 hari sahaja, tetapi kerana kelebihan yang ada pada hari Isnin dan hari Khamis. Wallahu a‘lam.

Demikian yang difahami daripada penjelasan asy-Syeikh ‘Abdul Muhsin al-'Abbad, ketika saya sendiri bertanya kepada beliau (hafizhohulLaah wa ra'aah) tentang permasalahan ini. Beliau menjelaskan bahawa walaupun diperbolehkan, namun yang paling afdal puasa tanpa “al-Idraj” bagi 2 puasa Sunnat, misalnya Puasa 6 pada Hari Isnin dan Khamis, kerana masing-masing ada kelebihannya tersendiri, yakni Puasa 6 juga dilakukan dan Puasa Hari Isnin Khamis pun dilakukan pada bulan Syawwal, tanpa menghitungnya sebahagian daripada Puasa 6. Dalam hal yang wajib, hal ini tidak berlaku, yakni masih dapat fadilat hari Isnin atau Khamis, bukan dengan niat puasa Sunnat tetapi dengan niat puasa Wajib, berbanding puasa pada hari lain. Wallahu a‘lam. 

Adapun apa yang menggusarkan sebahagian kaum wanita kerana lumrahnya terlepas peluang melakukan “Puasa 6” bulan Syawwal kerana masih ada hutang, sebenarnya mereka masih dapat melakukan “Puasa 6” meskipun masih ada hutang puasa, iaitu dengan menangguhkan atau menundakan puasa qada’ mereka.

Berikut dalil-dalilnya:
Mengqada’ apa yang terlepas perlaksanaannya secara tunai dari hari-hari puasa Ramadan, tidaklah diwajibkan untuk dilaksanakan qada’nya dengan segera atau secepat mungkin. Malah kewajipan untuk mengqada’nya adalah kewajipan yang boleh ditangguhkan dan ini berdasarkan hadis ‘A-isyah semoga Allah meredhai beliau:
" كان يكون علي الصوم من رمضان فما أستطيع أن أقضيه إلا في شعبان "
“Adakalanya aku hutang puasa Ramadan dan aku tidak mampu untuk mengqada’nya kecuali pada bulan Sya’ban.” [1]

Kata al-Hafiz, semoga Allah merahmati beliau, di dalam al-Fath (4/191):
  و في الحديث دلالة على جواز تأخير قضاء رمضان مطلقا سواء كان لعذر أو لغير عذر
“Dan di dalam hadits ini terdapat petunjuk/dalil akan keharusan/dibolehkan menundakan qadha (puasa) Ramadhan secara umumnya (hukum asalnya) samada disebabkan keuzuran atau tanpa uzur.”

Selain itu, al-Imam Ibn Qudaamah (rahimahulLaah - wafat 620Hijriyah) menjelaskan permasalahan melaksanakan puasa sunnat sedang seseorang itu masih ada hutang puasa wajib yang belum dilunaskannya. Menurut beliau (rahimahulLaah) ada 2 pendapat daripada al-Imam Ahmad. Salah satu riwayat pendapat beliau: Tidak boleh puasa sunnat dan satu pendapat lagi menyatakan: boleh. Alasan dikatakan tidak boleh adalah berdasarkan kepada hadis:
"من صام تطوعا ، و عليه من رمضان شيء لم يقضه فإنه لا يتقبل منه حتى يصومه"
“Barangsiapa yang berpuasa sunnat, sedang ia ada hutang puasa Ramadan yang belum dilunaskan Qada’nya, maka tidak akan diterima daripadanya (puasa sunnat itu) sehingga ia melunaskan hutang (puasa Ramadan) nya itu”
Di dalam riwayat lain, al-Imam Ahmad menyatakan: Boleh (berpuasa sunnat meskipun ada hutang puasa Ramadan), sebab ia (Qada’ puasa) merupakan suatu ibadah yang kewajipannya diberikan tempoh masa yang luas…

Walaubagaimanapun, akhirnya al-Imam Ibn Qudaamah (rahimahulLaah) mentarjihkan (menilai dan menyimpulkan sebagai lebih tepat) riwayat pendapat al-Imam Ahmad yang mengharuskan kerana dalil pihak yang melarang (puasa sunnat dilakukan ketika masih ada hutang puasa Ramadhan) adalah sebuah hadis yang lemah dan riwayat yang seiras dengannya juga daripada rumpun hadis matruk (hadis lemah yang tidak layak dijadikan sandaran hukum).[2]

Kata asy-Syeikh al-Albaniy (rahimahulLaah) di dalam Silsilat al-Ahadiets ad-Do‘iefah no: 838:          
"من أدرك رمضان ، و عليه من رمضان شيء لم يقضه لم يتقبل منه ، و من صام تطوعا ، و عليه من رمضان شيء لم يقضه فإنه لا يتقبل منه حتى يصومه"
“Barangsiapa yang menyambut tibanya Ramadan (tahun baru) sedang ia masih ada hutang puasa Ramadan yang lalu yang belum dilunaskannya, puasa (Ramadan tahun baru) nya tidak akan diterima. Barangsiapa yang berpuasa sunnat, sedang ia ada hutang puasa Ramadan yang belum dilunaskan Qada’nya, maka tidak akan diterima daripadanya (puasa sunnat itu) sehingga ia melunaskan hutang (puasa Ramadan)nya itu”

Hadis ini sebuah hadis Do‘ief (lemah; yang disangsikan ketulenannya daripada Nabi). Diriwayatkan oleh Imam Ahmad (2/352)…dan at-Tabarani meriwayatkan bahagian awal hadis ini di dalam al-Ausat: 2/99Kedudukan hadis ini yang lemah, disokong dengan riwayat yang mencanggahinya yang diterma daripada Abu Hurairah yang diriwayatkan oleh al-Bayhaqiy: “Ia berpuasa Ramadan tahun yang baru itu, kemudian melunaskan Qada’nya dan memberi makan kepada 1 orang miskin untuk setiap hari hutangnya” dan Isnadnya Sahih.

Begitu juga adalah jelas bahawa tidak perlu dan tidak wajib berurutan dalam melakukan qada’ (berturut-turut, hari demi hari) semata-mata kerana kononnya bermaksud untuk menyamakan cara qada’ dengan cara ada’ (tunai) [3]. Padahal Allah telah berfirman:
{ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَر }
“Maka (wajiblah baginya berpuasa) sebanyak hari yang ditinggalkannya itu pada hari-hari yang lain.”                                                                                                       [Al-Baqarah : 185]

Wallahu a‘lam.



[1] Riwayat Imam al-Bukhariy (4/166) dan Imam Muslim (1146).
[2] Al-Mughnie: 4/401-402
[3] Maksudnya cara ada’ (tunai) pada bulan Ramadan ialah berurutan/berturut-turut hari demi hari. Maka ditetapkan qada’ pun mesti cara berurutan, hari demi hari.

Saturday, July 2, 2016

Ringkasan Tatacara Solat Eid @ Hari Raya

الحمد لله وحده و الصلاة و السلام على من لا نبي بعده و على آله و صحبه و من تبع هداه 
أما بعد

  1. Jemaah bertakbir Hari Raya (Sunnahnya sendirian bukan jama'i  - bukan serentak satu suara atau dibimbing. Namun tiada salahnya untuk ada seseorang melantangkan Takbirnya, sebagai mengingatkan yang lain agar bertakbir dan bukan untuk dibimbingnya - perbuatan Umar RadhiyalLaahu 'anhu semasa berkhemah di Mina ketika Haji) sehingga kedatangan Imam (afdhal di Tanah Lapang).
  2. Setibanya Imam, Takbir dihentikan dan Saf diluruskan (Sunnahnya tiada apa-apa seruan; sila lihat: Tiada Azan, Iqamah atau seruan lainnya ).
  3. Solat dimulakan.

Tatacara Solat:

  1. Imam berniat di dalam hati Solat Eid bertakbiratul Ihram (mengangkat kedua tangan), para makmum segera berniat masing-masing dan mengikuti Imam.
  2. Membaca Doa Iftitah yang ringkas (masing-masing Imam & Makmum) 
  3. Bertakbir "AlLaahu akbar" 7 kali (diperselisihkan samada mengangkat kedua tangan atau hanya diletakkan tangan kanan atas kiri di bahagian depan badan seperti berdiri sedang membaca al-Fatihah & Surah). Begitu juga lafaz-lafaz pujian kepada Allah misalnya "SubhaanalLaah walhamdulillaah..." dibaca atau diam sahaja pada setiap kali selepas Takbir yang 7 kali (ada pendapat 6 kali Takbir dan Mazhab Hanafi Takbir 3 kali selepas selesai baca Surah sebelum Ruku') 
  4. Imam membaca al-Fatihah dan surah (antara surah yang menurut Sunnah adalah Surah al-A'laa "Sabbihisma rabbika..." secara Jahar/lantang) dan seterusnya Solat seperti biasa.
  5.  Bertakbir 5 kali selepas Takbir bangun ke Rakaat Kedua dari Raka'at pertama.
  6. Imam membaca al-Fatihah dan surah (antara surah yang menurut Sunnah adalah Surah al-Ghaasyiyah)
  7. Solat seperti biasa hingga selesai.

Khutbah selepas Solat
  1. Langsung Imam menyampaikan Khutbah (1 atau 2 Khutbah diperselisihkan oleh 'Ulama')
  2. Antara isi Khutbah adalah Galakan bersedekah. 
Bersurai, bersalaman dan saling mendoakan agar amalan diterima Allah "TaqabballaLaah minna wa minkum" (amalan Sahabat - sila lihat: di sini) dengan pulang mengambil jalan lain dari jalan yang ditempuhi ketika datang ke Tanah Lapang untuk Solat Eid (Sunnah dan hukumnya Sunnat, seperti penjelasannya di sini).

Semoga Allah terima Solat Eid kita sebagai Solat yang Ikhlas dan menuruti Sunnah Rasulullah. Ameen. 

Wudhu' dan memasukkan sesuatu ke dalam "rongga" ketika Puasa

Soalan:
Adakah wudu’ di hari puasa berbeza dengan hari biasa? Ada setengah pihak mengatakan waktu berkumur-kumur dilarang memasuki seluruh air di dalam mulut.


Jawapan:
الحمد لله رب العالمين ، و الصلاة و السلام على سيد المرسلين ، و على آله و صحبه أجمعين
أما بعد

Wudu’ ketika berpuasa memang ada sedikit perbezaan dengan sewaktu tidak berpuasa. Namun perbezaannya adalah pada sudut “tidak berlebihan” sahaja iaitu ketika berkumur-kumur dan menyedut air memasukkannya ke dalam hidung. Bukannya tidak berkumur-kumur langsung atau tidak menyedut air sedikit pun. Berikut adalah dalil-dalilnya:

Rasulullah (sollalLaahu 'alaihi wa sallam) sendiri berkumur-kumur dan beristinsyaq; yakni menyedut air ke dalam hidung untuk membersihkannya, ketika baginda berpuasa, cuma baginda melarang daripada menyedut dengan sungguh-sungguh atau terlampau kuat.
 “...dan bersungguh-sungguh (berlebihanlah) dalam melakukan istinsyaq kecuali jika anda sedang berpuasa.”[1]
‘Umar (radhiyalLaahu 'anhu) menceritakan: “Kerana sangking gembira, aku mencium (isteriku) sedang aku dalam keadaan berpuasa. Lalu aku adukan kepada Rasulullah: Ya Rasulullah, aku telah melakukan sesuatu yang berat. Aku mencium (isteriku) ketika aku berpuasa. Sabda baginda: {Bagaimana jika engkau berkumur-kumur ketika berpuasa?}” [2]

Demikianlah Rasulullah membuat qiyas hukum ciuman orang yang berpuasa kepada hukum berkumur-kumur ketika berpuasa, iaitu keduanya adalah pendahuluan yang akhirnya boleh meembatalkan puasa, tetapi pada zatnya tidak membatalkan. Demikianlah Rasulullahsaws membuat qiyas hukum ciuman orang yang berpuasa kepada hukum berkumur-kumur ketika berpuasa, iaitu keduanya adalah pendahuluan yang akhirnya boleh membatalkan puasa, tetapi pada zatnya tidak membatalkan.

Dengan itu, sekaligus difahami hukumnya adalah diperbolehkan untuk membersihkan hidung atau telinga seseorang dengan jari (maaf, bahasa kasarnya, korek hidung atau korek telinga) kerana erti "rongga - الجوف" yang lebih tepat di sisi ulama adalah apa yang melepasi kerongkongan sampai ke perut (stomach - الأمعاء). Sebagaimana kebanyakan masalah yang difatwakan asy-Syeikh Ibn Baaz dan asy-Syeikh al-'Utsaimien dan 'ulama' lain sebelum mereka berdua (rahimahumullaah).
Wallaahua'lam.



[1] Riwayat at-Tirmidzi (3/146), Abu Daud (2/308), Ahmad (4/32), Ibn Abi Syaibah (3/101), Ibn Majah (407) dan an-Nasa-i (no: 87) daripada Laqiet bin Sabrah dan sanadnya sahih.
[2]  Riwayat Abu Dawud; as-Sunan: 2/779-780, 8-Kitab Puasa, 23-Bab Mencium bagi orang yang berpuasa hadis no: 2385, Ahmad; al-Musnad: 1/21 dan al-kim al-Mustadrak: 1/431 dengan menghukumkannya Sahih.
 
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