Wednesday, January 28, 2015

Fiqh Sunnah “Going to the Bathroom” & Tamaam al-Minnah (points no: 4, 5 & 7)

Continuation from: Fiqh Sunnah "Going to the bathroom"pg 16 (point no:3-Basmalah)

Under the topic of “Going to the Bathroom”   [pg. 16 – PDF pg 41]
His statement on point no: 4
 [pg. 17; paragraph: 3 : ”One should not talk”; – PDF pg 42 (Arabic pg 22)]

My comment: The hadeets is Da‘ief (weak) as it’s isnad is not Sahih due to 2 defects:
Firstly: It is from ‘Ikrimah’s (bin ‘Ammaar) narration from Yahya bin Abie Katsier from Hilaal bin ‘Iyaad from him and scholars (of Hadeets) vilified (i.e. spoke ill of) the narration of  ‘Ikrimah from Yahya specifically, for Abu Dawud said: “There is Idtirab (inconsistency) in the hadeets of Yahya bin Abie Katsier”.
Al-Hafiz also said in at-Taqreeb: “He is a Saduq (acceptable) (yet) Yaghlatu (errs) and his narration from Yahya (there is an element of) Idtirab (inconsistency) and he did not have a written record.”
My comment: From his Idtirab (inconsistency) in this hadeets is that once he (claimed to have) narrated it from Yahya  from Hilaal and in another occasion from Yahya bin Abie Katsier from Abie Salamah from Abie Hurairah and most probably due to this that al-Mundziriy said in at-Targheeb after mentioning it as from the hadeets of Abie Hurairah via the narration of at-Tabaraaniy: “It’s isnad is layyin (flaccid – not firm)”
Secondly: as for Hilaal bin ‘Iyaad,  
al-Mundziriy commented: “he is counted as among the Majhooleen – unknown narrators” and
adz-Dzahabi said: “Unknown” whereas
Al-Hafiz said in at-Taqreeb: “Majhool - unknown”
For that reason I included this hadeets in my book “Da‘ief Sunan Abie Dawud” no: 3 and I commented on it extensively and ash-Shawkaanie did not notice (as) in (his) as-Sayl: 1/68 of the first defect and he rejected the second by saying that Hilaal has been classified among the Tsiqaat (trustworthy reliable narrators) by Ibn Hibbaan in his ats-Tsiqaat, with the probability that he did not remember the commentary of Al-Hafiz and others on Ibn Hibbaan’s leniency in his grading of Tsiqaat (trustworthy reliable narrators) and the statements of those who classified him (Hilaal) as an unknown narrator and he has been named “‘Iyaad bin Hilaal” and this is exactly how Ibn Hibbaan listed him in his ats-Tsiqaat (5/265) and he did not mention any other narrator narrating from him except Yahya bin Abie Katsier!
When it is clear that the hadeets is weak, it is not permissible to use it a basis for any ruling and it is in fact not permissible to mention it unless with a clarification of it’s weakness, this is as for what I understood from the hadeets related to the prohibition of talking to another person when both of them are exposing their ‘awrah (private parts) (while they are relieving themselves in their own separate individual cubicles), as for the meaning of the hadeets without (the prohibition of) exposing, I do not see that it serves as a proof for it’s prohibition, if it is Sahih (reliable), do contemplate on that.  (pg 59 – Tamaam al-Minnah, Daar ar-Raayah; 1409 Hijriyah)           

Under the topic of “Going to the Bathroom”  
His statement on point no: 5
 [pg. 18; paragraph: 1 : ”One should neither face nor turn his back on the Qiblah…”; – PDF pg 43 (Arabic pg 22)]

His (Ustaz Sayyid Saabiq) commentary, footnote no: 5; “This version is more reliable than the previous one

I say: It is as he said, if only that his action really actually contradicts his words as a way of legislating a ruling for mankind, yet how can it be so, when it is a private matter (going to the privy), usually hidden and unseen, as easily and naturally understood?! 

The truth is, the correct opinion is that it is of an unrestricted Forbiddance, irregardless of whether it is in the open/desert or in an enclosure like a building. This is the final conclusion of ash-Shawkaanie in Nayl al-Awtaar and as-Sayl al-Jarraar: 1/69, as he said:
The actual understanding of a prohibition is at-Tahriem/Haraam/Forbidden and it is not diverted (to another ruling) by what doubtedly narrated of his actions, as we have made you to understand that his actions do not oppose his words verbally expressed to his ummah/people, unless there is a proof which serves as a command from him , for them to follow him in doing that act and if there isn’t so, then it is an act, exclusively special to him personally. This is an established principle in Usool, substantiated thoroughly and it is the truth that is not hidden for anyone who is impartial (in seeking the truth). If we take it that such an act (he relieved himself while turning his back on the qiblah – as in Ibn ‘Umar’s narration), is supported by a proof that he is to be followed, it would have served that this is particularly for a building, for he saw him while he was in Hafsah’s house in between 2 bricks/walls”  
My comment: He meant that there is no daleel/proof to serve that conclusion (particularly for a building), such that the original general ruling stands and the act was exclusive and restricted to himself (not taken as a diversion from the original ruling for his ummah).

As for the saying of Ibn ‘Umar in the hadeets of Marwaan bin al-Asfar which the author mentioned right after the abovementioned hadeets: “إنما نهى عن هذا في الفضاء... – He only prohibited this when it is (done) in the open/desert…” it is not a clear statement of ar-Raf‘u (to be attributed to the Prophet as a Marfoo‘ narration), in fact in could have been his (Ibn ‘Umar’s) personal understanding from the Prophet’s act in Hafsah’s house such that it does not stand to serve as a daleel/proof to specify the desert/open space as explained by ash-Shawkaanie, do refer to it: 1/73.

Among the supportive evidences that this is to be understood in it’s general ruling are the ahaadeets (plural for hadeets) said with regard to the prohibition of spitting at the direction of qiblah inside and outside of the masjid, like his saying: “من تفل تجاه القبلة جاء يوم القيامة و تفلته بين عينيهwhoever spits at the direction of qiblah, will come in the Hereafter with his spit/spittle in between his eyes” and it is listed in “as-Sahihah” no: 222 and 223. An-Nawawi exerted it’s prohibition without any restriction to conditions, in the prayer (Solat) or outside it, inside the masjid or out of it, as I quoted him there (in as-Sahihah) and as-San‘aaniy held the same opinion. If spitting at the direction of qiblah in a building is prohibited, a forbidden act, should not urinating and defecating facing the direction of qiblah be worse than it?! Evaluate O’ people of wisdom.

His statement on point no: 7
[pg. 18; paragraph: 3 : ”One should not use a hole in the ground”; – PDF pg 43 (Arabic pg 23)]

My comment: This hadeets is Da‘ief  i.e. weak. 

It’s classification as Sahih classified by some is out of their leniency/complacency or mistake, because it has an ‘Illah or weakness which prevents it to be graded as Sahih and it is the ‘an‘anah (an ambiguity or being equivocal in narrating) of Qataadah and he was classed as a Mudallis (one who commits misrepresentation of chain of narrators) and al-Hafiz Burhaanuddeen al-Halabi listed him under “al-Mudallisien – those guilty of deliberately misrepresent chains of narration” in his “at-Tabyien li Asmaa’ al-Mudallisien” commenting on him: “ إنه مشهور بالتدليس he is notorious for making tadlies” and likewise al-Hafiz Ibn Hajar in “Tabaqaat al-Mudallisien” and he added: “an-Nasaa-i and others described him with it

…to be continued

Wednesday, January 21, 2015

Pembatalan Kelas Tafsir/Cancellation of Tonight's Class (21 January 2015)

Assalaamu 'alaikum wa rahmatullaah,

Ikhwah dan Akhawaat yang dimuliakan,
Dimaklumkan bahawa kelas Tafsir pada malam ini di Salsabil terpaksa dibatalkan kerana saya perlu memenuhi suatu tuntutan kaum kerabat.
Dengan memohon kemaafan, saya minta jasa baik antum untuk menyampaikan kepada yang lain. Baarakallaahu fiekum.

Dear all, terribly sorry to inform the cancellation of tonight's Fiqh Sunnah class at Salsabil due to an urgent family matter. I apologize for any inconvenience caused.
Please help to relay the message. Baarakallaahu fiekum.

Friday, January 2, 2015

A Glimpse of Syaikh al-Albaaniy's Patience & Wisdom - Answering The Supporter of Mawlid Celebration

Shaikh al-Albanee: Is the celebration of Mawlid an-Nabawi Khayr (good) or evil?

The opponent: Khayr.

Shaikh al-Albanee: So, were the Messenger of Allah (sallalLaah 'alayhi wa sallam) and his Sahabah unaware of this Khayr (good)?

The opponent: No.

Shaikh al-Albanee: I am not convinced with your saying, 'No' because it is impossible that this Khayr (i.e. the celebration Mawlid) if it is Khayr - be concealed from the Prophet (sallalLaah 'alayhi wa sallam) and his Sahabah since we do not know Islam and Eeman except through Prophet Muhammad (sallalLaah 'alayhi wa sallam). So, how do we know a Khayr (good deed) that he did not know of? This is impossible.

Wednesday, December 31, 2014

Kata-kata para Imam menegaskan Maulid adalah Bid'ah

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

Berikut ini saya kemukakan kata-kata para Imam, 'ulama' terbilang zaman mereka, yang telah memperjelaskan kedudukan Maulid.

Perlu diketahui, sebelum kita teruskan bicara, sesuatu itu ditegaskan sebagai "bid'ah" oleh 'ulama', kerana ia tiada dicontohkan oleh Nabi. Begitu pula, ia tidak pula dilakukan oleh para Sahabat. Malah para Imam zaman awal, sehingga zaman 300H, juga tidak pernah melakukannya bahkan tidak pernah mengenalinya. Sesuatu yang tidak pernah disebutkan oleh mereka, kerana tiada pada zaman mereka.

Oleh itu, kata-kata ini adalah daripada 'ulama' yang hidup selepas zaman kemunculan perayaan Maulid. Selamat membaca semoga Allah memberi taufiq, dan menjadikan kita golongan yang mencintai Rasulullah dengan mengikuti pesanan baginda antaranya, memelihara lidah kita daripada berbicara dengan sembarangan dan tanpa ilmu dalam urusan agama Allah.

Tuesday, December 30, 2014

12 hari pertama sebelum Hari Maulid (Bhg. 2)

Seterusnya kita ambil daripada Syeikhul Islam Ibn Taimiyah[1] yang telah mengarang kitab beliau Iqtidho as-Siraat al-Mustaqiem dengan panjang lebar untuk menjelaskan keburukan sambutan Maulid. Beliau menyatakannya sebagai bid‘ah munkarah.

Kata beliau:

"و من المنكرات في هذا الباب: سائر الأعياد و المواسم المبتدعة، فإنها من المنكرات المكروهات، سواء بلغت الكراهة التحريم أو لم تبلغه ، و ذلك أن أعياد أهل الكتاب و الأعاجم نهي عنها لسببين:
أحدهما: أن فيها مشابهة للكفار

Monday, December 29, 2014

12 hari pertama sebelum Hari Maulid (Bhg.1)


Saya ingin bertanya mengenai "amalan" yang baru saya ketahui di tempat saya di Tengkera, Melaka. Masjid di daerah tempat tinggal saya ini, memberhentikan segala kegiatan, kelas pengajian, majlis tilawah dan sebagainya, untuk menumpukan pada suatu amalan bacaan tertentu seperti bacaan Selawat, mulai tanggal 1hb Rabi'ul Awal hingga 12hb, sebagai menyambut ketibaan Maulud Nabi. Saya telah menetap di berbagai negeri dan daerah di Malaysia, sepanjang umur saya 50an tahun, tetapi tidak pernah ketahui perkara seperti ini. Apakah ini suatu amalan yang sedia ada dalam ajaran Islam atau bercanggahan? Bolehkah saya turut serta bersama para jemaah masjid dalam kegiatan itu atau sebaiknya saya tidak ikut serta? Terima kasih.

- Haji Sofwan

Sunday, December 28, 2014

Apakah mereka sebenarnya meraikan kewafatan Nabi?

إن الحمد لله نحمده و  نستعينه و نستغفره ، و نعوذ بالله من شرور أنفسنا ، و من سيئات أعمالنا، من يهده الله فلا مضل له ، و من يضلل فلا هادي له
و أشهد أن لا إله إلا الله وحده لا شريك له، و أشهد أن محمدا عبده و رسوله.
أما بعد:

Sesungguhnya segala pujian adalah untuk Allah, kita memujiNya, meminta pertolonganNya dan memohon ampunanNya dan kita berlindung dengan Allah daripada keburukan diri kita dan kejelekan amalan-amalan kita. Barangsiapa yang dikurnia petunjuk oleh Allah, maka tiada sesiapa yang dapat menyesatkannya dan sesiapa yang disesatkanNya maka tiada yang mampu memberi petunjuk kepadanya.

Aku bersaksi bahawasanya tiada Tuhan yang berhak disembah melainkan Allah, tiada sekutu bagiNya dan aku juga bersaksi bahawasanya Muhammad adalah hambaNya dan utusanNya.

Firman Allah: (ertinya):
Wahai orang-orang yang beriman, bertaqwalah kepada Allah, dan katakanlah perkataan yang tepat - benar (dalam segala perkara), agar Dia memberi taufiq dengan menjayakan amal-amal kamu, dan mengampunkan dosa-dosa kamu. Dan (ingatlah) sesiapa yang taat kepada Allah dan RasulNya, maka sesungguhnya ia telah berjaya mencapai sebesar-besar kejayaan. [1]

Adapun selanjutnya,

Pembaca yang budiman, semoga Allah mengurniakan Rahmat dan PetunjukNya kepada kita sentiasa, ingin saya mengajak anda sekalian meneliti perkara ini: iaitu apakah sebahagian umat Islam sebenarnya, pada hakikatnya, meraikan Kewafatan Rasulullah shallallahu'alayhi wasallam dengan tanggapan mereka bahawa mereka memperingati Kelahiran baginda shallallahu'alayhi wasallam? Yang demikian kerana fakta sejarah berikut.

Saturday, December 27, 2014

Memperingati Maulid bukan Adat malah Bid'ah (Bhg.2)

sambungan daripada Bahagian 1

Berikut kami paparkan kesimpulan yang dibuat oleh Syeikh al-'Alawi al-Maaliki:

Apakah benar Abu Lahab lepas Azab kerana Nabi disusukan Tsuwaibah?

Apakah benar Nabi telah disusukan oleh Tsuwaibah hamba sahaya milik Abu Lahab dan kerananya Abu Lahab mendapat pelepasan azab?

Jawapan dan Pencerahannya:

Penyusuan baginda (Diterjemahkan bahagian awal - sebelum "Perhatian" dari Sirah Nabawiyah Sahihah):

Sungguh benar bahawa baginda  telah disusukan oleh Tsuwaibah – bekas hamba milik Abu Lahab - [1]. Begitu juga adalah sesuatu yang tsabit bahawa bapa saudara baginda, Hamzah bin ‘Abdul Mutthollib adalah saudara susuan baginda  [2].

Manakala riwayat bahawa baginda telah disusukan oleh Haliemah As-Sa’diyah di perkampungan Bani Sa’ad, segala keberkahan yang diraihnya dengan  kehadiran  baginda , banyak  disebutkan  di  dalam  kitab-kitab As-Sierah, yang dahulu mahupun yang baru dan kitab yang pertama menyebutkannya adalah Sierah Ibn Ishaaq (w: 151H)[3].

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