DAKWAH DENGAN BENING HATI

Fiqh Imam Syafi'i (3)

2011-09-06T20:38:00.000-07:00

Oleh: Alhabib Shodiq bin Abubakar Baharun

Bab Air untuk Bersuci

1. Air yang sedikit yaitu di bawah 2 (dua) qolah tidak boleh dipakai untuk berwudhu apabila tangan dimasukkan ke dalamnya, yang demikian itu hukum air tersebut menjadi musta'mal (air yang sudah dipakai atau terpakai), sedangkan air musta'mal tidak boleh dipakai untuk berwudhu. Kalau air sedikit tersebut dituangkan maka boleh untuk berwudhu, misal berwudhu dengan memakai gayung untuk mandi, meskipun kita harus berkali-kali ambil air untuk menyelesaikan wudhu kita. Air yang sedikit apabila terkena najis maka hukumnya najis walaupun air tersebut tidak berubah warna dan baunya.

2. Air yang banyak yaitu lebih dari 2 (dua) qolah. Ukuran 2 (dua) qolah kalau tempat air berbentuk persegi empat maka panjang 1,25 hasta, lebar 1,25 hasta dan dalamnya 1,25 hasta atau kurang lebih panjang 60 cm x lebar 60 cm x dalam 60 cm. Kalau tempat air tersebut berupa ember atau gentong atau benda yang sejenis dengan ini (tabung), maka kedalamannya 2,5 hasta (kurang lebih 150 cm atau 1,5 meter) dan lebar (diameter) 1 hasta (kurang lebih 48 cm). Air yang banyak apabila terkena najis maka dilihat dulu, kalau air berubah warna atau berubah bau atau rasanya maka hukum air tersebut adalah najis. Jika air sungai (dll) yang melebihi 2 (dua) qolah terkena najis, maka yang dianggap najis hanya air yang berada di sekitar najis tersebut.

3. Macam-macam air bersumber dari 2 (dua) tempat yaitu:

Air yang turun dari langit ada 3 (tiga) macam, yaitu:
a. Air hujan
b. Air hujan es
c. Air salju

Dan air yang keluar dari bumi ada 4 (empat), yaitu:
a. Air laut.
b. Air sumur.
c. Air sungai.
d. Mata air.

Dan dari kesemuanya air dibagi menjadi 2 (dua) macam, yaitu:

1. Air yang suci dan mensucikan (bisa dipakai untuk bersuci), seperti air laut, sungai, hujan dan mata air maka boleh dipakai untuk bersuci. Ada air yang suci mensucikan tapi makruh apabila dipakai seperti:
a. Air yang dipanaskan dengan matahari atau dengan alat pemanas dengan syarat memakai tempat yang terbuat dari besi, selain itu tidak seperti emas, perak dan tanah liat (kalau sudah dingin boleh).
b. Air yang terlalu panas.
c. Air yang terlalu dingin
d. Air yang berada di tempatnya orang, yang dipakai tanpa seijin yang punya air.
Dari A sampai C jika dipakai maka hukumnya makruh dikarenakan bisa menimbulkan penyakit pada kulit.

2. Air yang suci tapi tidak bisa dipakai untuk bersuci, seperti:
a. Air yang musta'mal (air yang sedikit yang sudah dipakai untuk bersuci, yang dimasukan tangannya ke dalam tempat tersebut).
b. Air yang telah tercampur seperti kopi, teh, susu dan lainnya, tapi kalau air tercampur dengan minyak wangi atau kapur yang dipakai untuk bak mandi maka hukumnya boleh dipakai dengan syarat tercampurnya sedikit sehingga tidak merubah nama air.
c. Air yang tercampur dengan najis maka hukumnya najis apabila jumlahnya kurang dari 2 (dua) qolah, kalau 2 qolah lebih maka jika dilihat berubah warna, bau dan rasanya maka hukumnya najis, kalau tidak berubah maka hukumnya tidak najis dan boleh dipakai untuk bersuci. Kalau air yang terkena najis kecil (tidak kelihatan najis) maka hukumnya suci.

Bab Tayamum

Tayamum adalah sesuatu cara untuk menggantikan seseorang berwudhu dengan selain air, yaitu dengan memakai debu yang suci (tidak bercampur dengan najis).
1. Sebab-sebab orang bertayamum (berwudhu dengan memakai debu), ada tiga macam, yaitu:

a. Tidak ada air, maksudnya apabila seseorang tidak memiliki air sama sekali maka dia boleh berwudhu dengan debu (tayamum), tapi dengan syarat:

1. Sudah dicari dengan jarak kurang lebih 5,4 km (1,5 mil) maka dia baru diperbolehkan bertayamum.

2. Di tempat yang gersang.

3. Tidak mampu membeli air jika ada yang jual.

4. Ada air sedikit tapi hanya cukup untuk makan dan minum saja (kalau lebih dari kebutuhan untuk makan dan minum maka wajib untuk berwudhu, walaupun dipakai untuk mandi biasa dan mencuci).

Kalau di tempat yang gersang terus menerus atau dia memiliki air satu ember untuk minum makan dan mandi dari janabah (junub) maka dia boleh bertayamum dan sholatnya tidak wajib di-qodho (diulangi lagi sholat) walaupun terkadang turun hujan tapi tidak bisa dipastikan. Kalau di tempat yang tidak gersang (kadang gersang tapi jarang) dan tidak mampu membeli air, sudah mencari air tapi tidak dapat, maka dia diperbolehkan bertayamum tatkala masuk sholat tapi wajib di-qodho atau diulangi lagi sholatnya jika sudah ada air.

b. Sakit, bagi orang yang sakit dan tidak terkena air maka dia diperbolehkan bertayamum dengan syarat apabila sakitnya terkena air bertambah parah.

1. Sholat yang wajib di-qodho apabila memakai tayamum tatkala sakit diantaranya:

a. Apabila sakitnya bisa sembuh.

b. Memakai perban di anggota tayamum (yaitu wajah dan tangan) yang mana perbannya dipakai dalam kondisi suci atau masih ada wudhu.

c. Memakai perban diselain anggota tayamum, tapi ketika memakainya dalam keadaan tidak suci (junub) atau dalam keadaan suci sewaktu memakai perban tapi setelah memakai perban berhadats (junub).

d. Memakai perban diselain anggota tayamum seperti kepala dan kaki saja, tapi memakai perbannya melebihi daerah luka dan saat memakainya dalam keadaan tidak suci.

2. Sholat yang tidak wajib di-qodho apabila memakai perban di luar anggota wudhu tapi memakainya dalam keadaan suci (kemudian tidak junub sesudahnya) dan sakitnya itu tidak bisa sembuh (sesuai dengan kata dokter), maksudnya "tidak bisa sembuh" ini adalah jika sakit ini kemudian mengakibatkan dia langsung meninggal, tapi jika dia sembuh maka dia wajib meng-qodho sholatnya.

3. Punya air untuk makan dan minum dan lebih sedikit tapi ada orang atau hewan yang kehausan maka air itu boleh diberikan orang atau hewan tersebut, dan dia bertayamum tapi wajib meng-qodho sholatnya.

Orang yang tidak boleh diberi air minum walaupun sedikit diantaranya:
a. Orang yang meninggalkan sholat (jika dia belum bertaubat dan meng-qodho sholatnya).
b. Orang yang beristri tapi berzinah kalau belum bertaubat.
c. Orang kafir yang jelas-jelas memusuhi kita.
d. Orang yang keluar dari Islam (murtad)

Dan dari golongan hewan:
a. Anjing buas dan berpenyakit (rabies)
b. Babi

2. Syarat-syarat Tayamum:
a. Memakai debu (bukan semen, pasir, tanah dan batu kerikil).

b. Debu yang suci (tidak bercampur dengan najis)

c. Debu yang belum dipakai

d. Debu yang tidak tercampur gandum atau kapur

e. Bermaksud untuk bertayamum (kalau kena debu atau dilempari debu, maka tidak sah).

f. Mengusap wajah dan tangan dengan debu 2 kali (maksudnya mengusap wajah dengan debu kemudian mengambil lagi debu yang lain lalu diusapkan ke kedua tangan).

g. kalau terkena najis maka dihilangkan dulu najisnya.

h. Kalau kita berada di hutan yang kita belum tahu arah kiblat maka harus mencari dulu arah kiblat baru kemudian kita bertayamum.

i. Bertayamum pada saat masuk waktu sholat yang ingin dikerjakan.

j. Bertayamum setiap fardhu sholat (sholat yang wajib) atau setiap thowaf dan khutbah jum'at (karena khutbah jum'at hukumnya wajib).

3. Fadhu Bertayamum.
a. Memindahkan debu dengan tangan (kalau terkena angin atau atau dilempar debu tidak sah).

b. Niat bertayamum.

c. Mengusap wajah.

d. Mengusap kedua tangan.

e. Tertib antara dua usapan (wajah dulu lalu mengusap kedua tangan)

4. Yang Membatalkan Tayamum.
a. Yaitu seperti perkara-perkara yang membatalkan wudhu.

b. Murtad (keluar dari Islam).

c. Ragu-ragu dalam bertayamum karena tidak ada air.

Sumber :madadunnabawiy

Kontroversi Metodologi Rukyat dan Hisab

2011-09-06T20:26:00.000-07:00

Ditulis oleh Muhammad Nurul Ahsan

Fenomena menarik di Indonesia, menjelang bulan puasa maupun lebaran, yang hampir terjadi setiap tahunnya adalah kontroversi penentuan awal bulan Ramdlan dan Syawal. Kontroversi ini terjadi di beberapa organisasi keagamaan dan lembaga pemerintahan yang ada di Indonesia. Untuk mengetahui masuknya awal bulan, ada beberapa organisasi di antara sekian banyak organisasi keagamaan bersikeras mengaplikasikan secara independen metodologi hisab maupun rukyat. Namun ada juga yang lebih memilih untuk melakukan kalaborasi antara keduanya.

Ternyata, dinamika keagamaan seperti ini sulit dikendalikan. Apalagi masing-masing dari mereka sama-sama merasa telah mengantongi legalitas agama dan merasa sebagai kelompok yang mampu mengimplementasikan firman Allah dan sabda rasul-Nya. Sebuah realita yang patut disayangkan; bagaimana mungkin dalam sebuah negara mempunyai begitu banyak otoritas dalam memberikan rekomendasi masuknya awal bulan Ramadlan maupun Syawal, sebagai tanda umat Islam mempunyai kewajiban berpuasa dan berhari raya.

Memang, sejauh ini, realita sosial masing-masing organisasi keagamaan masih mampu menunjukkan sikap toleransi, meskipun dalam tataran praktis di kalangan tertentu masih tetap terkontaminasi, sehingga perbedaan itu berpotensi menciptakan terjadinya sentimen keagamaan di luar paham kelompoknya. Inilah sebuah problem yang tentunya membutuhkan gagasan solutif agar semua pihak tidak terjebak pada pola berfikir particular dan parsial sehingga mampu menciptakan pola berfikir multidimensional dan komprehensif.

II. Legalisasi Metodologi Rukyah dan Hisab

Membicarakan metodologi rukyah --dalam konteks Indonesia-- tentunya tidak lepas dari organisasi besar Nahdlatul Ulama (NU). Setiap menjelang bulan puasa dan hari raya, organisasi ini secara konsisten menggunakan metode rukyah sebagai skala prioritasnya, daripada metode hisab. Legalitas metodologi rukyah yang digunakan bertendensi adalah al-Qur’an surat al-Baqarah ayat 185 dan banyak Hadits yang secara eksplisit menggunakan redaksi “rukyah” dalam menentukan awal bulan awal puasa dan hari raya. Oleh karena itu?–menurut mereka, dengan mengacu pada pendapat mayoritas ulama—hadits mengenai rukyah tersebut mempunyai kapasitas sebagai interpretasi al-Qur’an surat al-Baqarah ayat 185 tersebut di atas. Jika bentuk perintah pada redaksi Hadits sekaligus praktek yang dilakukan pada pereode nabi telah jelas menggunakan rukyah, mengapa harus menggunakan metode hisab?

Pada kesempatan lain, organisasi keagamaan semisal Muhammadiyah bersikeras menggunakan metodologi hisab dan meyakini bahwa metode ini sebagai metode paling relevan yang harus digunakan umat Islam dewasa ini. Argumen ini mengemuka salahsatunya mengacu pada aspek akurasi metodologis-nya. Menurut mereka, polusi, pemanasan global dan keterbatasan kemampuan penglihatan manusia juga menyebabkan metode rukyah semakin jauh relevansinya untuk dijadikan acuan penentuan awal bulan.

Semangat al-Qur’an adalah menggunakan hisab, sebagaimana terdapat pada surat al-Rahman ayat 5. Di sana menegaskan bahwa matahari dan bulan beredar dengan hukum yang pasti dan peredarannya itu dapat dihitung dan diteliti. Kapasitas ayat ini bukan hanya bersifat informative, namun lebih dari itu, ia sebagai motifasi umat Islam untuk melakukan perhitungan gerak matahari dan bulan.

Mengenai redaksi “syahida” dalam al-Qur’an surat al-Baqarah ayat 185 itu bukanlah “melihat” sebagai interpretasinya, namun ia bermakna “bersaksi”, meskipun dalam tataran praktis pesaksi samasekali tidak melihat visibilitas hilal (penampakan bulan).

Memang, banyak hadits secara eksplisit memerintahkan untuk melakukan rukyah, ketika hendak memasuki bulan Ramadlan maupun Syawal. Namun redaksi itu muncul disebabkan kondisi disiplin ilmu astronomi pereode nabi berbeda dengan pereode sekarang, dimana kajian astronomi sekarang jauh lebih sistematis sekaligus akurasinya lebih dapat dipertanggungjawabkan. Nabi sendiri dalam sebuah hadisnya menyatakan bahwa: ”innâ ummatun ummiyyatun, lâ naktubu wa lâ nahsubu. Al-Syahru hâkadzâ wa hâkadzâ wa asyâra biyadihi”, Artinya: “Kita adalah umat yang ummi, tidak dapat menulis dan berhitung. Bulan itu seperti ini dan seperti ini, (nabi berisyarat dengan menggunakan tangannya)”. Jadi, mempriotiaskan metode hisab merupakan sesuatu yang tidak mungkin dilakukan pada pereode nabi.

III. Analisa, Solusi dan Penutup

Menurut hemat Penulis, metodologi hisab dan rukyah merupakan dua komponen yang mempunyai korelasi sangat erat dan hampir tidak dapat dipisahkan. Rasanya tidak tepat jika dalam penentuan awal bulan hanya murni menggunakan metode rukyah. Sebab, meskipun telah dilengkapi dengan teknologi teleskop, ada banyak problematika yang harus dihadapi, semisal adanya polusi, pemanasan global dan kemampuan mata yang terbatas, sebagaimana yang telah disebutkan di atas. Begitu juga sebaliknya, tidak tepat jika dalam penentuan awal bulan hanya menggunakan metode hisab. Alasan paling mendasar adalah fakta empiris metodologi ini bermula dari sebuah riset para astronom, sedangkan obyeknya adalah "melihat" peredaran matahari dan bulan. Memang, dipandang dari akurasi metodologisnya, hisab lebih unggul dibanding rukyah. Tingkat kesalahan metodologi hisab jauh lebih kecil dibanding metodologi rukyah. Namun, bagaimanapun juga hasil ilmiah apapun tidak akan pernah dapat dipertanggungjawabkan jika pada akhirnya tidak sesuai dengan fakta.

Telah jelas kontroversi metodologi hisab maupun rukyah --secara aplikatif-- merupakan persoalan furu’iyyat (hukum cabang). Tentunya perbedaan-perbedaan yang ada tidak perlu dibesar-besarkan. Namun, fenomena kontroversial itu tidak dapat dibiarkan bagitu saja, mengingat dampak arus bawah yang timbul begitu signifikan. Pada dasarnya itsbat (keputusan) penetapan bulan Ramadlan maupun Syawal adalah hak preogratif pemerintah (Departemen Agama) secara otoritatif. Apalagi telah jelas, pemerintah selama ini mampu mengakomodir semua aspirasi organisasi keagamaan di Indonesia, dengan mengundang masing-masing delegasi untuk melakukan rukyat sekaligus hisab. Jadi, sama sekali tidak salah, jika mulai dari sekarang masing-masing organisasi mencoba untuk menghormati otoritas pemerintahan ini. Wallahu a’lam.

Muhammad Nurul Ahsan (Al-Azhar University)

Sumber Pesantren Vrtual

Mensikapi Dua Iedul Fitri

2011-09-06T20:18:00.000-07:00

Ditulis oleh Muhammad Niam

Fenomena shalat ied dua kali dalam satu negara, karena perbedaan pendapat dalam menentukan tanggal 1 Syawwal, akhir-akhir ini muncul di beberapa negara Islam. Tidak hanya di Indonesia, di Pakistan juga demikian. Mudah-mudahan ini tidak sampai menimbulkan perpecahan antar umat Islam. Mudah-mudahan perbedaan seperti itu bisa dijadikan penggugah kesadaran umat Islam bahwa mereka memang terkadang berbeda dalam masalah furu'iyah, atau amalan ibadah , namun hati mereka tetap satu, tidak pernah berbeda.
Secara hukum fiqh, hari raya yang benar adalah yang diumumkan oleh pemerintah, sesuai hadist A'isyah bahwa Rasulullah bersabda "Hari raya Idul Fitri kalian adalah dimana mereka semua ber-Idul Fitri, hari Idul Adha kalian adalah dimana mereka semua ber-Idul Adha dan hari Arafat kalian adalah dimana mereka semua melaksanakan wukuf" (H.R. Tirmidzi).
Para Fuqaha juga sepakat mengatakan bahwa apabila ada satu atau dua orang melihat hilal, sehingga belum kuat untuk dijadikan landasan bagi pemerintah untuk menentukan hari ied, ia wajib berbuka puasa sendiri dan mengikuti shalat Ied besoknya bersama masyarakat. Namun kalau kita mengatakan bahwa saudara-saudara kita yang melaksanakan shalat ied sebelum pemerintah tidak sah shalatnya, tentu ini juga kurang bijaksana tidak membawa maslahah apapun, selain akan memicu perpecahan juga akan membuka prasangka buruk antar sesama muslim, toh mereka yang melaksanakan shalat Ied lebih dulu mempunyai alasan dan dalil sendiri.
Para ulama, imam-imam masjid dan da’i publik selayaknya memberikan penjelasan kepada masyarakat awam tentang fenomena perbedaan metodologi dalam penentuan awal bulan Ramadhan dan Idul Fitri, termasuk wawasan tentang rukyah dan hisab serta landasan metodologisnya. Ini akan membantu memperluas wawasan masyarakat terhadap masalah perbedaan dan khilafiyah yang wajar terjadi dalam pemahaman agama, sehingga tidak mengarah kepada ketegangan antar umat Islam.
Bagi yang melaksanakan Iedul Fitri lebih dulu, sebaiknya tidak perlu menyalahkan yang belum iedul fitri dan tidak melakukan tindakan provokatif yang tidak sehat, seperti sengaja makan dan minum di depan yang masih puasa demi tujuan provokatif.
Masyarakat hendaknya diberi kebebasan dalam memilih masjid untuk sholat Ied. Apabila seseorang ikut Idul Fitri hari ini, padahal masjid di dekat rumahnya melaksanakan sholat Idul Fitri besok, maka ia cukup buka puasa diam-diam di rumah dan besoknya bisa ikut berjamaah Idul Fitri bersama masyarakat sekitarnya. Ini seperti orang yang melihat hilal sendirian tanpa dua orang saksi sehingga pendapatnya tidak dijadikan pijakan oleh pemerintah.
Mengenai masalah hukum keharaman puasa pada hari Idul Fitri, selayaknya dikembalikan kepada keyakinan masing-masing dalam menentukan hari Idul Fitri. Allah maha adil dalam menghukumi amalan hambaNya. Tidak perlu membahas siapa yang dosa dan siapa yang menanggung dosa. Semua kita kembalikan kepada Allah Yang Maha Bijaksana.
Fenomena perbedaan penentuan awal Ramadhan dan Idul Fitri selayaknya kita angkat sebagai wahana mengembangkan toleransi di antara umat Islam maupun antar umat beragama. Fenomena ini jangan dijadikan pemicu perpecahan umat Islam, namun layaknya dijadikan tauladan bagi kehidupan beragama yang ragam namun tetap menjunjung kebersamaan dan persatuan.
Bagaimana kalau ikut sholat ied dua kali? Apakah boleh seseorang melaksanakan satu shalat yang sama dua kali, padahal seharusnya dilaksanakan sekali?
Kalau itu shalat witir, jelas ada nash hadist yang mengatakan "Tidak ada dua witir dalam satu malam" (Tirmidzi diperkuat oleh Bukhari). Ini juga karena witir yang artinya ganjil kalau dilaksanakan dua kali menjadi genap. Ada juga hadist yang berbunyi "Jangan kalian sholat yang sama dua kali dalam sehari" (h.r. Abu Dawud). Tapi hadist ini secara eksplisit mengatakan dilarang kalau dilakukan dalam satu hari.
Masalah mengulangi sholat jamaah, ulama berbeda pendapat.
Pendapat pertama mengatakan makruh dengan dalil pernah Rasulullah s.a.w. ingin sholat di satu masjid di pinggiran kota Madina, tetap beliau menemukan mereka telah sholat, lalu beliau pulang lalu mengumpulkan keluarganya untuk sholat jamaah" (h.r. Thabrani-dlaif).
Pendapat mayoritas ulama mengatakan boleh saja mengulang jamaah. Pendapat ini menggunakan dalil hadist Abu Said al-Khudri: Suatu hari datang seseorang ke masjid, padahal Rasulullah s.a.w. telah selesai jamaah, lalu beliau berkata: "Siapa yang ingin mendapatkan pahala dengan menemani orang ini sholat?" lalu berdirilah salah seorang sahabat dan sholat bersama orang tadi. (h.r. Tirmidzi, Abu Dawud dll. – sahih). Ini menunjukkan diperbolehkannya mengulang sholat yang sama dua kali.
Melihat dari dalil-dalil di atas, sepertinya pendapat yang lebih kuat adalah memperbolehkan sesorang untuk melaksanakan sholat Ied dua kali. Semoga bermanfaat.
Muhammad Niam
Dewan Asatidz

sumber :http://www.pesantrenvirtual.com/index.php?option=com_content&view=article&id=1290:mensikapi-dua-iedul-fitri&catid=14:fikih-siyam&Itemid=63

HUKUM TAKBIR (HARI RAYA IDUL FITRI DAN IDUL ADHA)

2011-08-25T20:47:00.000-07:00

Tanbihun.com – Dalam mazhab Hanafi dan mazhab Hambali shigot takbir sebagai berikut:
Allahu akbar 2x,
La ilaha illa-Llah wa-Llahu akbar,
Allahu akbar 2x
Wa li-Llahi l-hamd.
Sebagaimana hadis Nabi yang diriwayatkan oleh Jabir, dan sebagaimana yang dilakukan oleh dua orang Khalifah Rasyidah dan Ibnu Mas’ud.

(Link Sponsor) :

Dalam mazhab Maliki dan Syafii (dalam qaul jadid) kalimat takbir sebagai berikut:
“Allahu akbar” 3x ini saja menurut mazhab Malik sudah lebih bagus.
Tapi jika ditambah dengan “La ilaha illa-Llah wa-Llahu akbar, Allahu akbar
wali-Llahi l-hamd” tidak masalah kata mereka (mazhab Maliki) karena ada hadis riwayat
Jabir dan Ibnu Abbas tentangnya.

Menurut mazhab Syafii disunnahkan menambah bacaan: “Allahu akbar kabiro wa l-hamdu li-Llahi katsiro wa subhana-Llahi bukrotan wa ashila” sehabis mengulang kalimat takbir di atas sebanyak tiga kali. Karena Nabi pernah mengucapkannya ketika berada di Shofa.

Kemudian disunnahkan menambah bacaan setelahnya dengan “La ilaha illa-Llah wa la na’budu illa iyyah, mukhlishina lahu d-din wa lau kariha l-kafirun, la ilaha illa-Llah wahdah, shodaqo wa’dah, wa nashora ‘abdah, wa hazama l-ahzaba wahdah. La ilaha illa-Llah wa-Llahu akbar”.
Tambahan di atas ini diperbolehkan (tidak disunnahkan) oleh mazhab Hanafi.

Dan diperbolehkan pula takbir ditutup dengan bacaan salawat:
“Allahumma sholli ‘ala Muhammad wa ‘ala ali Muhammad wa ‘ala ashhabi Muhammad wa ‘ala azwaji Muhamad wa sallim tasliman katsiro”.

Hukum Bertakbir Pada Dua Hari Raya

Para fukaha sepakat (tidak ada yang berbeda pendapat) dalam masalah disyariatkannya bertakbir ketika:

Pergi di pagi hari menuju salat ied
setelah salat fardhu di hari-hari raya kurban (hari raya iedul adha dan tiga hari tasyriq).

Imam Abu Hanifah ra. Berpendapat: disunnahkan bertakbir tapi tidak nyaring di hari raya idul fitri ketika keluar dari rumah menuju tempat salat id karena mengamalkan hadis nabi yang berbunyi: “sebaik-baik dzikir ada yang tidak nyaring (khofiy) dan sebaik-baik rizki adalah yang mencukupi (tidak berlebihan)”. Dan kemudian berhenti bertakbir ketika telah sampai di tempat orang melaksanakan salat ied (dalam riwayat lain sampai dilaksanakannya salat).

( Hadis diriwayatkan oleh Ahmad, Ibnu Hibban, Baihaqi dalam bab cabang-cabang iman dari Saad. )
Tapi beberapa ulama madzhab beliau berpendapat sunnahnya adalah bertakbir dengan nyaring pada hari raya idul fitri tersebut.
Dan semuanya sepakat bertakbir dengan nyaring pada hari raya kurban.

Jumhur ulama berpendapat: disunnahkan bahkan bertakbir dengan nyaring di mana pun, di rumah, di pasar, di jalan-jalan, di masjid ketika menjelang dilaksanakannya salat id.
Adapun mazhab Hanbali mengatakan sampai selesai khutbah id.

Takbir di hari raya fitrah lebih banyak dan lebih kuat ketimbang takbir di hari raya kurban. Salah satunya adalah firman Allah dalam surah Al-Baqarah ayat 185 juga lantaran ia sebagai menampakkan syiar-syiar Islam dan peringatan bagi orang lain.

Takbir yang dibaca tidak setelah salat fardhu dinamakan takbir mutlaq. Sedangkan takbir yang dibaca setiap selepas salat fardhu namanya takbir muqayyad.
Takbir mutlaq menurut mazhab Syafii dan mazhab Hambali disunnahkan mulai dari terbenamnya matahari malam idul fitri dan tidak sebelumnya.
Takbir muqayyad menurut mazhab hambali juga mazhab syafii tidak disunnahkan pada malam idul fitri karena tidak ada dalil yang melandasinya. Tc/my/katamiya.multiply.com

SUMBER : TANBUHUN.COM

Solat Idhul Fitri dan Idhul Adha

Solat Idhul Fitri yakni solat hari raya Syawal (lebaran) dan Idhul Adha yakni sholat hari raya Haji, sunnah melakukan Takbir Muthlaq iaitu dimulai dari waktu Maghrib pada malam hari raya keduanya itu, hingga takbirotul ikhrom sholat Idh itu.

Lafazh takbir Muthlaq yang afdhol adalah sebagai berikut :

"Allohu Akbar, Allohu Akbar, Allohu Akbar, La ilaa ha illallohu walllohu akbar, allohu akbar walillahil hamd" (3 kali)

"Allohu akbar kabiro, wal hamdulillahi kasiro, wasubhanallohi bukrotaw wa-ashila"

"La ilaaha illalllohu wala na'budu illa iyyahu mukhlishina lahud-dina walau karihal kafirun"

"la ilaaha illallohu wahdah, washodaqo wa'dah, wanashoro 'abdah, wa a'az-za jundahu wahazamal ahza ba wahdah"

"la ilaaha illallohu wallohu akbar, allohu akbar walillahil hamd"

Ertinya :

Allah Maha Besar, Allah Maha Besar, Allah Maha Besar,

Tiada Tuhan yang disembah selain Allah, Allah yang Maha Besar, Allah yang Maha besar Yang Maha Terpuji. (3 kali)

Allah yang Maha Besar Kebesarannya, segala puji bagi Allah akan pujian yang banyak, dan Maha suci Allah senantiasa pagi dan petang.

Tiada Tuhan yang disembah selain Allah, dan tiada kami sembah hanya pada-Nya, padahal kami berikhlas baginya akan agama Islam dan sekalipun dibenci oleh sekalian orang yang kafir.

Tiada Tuhan yang disembah hanya Allah yang Maha Esa, maka benarlah janjinya, dan telah memenangkan hambanya yakni Nabi Muhammad dan telah mengalahkan semua kaum kafir dengan sendirinya.

Tiada Tuhan yang disembah hanya Allah Tuhan yang Maha Besar, Tuhan yang Maha Besar dan segala Puji bagi Allah.

Persamaan dan perbedaan Ibadah sunnah yang dapat dilakukan pada Hari Raya Idhul Fitri dan Idhul Adha :

HARI RAYA IDHUL FITRI

Sunnah memperbanyak membaca takbir itu didalam malam hari raya (malam takbiran) hingga takbirotul ikhrom solat Iedh.

Tidak ada Sunnahnya membaca Takbir setelah Sholat Iedh
Sunnah berjaga sepanjang malam dengan membuat segala ibadah baik membaca Al-Qur'an maupun Takbir pada malam hari raya.
Meneruskan dengan Solat Subuh berjamaah dan bermaafan dengan seisi keluarga.
Sunnah mandi dan memakai pakaian yang paling bagus dan yang halal pada pagi hari raya.
Sunnah makan dahulu sebelum pergi sholat Iedh.
Waktunya sholat Iedh di hari raya adalah mulai terbitnya Matahari sampai dengan masuknya waktu Sholat Zhuhur.
Sunnah mengucapkan kata pengganti dari qomatnya dengan ucapan "Assholatu Jami'ah" Ertinya : ini sholat sunnah berjama'ah.
Niat Sholat Idhul Fitri :
"Usholli sunnata 'idil fitri rok'ataini lillahi ta'ala" Ertinya : Sahajaku sholat Idhul Fitri dua roka'at lillahi ta'ala.
Sesudahnya takbirotul ikhrom diroka'at yang pertama sesudahnya membaca do'a istiftah sebelumnya a'uzubillah maka sunnah takbir lagi 7 (tujuh) kali, dan pada roka'at yang kedua sebelum membaca a'uzubillah 5 (lima) kali takbir.
Sunnah membaca disela-sela takbir itu" Subhanalloh walhamdulillah wala ilaaha illallohu wallohu akbar"
Selesai daripada sholat 'iedh maka tidak disunnatkan membaca takbir lagi melainkan membaca do'a saja, kemudian membaca khutbah.
Sunnah dua khutbah sesudah iedh dengan segala rukun-rukun khutbah yang tersebut pada pasal 37 mengenai sholat jum'at.
Sunnah takbir diawal khutbah pertama 9 (sembilan) kali berturut-turut dan diawal khutbah yang kedua 7 (tujuh) kali berturut-turut disebutkan pada khotbah idhul fitri mengenai perihal zakat fitrah

HARI RAYA IDHUL ADHA

Sunnah memperbanyak membaca takbir itu didalam malam hari raya (malam takbiran) hingga takbirotul ikhrom sholat Iedh.

Bagi orang yang tidak sedang mengerjakan Ibadah Haji, maka Sunnah memperbanyak membaca Takbir Muqoyyad iaitu disunnahkan setiap habis solat fardhu, disunnahkan membaca takbir mulai sehabis solat Subuh pada hari Arafah (9 Zulhijjah) hingga waktu Ashar di hari tgl 13 Zulhijjah

Bagi orang yang sedang mengerjakan Ibadah Haji maka Sunnah memperbanyak membaca Takbir Muqoyyad iaitu disunnahkan setiap habis sholat fardhu, disunnahkan membaca takbir mulai waktu Zhuhur hari nahar (10 Zulhijjah) sampai dengan waktu Shubuh di hari tanggal 13 Zulhijjah)

Sunnah berjaga sepanjang malam dengan membuat segala ibadah baik membaca Al-Qur'an maupun Takbir pada malam hari raya.

Meneruskan dengan Solat Subuh berjamaah dan bermaafan dengan seisi keluarga.

Sunnah mandi dan memakai pakaian yang paling bagus dan yang halal pada pagi hari raya.

Sunnah tidak makan dahulu sebelum sholat Iedh.

Waktunya sholat Iedh di hari raya adalah mulai terbitnya Matahari sampai dengan masuknya waktu Sholat Zhuhur.

Sunnah mengucapkan kata pengganti dari qomatnya dengan ucapan : "Assholatu Jami'ah" Ertinya : ini sholat sunnah berjama'ah

Niat Sholat Idhul adha :
"Usholli sunnata 'idil adha rok'ataini lillahi ta'ala" Ertinya : Sahajaku sholat Idhul Adha dua roka'at lillahi
ta'ala.

Sesudahnya takbirotul ikhrom diroka'at yang pertama sesudahnya membaca do'a istiftah sebelumnya a'uzubillah maka sunnah takbir lagi 7 (tujuh) kali, dan pada roka'at yang kedua sebelum membaca a'uzubillah 5 (lima) kali takbir.

Sunnah membaca disela-sela takbir itu "Subhanalloh walhamdulillah wala ilaaha illallohu wallohu akbar"

Sunnah membaca takbir lagi sesudah sholat iedh itu, iaitu takbir muqoyyad dan

dan sunnah dua khutbah sesudah iedh dengan segala rukun-rukun khutbah yang tersebut pada pasal 37 mengenai sholat jum'at.

Sunnah takbir diawal khutbah pertama 9 (sembilan) kali berturut-turut dan diawal khutbah yang kedua 7 (tujuh) kali berturut-turut disebutkan pada khotbah idhul Adha mengenai prihal idhhiyyah (qorban).
SUMBER: http://www.al-azim.com/~beringin/agama/solatfitriadha.htm

Menjaharkan Dzikir Sesudah Shalat Fardhu Ternyata Sunnah!

2011-08-25T20:44:00.000-07:00

Oleh: Badrul Tamam

Alhamdulillah, segala puji bagi Allah dengan segala limpahan nikmat-nikmat-Nya yang zhahir maupun yang batin. Shalawat dan salam semoga terlimpah kepada hamba dan utusan-Nya, Nabi kita Muhammad, keluarga dan para sahabatnya.

Berdzikir sesudah shalat merupakan sunnah yang sudah diamalkan dan dicontohkan oleh Nabi shallallahu 'alaihi wasallam. Hendaknya kita mengikuti beliau dalam amal ini dan mencontoh bagaimana beliau melaksanakannya.

Sebagian saudara kita (kaum muslimin) ada yang memandang bahwa dzikir sesudah shalat harus lirih, tidak boleh mengeraskannya karena bisa mengganggu orang di sekitarnya yang juga berdzikir atau mengganggu mereka yang sedang menyelesaikan shalatnya. Sehingga ketika ada ikhwan yang mengeraskan suara dzikir diingkari dan dianggap bid’ah. Bagaimana tatacara dzikir sesudah shalat yang sesuai sunnah? Apakah disunnahkan mengeraskannya atau melirihkannya?

Dzikir setelah shalat merupakan ibadah yang sangat disunnahkan dan salah satu kebiasaan Rasulullah shallallahu 'alaihi wasallam. Beliau juga melakukannya dengan suara keras. Dalam sahih Bukhari dan Muslim disebutkan pada Bab Dzikir setelah shalat, dari Ibnu Abbas radhiyallahu 'anhuma, beliau berkata

أَنَّ رَفْعَ الصَّوْتِ بِالذِّكْرِ حِينَ يَنْصَرِفُ النَّاسُ مِنْ الْمَكْتُوبَةِ كَانَ عَلَى عَهْدِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَالَ ابْنُ عَبَّاسٍ كُنْتُ أَعْلَمُ إِذَا انْصَرَفُوا بِذَلِكَ إِذَا سَمِعْتُهُ

“Sesungguhnya mengeraskan suara dzikir ketika orang-orang usai melaksanakan shalat wajib merupakan kebiasaan yang berlaku pada zaman Rasulullah shallallahu 'alaihi wasallam.” Ibnu Abbas menambahkan, ‘Aku mengetahui mereka selesai shalat dengan itu, apabila aku mendengarnya.”

Masih dari Ibnu Abbas radhiyallahu 'anhuma, ia berkata:

كُنْتُ أَعْرِفُ انْقِضَاءَ صَلَاةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِالتَّكْبِيرِ

“Aku megetahui selesainya shalat Nabi shallallahu 'alaihi wasallam dengan takbir.” (HR. al-Bukhari)

Hadits-hadits di atas merupakan dalil tentang sunnahnya menjaharkan (mengeraskan) suara dzikir sesudah shalat. Dan ini menjadi bantahan bagi mereka yang mengingkari dan melarangnya.

Ibnu Huzaiman memasukkan hadits di atas daam kitab Shahih-nya, dan memberinya judul, Bab: Raf’u al-Shaut bi al-Takbiir wa al-Dzikr ‘inda Inqidha’ al-Shalah (Bab: meninggikan (mengeraskan) suara takbir dan dzikir ketika selesai shalat (wajib).. hal ini menunjukkan bahwa beliau memahami bolehnya mengeraskan takbir dan dzikir sesudah shalat.

Ibnu Daqiq al-‘Id, juga menyatakan hal yang sama, “Dalam hadits ini, terdapat dalil bolehnya mengeraskan dzikir setelah shalat, dan takbir secara khusus termasuk dalam kategori dzikir." (Ihkamul Ahkam Syarah Umdatul Ahkam)

Imam al-Nawawi dalam Syarah Shahih Muslim mengatakan, bahwa hadits ini adalah dalil bagi pendapat sebagian ulama salaf bahwa disunnahkan mengeraskan suara takbir dan dzikir sesudah shalat wajib. Dan di antara ulama muta’akhirin yang menyunahkannya adalah Ibnu Hazm al-Zahiri.

Sedangkan Imam al-Syafi’i rahimahullaah, memaknai hadits di atas dengan mengatakan, bahwa beliau shallallahu 'alaihi wasallam mengeraskan (dzikir sesudah shalat) hanya dalam waktu sementara saja untuk mengajari mereka tentang sifat dzikir, bukan mengeraskan terus menerus. Imam Syafi’i berpendapat agar imam dan makmum melirihkan dzikir kepada Allah Ta’ala sesudah shalat, kecuali kalau imam ingin agar makmum belajar darinya, maka dia mengeraskan dzikirnya sehingga ia melihat makmum telah belajar darinya, lalu melirihkannya. Dan beliau memaknai hadits tersebut dengan ini. (Lihat Syarah Shahih Muslim lin Nawawi).

Berikut ini kami sertakan fatwa-fatwa para ulama tentang dzikir sesudah shalat:

1. Fatwa Syaikh Utsaimin rahimahullaah

Syaikh Muhammad bin Shalih al-Utsaimin pernah ditanya tentang hukum menjaharkan dzikir sesudah shalat lima waktu dan bagaimana cara pelaksanaannya?

Beliau menjawab: Bahwa sesungguhnya menjaharkan dzikir sesudah shalat fardhu adalah sunnah. Hadits yang diriwayatkan oleh Imam al-Bukhari dari hadits Abdullah bin Abbas radhiyallahu 'anhu menunjukkan sunnah tersebut, bahwa mengeraskan suara dzikir ketika orang-orang selesai melaksanakan shalat fardhu telah ada pada masa Nabi shallallahu 'alaihi wasallam. Beliau radhiyallahu 'anhu berkata,

كُنْتُ أَعْلَمُ إِذَا انْصَرَفُوا بِذَلِكَ إِذَا سَمِعْتُهُ

“Dan aku tahu apabila mereka telah selesai dari shalat dengan itu, (yaitu) apabila aku mendengarnya.” (Hadits ini juga diriwayatkan Imam Ahmad dan Abu Dawud. Hadits ini adalah salah satu dari hadits-hadits dalam al-‘Umdah).

Dalam Shahihain, dari hadits al-Mughirah bin Syu’bah radhiyallahu 'anhu berkata, Aku mendengar Nabi shallallahu 'alaihi wasallam membaca apabila telah selesai shalat:

لَا إِلَهَ إلاَّ اللهُ وَحْدَهُ لَا شَرِيْكَ لَهُ

“Tidak ada tuhan yang hak kecuali Allah semata, tidak ada sekutu bagi-Nya.” Al-hadits. Dia tidak akan mendengar dzikir ini kecuali jika orang yang berdzikir mengeraskannya.

Ibnu Taimiyah, para ulama salaf dan khalaf memilih menjaharkan dzikir sesudah shalat berdasarkan hadits Ibnu Abbas dan al-Mughirah radhiyallahu 'anhum. Dan mengeraskan bacaan dzikir sesudah shalat disyariatkan baik saat membaca tahlil, tasbih, takbir, ataupun tahmid berdasarkan keumuman hadits Ibnu Abbas. Tidak didapatkan keterangan dari Nabi shallallahu 'alaihi wasallam yang membedakan antara tahlil dan selainnya. Bahkan di dalam hadits Ibnu Abbas, mereka mengetahui selesainya shalat Nabi shallallahu 'alaihi wasallam dengan takbir. Dengan ini terbantahkan pendapat orang bahwa tidak boleh jahar (keras) dalam membaca tasbih, tahmid, dan takbir.

Ibnu Taimiyah, para ulama salaf dan khalaf memilih menjaharkan dzikir sesudah shalat berdasarkan hadits Ibnu Abbas dan al-Mughirah radhiyallahu 'anhum.
Dan mengeraskan bacaan dzikir sesudah shalat disyariatkan baik saat membaca tahlil, tasbih, takbir, ataupun tahmid berdasarkan keumuman hadits Ibnu Abbas.

Adapun orang yang berkata bahwa menjaharkan bacaan dzikir sesudah shalat adalah bid’ah, sungguh dia telah salah. Bagaimana sesuatu yang biasa dilaksanakan pada zaman Nabi shallallahu 'alaihi wasallam disebut bid’ah?!

Syaikh Sulaiman bin Sahman rahimahullaah berkata, “Hal itu ditetapkan dari Nabi shallallahu 'alaihi wasallam, dari perbuatan dan taqrirnya. Para sahabat melaksanakan hal itu pada masa Nabi shallallahu 'alaihi wasallam setelah beliau mengajarkannya kepada mereka. Beliau menyetujui mereka atas hal itu sehingga mereka mengetahuinya dengan pengajaran Rasul shallallahu 'alaihi wasallam kepada mereka. Mereka melaksanakan dan beliau menyetujui mereka di atas perbuatan tersebut setelah mengetahuinya, beliau tidak mencela mereka.”

Adapun alasan mengingkari dzikir jahar dengan firman Allah Ta’ala,

وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالْآَصَالِ

“Dan sebutlah (nama) Tuhanmu dalam hatimu dengan merendahkan diri dan rasa takut, dan dengan tidak mengeraskan suara, di waktu pagi dan petang,” (QS. Al-A’raf: 205). Maka kami jawab: Sesungguhnya Dzat yang memerintahkan menyebut nama Rabbnya (dzikir) dalam hati dengan merendahkan diri dan rasa takut adalah yang memerinthakan untuk menjaharkan dzikir sesudah shalat wajib. Apakah orang yang tersebut lebih mengetahui maksud Allah Ta’ala daripada Rasul-Nya? Atau ia meyakini bahwa Rasulullah shallallahu 'alaihi wasallam mengetahui maksud Allah tapi beliau menyelisihinya. Kemudian ayat yang menyebutkan dzikir pada pagi hari dan sore hari bukan dzikir sesudah shalat lima waktu. Imam Ibnu katsir rahimahullaah dalam tafsirnya memahami makna jahar (keras) di sini dengan terlalu keras (berteriak-teriak).

Adapun yang mengingkari dzikir jahar ini dengan sabda Nabi shallallahu 'alaihi wasallam, “Wahai manusia kasihanilah diri kalian, karena kalian tidaklah berdoa kepada Dzat yang tuli…! (sampai akhir hadits)”. Maka bisa dijawab dengan mengatakan: Sesungguhnya orang yang menyabdakan hal itu, dia juga yang dulunya mengeraskan dzikir setelah shalat wajib ini. Itu berarti, tuntunan ini punya tempat sendiri, sedangkan yang itu juga ada tempatnya sendiri. Dan sempurnanya mengikuti sunnah beliau adalah dengan menempatkan semua nash yang ada pada tempatnya masing-masing.

Kemudian ungkapan dalam sabdanya, “Kasihanilah diri kalian,” menunjukkan bahwa para sahabat terlalu meninggikan suaranya sehingga menyukitkan dan memberatkan mereka. Karena sebab inilah beliau bersabda, “Kasihanilah diri kalian.” Maksudnya, berlemahlembutlah terhadap diri kalian dan jangan terlalu membebani diri kalian. Sedangkan menjaharkan dzikir sesudah shalat bukan termasuk kesulitan dan membebani.

Adapun orang yang mengatakan bahwa amalan itu bisa mengganggu orang lain, maka bisa dijawab dengan mengatakan padanya: Jika maksudmu akan mengganggu orang yang tidak biasa dengan hal itu, maka seorang mukmin jika sudah ada kejelasan bahwa hal itu merupakan sunnah, maka hal (gangguan) itu akan hilang (dengan sendirinya). Jika maksudmu akan mengganggu jamaah lain yang masih shalat, maka jika jamaah tidak ada yang masbuq (terlambat) maka mengeraskan suara tersebut tidak akan mengganggu mereka sebagaimana fakta lapangan, karena mereka sama-sama mengeraskan dzikirnya. Jika ada yang masbuq dan sedang menyelasikan shalatnya, jika ia dekat denganmu sehingga bisa mengganggunya, maka jangan keraskan suara dzikir dengan tingkatan suara yang bisa mengganggunya, agar kamu tidak mengganggu shalatnya. Sedang jika ia jauh darimu, maka ia tak akan terganggu oleh suara keras dzikirmu yang keras.

Berdasarkan keterangan yang kami sebutkan, menjadi jelas bahwa mengeraskan dzikir setelah shalat wajib adalah sunnah. Hal itu sama sekali tidak bertentangan dengan nash yang shahih maupun dengan penalaran yang jelas. Saya memohon kepada Allah Ta’ala agar menganugerahkan ilmu yang bermanfaat dan amal shalih kepada kita semua. sesungguhnya Dia itu maha dekat lagi maha mengabulkan doa. (Fatawa wa Rasail Ibni Utaimin, jilid 13)

Adapun orang yang berkata bahwa menjaharkan bacaan dzikir sesudah shalat adalah bid’ah, sungguh dia telah salah. Bagaimana sesuatu yang biasa dilaksanakan pada zaman Nabi shallallahu 'alaihi wasallam disebut bid’ah?! (Syaikh Utsaimin)

Fatwa Syaikh Ibnu Bazz

Al-‘Allamah Ibnu Bazz pernah ditanya tentang sunnah dzikir sesudah shalat, mana yang sesuai sunnah, mengeraskan dzikir atau melirihkannya?

Beliau menjawab: Yang sunnah adalah menjaharkan dzikir sesudah shalat lima waktu dan sesudah shalat Jum’at ba’da salam. Hal itu didasarkan hadits dalam Shahihain, dari Ibnu Abbas radhiyallahu 'anhuma bahwa mengeraskan suara dzikir sesudah manusia selesai melaksanakan shalat wajib sudah ada pada zaman Nabi shallallahu 'alaihi wasallam. Ibnu Abbas berkata, “Aku mengetahui kalau mereka sudah selesai shalat apabila aku mendengarnya.” (Kumpulan pertanyaan yang ditujukan kepada Syaikh Ibnu Bazz oleh Muhammad al-Syayi’)

Dalam Jawaban lain, beliau berkata: “Telah disebutkan dalam kitab shahihain, dari riwayatnya Ibnu Abbas radhiyallahu 'anhuma, “Sesungguhnya mengeraskan dzikir saat selesai dari shalat wajib, itu telah ada di masa Rasulullah shallallahu 'alaihi wasallam“. Ibnu Abbas juga mengatakan: “Aku tahu selesainya shalat mereka itu, saat aku mendengar (suara dzikir) itu.”

Hadits shahih ini dan hadits-hadits semakna lainnya yang berasal dari hadits Ibnu Zubair, dan Al-Mughirah bin Syu’bah radhiyallahu 'anhuma dan lainnya, semuanya menunjukkan disyariatkannya mengeraskan dzikir ketika orang-orang selesai shalat wajib, yang kira-kira sampai terdengar oleh orang-orang yang berada di pintu-pintu dan di sekitar masjid, sehingga mereka tahu selesainya shalat (jama’ah) dengan (kerasnya suara dzikir) itu. (Tapi) bagi orang yang didekatnya ada orang lain yang sedang menyelesaikan shalatnya, maka sebaiknya ia memelankan sedikit suaranya, agar tidak mengganggu mereka, karena adanya dalil-dalil lain yang menerangkan hal itu. Dalam tuntunan mengeraskan dzikir ketika para jamaah selesai shalat wajib ini, ada banyak manfaat, diantaranya: 1. Menampakkan pujian kepada Allah Ta’ala yang telah memberikan mereka kenikmatan bisa menjalankan kewajiban yang agung ini. 2. Dan (Sebagai sarana untuk) mengajari orang yang jahil dan mengingatkan orang yang lupa. Jika saja tidak ada hal itu, tentunya sunnah ini akan jadi samar bagi banyak orang. Wallahu waliyyut taufiq.

Yang sunnah adalah menjaharkan dzikir sesudah shalat lima waktu dan sesudah shalat Jum’at ba’da salam. (Syaikh Ibnu Bazz)

Syaikh Shalih al-Fauzan

Beliau ditanya tentang menjaharkan doa dan dzikir secara umum, dan sesudah shalat secara khusus? Apakah doa dan dzikir itu dengan keras, lirih, atau di antara keduanya?

Beliau menjawab, “Doa yang dicontohkan dari Nabi shallallahu 'alaihi wasallam dan yang disyari’atkan, seseorang diberi pilihan antara menjaharkannya atau melirihkannya. Allah Ta’ala berfirman,

ادْعُوا رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً

“Berdoalah kepada Tuhanmu dengan berendah diri dan suara yang lembut.” (QS. Al-a’raf: 55) Dan Allah Subhanahu wa Ta'ala mengetahui yang lirih dan tersembunyi. Engkau boleh berdoa dengan keras dan lirih, kecuali apabila menjaharkannya bisa mengganggu orang disekitarmu; yang tidur, shalat, atau yang sedang membaca Al-Qur’an al-Karim, maka engkau harus melirihkan suaramu. Atau apabila kamu takut tumbuh riya’ dan sum’ah dalam dirimu, maka engkau lirihkan suaramu dalam berdoa, karena hal ini lebih bisa menjadikan ikhlas.

Perlu diperhatikan, bahwa mengeraskan di sini bukan dengan suara bersama-sama (koor), sebagaimana yang dilakukan sebagian orang. Setiap orang berdoa untuk dirinya dengan lirih dan keras. Adapun berdoa dengan berjama’ah (bersama-sama), maka termasuk bid’ah.

Sedangkan dzikir sesudah shalat, maka yang sunnah adalah menjaharkannya sesuai dengan hadits-hadits shahih yang menyebutkan bahwa para sahabat menjaharkan dzikir sesudah shalat; tahlil dan ihtighfar sesudah salam sebanyak tiga kali, lalu membaca:

اللَّهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ تَبَارَكْتَ يَا ذَا الْجَلَالِ وَالْإِكْرَامِ

لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

sampai akhir dari dzikir-dzikir yang dicontohkan, maka membacanya dengan keras. Tapi dengan sendiri-sendiri, bukan dengan berjamaah (bersama-sama) sebagaimana yang kami sebutkan di awal. Dzikir berjama’ah ini termasuk perkara bid’ah (yang diada-adakan). Setiap orang berdzikir sendiri-sendiri dan mengeraskannya sesudah shalat.” (al-Muntaqa’ min Fatawa al-Fauzan: Juz 3).

Sedangkan dzikir sesudah shalat, maka yang sunnah adalah menjaharkannya sesuai dengan hadits-hadits shahih . . . (Syaikh Shalih Fauzan)

Fatwa Lajnah Daimah

Disyariatkan untuk mengeraskan dzikir setelah shalat wajib, karena adanya keterangan yang shahih dari hadits Ibnu Abbas radhiyallahu 'anhu, (ia mengatakan): “Sesungguhnya mengeraskan dzikir saat selesai dari shalat wajib, itu telah ada di masa Rasulullah shallallahu 'alaihi wasallam “. Ibnu Abbas juga mengatakan: “Aku tahu selesainya shalat mereka itu, saat ku dengar (suara dzikir) itu”.

(Mengeraskan dzikir setelah shalat wajib tetap disunnahkan), meski ada orang-orang yang masih menyelesaikan shalatnya, baik mereka itu (menyelesaikan shalatnya secara) sendiri-sendiri atau dengan berjama’ah. Dan hal itu (yakni mengeraskan dzikir) disyariatkan pada semua shalat wajib yang lima waktu.

Adapun mengeraskan doa dan membaca Al-Qur’an secara jama’i (bersama-sama), maka hal ini tidak pernah ada tuntunannya dari Rasul shallallahu 'alaihi wasallam, maupun dari para sahabat beliau. (Oleh karena itu), perbuatan itu termasuk bid’ah.

Adapun jika ia berdoa untuk dirinya sendiri, atau membaca Quran sendiri dengan suara tinggi, maka hal itu tidak mengapa, asal tidak mengganggu orang lain.”

Penutup

Dari hadits dan penjelasan ulama di atas, maka dapat disimpulkan bahwa mengeraskan bacaan dzikir sesudah shalat wajib adalah sunnah. Ini merupakan petunjuk yang dzahir dan sharih dari teks hadits dalam Shahihain. Walaupun ada pendapat sebagian ulama –seperti imam Syafi’i, Imam Nawawi dan Syaikh Al-Albani- yang melarang menjaharkannya dan membawa makna hadits di atas sebagai pengajaran Nabi shallallahu 'alaihi wasallam kepada para sahabatnya, jadi dilaksanakan hanya temporar dan tidak terus menerus. Jika tidak ada tujuan seperti itu maka dianjurkan untuk melirihkannya.

Pendapat yang menganjurkan untuk mengeraskan dzikir sesudah shalat sesuai dengan dzahir hadits. Maka, sebagaimana kaidah Ushul Fiqih bahwa makna dzahir harus lebih didahulukan dan diamalkan sehingga ada dalil kuat lainnya yang me-nasakh-nya, atau men-takhshish-nya atau men-takwil-nya. Dan tidak didapatkan adanya dalil kuat yang menerangkan, bahwa dikeraskannya dzikir setelah shalat wajib itu hanya untuk sementara waktu saja. Wallahu Ta’ala a’lam.

sumber:http://m.voa-islam.com/news/ibadah/2011/01/12/12739/menjaharkan-dzikir-sesudah-shalat-fardhu-ternyata-sunnah/

Fiqh Imam Syafi'i (2)

2011-04-27T18:26:00.000-07:00

Oleh : Alhabib Shodiq bin Abubakar Baharun

VII. Fiqh adalah suatu ilmu dengan hukum-hukum syar’i (syari’at) untuk sesuatu pekerjaan yang dilandasi dengan dalil-dalil yang shohih (benar dan kuat). Menurut Imam Asy-Syubkhi maka wajib bagi kita umat Islam untuk mengetahui ilmu fiqh secara menyeluruh, kemudian mengamalkannya agar ibadah kita diterima oleh Allah Swt, seperti di dalam hadits Rasulullah Muhammad Saw bahwa beliau bersabda yang artinya:
“Sholatlah engkau sebagaimana aku sholat.”

Dan mereka yang mengumpulkan ilmu fiqh agar bisa difahami dan bisa diamalkan secara mendetail adalah para ulama yang alim akan ilmunya dan yang luas pengetahuannya.

Kitab Thoharoh

1. Baligh adalah seseorang yang diwajibkan melakukan syari’at Islam dan orang yang kalau sudah baligh ditanggung sendiri semua amal-amalnya.

2. Tanda-tanda baligh ada 3 (tiga) macam yaitu:

a. Sempurnanya 15 tahun untuk pria dan wanita (artinya kalau pria atau wanita sudah berumur 15 tahun tepat tapi belum keluar mani sebelumnya maka dia sudah baligh).

b. Keluarnya air mani (mimpi atau bukan) untuk laki-laki dan wanita diumur 9 tahun(artinya kalau laki-laki dan wanita sudah mencapai umur 9 tahun lalu keluar air mani dengan cara mimpi atau tidak maka dia sudah dianggap baliqh).

c. Keluarnya darah haid untuk wanita diumur 9 tahun (artinya kalau wanita di umur 9 tahun dia keluar haid dia sudah baligh).

Bab Wudhu

1. Wudhu menurut bahasa adalah keindahan (maka bagi anda yang ingin kelihatan cantik dan ganteng maka perbanyaklah berwudhu) dan menurut syari’at adalah membasuh di anggota tubuh tertentu dengan niat tertentu.

2. Fardhu wudhu ada 6 (enam) perkara yaitu:

a. Niat.Niat dalam berwudhu dan lainnya dalam beramal hukumnya wajib dan letaknya niat ada di dalam hati. Sedangkan melantunkan niat hukumnya adalah sunnah. Maka dengan niat ini bisa membedakan amal yang kita kerjakan apakah itu ibadah atau kebiasaan belaka.

Adapun tempatnya niat harus:

1. Bersamaan dengan ibadahnya, seperti wudhu maka tempat niat harus bersamaan dengan membasuh muka.

2. Jadi boleh kita berniat dulu lalu membasuh wajah, tapi afdholnya tatkala niat kita sambil membasuh awal dari wajah.

b. Membasuh wajah.
Batas wajah yaitu memanjang dari tumbuhnya rambut (kebanyakan orang) yaitu 4 jari di atas alis kita sampai dagu (ditambah satu jari di bawah dagu untuk menyempurnakannya), dan melebar dari 2 telinga kanan sampai ke bunga telinga kiri. Diantara semua itu harus terkena air, termasuk ujung lubang hidung dan ujung kedua mata (kalau ada kotoran harus dihilangkan dahulu), serta bagi mereka yang punya kumis, cambang dan jenggot tebal (tidak kelihatan kulitnya dalam jarak 1 hasta, sekitar 53 cm) maka disunnahkan menyela-nyela dengan tangan yang dibasahi dengan air hingga basah. Apabila jenggotnya tipis maka wajib dibasuh dengan air sampai kena kulitnya.

c. Membasuh kedua tangan sampai ke siku.
Batas-batas tangan yaitu dari ujung jari termasuk di bawah kuku yang panjang (walau sedikit) dan sela-sela jari sampai ke siku (untuk kehati-hatian ulama menambah satu jari di atas siku), jadi diantaranya harus kena air.

d. Membasuh sebagian dari kepala.
Walaupun sebagian kecil (walau tiga helai rambut) asalkan rambut yang dibasuh tidak lebih panjang melebihi batas tumbuhnya rambut yang terdekat dengan dahi (yaitu jika rambut di atas kepala ditarik ke arah dahi) dan panjang bawahnya melebihi rambut yang akhir (setara dengan ujung telinga yang bawah).

e. Membasuh kedua kaki.
Batas-batasnya adalah dari kedua mata kaki (ditambah satu jari di atas mata kaki untuk menyempurnakan) sampai ke ujung-ujung kaki termasuk di bawah kuku jari, dan sela-sela jari kaki serta tumit (kalau telapak kakinya pecah-pecah maka air harus bisa masuk ke telapak yang pecah-pecah tersebut).

f. Tartib (tertib).
Harus berurutan dari A sampai dengan ke E, dan batas waktu dari satu kegiatan ke kegiatan yang selanjutnya adalah diusahakan jangan sampai air kering yang kesatu apabila membasuh yang kedua.

Wudhu adalah kunci dari ibadah (sholat) maka diharapkan ketika kita berwudhu harus berhati-hati dalam membasuh, jadi bagian-bagian anggota wudhu harus terkena air dengan pasti, kalau wudhunya tidak sah maka sholatnya tidak akan sah. Lihatlah hadits-hadits tentang wudhu!

3. Syarat-syarat Wudhu

a. Beragama Islam.

b. Tamziz (berakal).

c. Suci dari haid dan nifas.

d. Sesuatu yang mencegah sampainya air ke kulit seperti cat, tip-eks (cairan penghapus tulisan di kertas), kutek dan kuku yang kemasukan kotoran, maka semuanya harus dihilangkan karena air tidak masuk ke kulit, kemudian baru boleh berwudhu.

e. Segala sesuatu yang bisa merubah warna air misalnya tinta yang tebal dan banyak.

f. Mengetahui tentang ilmu wajibnya berwudhu.

g. Mengetahui tentang fardhu-fardhunya berwudhu (yang wajib dibasuh dalam berwudhu).

h. Air suci dan mensucikan.

i. Masuknya waktu berwudhu, apabila ingin mengerjakan sholat atau membaca Alqur’an maka dia harus berwudhu apabila dia tidak punya wudhu (batal).

j. Berkelanjutan bagi mereka yang sering berhadats (berpenyakit), misalnya orang yang punya penyakit sering keluar air dari kemaluannya (salisibaul atau beser) maka dia setelah wudhu harus segera mengerjakan sholat, tidak boleh menunda-nundanya.

4. Sunnah-sunnah Wudhu

Sunnah-sunnah wudhu ada banyak sekali, diantaranya adalah:

a. Mengucapkan niat wudhu seperti “Nawaitu wudhu lillahi ta’ala” (aku berniat berwudhu karena Allah Swt).

b. Mengucapkan ta’awudz yaitu “A’udzubillahi minassyaithonirrojim” (aku berlindung kepada Allah Swt dari godaan syaithon).

c. Mengucapkan basmallah yaitu “Bismillahirrohmanirrohim” (dengan nama Allah Yang Maha Pengasih lagi Maha Penyayang).

d. Bersiwak adalah suatu kegiatan yang menggosokkan kayu siwak ke gigi yang mempunyai faedah yang banyak sekali diantaranya adalah diridhoi Allah Swt, disenangi para malaikat, Rasul dan wali-wali Allah serta dibenci syaithon. Faedah yang lain adalah membuat gigi kuat, jauh dari penyakit, menguatkan pandangan dan membuat cerdas. Kalau tidak ada kayu siwak maka bisa digantikan dengan kain yang agak kasar.

e. Membasuh kedua telapak tangan.

f. Berkumur.

g. Memasukkan air ke hidung lalu mengeluarkannya (ulama sufi yang mendalami ilmu kedokteran mengatakan bahwa apabila orang sering melakukan hal ini maka dia akan dijauhkan dari penyakit pilek dan hidung tersumbat.

h. Mulai dari kanan apabila membasuh tangan dan kaki.

i. Menambah batas-batas wudhu.

j. Membasuhnya tiga kali.

k. Membasuh kedua telinga.

l. Membaca doa setelah wudhu dan lain-lain.

5. Yang membatalkan wudhu

a. Sesuatu yang keluar dari dua lubang yaitu dubur dan qubul (kemaluan laki-laki dan perempuan) berupa air atau angin (kentut, dalam hal ini harus bersuara atau berbau, selain itu tidak).

b. Hilangnya akal seperti gila, epilepsi, pingsan, mabuk atau tidur. Untuk gila, epilepsi, pingsan dan mabuk apabila kurang dari satu menit maka wudhunya masih bisa dipakai (sah) tetapi disunnahkan untuk berwudhu lagi. Kalau tidur, tidurnya dalam posisi berbaring atau duduk dengan mengangkat paha maka batal wudhunya. Jika tidurnya dalam posisi duduk dengan tidak mengangkat kedua paha maka wudhunya masih bisa dipakai atau sah.

c. Bersentuhan dua kulit antara laki-laki dengan perempuan dewasa dan bukan mahram-nya tanpa penghalang. Yang dimaksud yaitu selain gigi, mata, rambut dan kuku. Dan yang dimaksud dewasa adalah apabila dilihat oleh orang yang sehat akal dan sehat jasmani (dhohir batin) maka dapat menimbulkan syahwat baginya walaupun belum baligh (kurang lebih 7 tahun). Yang dimaksud mahram adalah seseorang yang tidak boleh dinikahi dan apabila bersentuhan tidak membatalkan wudhu.

Mahram ada tiga macam:

1. Mahram dengan nasab adalah (kalau laki-laki) ibu (ke atas, misal nenek dst), anak (ke bawah, misal cucu dst), saudara perempuan, bibi (saudara perempuan kandung ayah atau amah), bibi (saudara perempuan kandung ibu atau kholah), keponakan (anak dari saudara kandung perempuan dan saudara kandung laki-laki).

2. Mahram karena susuan artinya seorang anak yang belum berumur 2 tahun dan belum makan selain air susu ibu, lalu disusukan ke perempuan lain maka dia mempunyai mahram karena susuan dan jumlah mahramnya sama dengan mahram nasab.

3. Mahram karena hubungan seperti ibu dari istri (walaupun sudah cerai), istri dari anak kandung (menantu), istri dari ayah (ibu tiri) dan anak dari istri (anak tiri, istri yang dinikahi sebelumnya sudah mempunyai anak perempuan dari suami lain maka kalau ibu dari anak perempuan tersebut sudah dinikahi dan sudah dijima’i maka anak perempuan tersebut termasuk mahramnya dan haram dinikahi, dan apabila ibu dari anak perempuan itu belum dijima’i atau disetubuhi maka anak perempuan tersebut boleh dinikahi).

(*) Kalau kita berwudhu dan menyentuh atau tersentuh istri maka hukumnya batal menurut madzhab syaifii dan hanafi karena istri mahram terbatas (dengan ikatan akad nikah). Kalau menurut madzhab Maliki dan Hanbali maka tidak batal menyentuhnya dengan syarat tidak syahwat disaat menyentuhnya.

d. Memegang kemaluan atau lubang dubur dengan telapak tangan atau telapak jari, maksudnya apabila telapak tangan atau telapak jari memegang kemaluan laki-laki atau perempuan dan lubang dubur (lubang dubur yang berwarna merah, halus, tidak kasar) maka wudhunya batal walaupun sebagian dari dzakar (kalau yang melihat dan mengetahui langsung dan yakin kalau itu dzakar) maka hukumnya juga batal. Dan yang dimaksud dengan kemaluan adalah batang dzakar saja, sedangkan kantung di bawah dzakar (testis) atau rambutnya tidak batal jika memegangnya. Batas dari telapak tangan dan telapak jari adalah bagian yang tertutup ketika kedua telapak tangan dan jari tersebut digabungkan. Yang batal hanya yang memegang, bukan yang dipegang.

6. Yang membatalkan wudhu diharamkan melakukan 4 perkara,

a. Sholat

b. Thowaf

c. Memegang Alqur’an (walaupun sebagian kecil saja yang terpegang maka haram hukumnya).

d. Membawa Alqur’an (apabila membawa Alqur’an di dalam tas beserta isi lainnya selain Alqur’an maka boleh memegangnya).

Bab Mandi

Apabila seorang laki-laki atau perempuan mengeluarkan mani atau setelah berhubungan intim dan bagi perempuan setelah mengeluarkan darah haid atau nifas, maka diwajibkan mandi.

Adapun syarat-syarat mandi ada 2 perkara:

1. Niat

2. Membasuh semua badan secara rata,termasuk lipatan-lipatan atau lubang-lubang yang berada di anggota badan dari ujung rambut sampai ujung kaki.

3. Sesuatu yang diwajibkan mandi ada 6 macam:

a. Masuk dzakarnya laki-laki ke farji-nya perempuan (vagina) walaupun hanya kepalanya saja.

b. Keluarnya air mani.

c. Haid.

d. Kifas.

e. Wiladah (melahirkan).

f. Meninggal.

4. Yang disunnahkan tatkala mandi diantaranya adalah membaca basmalah, membasuh kedua telapak tangan, dan memulai dari kepala lalu bagian kanan dari badan lalu kiri, untuk mereka yang berjimak (bersetubuh) dan keluar air mani maka disunahkan membasuh kemaluannya dulu setelah baca basmalah.

5. Mandi-mandi yang disunnahkan tatkala melaksanakan sholat jum’at dan ‘id, tengah malam di atas jam satu ketika orang kafir masuk islam dan sembuh dari gila.

6. Sesuatu yang diharamkan bagi orang junub (habis jimak atau keluar mani) diantaranya:

a. Sholat.

b. Thowaf.

c. Memegang Alquran.

d. Membawa Alquran.

e. Berhenti di masjid walaupun sebentar.

f. Membaca Alquran (kalau membaca wirid atau sesuatu yang didawamkan /dilanggengkan maka diperbolehkan).

http://madadunnabawiy.blogspot.com/2009/07/fiqh-imam-syafii-2.html

Fiqh Imam Syafi'i (1)

2011-01-25T19:37:00.000-08:00

Oleh : Alhabib Shodiq bin Abubakar Baharun

Bismillahirrohmanirrohiim

Pembukaan

I. Semua ulama’ memulai mengarang semua kitab dengan memakai Basmalah, karena di Al Qur’an pertama ayat yang turun adalah Basmalah di Surat Al Alaq yang artinya: “Bacalah wahai Muhammad dengan nama Tuhan yang menciptakan alam semesta” (Allahu a’lam bimurodihi) dan Rasulullah saw bersabda : “Setiap sesuatu perkara yang tidak dimulai dengan Bismillahirrohmanirrohiim (basmalah), maka akan terputus dari semua keberkahan yang ada artinya tidak mendapatkan rahmat dari Allah SWT, dan basmalah mempunyai hukum-hukum:

1. Wajib : seperti di shalat (kalau madzhab Syafi’i dan Hambali dengan jahar (lantang) dan Maliki dan Abu Hanifah dengan syir (cukup diri sendiri yang mendengarkan).

2. Haram : seperti minum sesuatu yang memabukkan, zina dan mencuri (semua pekerjaan diharamkan oleh Allah dan Rasul-Nya).

3. Sunnah : semua pekerjaan yang sunnah (yang diperbolehkan oleh Allah dan rasul-Nya).

4. Makruh : semua pekerjaan yang hukumnya makhruh seperti makan bawang atau melihat auratnya sendiri atau auratnya istri dan anaknya.

5. Mubah : sesuatu yang dilakukan tidak mendapat pahala dan dosa), seperti memindahkan barang dari suatu tempat ke tempat yang lain.

II. Kemudian setelah memulai dengan basmalah, maka para ulama’ menambah dengan bacaan hamdalah (alhamdulillahi) yang artinya tidak ada sesuatu yang pantas dipuji selain Allah SWT, dan kalimat hamdalah sunnah diucapkan setelah melakukan semua pekerjaan yang baik, apabila dilakukan maka semua pekerjaan yang dilakukan akan mendapatkan ridho Allah SWT (direstui oleh Allah) seperti yang tertera dalam hadits rasulullah saw apalagi kalau diucapkan setelah mendapatkan rizki atau anugrah dari Allah SWT, maka rizki atau anugrah yang didapati akan diberi keberkahan dan ditambahkan oleh Allah SWT. Amiin.

Dan hamdallah dibagi menjadi 4 macam:

1. Pujian dari Allah SWT untuk Allah sendiri seperti yang ada dalam Surat Al Anfal ayat : 40 yang artinya: “Sungguh nikmatnya Tuhan dan sungguh nikmatnya penolong.

2. Pujian dari Allah SWT ke hamba-Nya seperti surat Shod ayat 30, yang artinya: paling bagus hamba yang selalu kembali kepada Tuhannya.

3. Pujian dari hamba ke Tuhannya (Allah SWT), seperti ucapan kita Alhamdulillahi.

4. Pujian dari diri kita untuk semua makhluk-Nya Allah seperti sungguh cantiknya kamu atau sungguh gantengnya dirimu.

III. Kemudian dilanjutkan dengan bershalawat kepada baginda nabi kita Muhammad saw. Sholawat adalah satu amalan yang diperintahkan dari Allah untuk semua makhluk-makhluk-Nya dan Allah SWT mengerjakannya. Seperti di dalam Surat Al Ahzab ayat : 56. Dalam semua kitab Fiqih dan sufi dengan rujukan hadits Rasulullah, menafsirkan kalau sholawat dari Allah SWT adalah rahmatan dari-Nya, dan shalawat dari kita (umatnya) adalah doa yang kita minta kepada Allah SWT untuk kesejahteraan Nabi Muhammad dan semua umatnya.

Rasul dan nabi adalah manusia yang sempurna yang jauh dari semua penyakit dan dari semua sifat yang jelek dan beliau diutus oleh Allah SWT untuk menyebarkan ajaran-ajaran Allah untuk semua makhluk-Nya dari golongan manusia dan jin. Hanya saja kalau nabi diberi wahyu tapi tidak diperintahkan untuk menyebarluaskan ajaran-ajarannya, sedangkan rasul diberi wahyu tapi juga diperintahkan untuk menyebarluaskan semua ajaran-ajarannya. Adapun jumlah nabi ada 124.000 dan rasul ada 313. Akan tetapi yang mempunyai sifat yang lebih unggul ada 25 orang (seperti yang tertera dalam hadist yang diriwayatkan Ibnu Habban).

IV. Yang dimaksud wa alihi dalam shalawat adalah semua orang keturunan bani Hasyim dan Mutholib menurut yang dikatakan Imam Syafi’i di dalamkitabnya.

V. Shohabat adalah menurut Bahasa Arab artinya antara kamu dan dia saling ada kecocokan, dan menurut istilah teman yang selalu mengikuti kamu ditempat manapun dan selalu menuruti fatwa-fatwamu. Adapun yang kita bahas sekarang ini adalah shohabat Nabi kita Muhammad saw, adapun jumlah shohabat nabi ada 124.000 orang dan yang paling akhir meninggalnya adalah Abu Tufail Amir bin Wailah Al Laisyi (seperti yang dikatakan oleh Abu Zar’ah dan Al Iroq’i) dan semua shohabat Nabi Muhammad saw adalah adil dalam berbuat dan berhati-hati dalam melangkah dan selalu taat dan taqwa kepada Allah SWT dan rasul-Nya dan selalu menjaga dengan benar-benar dari segala perbuatan nista (buruk) bukan seperti (yang dikatakan sebagian golongan). Shohabat yang telah diberi kabar dengan keistimewaan (jaminan surga dari rasulullah) ada 10 orang, beliau adalah Abu Bakar, Umar, Utsman, Ali, Sa’ad bin Abi Waqash, Said bin Zaid, Tolkhah bin Ubaidilah, Zubair bin Awwam, Abu Ubaidilah bin Jarroh dan Abdurrahman bin ‘Auf dan paling dekat dengan Nabi Muhammad saw.

Dan juga dapat amanah penuh dan yang paling diutamakan dari golongan para shohabat nabi adalah khulafaur rasyidin beliau adalah:

1. Sayyidina Abu Bakar As Shidiq, beliau adalah shohabat yang pertama memimpin setelah wafatnya Nabi Muhammad saw dengan pilihan dari semua shohabat muhajirin (orang-orang Mekah) dan anshor (orang-orang Madinah) dan beliau memimpin 2 tahun 3 bulan 10 malam, beliau meninggal di umur 63 tahun, sebelum wafatnya beliau memilih Umar.

2. Sayyidina Umar bin Khattab, beliau memimpin yang kedua dengan perintah dari Sayyidina Abu Bakar dan beliau memimpin kurang lebih 10 tahun dan 23 hari dan beliau meninggal syahid (dibunuh dengan umur 63 tahun).

3. Sayyidina Utsman bin Affan, beliau memimpin yang ketiga dengan cara dipilih kebanyakan shohabat, setelah wafatnya Sayyidina Umar bin Khattab dan beliau memimpin selama 12 tahun dan beliau meninggal syahid (dibunuh) di umur 82 tahun.

4. Sayyidina Ali bin Abi Tholib, beliau memimpin yang keempat dengan cara dipilih kebanyakan shohabat setelah wafatnya Sayyidina Utsman bin Affan, dan beliau memimpin selama 4 tahun 9 bulan dan beliau meninggal dalam keadaan syahid (dibunuh) dan umurnya 63 tahun. Semoga Allah meridhoi mereka semua. Amiin.

Perlu kita ketahui bahwa semua shohabat nabi adalah yang telah berjasa bagi agama Islam dan telah menegakkan bendera Islam dengan diri mereka, harta, darah dan keluarga mereka, maka wajib bagi kita menghormati mereka semua karena mereka semua telah berjuang bersama nabi kita, mereka senang dan susah bersama nabi kita Muhammad saw dan perlu kita yakini bahwa Allah SWT tidak akan memilih manusia untuk bersama utusan-Nya kecuali yang pantas dan bersih. Kalau ada golongan yang menghina shohabat berarti mereka menghina rasulullah saw dan pasti mereka juga menghina Allah SWT yang menciptakannya.

Di dalam hadits rasulullah saw bersabda, yang artinya : Shohabatku bagaikan bintang-bintang di langit dan dengan siapapun engkau mengikutinya, maka engkau akan mendapatkan hidayah (petunjuk dari Allah SWT). Apakah mereka pantas dinamakan Islam??? Orang nasrani saja menghormati dan selalu memuliakan shahabat nabi Isa as, bagaimana dengan kita Umat Islam yang mengaku sebagai umat nabi Muhammad saw, apakah mungkin nabi kita tidak bisa mendidik shohabatnya menjadi orang yang paling taat dan taqwa kepada Allah SWT?? Kalau nabi Muhammad saw tidak bisa lalu siapa yang bisa?? Tidak mungkin ada yang bisa kalau nabi saja tidak bisa! Nabi Muhammad saw pasti bisa! Semoga kita dijauhkan dari faham-faham orang munafik yang selalu membenci nabi Muhammad saw dan para shohabatnya. Amiin, Amiin, Amiin ya Robbal ‘alamiin.

VI. Ijtihad madzhab : madzhab adalah sekumpulan ilmu-ilmu fiqih yang rujukannya Al Qur’an dan sebab-sebab turunnya, hadits-hadits dan sebab-sebab keluarnya hadits tersebut, mengapa kita harus bermadzhab? Karena agama Islam sangat luas dan mendalam, rujukan agama Islam adalah Al Qur’an dan bahasa Al Qur’an makna yang sangat luas sekali, tidak ada yang bisa menafsirkannya dengan benar kecuali nabi kita Muhammad s.a.w, dengan semua hadits-haditsnya (agwal dan af’al) dan dalam bahasa hadits itu sendiri mengandung makna yang sangat luas dan yang mengetahuinya hanyalah orang yang faham akan bahasa Arab (yang benar dan detil) dengan sebab-sebab keluarnya hadits itu, maka para ulama’-ulama’ kita dengan susah payah pikiran, tenaga, waktu dan harta dikorbankan untuk membentuk madzhab agar kita bisa menganal Islam lebih dalam dengan mudah tanpa harus susah payah, buang tenaga dan fikiran kita yang lemah, dan madzhab-madzhab yang diakui oleh kebanyakan ulama-ulama di dunia ada empat:

1. Madzhab Hanafi: yang mencetus adalah Imam Abu Hanifah Nu’man bin Tsabit, beliau adalah murid dari Imam Ja’far Shodiq, beliau lahir di Iraq Kota Kuffah pada tahun 80 H / 699 M, wafat tahun 150 H pada bulan Rajab dengan umur 68 tahun. Dan madzhab beliau diikuti sebagian umat Islam di Abu Dhobi dan lainnya. Dan beliau mempunyai murid yang banyak dan semua ulama’ dan diantaranya Imam Malik.

2. Madzhab Malik : yang mencetus adalah Imam Malik bin Anas bin Malik, beliau lahir di madinah tahun 95 H, wafat di Madinah 179 H / 789 M dan umurnya 84 tahun dan madzhab-madzhab diikuti sebagian umat Islam di Saudi Arabia dan lainnya dan beliau juga mempunyai murid-murid yang banyak dan semuanya menjadi ulama’ diantaranya Imam Syafi’i.

3. Madzhab Syafi’i : yang mencetuskan adalah Imam Muhammad bin Idris As Syafi’i, beliau lahir di Ghuzzah tahun 150 H, beliau hafal Al Qur’an 7 tahun, lalu beliau hafal muatthok (ilmu hadits karangan Imam Malik) di umur 10 tahun dan beliau diizinkan memberi fatwa di umur 15 tahun (berarti beliau sudah hafal semua ilmu termasuk Al Qur’an, tafsirnya hadits 9 sanad dan syarahnya, ushul balaghoh dan manteg dan lain-lain di umur yang sangat muda). Dan semasa hidupnya beliau selalu beribadah dan berdakwah dari Mekah, Madinah, Bagdad, dan Mesir kemudian mukim di Mesir sampai wafat, dan beliau wafat pada hari Jum’at bulan Rajab tahun 240 H, beliau dimakamkan di kota Qorofah (Mesir) setelah Ashar dan umurnya 70 tahun. Dan murid beliau banyak sekali diantaranya Imam Ahmad bin Hambal dan madzhab beliau diikuti kebanyakan umat Islam, diantaranya di Indonesia dan lain-lainnya (mayoritas umat Islam yang di Indonesia mengikuti madzhab Syafi’i) (rujukan kitab Mugni Mohtaj).

4. Madzhab Hambali: yang mencetuskan adalah Imam Ahmad bin Hambal Asy Syaibani Al Maruzi beliau dilahirkan di Iraq tahun 164 H / 780 M, beliau adalah ulama’ hadits yang terkenal dan beliau termasuk ulama’ yang keras dan tegas dalam memberi keputusan, bahkan beliau dimasukkan penjara sampai akhir hayatnya. Beliau meninggal tahun 241 H dan umur beliau 77 tahun.

Mengapa kita yang dalam masalah agama belum seberapa ini akan menyombongkan diri tidak mau bermadzhab dalam menjalankan syari’at Islam? Tentu tidak pada tempatnya! Benar bahwa berijtihad merupakan kewajiban bagi setiap orang Islam, namun hal itu bukan berarti sembarang orang Islam dapat berijtihad tanpa syarat-syarat tertentu. Seorang Islam dalam berijtihad harus paham betul syarat-syaratnya seperti syarat-syarat umum dalam berijtihad:

1. Islam

2. Dewasa

3. Sehat fikiran

4. Kuat daya tangkapnya dan ingatannya (I-Q nya tinggi) dan syarat-syarat pokoknya):
a. Menguasai Al Qur’an bersama ulumul Qur’an dan Asbabu Nuzulnya dan ayat-ayat hukumnya dan nasikh mansukhnya.
b. Menguasai hadits dan ulumul hadits dan asbab khurujul hadits dan hadits-hadits ahkam dan hadits-hadits nasikh mansuhknya dan lain-lain.
c. Mengusai bahasa Arab beserta ilmu-ilmu bahasa termasuk nahwu. Shorof, balaghoh, Fiqhul Lughoh dan adabul jahili.
d. Menguasai ilmu ushul fiqih.
e. Memahami benar-benar tujuan-tujuan pokok syari’at-syari’at Islam.
f. Memahami benar-benar Qowaid kuliyah.
g. Kesholehan dan ketaqwaan yang benar dan bersih.
h. Jauh dari sifat-sifat yang keji (dholim) dhohir dan bathin, besar dan kecil, bagi semua manusia, jin bahkan hewan.
i. Selalu mendekatkan diri kepada Allah SWT (berdzikir) dan bersholawat kepada Rasulullah s.a.w. dll.

...baru mereka dibolehkan berijtihad, dalam ketentuan aturan kenegaraan saja membutuhkan keahliannya dalam bidangnya bagaimana dengan agama?! Dalam Surat An Nahl Allah berfirman, yang artinya : “Maka bertanyalah pada ahli ilmu bila kamu sekalian tidak mengetahui (An Nahl : 43), begitu pula orang dalam bertaqlid, orang boleh bertaqlid secara kafah (menyeluruh), jangan mengambil yang mudah dan seenaknya saja, seperti orang berwudhu menurut rukun madzhab Syafi’i tapi membatalkannya dengan memakai madzhab Maliki, seperti orang pakai baju setengah saja, lalu pakai celana setengah, bagaimana orang tersebut??? Semoga kita dijauhkan dari sikap munafik yang menjalankan agama yang enak dan mudah menurut hawa nafsunya.

(Rujukan kitab-kitab Fiqih, Tukfah, Minhaj, dll)

http://madadunnabawiy.blogspot.com/2009/07/fiqh-imam-syafii-1.html#comment-form

Terperdaya Oleh Nikmat

2011-01-25T18:47:00.000-08:00

by Abu Mushlih

Merupakan kenyataan yang tidak bisa dipungkiri, banyak orang yang terlena dengan kenikmatan dunia. Di antara kenikmatan yang membuat banyak orang lupa akan jati diri dan tujuan hidupnya adalah nikmat kesehatan dan waktu luang. Terutama nikmat waktu, yang begitu banyak orang lalai memanfaatkannya dengan baik. Sehingga banyak sekali waktu mereka yang terbuang percuma bahkan menjerumuskan mereka ke dalam jurang bahaya.

Duduk di depan televisi seharian pun tak terasa, terhenyak sekian lama di hadapan berita-berita terbaru yang disajikan media massa sudah biasa, dan berjubel-jubel memadati stadion selama berjam-jam untuk menyaksikan pertandingan sepak bola atau konser grup band idola pun rela. Aduhai, alangkah meruginya kita tatkala waktu kehidupan yang detik demi detik terus berjalan menuju gerbang kematian ini kita lalui dengan menimbun dosa dan menyibukkan diri dengan perbuatan yang sia-sia.

Saudaraku, ingatlah sabda Rasulullah shallallahu ‘alaihi wa sallam, “Ada dua buah nikmat yang kebanyakan orang terperdaya karenanya; yaitu kesehatan dan waktu luang.” (HR. Bukhari [6412] dari Ibnu Abbas radhiyallahu’anhuma, lihat Fath al-Bari [11/258])

Saudaraku, sesungguhnya dunia ini merupakan ladang akherat. Di dalam dunia ini terdapat sebuah perdagangan yang keuntungannya akan tampak jelas di akherat kelak. Orang yang memanfaatkan waktu luang dan kesehatan tubuhnya dalam rangka menjalankan ketaatan kepada Allah maka dialah orang yang beruntung. Adapun orang yang menyalahgunakan nikmat itu untuk bermaksiat kepada Allah maka dialah orang yang tertipu (lihat Fath al-Bari [11/259])

Allah ta’ala berfirman (yang artinya), “Demi masa. Sesungguhnya semua orang benar-benar berada dalam kerugian. Kecuali orang-orang yang beriman, beramal salih, saling menasehati dalam menetapi kebenaran dan saling menasehati dalam menetapi kesabaran.” (QS. al-’Ashr: 1-3)

Rasulullah shallallahu ‘alaihi wa sallam bersabda, “Jadilah engkau di dunia seperti layaknya orang yang asing atau orang yang sedang melakukan perjalanan jauh.” (HR. Bukhari [6416] dari Ibnu Umar radhiyallahu’anhuma, lihat Fath al-Bari [11/263])

Rasulullah shallallahu ‘alaihi wa sallam bersabda, “Manfaatkanlah lima perkara sebelum datang yang lima: [1] Masa mudamu sebelum masa tuamu, [2] masa sehatmu sebelum sakitmu, [3] masa kayamu sebelum miskinmu, [4] waktu luangmu sebelum sibukmu, dan [5] hidupmu sebelum matimu.” (HR. al-Hakim dari Ibnu Abbas radhiyallahu’anhuma, lihat Fath al-Bari [11/264], hadits ini disahihkan al-Hakim dan disepakati oleh adz-Dzahabi, lihat Jami’ al-’Ulum wa al-Hikam, hal. 486)

Allah ta’ala berfirman (yang artinya), “Sesungguhnya kehidupan dunia ini hanyalah sekedar kesenangan sementara, dan sesungguhnya akherat itulah negeri tempat tinggal yang sebenarnya.” (QS. Ghafir: 39)

Ada seorang yang bertanya kepada Muhammad bin Wasi’, “Bagaimana keadaanmu pagi ini?”. Maka beliau menjawab, “Bagaimanakah menurutmu mengenai seorang yang melampaui tahapan perjalanan setiap harinya menuju alam akherat?”. al-Hasan berkata, “Sesungguhnya dirimu adalah kumpulan perjalanan hari. Setiap kali hari berlalu, maka lenyaplah sebagian dari dirimu.” (lihat Jami’ al-’Ulum wa al-Hikam, hal. 482)

Sebagian orang bijak berkata, “Bagaimana bisa merasakan kegembiraan dengan dunia, orang yang perjalanan harinya menghancurkan bulannya, dan perjalanan bulan demi bulan menghancurkan tahun yang dilaluinya, serta perjalanan tahun demi tahun yang menghancurkan seluruh umurnya. Bagaimana bisa merasa gembira, orang yang umurnya menuntun dirinya menuju ajal, dan masa hidupnya menggiring dirinya menuju kematian.” (lihat Jami’ al-’Ulum wa al-Hikam, hal. 483)

abumushlih.com

Warga AS Kian Brutal, Seorang Muslim Dipotong Lidahnya

2010-08-26T14:49:00.001-07:00

Warga AS Kian Brutal, Seorang Muslim Dipotong Lidahnya

Media massa Amerika melaporkan, seorang pemuda di New York menikam tenggorokan dan memotong lidah seorang supir taksi. Hal ini ia lakukan setelah menghentikan sebuah taksi dan mengetahui sang sopir adalah warga muslim. Kepala polisi New York Rabu (25/8) kepada wartawan mengatakan, pemuda tersebut setelah naik taksi kemudian bertanya kepada supir, apakan anda seorang muslim ? Setelah ia mendapat jawaban positif maka langsung mengeluarkan pisau dari sakunya kemudian menusuk tangan dan memotong lidah serta bibir sang sopir.
Televisi New York One dalam laporannya menyebutkan, sopir taksi setelah dianiaya masih sempat menguci pintu mobil dan membeberkan peristiwa yang terjadi kepada polisi. Kemudian keduanya dilarikan ke rumah sakit yang berada di dekat lokasi kejadian.
Masih menurut sumber ini dan dikuatkan oleh keterangan polisi, pemuda yang menusuk sopir taksi ini tanpa alasan yang jelas hingga kini masih berada di rumah sakit dan belum diserahkan kepada polisi.
Berbagai laporan media massa menyebutkan, Islamphobia di Amerika pasca peristiwa 11 September kian merebak dan kekerasan terhadap warga muslim pun meningkat drastis. Contoh lain adalah peristiwa serupa yang terjadi pada Mei lalu, saat seorang sopir taksi hendak menunaikan shalat di kota San Diego diserang dan dianiaya oleh sejumlah warga di lokasi tersebut. (IRIB/MF/AR)

IRIB

Warga New York Dukung Pembangunan Islamic Center di Manhattan

2010-08-26T14:47:00.000-07:00

Warga New York Dukung Pembangunan Islamic Center di Manhattan

New York, IRIB News-Sekelompok warga Amerika yang terdiri dari kerabat korban peristiwa 11 September 2001 menggelar aksi demo mendukung pembangunan Islamic Center di dekat Ground Zero Manhattan. Seperti dilansir AFP, kelompok tersebut Rabu (25/8) berkumpul di dekat lokasi pembangunan Islamic Center. Bekas lokasi gedung menara kembar WTC dikenal dengan nama Ground Zero.
Para warga dalam statemennya menyatakan, "Kami selaku kelompok masyarakat dan organisasi yang mewakili ratusan ribu warga New York berkumpul di sini dan menyambut baik rencana pembangunan Islamic Center di dekat Ground Zero."
Dewan Kota New York pada bulan Mei lalu menyetujui pembangunan Islamic Center di dekat bekas gedung WTC. (IRIB/AFP/MF/SL)
IRIB

If the Commemoration of September 11 and Idul Fitri Simultaneously?

2010-08-25T14:30:00.000-07:00

The latest poll conducted Times magazine says that 43 percent of Americans view Muslims negatively.
25 percent of respondents who voted on this poll also assess the Muslims who live in the state are not nationalists. This poll also shows 29 percent of Americans do not like a Mormon, whereas the other 17 did not like Catholics. Similarly, 13 percent of Americans holds a negative against Protestants and Jews.
U.S. government's negative propaganda against Muslims and seals pejoratif terrorists against the Islamic religion is the main motive of media agitation relative influence public opinion Uncle Sam's country. Of course this sparked fears of U.S. Muslims themselves. For this reason, the U.S. proposed the establishment of the Muslim Council of Islamic Center near Ground Zero, site of peristiwa11 September. U.S. Muslims, as any other citizen in this country deplored the tragedy.
Still, some right-wing group is trying to push the U.S. Muslim community, so that a Muslim country worrying about the media agitation bersamaannya Eid celebration and commemoration of September 11.
Regarding this, the spokesman for the Islamic adviser in Los Angeles, said U.S. security forces received a message that at the feast of Eid al-Fitr should apply special safeguards. Emphasized, will be held on September 11 anti-Muslim agitation and concern this year is higher than the previous. Because the most likely attack on Muslims on Eid day.
He says that the anti-Islam demonstration on September 11 is very worrying, and anti-Islamic groups would be threatened indirectly. Thus, spokesman for the Islamic adviser in Los Angeles, urged the police and security forces are preparing themselves at the highest level that Muslims are not the target of action of anti-Islam group discrimination.
News about the planned construction of a mosque around the ruins of the twin World Trade Center buildings in New York and the news made the attack a church in Florida, the United States for the mosque and burned the Koran sparked fears of an escalation of U.S. Muslims themselves. (IRIB / PH / RM

Jika Peringatan 11 September dan Idul Fitri Bersamaan?

2010-08-25T14:27:00.000-07:00

Polling terbaru yang dilakukan majalah Times menyebutkan bahwa 43 persen warga AS berpandangan negatif terhadap muslim.
25 persen responden yang mengikuti jajak pendapat ini juga menilai muslim yang tinggal di negaranya tidak nasionalis. Polling ini juga menunjukkan 29 persen warga AS tidak menyukai penganut Mormon, sedangkan 17 lainnya tidak menyukai Katolik. Demikian pula, 13 persen warga AS berpandangan negatif terhadap Protestan dan Yahudi.
Propaganda negatif pemerintah AS terhadap umat Islam dan stempel pejoratif teroris terhadap agama Islam merupakan motif utama agitasi media yang relatif mempengaruhi opini publik Negeri Paman Sam itu. Tentu saja hal ini memicu kekhawatiran muslim AS sendiri. Dengan alasan ini, Dewan Muslim AS mengusulkan pendirian Islamic Center di dekat Ground Zero, tempat terjadinya peristiwa11 September. Muslim AS, sebagaimana warga lainnya di negara ini menyesalkan terjadinya tragedi itu.
Meski demikian, sejumlah kelompok sayap kanan tetap berusaha menekan komunitas muslim AS, sehingga muslim negara ini mengkhawatirkan agitasi media mengenai bersamaannya perayaan idul fitri dan peringatan 11 September.
Mengenai hal ini, Jurubicara penasehat Islam di Los Angeles mengatakan, pasukan keamanan AS menerima pesan bahwa pada hari raya Idul Fitri harus diberlakukan pengamanan khusus. Ditegaskannya, pada 11 September akan digelar agitasi anti Islam dan kekhawatiran tahun ini lebih tinggi dari sebelumnya. Karena kemungkinan besar terjadi serangan atas warga muslim pada hari Idul Fitri.
Ia menuturkan,demonstrasi anti islam pada tanggal 11 September sangat mengkhawatirkan, dan kelompok-kelompok anti Islam akan mengancam secara tidak langsung. Dengan demikian, Jurubicara penasehat Islam di Los Angeles mendesak polisi dan pasukan keamanan menyiapkan diri pada level tertinggi agar umat Islam tidak menjadi sasaran aksi diskriminasi kelompok anti islam.
Berita mengenai rencana pembangunan sebuah masjid di sekitar reruntuhan bangunan kembar WTC di New York dan berita penyerangan yang dilakukan sebuah gereja di Florida AS atas masjid dan membakar al-Quran memicu eskalasi kekhawatiran muslim AS sendiri. (IRIB/PH/RM)

Hukum Suntikan, Infus, Tetes mata/telinga saat Puasa

2010-08-25T14:07:00.000-07:00

Asy-Syaikh Al-‘Utsaimin rahimahullah dalam beberapa fatwanya mengatakan:
Pengobatan yang dilakukan melalui suntik, tidaklah membatalkan puasa, karena obat suntik tidak tergolong makanan atau minuman.

Berbeda halnya dengan infus, maka hal itu membatalkan puasa karena dia berfungsi sebagai zat makanan.
Begitu pula pengobatan melalui tetes mata atau telinga tidaklah membatalkan puasa kecuali bila dia yakin bahwa obat tersebut mengalir ke kerongkongan. Terdapat perbedaan pendapat apakah mata dan telinga merupakan saluran ke kerongkongan sebagaimana mulut dan hidung, ataukah bukan.

Namun wallahu a’lam yang benar adalah bahwa keduanya bukanlah saluran yang akan mengalirkan obat ke kerongkongan. Maka obat yang diteteskan melalui mata atau telinga tidaklah membatalkan puasa. Meskipun bagi yang merasakan masuknya obat ke kerongkongan tidak mengapa baginya untuk mengganti puasanya agar keluar dari perselisihan. (Fatawa Ramadhan, 2/510-511)
(Dikutip dari tulisan Al-Ustadz Saifudin Zuhri, Lc, judul asli Hal-Hal yang Dianggap Membatalkan Puasa. URL sumber http://asysyariah.com/syariah.php?menu=detil&id_online=298)

Rabu, 14 September 2005 - 04:48:27, Penulis : Al-Ustadz Saifudin Zuhri, Lc.

Kategori : Kajian Khusus Ramadhan

Hal-Hal yang Dianggap Membatalkan Puasa
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Ada sejumlah persoalan yang sering menjadi perselisihan di antara kaum muslimin seputar pembatal-pembatal puasa. Di antaranya memang ada yang menjadi permasalahan yang diperselisihkan di antara para ulama, namun ada pula hanya sekedar anggapan yang berlebih-lebihan dan tidak dibangun di atas dalil.
Melalui tulisan ini akan dikupas beberapa permasalahan yang oleh sebagian umat dianggap sebagai pembatal puasa namun sesungguhnya tidak demikian. Keterangan-keterangan yang dibawakan nantinya sebagian besar diambilkan dari kitab Fatawa Ramadhan -cetakan pertama dari penerbit Adhwaa’ As-salaf- yang berisi kumpulan fatwa para ulama seperti Asy-Syaikh Ibnu Baz, Asy-Syaikh Al-‘Utsaimin, Asy-Syaikh Shalih Al-Fauzan, dan lain-lain rahimahumullahu ajma’in.
Di antara faidah yang bisa kita ambil dari kitab tersebut adalah:
1. Bahwa orang yang melakukan pembatal-pembatal puasa dalam keadaan lupa, dipaksa, dan tidak tahu dari sisi hukumnya, maka tidaklah batal puasanya. Begitu pula orang yang tidak tahu dari sisi waktunya seperti orang yang menjalankan sahur setelah terbit fajar dalam keadaan yakin bahwa waktu fajar belum tiba. Asy-Syaikh Muhammad bin Shalih Al-‘Utsaimin t setelah menjelaskan tentang pembatal-pembatal puasa, berkata: “Dan pembatal-pembatal ini akan merusak puasa, namun tidak merusaknya kecuali memenuhi tiga syarat: mengetahui hukumnya, ingat (tidak dalam keadaan lupa) dan bermaksud melakukannya (bukan karena terpaksa).” Kemudian beliau t membawakan beberapa dalil, di antaranya hadits yang menjelaskan bahwa Allah k telah mengabulkan doa yang tersebut dalam firman-Nya:

رَبَّنَا لاَ تُؤَاخِذْنَا إِنْ نَسِيْنَا أَوْ أَخْطَأْنَا

“Ya Allah janganlah Engkau hukum kami jika kami lupa atau kalau kami salah (karena tidak tahu).” (Al-Baqarah: 286)
(Hadits yang menjelaskan hal tersebut ada di Shahih Muslim).
Begitu pula ayat ke-106 di dalam surat An-Nahl yang menjelaskan tidak berlakunya hukum kekafiran terhadap orang yang melakukan kekafiran karena dipaksa. Maka hal ini tentu lebih berlaku pada permasalahan yang berhubungan dengan pembatal-pembatal puasa. (Fatawa Ramadhan, 2/426-428)

Dan yang dimaksud oleh Asy-Syaikh Al-‘Utsaimin t adalah apabila orang tersebut benar-benar tidak tahu dan bukan orang yang tidak mau tahu, wallahu a’lam. Sehingga orang yang merasa dirinya teledor atau lalai karena tidak mau bertanya, tentu yang lebih selamat baginya adalah mengganti puasanya atau ditambah dengan membayar kaffarah bagi yang terkena kewajiban tersebut. (Lihat fatwa Asy-Syaikh Ibnu Baz t di dalam Fatawa Ramadhan, 2/435)
2. Orang yang muntah bukan karena keinginannya (tidak sengaja) tidaklah batal puasanya. Hal ini sebagaimana tersebut dalam hadits:

مَنْ ذَرَعَهُ قَيْءٌ وَهُوَ صَائِمٌ فَلَيْسَ عَلَيْهِ قَضَاءٌ وَإِنِ اسْتَقَاءَ فَلْيَقْضِ

“Barang siapa yang muntah karena tidak disengaja, maka tidak ada kewajiban bagi dia untuk mengganti puasanya. Dan barang siapa yang muntah dengan sengaja maka wajib baginya untuk mengganti puasanya.” (HR. Abu Dawud, At-Tirmidzi, Ibnu Majah, dan yang lainnya, dishahihkan oleh As-Syaikh Al-Albani t di dalam Al-Irwa’ no. 930)
Oleh karena itu, orang yang merasa mual ketika dia menjalankan puasa, sebaiknya tidak berusaha memuntahkan apa yang ada dalam perutnya dengan sengaja, karena hal ini akan membatalkan puasanya. Dan jangan pula dia menahan muntahnya karena inipun akan berakibat negatif bagi dirinya. Maka biarkan muntahan itu keluar dengan sendirinya karena hal tersebut tidak membatalkan puasa. (Fatawa Ramadhan, 2/481)
3. Menelan ludah tidaklah membatalkan puasa. Berkata Asy-Syaikh Ibnu Baz t:
“Tidak mengapa untuk menelan ludah dan saya tidak melihat adanya perselisihan ulama dalam hal ini, karena hal ini tidak mungkin untuk dihindari dan akan sangat memberatkan. Adapun dahak maka wajib untuk diludahkan apabila telah berada di rongga mulut dan tidak boleh bagi orang yang berpuasa untuk menelannya karena hal itu memungkinkan untuk dilakukan dan tidak sama dengan ludah.”
4. Keluar darah bukan karena keinginannya seperti luka atau karena keinginannya namun dalam jumlah yang sedikit tidaklah membatalkan puasa. Berkata Asy-Syaikh Al-‘Utsaimin t dalam beberapa fatwanya:
a. “Keluarnya darah di gigi tidaklah mempengaruhi puasa selama menjaga agar darahnya tidak ditelan…”.
b. “Pengetesan darah tidaklah mengapa bagi orang yang berpuasa yaitu pengambilan darah untuk diperiksa jenis golongan darahnya dan dilakukan karena keinginannya maka tidak apa-apa…”.
c. “Pengambilan darah dalam jumlah yang banyak apabila berakibat dengan akibat yang sama dengan melakukan berbekam, seperti menyebabkan lemahnya badan dan membutuhkan zat makanan, maka hukumnya sama dengan berbekam (yaitu batal puasanya)…” (Fatawa Ramadhan, 2/460-466).
Maka orang yang keluar darahnya akibat luka di giginya baik karena dicabut atau karena terluka giginya tidaklah batal puasanya. Namun dia tidak boleh menelan darah yang keluar itu dengan sengaja. Begitu pula orang yang dikeluarkan sedikit darahnya untuk diperiksa golongan darahnya tidaklah batal puasanya. Kecuali bila darah yang dikeluarkan dalam jumlah yang banyak sehingga membuat badannya lemah, maka hal tersebut membatalkan puasa sebagaimana orang yang berbekam (yaitu mengeluarkan darah dengan cara tertentu dalam rangka pengobatan).
Meskipun terjadi perbedaan pendapat yang cukup kuat dalam masalah ini, namun yang menenangkan tentunya adalah keluar dari perbedaan pendapat. Maka bagi orang yang ingin melakukan donor darah, sebaiknya dilakukan di malam hari, karena pada umumnya darah yang dikeluarkan jumlahnya besar. Kecuali dalam keadaan yang sangat dibutuhkan, maka dia boleh melakukannya di siang hari dan yang lebih hati-hati adalah agar dia mengganti puasanya di luar bulan Ramadhan.
5. Pengobatan yang dilakukan melalui suntik, tidaklah membatalkan puasa, karena obat suntik tidak tergolong makanan atau minuman. Berbeda halnya dengan infus, maka hal itu membatalkan puasa karena dia berfungsi sebagai zat makanan. Begitu pula pengobatan melalui tetes mata atau telinga tidaklah membatalkan puasa kecuali bila dia yakin bahwa obat tersebut mengalir ke kerongkongan. Terdapat perbedaan pendapat apakah mata dan telinga merupakan saluran ke kerongkongan sebagaimana mulut dan hidung, ataukah bukan. Namun wallahu a’lam yang benar adalah bahwa keduanya bukanlah saluran yang akan mengalirkan obat ke kerongkongan. Maka obat yang diteteskan melalui mata atau telinga tidaklah membatalkan puasa. Meskipun bagi yang merasakan masuknya obat ke kerongkongan tidak mengapa baginya untuk mengganti puasanya agar keluar dari perselisihan. (Fatawa Ramadhan, 2/510-511)
6. Mencium dan memeluk istri tidaklah membatalkan puasa apabila tidak sampai keluar air mani meskipun mengakibatkan keluarnya madzi. Rasulullah n bersabda dalam sebuah hadits shahih yang artinya:
“Dahulu Rasulullah n mencium (istrinya) dalam keadaan beliau berpuasa dan memeluk (istrinya) dalam keadaan beliau puasa, akan tetapi beliau adalah orang yang paling mampu menahan syahwatnya di antara kalian.” (Lihat takhrijnya dalam kitab Al-Irwa, hadits no. 934)
Akan tetapi bagi orang yang khawatir akan keluarnya mani dan terjatuh pada perbuatan jima’ karena syahwatnya yang kuat, maka yang terbaik baginya adalah menghindari perbuatan tersebut. Karena puasa bukanlah sekedar meninggalkan makan atau minum, tetapi juga meninggalkan syahwatnya. Rasulullah n bersabda:

... يَدَعُ شَهْوَتَهُ وَطَعَامَهُ مِنْ أَجْلِي ...

“(orang yang berpuasa) meninggalkan syahwatnya dan makannya karena Aku.” (Shahih HR. Muslim)

Dan juga beliau n bersabda:

دَعْ مَا يُرِيْبُكَ إِلَى مَا لاَ يُرِيْبُكَ

“Tinggalkan hal-hal yang meragukan kepada yang tidak meragukan.” (HR. At-Tirmidzi dan An-Nasai, dan At-Tirmidzi berkata: “Hadits hasan shahih.” Dan dishahihkan oleh Asy-Syaikh Al-Albani t di Al-Irwa)

7. Bagi laki-laki yang sedang berpuasa diperbolehkan untuk keluar rumah dengan memakai wewangian. Namun bila wewangian itu berasal dari suatu asap atau semisalnya, maka tidak boleh untuk menghirupnya atau menghisapnya. Juga diperbolehkan baginya untuk menggosok giginya dengan pasta gigi kalau dibutuhkan. Namun dia harus menjaga agar tidak ada yang tertelan ke dalam tenggorokan, sebagaimana diperbolehkan bagi dirinya untuk berkumur dan memasukkan air ke hidung dengan tidak terlalu kuat agar tidak ada air yang tertelan atau terhisap. Namun seandainya ada yang tertelan atau terhisap dengan tidak sengaja, maka tidak membatalkan puasa. Hal ini sebagaimana disebutkan dalam hadits:
“Bersungguh-sungguhlah dalam istinsyaq (menghirup air ketika berwudhu) kecuali jika engkau sedang berpuasa (maka tidak perlu bersungguh-sungguh).” (HR. Abu Dawud, 1/132, dan At-Tirmidzi, 3/788, An-Nasai, 1/66, dan dishahihkan oleh As-Syaikh Al-Albani t di Al-Irwa, hadits no. 935)
8. Diperbolehkan bagi orang yang berpuasa untuk menyiram kepala dan badannya dengan air untuk mengurangi rasa panas atau haus. Bahkan boleh pula untuk berenang di air dengan selalu menjaga agar tidak ada air yang tertelan ke tenggorokan.
9. Mencicipi masakan tidaklah membatalkan puasa, dengan menjaga jangan sampai ada yang masuk ke kerongkongan. Hal ini sebagaimana disebutkan oleh Ibnu Abbas c dalam sebuah atsar:

لاَ بَأْسَ أَنْ يَذُوْقَ الْخَلَّ وَالشَّيْءَ يُرِيْدُ شَرَاءَهُ

“Tidak apa-apa bagi seseorang untuk mencicipi cuka dan lainnya yang dia akan membelinya.” (Atsar ini dihasankan As-Syaikh Al-Albani t di Al-Irwa no. 937)

Demikian beberapa hal yang bisa kami ringkaskan dari penjelasan para ulama. Yang paling penting bagi setiap muslim, adalah meyakini bahwa Rasulullah n tentu telah menjelaskan seluruh hukum-hukum yang ada dalam syariat Islam ini. Maka, kita tidak boleh menentukan sesuatu itu membatalkan puasa atau tidak dengan perasaan semata. Bahkan harus mengembalikannya kepada dalil dari Al Qur`an dan As Sunnah dan penjelasan para ulama.

Wallahu a’lam bish-shawab.

http://asysyariah.com/syariah.php?menu=detil&id_online=298

Ahmadinejad says Iran ready for nuclear talks

2010-08-24T16:53:00.001-07:00

TOKYO - Iran is ready for immediate talks with world powers over a nuclear fuel swap deal, President Mahmoud Ahmadinejad said in an interview published in Japan on Friday.

Iran is "ready to resume in late August or in early September" talks with the five permanent members of the UN Security Council plus Germany over an exchange of enriched uranium, Ahmadinejad told the Yomiuri Shimbun.

Ahmadinejad hinted Iran could stop its controversial programme of uranium enrichment if a deal were struck to ensure the supply of nuclear fuel to Tehran.

"We promise to stop enriching uranium to 20 percent if fuel supply is ensured," he said in the exclusive interview in Tehran, published in Japanese.

"We have the right to enrich uranium. Iran has never provoked a war nor craved for nuclear bombs," he added.

Ahmadinejad's comments follow those he made earlier this month urging the United States to join talks on a fuel swap deal.

Iran's supreme leader Ayatollah Ali Khamenei said on Wednesday that any talks with arch-foe the United States would take place only if Washington drops "sanctions and threats" against Tehran.

Asked about the relations with the United States, Ahmadinejad told the Yomiuri Shimbun: "Iranian people support dialogue. Dialogue should be done with respect and fairness.

"Unfortunately Western countries always hold out threats, trying to keep advantage in negotiations. This is not dialogue. The purpose of dialogue is understanding, not threatening."

Iran says it needs 20 percent enriched uranium to power a research reactor in Tehran.

Western and European nations led by Washington strongly oppose Tehran's move to enrich uranium to this level, as they suspect the enrichment programme masks a weapons drive.

Under a deal proposed in May known as the Tehran Declaration, Iran would ship some low-enriched uranium to Turkey in return for 20 percent high-enriched uranium to be supplied at a later date for a Tehran research reactor.

The Tehran Declaration was Iran's counter-proposal to an earlier plan drafted by the IAEA for a fuel swap deal.

After that plan hit deadlock, Ahmadinejad ordered atomic chiefs to produce 20 percent enriched uranium inside the country, in defiance of world powers which want Tehran to stop the sensitive process.

The UN Security Council groups Britain, China, France, Russia and the United States.

http://www.middle-east-online.com/

Posted on 20 Aug 2010 by Khalifah

http://www.islamic-world.net/index.php?subaction=showfull&id=1282318521&archive=&start_from=&ucat=3&

Palestinian children in East Jerusalem face classroom shortage, says report

2010-08-24T16:50:00.000-07:00

Almost half the Palestinian children in East Jerusalem are forced to attend private or unofficial schools because of a lack of classroom facilities provided by the Israeli authorities, according to a new report.

Six per cent of Palestinian children are not enrolled in school at all, says Failed Grade, a report published today by the Association of Civil Rights in Israel and Ir Amim, a Jerusalem-based rights organisation.

It estimates that East Jerusalem schools are short of around 1,000 classrooms, and says that only 39 were built in the last academic year. "The continuing neglect of the Arab education system in Jerusalem has caused a severe shortage of classrooms. The result is that in the 2010-11 school year the families of thousands of Palestinian children will have to pay large sums of money to get the education they should have been getting for free," it said.

Alternative education is provided by Islamic organisations, churches and profit-making bodies. Almost 8% of Palestinian children attend schools funded by Islamic authorities. The United Nations Relief and Works Agency also runs schools for the children of refugees.

In May 2001 Israel's high court ruled that the Israeli education ministry and the municipality of Jerusalem were obliged to provide education for every Palestinian child who is a resident of the city. Since then there have been repeated legal petitions concerning the provision of schooling for Palestinian children but, according to the report, the authorities "did not seriously confront the fundamental problems of the system".

In a Knesset debate this year, representative Jamal Zahalka claimed that educational provision for Palestinian children in East Jerusalem was worse than anywhere in the Palestinian territories, including Gaza, or in refugee camps in Lebanon, Jordan and Syria.

The Jerusalem municipality runs classes in the eastern sector of the city in unsuitable rented buildings because of a shortage of purpose-built schools, according to the report. "Rooms are small and crowded and often unventilated," it says. "These rented buildings do not have integrated classrooms, teachers' rooms, libraries or laboratories, nor do they have playgrounds." Many have inadequate toilet facilities.

Many Palestinian children are forced to travel long distances to school. The report quotes Jamal Khalil, who lives in the Shuafat refugee camp and whose 10-year-old son spends four hours each day travelling to and from school, crossing two checkpoints at a monthly cost of 500 shekels (£85). Another son does a three-hour round trip to a different school.

The crisis is resulting in low academic performance and a high drop-out level among a population with an "alarming" poverty rate, according to the report. This can be seen in the "dozens of high-school-age Palestinian boys working in the markets and the warehouses ... to the dozens of grade school-age children scrambling between the cars at some of the city's main intersections selling various goods to drivers."

According to the Jerusalem municipality education budget for 2008-9, an average of 2,372 shekels (£400) was spent on each child in the Jewish elementary school system, compared with 577 shekels on each child in the Arab elementary system.

The drop-out rate for Palestinian school students in East Jerusalem is 50%, compared with 11.8% for Jewish students.

http://www.guardian.co.uk/

Posted on 24 Aug 2010 by Khalifah

http://www.islamic-world.net/index.php?subaction=showfull&id=1282663124&archive=&start_from=&ucat=2,5&

Time for a reality check in the ‘Ground Zero Mosque’ debate

2010-08-24T16:48:00.000-07:00

WASHINGTON: The heated debate in New York over plans to build a Muslim center near the World Trade Center site has polarized many in this country. Opponents call it a mosque and say it’s in the worst possible place, while supporters say it’s a cultural center and it’s in the best spot to encourage understanding. At issue is the proposed site of the 13-story community center and Islamic prayer space in lower Manhattan, two blocks from the 9/11 attacks.

New York is home to 600,000 to 700,000 Muslims, according to Columbia University researchers, and there are a least two other mosques in the neighborhood: Masjid Al-Farah, which sits 12 blocks away from Ground Zero, and Masjid Manhattan, which was founded in 1970, and sits four blocks away.

Rep. Keith Ellison, D-Minnesota, the first Muslim to be elected to Congress, recently told reporters: “The problem with stopping this Islamic center is that it implies that the Muslim world is responsible for (the Sept. 11 attacks) when it’s Al-Qaeda that responsible.”

The controversy over the center began after Pamela Geller, a far-right blogger who peddles "birther" conspiracies about Obama, announced a protest against the "911 mosque" and was given a platform by New York Post and Fox News. Geller's group, Stop Islamization of America, opposes mosques in places very far removed from Ground Zero, and its Facebook page features discussions on whether Islam can be legally banned.

Reactions to this assault on Islam have brought out the best, and worst, in Americans.

On Aug. 19, an article by Krissah Thompson and Felicia Sonmez in The Washington Post, noted: “For many Muslims outside New York, the center has become a symbol and the debate about it an affront, reflective of a lack of acceptance that they feel is growing in parts of the United States.

“’Muslims in New York City really want this (mosque) now more than before,’ said Zahriyeh, a local video journalist, ‘It’s not a comfortable feeling knowing that a few Americans are rallying thousands, possibly millions, to be fearful of a community center, to be fearful of people who just want to fit into this nation.’”

Ibrahim Hooper, spokesman for the Council on American-Islamic Relations, described the debate as “a nadir in Islamaphobic rhetoric.”

“We’re seeing it nationwide,” he said. “You literally cannot turn on a radio today without hearing a right-wing radio talk show host slamming Islam in the most corrosive of terms.”

An example of this would be an article by Jeffrey Kuhner, in the Aug. 20 edition of The Washington Times. Entitled: “Obama’s Islamic Agenda,” he writes:

“…For Mr. Obama, defending Islam has been a key priority of his presidency… He is the most Muslim-friendly present in the nation’s history… This is why the Ground Zero Mosque is so offensive: It will be a symbol of radical Islam’s conquest of America. If Islamists can erect a monument of victory that will permanently loom over our most hallowed ground... It will signify the surrender of liberal multiculturalism to the forces of political Islam…

“…Obama is a self-conscious radical, who is now putting the interests of Islam ahead of his own country. The debate over the Ground Zero Mosque has unmasked him as a president who favors Muslim interests over those of the American people,” said Kuhner.

But in The New York Times, in an op/ed Aug. 22 column entitled: “How Fox Betrayed Petraeus” Frank Rich writes: “…So virulent is the Islamaphobic hysteria of the neocon and Fox News right – abetted by the useful idiocy of the Anti-Defamation League, Harry Reid and other cowed Democrats – that it has also rendered Gen. David Petraeus’s last ditch counterinsurgency strategy for fighting the war inoperative.

“How do you win Muslim hearts and minds in Kandahar when you are calling Muslims every filthy name in the book in New York?

“… The ginned-up rage over the ‘ground zero mosque’ was not motivated by a serious desire to protect American from the real threat of terrorists lurking at home and abroad – a threat this furor has in all likelihood exacerbated – but by the potential short-term rewards of winning votes by pandering to fear during an election season,” writes Rich.

“…Were McCain in the White House, Fox and friends would have kept ignoring (the center). But it’s an irresistible target in our current election year because it revives the most insidious anti-Obama narrative of the many Fox promoted in the previous election year: Obama the closet Muslim and the secret madrassa alumnus…. (This has also resulted in) existing or proposed American mosques hundreds and even thousands of miles from ground zero, from Tennessee to Wisconsin to California, are now under siege.”

“Going Mad In Herds” was the headline used by Maureen Dowd, in the Sunday, Aug 22 New York Times:

“… Obama is the head of the dysfunctional family of America – a rational man running a most irrational nation, a high-minded man in a low-minded age.

“…The dispute over the Islamic center has tripped some deep national lunacy… It is a prejudice stoked by Rush Limbaugh, who mocks ‘Imam Obama’ as ‘America’s first Muslim president,’ and by the evangelist Franklin Graham, who bizarrely told CNN’s John King: ‘I think the president’s problem is that he was born a Muslim. His father was a Muslim. The seed of Islam Is passed through the father, like the seed of Judaism is passed through the mother.

“…As Daniel Patrick Moynihan said, ‘Everyone is entitled to his own opinion, but not his own facts,’” noted Dowd.

If there is any saving grace to be taken from this, a recent Pew poll showed that less than one in five (10 percent) people were following the mosque story “very closely.” In comparison, 39 percent said they were following stories about the economy “very closely.”

http://arabnews.com/

Posted on 24 Aug 2010 by Khalifah

http://www.islamic-world.net/index.php?subaction=showfull&id=1282662908&archive=&start_from=&ucat=2&

Islam is for Peace and Justice

2010-08-24T16:27:00.000-07:00

Islam is for Peace and Justice

Written by Dr. Shahid Athar

I greet you with the Islamic greeting of peace, Assalaumalaikum, peace be with you. We Muslims like to say that we started this greeting, but this is not true. If you look into the Bible, you will read “As you enter the house, give it your greetings of peace. Let peace rest on it and let peace return to you.” (Mathew 10:25 )
The prophet of Islam has said “you have not thanked God unless you have thanked fellow human beings”. Thus, I must thank the faculty and students of this prestigious college for hosting the annual Ramadan dinner with a special thanks to Professor Blix of the Department of Religion, President Ford, Dean Simms, Dean Barnberry and the Muslim students of Wabash College.
Your college is well known for academic excellence not only in our state but in the whole USA. I was invited to give a medical ethics lecture at the University of Science in Philadelphia last week and when I mentioned about this program today , they knew of Wabash College which is nearly as old as that University. Later on, I was taken to an Iftaar given by the MSA of the University. I was told that MSA has daily Iftaar at the campus and the food is paid for by the University. This points to the fact now that the landscape of our great nation is changing. The Judo-Christian society is changing to Judo-Christian-Islamic-Hindu and other society. USA is a nation of nations .Also, changing is the purpose of learning Islam by non-Muslims. Some 200 years ago, Islam was taught to the Colonial Armies so that when they visited Muslim countries , they knew the religion of the people they will encounter. Now Muslims are your neighbors, your students, your employees, your employers, your physicians and your patients. We need to learn now about the faith of others who live with us to bring them into dialogue and co-operation rather than throw them into confrontation.
We are passing through the spiritual month of Ramadan and we greet each other with the greeting of Ramadan Mubarak meaning have a blessed month. This is the month in which Muslims fast from dawn to sunset for the sake of God and spend the night in special prayers. Hosting Ramadan dinner is also becoming another American tradition. Secretary Collin Powell while hosting Ramadan Dinner on November 18 at the state department said “ one of the most powerful ways to bring diverse people together is by breaking bread across religion , at Easter ,at Sedar and at Ramadan as we are doing now”. For the last 8 years, our Presidents have hosted Ramadan Iftaar dinner parties at the White House. On November 7th, President Bush hosted some 66 Muslim Ambassadors and additional 25 prominent American Muslim leaders to the Ramadan dinner at the White House. I’d like to quote some of the remarks that he made in his speech. He said “Ramadan is a special time of prayer and fasting, contemplation of God’s greatness and service to those in need. According to Muslim teachings, this season commemorates the revelation of God’s word in the holy Quran to Prophet Mohammad. Today this word inspires grateful Muslims to lead lives of honesty, integrity and compassion. In hosting tonight’s Iftaar, I send a message to all Muslim nations that America treasures your friendship and America honors your faith. We see in Islam, a religion that traces its origin back to God’s call on Abraham. We share your belief in God’s justice and your insistence on man’s moral responsibility. Ramadan and the upcoming holiday seasons are good times to remember the ties of friendship and respect that bind us together. Learning from each other, we can build bridges of mutual trust and understanding. Working together we can create a better future for people of all faiths. I wish you all a blessed Ramadan.”. On November 14th the US Senate passed resolution S.Con. Res 155 calling for November 27th as “national day of fasting for all people of USA , a day for prayer and seeking God’s Guidance ---“.
The topic that has been suggested to me to talk about is “Islam is for Peace and Justice.” The question one may ask is this: “If it is true, then why is there so much unrest among Muslims and by Muslims?” Yes, it is true that Islam is a religion of peace. Even its name means peace. One of the attributes of God is As-Salaam, which means the Giver of peace and when we say assalamulaikum, we pray for peace for the other. Unfortunately, words of peace alone are not enough. They have to be followed by peaceful actions. Muslims are not at peace at this time of the history. When Muslims were left in peace between the 8th-14th centuries, they created one of the greatest civilizations in the world, in which Science, Theology, Medicine and culture flourished. However, Muslims feel that from the crusades until now, their faith, way of living and lands have been challenged and are being attacked. It is the continued colonization of Muslim lands and minds politically, economically and culturally that has caused Muslim rage against the west. While our President, many other politicians and various other Christian leaders including the Pope, have now extended the hand of friendship toward Muslims , there are Evangelists here who say “Islam is a wicked religion. Mohammad was demon possessed and a terrorist. The Quran is like a Meinkamp and Muslims are worse than Nazis.” Such inflammatory messages coming out of the USA by these so called “TV Evangelists” , are flashed across the world and misrepresent the true loving nature of Americans and Christians. After Reverend Falwell’s statement about Prophet Mohammad, as mentioned above, for which he apologized later on, the National Council of Churches denounced it and said such statements will endanger the lives of Christians in the Muslim world. A few days later, the Bali tragedy took place. Many mainstream, God-fearing Christian and Jewish leaders , have also denounced such incorrect statements about Islam and we thank them for that.
Islam is also for Justice . Another attribute of God in Islam is “ Al-Adil “ –the Just One. Quran commands Muslims to do Justice saying “ O you who believe ! stand out firmly for God as witness to fair dealings and let not hatred of others swerve you to wrong and depart from Justice. Fear God , for God is well acquainted with all you do” ( 5:8)
The second major reason that Muslims are not at peace is because many of them have not understood Islam very well themselves. To some of them, Islam is just 5 rituals. To some it is Jihad against external forces of oppression . It is our duty; those who have the true knowledge, to tell them that Jihad starts with the conquest of self against temptation of wrong doing. Jihad is t he peaceful inner struggle which is the hallmark of Islam. The external Jihad, wrongly translated as “holy war”, has very limited place. A war is never holy. This term was first used during crusades to invite Christians to liberate the place of Jesus from infidels.
Thus, if Islam is to be called a religion of peace and justice, then Muslims must prove it by peaceful actions and upholding justice for all and actions that will uphold the sanctity of human life and respect for the lives of others. God is not just God of Muslims but of all creations . The message of Islam is the title of the prophet “mercy to mankind”. This peace and mercy has to manifest in creating a civil society free of violence in willing obedience to will of God, not just to the human laws , to care for the weak, the poor, the elderly , giving equal rights and opportunities to women and minorities. Terrorism is the modern Plague which like the disease affects people of all faith and nations. We must fight it together and support our leaders and friends who have taken up this challenge.
When Muslims are at peace, only then do they become worthy of entering the garden of paradise. Quran says “O, soul at peace, return to thy Lord, well pleased and well pleasing, enter as My servant, enter into My heaven.” (surah Al- Fajr )
Mr. Pat Robertson has said on the record “Islam is the enemy”. But, since he does not know how to treat the enemy, I will quote him what Jesus (peace be upon him) has taught us about how to treat the enemy. In the sermon on the mount, Matthew 5:43-48, Jesus said “you have heard that it was said, you shall love you neighbor and hate your enemy, but I say to you love your enemy and pray for those who persecute you so that you may be the children of your Father in heaven, for He makes his sun rise on evil and on good and sends rain on the righteous and unrighteous. For if you love only those who love you, what reward do you have. Do not even the tax collectors do the same? And if you greet only your brother and sister, what more are you doing than others. Do not even gentiles do the same? Be perfect and therefore, as your heavenly Father is perfect”.
I conclude with a prayer from the Prophet Mohammad for peace: “Our Lord, you are the peace. From you comes all peace. To you is the return of peace. Make us live in peace. Let us enter into the house of peace. Blessed be You, our Lord, to whom belongs all majesty and honor.”
With love I came, with love I leave. In peace I came, in peace I leave. Blessed are the peacemakers. Shalom, Salaam, Peace, Happy Thanksgiving to you all. Goodnight.

http://www.islam-usa.com/index.php?option=com_content&view=article&id=211&Itemid=219

The Future Of American Muslims After September 11

2010-08-24T16:19:00.000-07:00

Written by Dr. Shahid Athar

On September 11th, Islam in the USA was also attacked. About 500 Muslims died in the WTC tragedy and rest of them became hostage to the fear, intimidation and insecurity about their future. All the progress they had made in the growth of Islam in the USA for the last 50 years seems to be reversed and some immigrant Muslims even started to question whether they should go back to the country they came from. Of course, those American Muslims like my children who were born here have no place to go. This is their home.
The response of many American Muslims to the tragedy of September 11th is in two extremes. At one extreme is the group most visible on the internet, still working on the conspiracy theory, that is this evil act was done by the work of Mossad, the CIA, the Pentagon, the Militia or the remote control devices blowing up the World Trade Center, completely denying the possibility that it could have been the evil act and plot by Muslim Terrorists. This group did not say enough to the fellow Americans that this act was an attack on humanity and not just on America, an attack on innocent civilians and even on the peaceful religion of Islam. Thus, suffering from Stockholm Syndrome, this group became a manifestation of the disease, identifying themselves with the cause of terrorists and even trying to justify their actions.
On the other extreme is the group of Muslim leaders, who after recovering from the shock of September 11th, suffered from unwarranted guilt complex and became apologetic. After visits by the FBI, they realized that they must make a politically correct statement now in order to save American Islam. They had to change their tone of speech and writing, and even retracted and regretted their statements given before September 11th against the "super power". Now, some of them are telling the same American Muslim audience, "if you do not like the West, go back to your own country".
Another prominent writer wrote, " the Muslims are hypocrites of grand scale, in opposing the oppression by Israel, Serbia and Hindu but when the same acts are done by Al Qaaeda and other Muslim terrorist groups they look the other way". True, but apples and oranges can not be compared. Two wrongs do not make one right and there is no trade off, i.e. we must choose between two types of terrorists, two groups of oppressors and accept state terrorism over the group or individual terrorists. Another group of Muslims find someone else to blame rather than accept responsibility. Not too long ago, I was on a public forum at a Town Hall meeting. My other counterpart speaker was an Afghan origin Professor who put all the blame of the recent trouble with the Taliban on Pakistan in creating, training and sponsoring Taliban terrorism. Those who are true students of Taliban history know this is not true fact. Talibans were created and strengthened with the help of CIA and the American government. The American media never acknowledged the help given to mujahideens by Pakistan in fighting Russian aggression on Afghanistan. We do not realize that if there was no Pakistan, Russians would have won their "great game" in very little time and conquered Afghanistan. It was Pakistan who gave sanctuary to mujahideens and helped them with everything that they had to re-arm and regroup themselves to go back to Afghanistan and fight. .
The American Talibans, likes of , Robertson and Falwell, never a fan of these Muslim leaders in the past, are now out to discredit them even more, saying something like this to the American media " Do not believe these American Muslim leaders. Look at what they wrote in the past and said in the National convention of Muslims 2 years ago. Look at what they have actually done themselves to fight terrorism. Look at what they said against the killing of Israeli's like the Cabinet Minister Zeevi or Christian worshipers in a Pakistani church. Do not listen to what they are saying now under the pressure, against Bin Laden or AL-Qaaeda". " Islam is the enemy" says Pat Robertson.
Thus, the average middle class, Mosque going Muslims who run grocery stores, are office workers or students, are totally confused at what they should do or say. Should they side with the terrorists overseas or with the super power who is bombing the innocent civilians in hospitals and houses there in order to free the whole world of these terrorists. How can we present Islam to those who stereotype, profile and even call us their enemy? On record are close to 1,000 cases of such hate crimes since September 11th. Is the FBI our friend or our foe? Will our children get admission to schools of flight training, biomedical research and nuclear physics or will we ever feel comfortable flying as a passenger in an airplane? Will our women in hijab be able to go shopping without any fear? The joy of being a Muslim in America is gone, at least for now. All the progress we have made in the last 30 years is being reversed. We have to start all over again. How can we live our faith while we work with those who defame it? We American Muslims are going through the most difficult time in our history in this country. These are difficult questions and I have no simple solution to offer. My advice is to the mainstream ordinary American Muslims and not to our leadership. I hope and pray we regain our bruised self esteem. Many of us, especially those from overseas, tend to live in the past and not in the present. While our bodies are here, our hearts and minds were left behind somewhere else. We need to bring our hearts to the land we have adopted as our home now.
I suggest to myself and all ordinary American Muslims to wake up and take charge of our religion as we have to take charge of our families, our health and our lives. We should learn Islam for ourselves as a religion of love, peace and tolerance and prove it by our individual actions. If we want to be counted as American Muslims, we must take all the concerns of Americans, whether terrorism, Anthrax, drugs, violence or even pollution as our own concerns. We must show Islam by our actions, not by speeches, video tapes and pamphlets. We must denounce all those who use religion for their political gain and denounce political powers who wish to abase religion of Islam. Thus, we as ambassadors of Islam, must be careful in what we say and to whom we lend our ears and even our money. We must reclaim our faith from the terrorists who hijacked it and also from the leadership who apologize for them. We did not do anything wrong so we should not have low esteem. God has chosen Islam for us and we are thankful for it. As for the question being asked "are you with us or with the terrorists?", we say "we are neither with the terrorists nor with those intent to terrorize us. We are here to stay, vote and participate in the American process and we are neither going back no can we be interned. Make no mistake!"

http://www.islam-usa.com/index.php?option=com_content&view=article&id=206&Itemid=224

slam Religion of Peace

2010-08-24T16:08:00.000-07:00

dakwatuna.com - Islam is a religion of peace, religious tolerance, religion that upholds humanitarian values and oppose pengkrusakan or murder, either carried out massive or against individuals.
There are five important human rights are respected and nurtured by the Islamic religion, the Religion, Life, Wealth, and Honorary nasab.
Siapun the abuse and crimes against five human rights is unacceptable, and Islam gives a very heavy penalties against perpetrators.
Allah swt. said:
"Whoever kills a human being is not because that person killed someone else (not because qishash), or for mischief in the earth, as if he killed all mankind, and whosoever will maintain the life of a human, would be as if he had maintain a fully human life. "Al-anymore: 32
Islam prohibits using any means to achieve goals. In this atmosphere of war uproar once, Islam provides guidelines and ethical battle should not kill people, who had surrendered, should not kill women, old people, small children, may not damage the plants, or places of worship. Prisoner of war in Islam as well guarded and treated humanely.
Therefore, every act of violence, murder or bombing, then the action is not intolerable, unacceptable, whoever the perpetrators, whatever their religion. And Islam is innocent of actions. "God knows best

http://www.dakwatuna.com/2009/islam-agama-damai/
DAKWAH BENING HATI

Islam Agama Damai

2010-08-24T16:05:00.000-07:00

Hanya Ilustrasi Gambar Saja (Jihan Mahmud-islamtime.net)

dakwatuna.com - Islam adalah agama damai, agama penuh toleransi, agama yang menjunjung tinggi nilai kemanusiaan serta menentang pengkrusakan atau pembunuhan, baik dilakukan secara massif atau terhadap individu. Ada 5 hak asasi manusia yang sangat dihormati dan dipelihara oleh agama Islam, yaitu Agama, Nyawa, Harta, Nasab dan Kehormatan.
Siapun yang melakukan pelecehan dan tindak kejahatan terhadap kelima hak asasi manusia tersebut tidak bisa diterima, dan Islam memberikan hukuman yang sangat berat terhadap pelakunya.
Allah swt. berfirman:
“Barang siapa membunuh seorang manusia bukan karena orang itu membunuh orang lain (bukan karena qishash), atau bukan karena membuat kerusakan di bumi, maka seakan-akan ia membunuh manusia seluruhnya; dan barang siapa memelihara kehidupan seorang manusia, maka seakan-akan ia telah memelihara kehidupan manusia seluruhnya.” Al-Maidah: 32
Islam melarang menggunakan segala cara untuk meraih tujuan. Dalam suasana kecamuk perang sekali pun, Islam memberikan rambu-rambu dan etika berperang: tidak boleh membunuh orang yang telah menyerah, tidak boleh membunuh wanita, orang tua, anak kecil, tidak boleh merusak tanaman, atau tempat ibadah. Tawanan perang dalam Islam juga dijaga dan diperlakukan secara manusiawi.
Oleh karena itu, setiap tindak kekerasan, pembunuhan atau pemboman, maka tindakan itu tidak bisa ditolelir, tidak bisa diterima, siapapun pelakunya, apapun agamanya. Dan Islam berlepas diri dari tindakan tersebut. Allahu a’lam

http://www.dakwatuna.com/2009/islam-agama-damai/

The religion of Islam Basic theological beliefs and concepts

2010-08-24T15:52:00.000-07:00

"Invite to the way of your Lord with wisdom and beautiful preaching."
Quran 16:125

The Quran open at the first chapter, Surat al-Fatiha

Click on an issue to view or scroll down to browse by topic

Introductions to Islamic Beliefs

Articles about the Quran

Quran resources

Prophet Mohammed and his hadeeth (sayings)

The Schools of Islamic Law

Sharia Resources

Articles on Muslim character

Articles on community and society

Zakat (compulsory alms)

Ramadan and Eid ul Fitr (religion)

Ramadan in the News

Hajj and Eid ul Adha

Halal Food

Heresies and pseudo-Islamic sects

Islamic Extremism and Fundamentalism

Islam and Christianity

Islam and Judaism

"Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in God and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve" - Quran 2:62

Links to other sites dealing principally with the religion of Islam (not politics)

Surat al-Fatiha, the first chapter of the Quran

Introductions to Islamic Beliefs

The Beliefs and Laws of Islam
Stephen Bates explains the basics to non-Muslims with little previous knowledge.

Exploring Islam - The World's Second Biggest Religion Also Is a Way of Life
Washington Post Special Feature.
Excellent overview and introduction to Islam by Carolyn Ruff.

We are Muslims. Who are we?
Imam Tammam Adi of the Islamic Cultural Center, Eugene, Oregon, explains basic Islamic beliefs and history for a non-Muslim audience.

Let's set the record straight!
Imam Tammam Adi of the Islamic Cultural Center, Eugene, Oregon, tackles widespread misconceptions and stereotypes about Muslims and Islam and sets out the reality.

Understanding Islam
A very positive, brief introduction to Islam written for a Christian audience
by Orthodox priest, Father Theodore Pulcini.

Jihad: Looking beyond the myths
Explanations of what "jihad" is and what it is not.

Some Common Misconceptions about Shi'ism
by Shahid Athar MD

What's in a name? - The Problem with the "Nation of Islam"
A court ruling overturning a fifteen year British ban on its leader, Louis Farrakhan, has propelled the so-called Nation of Islam into the headlines. Michael Young examines the Islamic credentials of these self-styled "Muslims".

Islam
An overview of Islam written by Erin Bell for the Sociology of Religious Behavior course, University of Virginia.

Ten Things Everyone Should Know About Islam
A supplement to what you may have learned from the Fox News Network.
Canadian Deborah Birkett tackles widespread Western misconceptions.

The five pillars of Islam
An overview with links to more detailed information.

Twenty-Five Questions asked about Islam
American doctor Shahid Athar replies to 25 questions asked by real people.

A concise overview of Islam
A useful guide to the schools of law of Sunni Islam plus other Muslim movements, sects and offshoots. Compiled by the Department of Religion and Ethics at Saint Martin's Teacher Training College, Lancaster, England

Guide to Islam for New Muslims
Also very useful for non-Muslims who would like to find out more about Islam. Resource guide covering a summary of basic Islamic teachings and practices, advice for Muslims, a listing of the books they recommend for a Muslim to read and a listing of basic Islamic terms that a new Muslim ought to learn.

The Understanding Islam and Muslims Slideshow
A quick course on Islam for beginners and non-Muslims. It is presented with pictures as a slide show.

Understanding Islam and the Muslims
FAQ's for the complete beginner.

University of Southern California Muslim Students Association
A useful introduction to the fundamentals of Islam.

Mecca: About Islam
Another good general introduction.

Islam 101
An educational site on Islam, its way of life, civilization and culture. It includes an introductory course on Islam and presents Islamic views on contemporary issues.

ViewIslam.com
Provides English-speaking non-Muslims with basic information on Islam and new Muslims with an accurate source of Islamic information and aims to answer basic Islamic questions that they may have.

Al-Islam.com
A huge collection of resources and information on Islam. Includes the Quran, ahadith, biography of Prophet Mohammed , Jurisprudence and much more. Suitable mainly for those who already know the basics of Islam.

Introduction to Islamic Religion
Religious Studies course 143 taught by Professor Barbara R. von Schlegell, University of Pennsylvania.

Harvard Business School - Islam section
Articles and source documents outlining the beliefs and traditions of the Muslim world.

About Islam and Muslims
An excellent, moderate site providing accurate information about Islamic beliefs, history and civilization for Muslims and Non-Muslims. Compiled by the Islamic Society at the University of Northumbria at Newcastle, England.

The Ten Commandments confirmed in Islam

Prophets, Messengers of God and Holy Scriptures
Twenty-five Prophets mentioned by name in the Holy Quran

Top 10 Misconceptions about Islam

The Major Sins

Dr. Muzammil H. Siddiqi

US-based Pakistani scholar answers questions on Islam.

OurDialogue.com
Answers to 1780 questions on Islamic Law. Originally appeared in the Arab News, Jeddah.

Islamic Quiz
Superb interactive quiz. Hundreds of questions at different levels. Tells you the correct answers to questions you get wrong.

Test Your Knowledge of Islam
What's behind one of the fastest growing religions in the U.S.? What do Muslims believe? Take this quiz to test your knowledge of Islam.

What Sort of Muslim Are You?
What role does Islam play in your life? One's faith is often difficult to put in words, let alone in general categories. Most Muslims will find that these categories do not make room for the complex role Islam plays in their life. But, hey, we're already stereotyped -- why not add a couple more? Take this Beliefnet quiz to be categorized, generalized, and pigeonholed.

99Questions.com
An opportunity for non-Muslims to contribute questions to a new multi-media CD about Islam.

BBC Television Islam season - August 2001
A guide to forthcoming BBC television programmes on Islam plus a quiz, details of community events, introduction to Islam and many other interesting links.

The Religion of Islam
A very brief overview from the Los Angeles Times, Thursday, December 28, 2000.

A Friendlier Face for Islam
Muslims and Arabs are trying to do a better job of explaining their culture, faith and concerns to the West, making it seem at once less exotic and more compatible with modern times, reports Howard Schneider.

Islamic Studies, Islam, Arabic, and Religion
This website, the academic website of Dr. Alan Godlas, professor of Religion at the University of Georgia, provides a scholarly overview of Islam and related subjects.

Academic Info - Islamic Studies Resources
An independent directory compiled by Mike Madin, a graduate of the University of Washington's Comparative Religion program.

VirtuallyIslamic.com
A guide to Islam on the Internet by Dr. Gary Bunt, University of Wales, Lampeter.

BBC World Service Islam website
What is the future for Islam? Across the Muslim world, reformers are pressing for changes. How far can they go? In a four part series 'Islam: Revolution and Reform' Jane Little visits Iran, Turkey, the UK and the USA to explore changes which are taking place in this "dynamic and evolving religion". [RealPlayer required]

American Learning Institute for Muslims (A. L. I. M.)
2001 Summer Retreat for Islamic Studies at Madonna College in Southeast Michigan
July 24, 2001 - August 19, 2001
An intensive summer session for college students (undergraduate and graduate) and high school seniors, focusing on the following topics: fiqh, shari`ah sciences, Qur'anic Sciences, Hadith sciences, Seerah, Muslim Character & Spirituality, Islamic History, Da'wah, and more.

Islamic Texts and Resources
Information on Islam and other religions provided by the Muslim Students Association at the University of Buffalo, New York State.

The Religion of Islam
by the Islamic Affairs Department at the Royal Embassy of Saudi Arabia, Washington DC. In English, Spanish and Arabic.

Islam
A basic introduction from Compton's Encyclopedia. Includes a section on the pseudo-Islamic sect, the confusingly named Nation of Islam, many of whose beliefs are completely unacceptable to Muslims.

The Complete Idiot's Guide to Understanding Islam
by Yahiya John Emerick
408 pages, ISBN: 0028642333, available from bookshops priced US$18.95 and from Amazon.com (US$13.26).

Islam Questions and Answers
Answers to queries from Muslims seeking advice about daily life.

Islamic hotline goes international
An Egyptian telephone hotline offering round-the clock advice on Islam has expanded into Jordan in the first step of an ambitious plan to go global.
By Caroline Hawley in Cairo, BBC News, 25 March, 2001

Gregorian-Hijri Dates Converter
Converts the Muslim calendar to western dates and vice-versa.

Organization of the Islamic Conference
An umbrella organization for 56 Muslim countries.

Articles about the Quran

Surat al Fatihah
the first chapter of the Quran.

Aga Khan Urges Correct Use of Koran Teachings
"There are attempts at transforming what are meant to be fluid, progressive, open-ended, intellectually informed and spiritually inspired traditions of thought, into hardened, monolithic, absolutist and obscurantist positions."

The Quran and Modern Science
In contrast to the Bible, statements about scientific phenomena made in the Qur'an are perfectly in conformity with the modern sciences, states French surgeon, Dr. Maurice Bucaille.

Koran a Book of Peace, Not War, Scholars Say
Osama bin Laden, who is widely assumed to be the force behind the September 11 hijackings in the United States, cites the Koran, Islam's most holy book, as the inspiration for terrorist attacks. But Muslim scholars around the world who are reviled by such actions explain that the Koran preaches peace.
Peter Standring, National Geographic Today, September 25, 2001

The Dual Purpose of the Quran
"I believe the Quran was written for two peoples: 1) For the Muslims who have already dropped the ball. And 2) for the 'other, very different people' (many hadiths refer to them as 'strangers' or 'immigrants') who will take a fresh look at the Quran and understand it in new ways."
By Imam Tammam Adi PhD, Director of the Islamic Cultural Center of Eugene, Oregon.

The Quran
Entry from Encarta encyclopaedia.

"Successful are those who purify it (i.e.. their soul), and the losers will be those who corrupt it."
A commentary by Zahid Pervez on Surah ash-Shams (The Sun) Chapter 69, Verse 30-34 of the Quran.

Reflections on Surah 39, Ayat 18 of the Quran
By Muqtedar Khan PhD.
"Those who listen to the Word (the Quran) and follow the best meaning in it: those are the ones whom Allah has guided and those are the one's endowed with understanding." - Quran 39:18

Treasured Koran goes digital
The British Library in London has made a digital version of a 700-year-old copy of the Koran, so that visitors can browse it without damaging the original.
BBC, September 8, 2002

Quran Resources

Download the entire Quran (audio)
A particularly beautiful recitation by Nassir Al-Ghamidi. Available as MP3 or Real Audio files. Three other recitations also available.
Quran101.com
A site which enables non-Arabic speaking new Muslims to learn the short surahs of the Quran and other requirements for performing ritual worship (Salat). Each phrase slowly and clearly enunciated. Includes 17 surahs plus ayat al kursi (2:255), the Tasha-hud (Al-Taheyat), the Adhan and the Iqama. Requires RealPlayer

Holy Quran (Arabic Script and Recitation)
Requires RealPlayer. Listen to and learn the Quran verse by verse.

An Index to the Qur'an
An online search facility.

The Quran
Translations, transliteration, index and introduction to each chapter.

Index of the Qur'an
An introduction to each chapter of the Quran by the late Pakistani scholar, Syed Abu Al-Ala Al-Maududi. Includes information on such matters as name, theme, period of revelation and historical background.

Syed Abu-Ala' Maududi's Chapter Introductions to the Qur'an
The late Pakistani scholar explains the Quranic verses from the sunnah of prophet Mohammed, including the historical context behind the verses.

Prophet Mohammed and his hadeeth (sayings)

Biography of Prophet Muhammad

Mohammed The Prophet
By Prof. K. S. Ramakrishna Rao
A sympathetic biography by an Indian, Hindu academic.

What non-Muslims say about Prophet Mohammed

Principles of Success in the light of the life of Prophet Mohammed
by Maulana Wahiduddin Khan.

The Last Sermon of Prophet Muhammad
"Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds."

What is the distinction between hadith and sunna?
Sheikh Nuh Ha Mim Keller dispels the confusion.

Words of Wisdom from Prophet Mohammad
Fifty hadiths selected by Dr. Shahid Athar.

More Sayings of Prophet Mohammed

500 Ahadeeth
organized by category.

The sayings of Prophet Mohammed
A collection of 150 hadiths, arranged according to topic by Sir Abdullah Suhrawardy (1882-1935)

Translation of Sahih Bukhari with internal search engine
Translated by M. Muhsin Khan with an introduction by the Muslim Students Association at the University of Southern California. Sahih Bukhari is a collection of sayings and deeds of Prophet Muhammad (pbuh), also known as the sunnah. The reports of the Prophet's sayings and deeds are called ahadith. Bukhari's collection is recognized by the overwhelming majority of the Muslim world to be one of the most authentic collections of the Sunnah of the Prophet (pbuh).

Translation of Sahih Muslim with internal search engine
Translator by Abdul Hamid Siddiqui with an introduction by the Muslim Students Association at the University of Southern California. Sahih Muslim is a collection of sayings and deeds of Prophet Muhammad (pbuh). It is also recognized as one of the most authentic collections of the Sunnah of the Prophet (pbuh).

Partial Translation of Sunan Abu-Dawud (Hadith collection)
Translated by Prof. Ahmad Hasan with an introduction by the Muslim Students Association at the University of Southern California.

Translation of Malik's Muwatta
Translated by A'isha `Abdarahman at-Tarjumana and Ya`qub Johnson with an introduction by the Muslim Students Association at the University of Southern California. Malik's Muwatta ("the well-trodden path") is a collection of two items:

the sayings and deeds of Prophet Muhammad (pbuh) (also known as the sunnah). The reports of the Prophet's sayings and deeds are called ahadith.
the legal opinions and decisions of the Prophet's Companions, their successors, and some later authorities.

Hadith Search

Riyad-us-Saliheen
An extremely useful collection of quotations from the Quran and hadeeth grouped by topic. Includes explanatory commentary. Compiled By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi.

The Book of Jihad and Expedition (Kitab Al-Jihad wa'l-Siyar)
A translation of Translation of Sahih Muslim, Book 19, the Muslim rules of warfare.

An-Nawawi's Forty Hadiths
A popular small collection of forty two of the sayings of prophet Muhammed gathered by the Islamic scholar Yahia bin Sharaful-Deen An-Nawawi.

Forty Hadith Qudsi
Hadith Qudsi are the sayings of the Prophet Muhammad (Peace and Blessings of Allah be upon him) as revealed to him by the Almighty Allah. Hadith Qudsi (or Sacred Hadith) are so named because, unlike the majority of Hadith which are Prophetic Hadith, their authority (Sanad) is traced back not to the Prophet but to the Almighty.

The Hadith Database

Translation of Sahih Bukhari
Translation of Sahih Muslim Translation of Malik's Muwatta
Partial Translation of Sunan Abu Dawood
Translation of Hadith Qudsi
Translation of Al Nawawi's Forty Hadith

An Introduction to the Science of Hadith
How the recorded sayings and teachings of Prophet Mohammed are traced back and checked for legitimacy and authenticity.

Women Scholars of Hadith
History records few scholarly enterprises, at least before modern times, in which women have played an important and active role side by side with men. The science of hadith forms an outstanding exception in this respect.
By Dr. Muhammad Zubayr Siddiqi

Would you advise individuals to study hadith from al-Bukhari and Muslim on their own?
"There are benefits the ordinary Muslim can expect from personally reading hadith... but without a guiding hand, the untrained reader will misunderstand many of the hadiths," cautions Nuh Ha Mim Keller.

The Schools of Islamic Law

Al Fiqh al akbar by Imam Abu Hanifah
All the main beliefs and spiritual convictions of the Sunni-Hanafi school of law (madhab).
Translated by Hamid Algar, Professor of Persian and Islamic Studies, University of California, Berkeley.

Abu Hanifah
Encyclopaedia Britannica article on the Muslim jurist and theologian whose systematization of Islamic legal doctrine was acknowledged as one of the four canonical schools of Islamic law. The school of Abu Hanifah acquired such prestige that its doctrines were applied by a majority of Muslim dynasties. Even today it is widely followed in India, Pakistan, Turkey, Central Asia, and Arab countries.

The Four Sunni Madhabs
A brief overview of their doctrines and history from the Department of Religion and Ethics at Saint Martin's Teacher Training College, Lancaster, England.

Hanifi Maliki Shafi Hanbali

Understanding the Four Madhhabs (Schools of Law)
The threat to the internal cohesion of Islam posed by rejectionists
by Abdal-Hakim Murad

What is a Madhhab? Why is it necessary to follow one?
"The slogans we hear today about 'following the Qur'an and sunna instead of following the madhhabs' are wide of the mark...In reality it is a great leap backward, a call to abandon centuries of detailed, case-by-case Islamic scholarship in finding and spelling out the commands of the Qur'an and sunna," argues Nuh Ha Mim Keller.

Why Muslims follow Madhabs
"Who needs the Imams of Sacred Law when we have the Qur’an and hadith? Why can’t we take our Islam from the word of Allah and His Messenger?" Nuh Ha Mim Keller explains the necessity to respect and value scholars and the schools of Islamic law.

Sharia Resources

English translation of Fiqh-us-Sunnah by Sayyid Saabiq.
Volume 1: Purification and Prayer
Volume 2: Supererogatory Prayer
Volume 3: Zakaat and Fasting
Volume 4: Funerals and Dhikr
Volume 5: Hajj and 'Umrah

Muslim character

The Blessings of Salaat
Prostrate and bring yourself closer to God - Quran 96:1

Our Fajr Double Advantage
The key to spiritual and material success for Muslims
By Michael Young

Smoking is haraam in Islam
Powerful arguments based on the Quran and Sunnah from Dr. Ibrahim B. Syed

Goal Setting for Muslims
by Ahmed Adam
Part 1 - Introduction, The Journey, The Importance of setting goals, Leading a balanced life, Focus is the Key, What goals should we pursue?

Islamic teachings on the Importance of Parents
Say not to them a word of contempt, nor repel them, but address them in terms of honour. - Quran 17:23

Backbiting & Slander - an Islamic perspective
And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to God, this is a most serious slander" (Quran 24:16)
A commentary on one of the most destructive of major sins.

Dare to be different
Ruqaiyyah Waris Maqsood offers advice for the shy Muslim teenager who longs to be like everyone else in the group and feels left out; for the Muslim teenager who is being tempted into non-Muslim ways – getting drunk, smoking, sexual activity etc.; for the Muslim teenager who is so committed to serving God that he/she is in danger of becoming a ‘pain in the neck’ – an extremist.

Four Principles of Dawah
Texas Muslim Juan Galvan offers his insights on Invitation to Islam.

The Pleasures of Learning
By Dr. Ibrahim B. Syed, Ph.D
"My Lord! Enrich me with knowledge.." - (Quran, 20:114)

The Great Importance of Good Manners by Muslims
"According to most scholars, one of the reasons that Islam spread in the region of South-East Asia, to places like Indonesia and Malaysia was the fact that Muslim traders appeared to have excellent manners. There was no Jihad in Indonesia. We must also remember that the converse applies and that bad manners reflect badly on Islam."
A khutbah (sermon) by M. Waleed Kadous

Born Muslim...
Reflections about Muslim immigrants in the West by Neqiniso Abdullah

We must love others to be loved by God
"When we close our hearts to others, our eyes are closed to see the beauty of God in them. The message of Islam, Judaism, Christianity and all other religions is one of love and service to others. If God decides to care and love and feed even those who deny his existence, then who are we to deprive someone else of our love just because he is of different color or speaks a different language or is born in a different country or prays to the same God but in a different direction, using different words?"
Dr. Shahid Athar

A Fishy Tale
A sensible warning in the form of a parable.

Are we "born to be free"?
"Freewill is the most difficult of God's gifts to understand or appreciate. The person who gives up selfish freedom and agrees to be God's servant will always be truly free.
By Ruqaiyyah Waris Maqsood.

Dhikr - Remembering Allah
by Khalid Baig
"I am with my servant as long as he remembers Me." (Hadith Qudsi)

Humility in Knowledge, Arrogance in Ignorance
"A pseudo doctor is danger to life. A pseudo religious scholar is danger to faith."

"Waste no time debating what a good Muslim should be. Be one!"
Respecting our differences, by Muhammad Alshareef

Honesty in Monetary Dealings
Uprightness and honesty in monetary dealings forms a vital part of the fundamental teachings of Islam, says Moulana Manzoor Naomani.

Perfecting One's Character
"The Magnificent Journey" by Imam Ibn ul Qayyim al Jawziyyah

Ignore that which does not concern you
A Sign of Excellence in Islam
by Shaykh Nathim Sultan

Gossip and Its Adverse Effects on the Muslim Community
Anecdotes on the Condemnation of al-Ghibah (gossip/backbiting) from Shaykh Husayan al-Awaaishah

Convertitis or the Case of the Insta-Scholar
Convertitis - a highly contagious disease, which spreads rapidly among converts to Islam, particularly those who are experiencing great amounts of confusion,
but who don't think they are.

Caution For New Muslims
Dangers of Excess and Extremism among Muslims
By Imam Ghayth Nur Kashif

Concealing the Faults and Weaknesses of Others
abridged from "Freedom of Expression in Islam" by Kamali

Lifestyle Choices - Food for Thought
"I took my clothes off, I learnt all there is to know about sex and I changed my body - all to please men" - topless model Jordan. A recent British tabloid story gave Michael Young cause to reflect.

A Muslim's Character
by Sheikh Muhammad Al-Ghazali
Chapter 1: Pillars Of Islam And Moral Values. Purpose Of Prophethood -- Perfection of Morals
Chapter 2: Weakness Of Morals--Proof Of Lack Of Faith

Mercy, Guidance, and Light
"God's Guidance, like His Mercy, is ever-present and available to us all, but we must be receptive to it."
By Sirac Münir

Forgiveness in Islam
By Shahid Athar, M.D.
"O Son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shall not mind. O Son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O Son of Adam, were you to come to Me with sins as great as the earth, and were you then to face Me ascribing no partners to Me, I would bring you forgiveness nearly as great as it." - Hadith qudsi.

What Does It Mean To Be a Muslim Today?
"To be a Muslim one has constantly to face the challenge, first of knowing what God wills or desires not only for humanity in general but also for oneself in particular, and then of doing what one believes to be God's will and pleasure each moment of one's life."
By Riffat Hassan

Being a Real Man in Islam:
Drugs, Criminality and The Problem of Masculinity
English convert to Islam, Yahya Birt, contrasts the crisis of criminality in the Pakistani and Bangladeshi communities in Britain with the Islamic ideal and suggests a way forward.

Community and Society

It's Muslim Boy Meets Girl, But Don't Call It 'Dating'
Many American Muslims - or at least those bent on maintaining certain conservative traditions - equate anything labelled "dating" with hellfire!
September 19, 2006

Can’t we be (Halal) Friends?
"We should accept that what is forbidden in Islam is seeking privacy with someone of the opposite sex without a third party present... What we need is firstly to recognise that there is nothing at all wrong with young people meeting in situations where intimacy cannot occur because of witnesses; and secondly to create occasions in which they can meet safely in halal ways, so that they CAN get to know each other."
By Ruqaiyyah Waris Maqsood

Who or what is a Salafi? Is their approach valid?
Their basic claim is that Islam has not been properly understood by anyone since the prophet Mohammed and the early Muslims - except themselves.
By Nuh Ha Mim Keller

Islam doesn’t need liberalising
Continuous renewal is central to Islamic jurisprudence. Those who say that Islam should reform itself have misunderstood it, says Mohammad Seddon.

Who are the "moderate Muslims"?
The term moderate Muslims is not only becoming important in the post September 11 discussion of Islam and the West, it is also becoming highly contested. What do we really mean when we brand someone as a moderate Muslim? Indeed the more interesting question is what does the word mean to Westerns, looking-in to Islam, and to Muslims, looking out from within Islam?
By Muqtedar Khan, Ph.D.

Islam is wonderful, but I can't stand the Muslims
"Why should I try to convert my non-Muslim friends when I often prefer them to the Muslims that I know? How will being Muslim change their lives for the better if they already display more of the Islamic virtues than most of the Muslims they are likely to meet?"
By British convert to Islam, Michael A. Malik.

Why are you here?
Why have so many Muslims chosen to forsake Dar al-Islam and settle in the West where there is so much that is injurious and unconducive to their Islamic faith and morals? Is Islamist activism among immigrant communities just a glaring symptom of a guilty conscience among those who have migrated not for the cause of Allah but for worldly benefits? A self-righteous magazine article prompts British convert, Michael Young, to question the methods, priorities and very commitment to Islam of Muslim immigrants.

Rethinking Islam
"There is nothing divine about the Shari`ah. The only thing that can legitimately be described as divine in Islam is the Qur’an. The Shari`ah is a human construction; an attempt to understand the divine will in a particular context...The Shari`ah is nothing more than a set of principles, a framework of values, that provide Muslim societies with guidance. But these sets of principles and values are not a static given but are dynamically derived within changing contexts. As such, the Shari`ah is a problem-solving methodology rather than law. It requires the believers to exert themselves and constantly reinterpret the Qur’an and look at the life of the Prophet Muhammad with ever changing fresh eyes. Indeed, the Qur’an has to be reinterpreted from epoch to epoch – which means the Shari`ah, and by extension Islam itself, has to be reformulated with changing contexts. The only thing that remains constant in Islam is the text of the Qur’an itself – its concepts providing the anchor for ever changing interpretations." [More]
By Professor Ziauddin Sardar

Islam has a progressive tradition too
Most western views of Muslims are founded on ignorance, says American scholar, Hamza Yusuf Hanson.

Islam and the West
A former Catholic nun and author of books on many of the world's religions including Islam, English writer Karen Armstrong speaks about Western views of Islam, the mood after 11 September and her hopes for better relations between Islam and the West.

Scholars debate future of Islam
Ulamas from across the world attend conference in Malaysia
BBC News, 11 July, 2003

Boys will be Boys - Gender identity issues
"Walaysa al-dhakaru ka’l-untha, says the Qur’an: the male is not like the female. This is why we say, respectfully ignoring the protests of old-fashioned feminists, that men and women, in a God-fearing society, will tend towards different concerns and spheres of activity. Our aim, after all, is human happiness, not political correctness."
By Abdal-Hakim Murad.

Islam and Freedom of Thought
"What was once an occasional event -- silencing scholars -- increasingly has become a way of life in most Muslim countries. From South Asia to North Africa, an entire generation of Muslim intellectuals is at this moment under threat: Many have already been killed, silenced, or forced into exile."
By Akbar Ahmed and Lawrence Rosen

Islam and the Theology of Power
"Supremacist puritanism in contemporary Islam is dismissive of all moral norms or ethical values."
By Khaled Abou El Fadl, UCLA School of Law.

The Islamic State and Religious Minorities
The Taliban are gone but they have left us with several serious questions about the future of religious minorities in Islamic states in particular and religious states in general.
By Muqtedar Khan, Ph.D.

Freedom and Islam
"Recently, I read an article, “Women in Islam” describing the liberation of women by Islam and Prophet (s). In reality women cannot travel alone to Hajj or visit Mecca (the safest place for any one), and women cannot drive a car in Saudi Arabia. It is not a secret that Muslims in general and Muslim women in particular in the world are the least free and least educated. So, I wonder: Oh Islam! You are a great theory but no practical value, unless you live in the West."
By T. O. Shanavas, M. D. Vice President, Islamic Research Foundation International, Inc.

Islamic Government
"The establishment of justice for all citizens of the state, Muslim and non-Muslim alike, is one of the major purposes of the Islamic system of government. Corruption, bribery, abuse of authority, the creation of social conflict for personal or group benefit, torture, exploitation and oppression, are all evils against which the Islamic system must struggle."
By Bilal Cleland.

Relations between Communities of Faith in the Qur'an

Islamic Fundamentalism in the Sunni and Shia Worlds
"The West is democratic, but if democracy anywhere gave birth to an Islamic state. they would abort it immediately. Unfortunately, many Western powers do not believe that democracy is an absolute value, a universal, absolute value. There are other values as well, but if democracy breeds Islam, then let us frustrate it completely. This has happened time and again in Turkey and it happened in Algeria. I'm sure it will happen anywhere else."
By Dr Hassan al-Turabi.

Tolerance in Islam
by Muhammad Marmaduke Pickthall, early 20th century English convert to Islam.

Unity and Diversity
Dr. Muzammil H. Siddiqi gives an Islamic perspective on diversity, unity, harmony, tolerance and peace.

Is every new thing a Bid'a?
Dr M Hussain conducts an invaluable investigation of this controversial subject.

The Fall of the Family (Part I)
"Back in the 1950s and early 1960s, British family values were still recognisably derived from a great religious tradition rooted in the family-nurturing Abrahamic soil. While the doctrinal debates between Islam and Christianity remained sharp, the moral and social assumptions of the "guest-workers" and their "hosts" were in most respects reassuringly and productively similar. That overlap has now almost gone."
Abdal-Hakim Murad

Reflections on Islam and Muslim Society
"The worst advertisements for Islam are the Muslim countries with their selective Islam, especially where the religion is used to deprive people of their rights. In fact, a society that obeys the fundamentals of Islam has to be a liberal one."
By Imran Khan, former Pakistani cricket captain.

Wisdom from a Plumber
"Too much material success, too many lawyers and psychiatrists, and too many service industries doing everything for everyone has America losing its edge, and essentially, its American-ness," says US convert to Islam, Abdul-Lateef Abdullah.

Spirituality - Two views
Australian Muslim convert Bilal Cleland contrasts Islam's holistic approach to the material and spiritual worlds with that of other philosophies and religions.

The Ideal Muslim and His Community
Dr. Muhammad Ali Al-Hashimi offers more than 60 practical tips.

Frustrations of a Muslim Convert
Committed to Islam, vexed by Muslims
A cautionary tale. How for one theologically motivated convert to the pure monotheism of Islam, certain fellow Muslims have turned the Straight Path into something of a rocky road.
by Michael Young.

Introduction
Lack of Induction
Internet - The good, the bad and the dangerous!
Beware the Zealots!
Must we proceed at the pace of the most prudish?
"Muslim name" and attire
Relationship with non-Muslim parents
So-called "Islamic Causes"
Final Thoughts

Ten Things Every Muslim in the West Should Do
American convert and writer, Yahiya Emerick, suggests ten easy things that every Muslim family can do to contribute to the betterment of Muslims and the establishment of Islam in the West.

Six things you can do for Islam
Practical tips for contributing to Islam on a community level.

Islam is a religion
Enough of this "way of life" business. "What's wrong with admitting that your own religion is, in fact, a religion?" asks American convert to Islam, Yahya M.

Islam needs to talk to the rest of the world
From a speech given to the Muslim Council in Washington DC by Akbar Ahmed, Professor of Islamic Studies at the American University, 20 July 2001

The True Face of Islam
Despite its violent image in the West, the religion of Islam is a balm to millions in an otherwise cruel and crowded world. American writer Zachary Karabell reflects on his experiences of Islam in Egypt.

What do today's Muslims need?
by Dr. Sherif Abdel Azeem Mohammad

"Caution: There is Another anti-Islamic Site"
Why issuing an alert letter is precisely the wrong thing to do
"The most anti-Islamic site will die if it faces a frozen counter. That would happen if you just leave it alone. But if you are out there telling everyone about it and asking them to do the same, you are in effect volunteering as their publicity department."
By Khalid Baig, 7 December 2001

The Confusion of the Scholars
by Yahiya Emerick
When I first became a Muslim, one of the things that was mentioned over and over was that there was no clergy in Islam. No "holy men" or intermediaries between Allah and people. Then I was introduced into the whole culture of "Scholars." That's where my alarm bells started to ring...

Justice and Injustice
American convert to Islam, Sirac Münir, reflects on terrorism, globalization and poverty through the lens of the Risale-I Nur (The Treatise of Light), a Quranic commentary written in Turkish by Bediuzzaman Said Nursi (1877-1960) and a work which has been the inspiration of a movement for the strengthening and renewal of Islam in Turkey and elsewhere from the time it was written to the present day.

The Confusion as to the True Nature of Islamic Government
"Intellectuals are inclined ever more towards democracy. They love Islam but are afraid of theocratic rule. They view democracy not as an alternative to Islam, but genuinely believe that as a political philosophy, it is the Holy Quran itself which propounds democracy."

Islamic Morality in War
"Do not kill an old man, a woman or a child. Do not injure date palms and do not cut down fruit trees. Do not slaughter any sheep or cows or camels except for food. You will encounter persons who spend their lives in monasteries. Leave them alone and do not molest them." - Caliph Abu Bakr

The Treatment of Minorities - the Islamic Model
"Far from imposing Qur'anic laws on everybody, Islam permits and even encourages every group (Jewish, Christian or other) to establish its own tribunals presided over by its own judges. As far as issues of social and cultural autonomy are concerned, the safeguard of the rights of non-Muslims in Islamic territory goes even to the extent of giving them the liberty of practising customs entirely opposed to those of Islam," explains Syed Mumtaz Ali.

An interview with Hamza Yusuf
Topics covered include education, the effects of colonialism on Muslim countries, Muslim daily life and the modern Muslim mentality, technology, the generation gap.
Conducted by Randa Hammadieh.

Orientalism, Misinformation and Islam
by Abu Iman 'Abd ar-Rahman Robert Squires.
A study of how Islam is misunderstood and maligned in the West.

The Latter-Day Kharijites of Kabul
As the world pleads for Afghanistan's pre-Islamic cultural heritage,
the Taleban drag the good name of Islam ever deeper into disrepute.
By Michael Young, March 3, 2001.

The Western Mind of Radical Islam
A highly thought-provoking 1995 article by Daniel Pipes,
Editor of the Middle East Quarterly (non-Muslim)

Muslim societies need to deal with their own failure
Martin Woollacott The Guardian (London) September 28, 2001

Do Animals Have Souls?
American convert to Islam, Sirac Münir, ponders the issues.

Islam, Market Economy and the Rule of Law
"Law is in Islam a process of discovery. Just as the physical scientist believes that the laws of physics exist as an absolute, waiting to be discovered rather than invented, so the Muslim legal scholar believes that the shariah has been created by God and his role is to discover and articulate it rather than invent it."
by Imad-ad-Dean Ahmad, Ph.D.

Khatami warns against imposition of views
President Mohammad Khatami of Iran has given a warning about what he called forces attempting to impose their own interpretation of Islamic rule on the country.
BBC News, 10 February 2001

'Tribal' acts giving a false view of Muslims
Slaughter in Algeria, the plight of two nurses in Saudi Arabia, and the Taliban's arrest of Emma Bonino give the world a false view of Islam, argues Michael Jansen.
Irish Times, Wednesday, October 1, 1997

Zakat

Islamic Philanthropy: For the love of God
"And be steadfast in your prayer and pay charity; whatever good you send forth for your future, you shall find it with God, for God is well aware of what you do." - Quran 2:110
Shahid Athar M.D.

Zakat Calculator
Enables Muslims to calculate their compulsory alms-giving in US$.

The Muslim Philanthropy Boom
What's behind the growing number of mosques, Islamic centers and
Islamic schools in the United States?
The third pillar of Islam. By Monique Parsons.

Zakat Links and Muslim charitable Organizations in the US.

Ramadan and Eid ul Fitr

Pinning Down The Start Of Ramadan Is A Matter of Debate
Islamic Council Uses Science, Not Sightings of New Moon
By Caryle Murphy
Friday, September 22, 2006

Fasting Is Not Only to Purify the Soul, but also to Cleanse the Body
Mariam Alireza, 27, September, 2006

Take medication on time in Ramadan, say doctors
By Nada S.Mussallam, 28 September 2006

Ramadan Duas
Duas for starting and ending the daily fast

Ramadan - The Fundamentals of Fasting
Obligations and exemptions explained by Umaru Ibrahim

Ramadan Rules and regulations
Compiled by Ishaq Zahid

Reaping the Benefits of Ramadan
"In the month of Ramadan it is very important that we spent a few moments to understand some of the wisdoms and lessons that we can learn from this month of fasting", writes Ali Al-Timimi.

The Spiritual and Health Benefits of Ramadan Fasting
By Shahid Athar M.D.
"O you who believe, fasting is prescribed to you as it was prescribed to those before you so that you can learn self restraint". (Quran 2:183)

Reflections on Ramadan
"A person who can restrain himself, for the love and pleasure of God, deserves a reward from the Creator Himself. The hardship of fasting brings the glad tidings that the fasting undertaken for the sole purpose of pleasing God is sure to be accepted by the Most Merciful Lord."
By Ibrahim B. Syed, Ph.D

The Medical Benefits of Taraweeh Prayers
Muslims perform five daily contact prayers (Salat) and voluntary prayers (Sunnah, Nafl) throughout the year and Taraweeh prayers during the month of Ramadan. This results in moderate physical exercise particularly to every muscle in the body.
By Dr. Ibrahim B. Syed, Ph.D

Ramadan in the News

Delicious Sweets and Festive Mood Make Damascus Different in Ramadan
Ellen Feris, Deutsche Presse-Agentur, September 27, 2006

Pinning Down The Start Of Ramadan Is A Matter of Debate
Islamic Council Uses Science, Not Sightings of New Moon
By Caryle Murphy
Friday, September 22, 2006

As Ramadan Begins, Ex-Catholic Reflects on Islam
Chris Moore was raised Catholic but converted to Islam during a quest for spiritual fulfilment.
By Caryle Murphy, Friday, September 22, 2006

Ramadan Duas
Duas for starting and ending the daily fast

Ramadan Begins in North America
by Anayat Durrani, December 1, 2000

Ramadan in Knoxville
Jeannine F. Hunter meets Muslim students at the University of Tennessee as they invite friends, who are not Muslim, to experience their faith and enjoy a meal at a local mosque.
Knoxville News-Sentinel, December 9, 2000

Ramadan Fasting at British Universities
by Abul Taher.
The Guardian, Tuesday December 12, 2000

Muslims worldwide begin 3-day holiday to mark Ramadan's end
CNN, 27 December 2000

Muslims mark end of Fast
BBC News 27 December 2000

Cyber Alms for Ramadan
BBC News, 1 December 2000

A Prayer on Eid Day
by Shahid Athar M.D.

Eid preparations are exciting, busy
By Mariah Ashraf Jamal, Los Angeles Times, Saturday, December 30, 2000

Muslims Celebrate End of Month long Sacrifice
Eid El Fitr in California by Richard Fausset, Los Angeles Times, Thursday, December 28, 2000

Halal Food

Zabihah.com
A guide to self-declared halal restaurants and food stores in North America with over 1,000 reader reviews.

Heresies and pseudo-Islamic sects

The Problem Of Qadiyanism
How the heretical beliefs of the Ahmadiya sect, who accept their founder Ghulam Ahmad as a prophet, have put them outside the fold of Islam and left them designated as non-Muslims in Pakistan.
By Sayid Abu'l Ala Mawdudi

America's black Muslims close a rift
Louis Farrakhan's "Nation of Islam" edges closer to orthodox Islam.
By Daniel B. Wood

Islam and Christianity

Men pray during the holy month of Ramadan at the tomb of John the Baptist, at the historic Umayyad mosque in the Old City of Damascus Septembers, 27 2006.

The [Catholic] Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth,(5) who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honor Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the day of judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.

Since in the course of centuries not a few quarrels and hostilities have arisen between Christians and Moslems, this sacred synod urges all to forget the past and to work sincerely for mutual understanding and to preserve as well as to promote together for the benefit of all mankind social justice and moral welfare, as well as peace and freedom."
Declaration on the Relation of the Church to Non-Christian Religions - Nostra Aetate

"Of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom, throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them" .
Arnold, Sir Thomas W. THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.

Christians Pray That Muslims Find Jesus
Evangelicals choose Ramadan to target Islamic Nations
September 22, 2006

Muslims want to know more on Pope's view of Islam
Following a wave of protests against Pope Benedict's remarks on Islam, Muslim intellectuals in Turkey are asking what he really thinks about their faith and what long-term consequences his views will have.
By Tom Heneghan, Religion Editor Reuters Friday, September 22, 2006

The Islamists' War
"Those who have taken most offense at the Pope's comments have responded in ways that seem to prove Manuel II's point."
Linda Chavez, Thu Sep 21, 2006

Christian Extremism
According to the evangelicals so influential in today's America, only 'born again' Christians are on their way to Heaven, the Jews are doomed and the rest of us including non 'born again' Christians are not really on God's 'radar screen' at all until He calls us forth to be slain at Armageddon. And extremely worrying for Muslims, one of the things that has to happen before the time of the end can come, is not only the re-establishment of Israel but also that the Jewish Temple in Jerusalam must be rebuilt on its ancient site. This necessitates destroying the Haram ash-Sharif and the al-Aqsa mosque.
by Ruqaiyyah Waris Maqsood

Europe’s Muslims worry bishops
John L. Allen Jr. of the National Catholic Reporter details differing attitudes of the Catholic hierarchy to the dramatic rise in Europe's Muslim population.

"I knew that my God was a real God, and his was an idol."
US Defence Secretary Donald Rumsfeld has declined to criticise the evangelical Christian general in charge of finding Saddam Hussein and Osama bin Laden who told audiences the war on terrorism is a battle with Satan and described the god of the Muslims as an idol.
BBC News, 17 October, 2003

Islam and Unitarians – The Quest for Truth and Justice
Islam is a corrective to, not an aberration from, Christianity.
"Unitarians and Muslims both believe that the New Testament is an uncertain guide to the actual events of this early period. Muslims regard the books of the New Testament as mainly the product of the followers of Paul of Tarsus, who did not know Jesus, but whose followers became dominant."
by Bilal Cleland

No offence, but Muslims love Jesus as much as Christians do
"The Muslim Jesus is not divine, but a humble servant of God. He was not crucified - Islam insists that the story of the killing of Jesus is false. He is, as it were, Jesus as he might have been without St Paul or St Augustine or the Council of Nicaea."
By John Casey

Jesus and The Virgin Mary in Islam
Many Christians may be surprised to learn that Muslims love and honor Jesus and his mother, Mary.
By Juan Galvan

The Trinity - a Muslim Perspective
A lecture by Abdal-Hakim Murad given to a group of Christians in Oxford, England.

Jesus Through a Muslim Lens
Many may be surprised to learn that Muslims believe in Jesus' miracles. But this shared interest goes much further
By convert to Islam, Michael Wolfe

The Judeo-Christian-Islamic heritage
"Media images of Islam have often obscured the fact that Muslims, Jews and Christians share much in common."
By John L. Esposito

The Conversion Story of Oum Abdul-Aziz
An American former "born again" Christian explains how her in-depth theological studies led her to reject the Christian doctrines of Trinity, the Divinity of Jesus and Original Sin and to embrace pure monotheism in Islam. Contains detailed references from the Bible and Quran.

Comparing Christianity & Islam
"Islamic growth rates in Africa and even America are phenomenal. Islam has the world's lowest rate of being converted and one of the world's highest rates of converting. What accounts for this success? What makes Islam such an attractive creed?" Alarmed Catholic, Peter Kreeft, bemoans the success of Islam then outlines the main theological and practical differences, as well as the important common elements, between Christianity and the other great world religions.

Belief-O-Matic Quiz
Even if YOU don't know what faith you are, Belief-O-Matic knows. Answer 20 questions about your concept of God, the afterlife, human nature, and more, and Belief-O-Matic will tell you what religion (if any) you practice...or ought to consider practicing.

The Origin of Life - an Islamic Perspective
Science must increase our faith. It is wrong for anyone to close their eyes to what is right in front of them. For a Muslim the evidence of dinosaurs and fossils is not a threat to our beliefs. Rather, it is a confirmation of the power of Allah.
Adapted from the Book: What Islam is All About By Yahiya Emerick

The Poisoned Chalice
The Guardian, Saturday November 25, 2000
Christianity faces extinction - and it is not science but the church itself that is to blame, argues AN Wilson (non-Muslim).
"The millennium is the anniversary of an event that we no longer believe: namely, the birth of Almighty God in human form in a stable in Bethlehem. How, at this date in history could we possibly claim that Christianity was literally true? Christianity will decline yet further in the next 1,000 years to the point of near extinction - because Christians themselves no longer believe it to be true.... There is a religion that satisfies this deep human need for a moral code without a mythology. It is not Christianity. The mullahs and the imams of Islam preach the same undiluted message which was first given to the world by the Holy Prophet in the sixth and seventh centuries. While the west tries to dub the followers of Islam fundamentalist lunatics, increasing numbers of people turn to the Koran and find in this book what they have always craved: a moral and an intellectual acknowledgement of the lordship of God without the encumbrance of Christian mythological baggage in which almost no one really believes. That is why Christianity will decline in this millennium, and the next religious hunger of the human heart will be answered by the Crescent, not by the Cross." [Full Article]

Islam and Judaism

Creating Peace, One Meal At A Time
Although They Rarely Agree, Muslim And Jewish Students At Yale University Foster A Sense Of Understanding, Civility
By ADRIAN BRUNE, September 28 2006

The Judeo-Christian-Islamic heritage
"Media images of Islam have often obscured the fact that Muslims, Jews and Christians share much in common."
By John L. Esposito

Beyond belief - The Rabbi and the Imam
Meet Rabbi Hershel Gluck and Imam Ismael Amaan. They are good friends who delight in confounding expectations even as tensions rise in the Middle East.
By Michael Skapinker, August 8 2003
Jewish dad backs headscarf daughters in France school row
Lila and Alma began to get interested in Islam two years ago - their mother is a non-practising Algerian. Now their left-wing Lawyer, Jewish father is campaigning against their expulsion from a state school for the "ostentatious" conduct" of wearing hijab in apparent contravention of a 1905 law guaranteeing the separation of church and state.

Islam Hijacked
Rabbi Reuven Firestone, author of "Jihad: The Origin of Holy War in Islam" and Professor of Medieval Judaism and Islam at Hebrew Union College in Los Angeles, offers his insights into the events of September 11.

Islam and Judaism
Cambridge academic and former Pakistani ambassador to London, Akbar S. Ahmed, celebrates the Jewish contribution to humanity and the shared core belief in the one omnipotent, universal God.

When Jews and Muslims Lived in Harmony
As violence between Muslims and Jews flares in the Middle East, it's all too easy to forget that for long periods of time, the two sides coexisted in relative harmony in some parts of the region.
Katherine Roth reports on an exhibition celebrating two thousand years of Jewish life in Morocco held in early 2001.

Qaradawi Rejects Al-Qaeda’s Killing of Innocents
Prominent Muslim scholar Dr. Youssef Al-Qaradawi has condemned Al-Qaeda for their fuel tanker suicide bombing of a centuries-old Jewish synagogue on the Tunisian island of Djerba in April 2002.

British Jewish group calls for dismantlement of Zionist state
London, Nov 15, 2001, IRNA -- Representatives of a Jewish religious group has called for the dismantlement of Israel as the root cause of tension and violence in the Middle East.

Judaism – an Alternative to Zionism
"One hundred years ago, a Jew, far removed from his faith and in total ignorance of its basic beliefs, launched the movement today known as Zionism. Its early adherents were almost uniformly drawn from the ranks of Jews who had previously abandoned their faith." For over a century Zionism has been opposed by large segments of Orthodox Jewry, explains Rabbi Dovid Weiss in a speech delivered at the NGO Forum of the United Nations World Conference Against Racism in Durban, South Africa on August 29, 2001.

More Than 1,000 Jewish Pilgrims Visit Jerba, Tunisia
More than 1,000 Jews, including dozens of Israelis, gathered in the south-western Tunisian island of Djerba late last week in a rare pilgrimage to an Arab land.
Panafrican News Agency (Dakar), May 17, 2001

Why Jews Don't Accept Jesus as the Messiah or Son of God
An answer to Christian missionaries by David Wolpe, Rabbi of Sinai Temple in Los Angeles and author of Making Loss Matter.

Polygamy in Jewish History
by Charles A. Rubenstein.

The Vice-President of Granada
by Eliezer Segal.
How a Jew rose to high office in Muslim Spain.

New Jewish-American Campus Network seeks "middle path" for peace.
A press release from the newly formed Tikkun Campus Network.

Links to other sites dealing principally with the religion of Islam (not politics)

Islamic Philosophy Online
An academic site dedicated to the study of the philosophical output of the Muslim world.

Al Ghazali's Website
Resources for studying the works of the great Muslim philosopher and theologian, Ghazali of Tus (1058-1111)

Amal Press - Reviving Classical Education
Amal Press was founded in 2001 by a small group of Muslims based in the UK. It was born out of a need to present traditional orthodox teachings of Islam in an age that is steeped in ignorance of its rich, historical, spiritual and intellectual legacy. The consequences of this has been the unfortunate and disastrous fall of Muslims into the abyss of division, confusion and discord. Amal Press endeavors to provide readers a source of sound knowledge.

The Sunnah Islamic Page
Features introductory articles, a discussion forum, Islamic software, and audio/video. In several languages.

This is Islam
A site based in Blackburn, England, which aims to "act as a channel to spread the teachings of Islam - da'wah - and to assist Muslims and Non-Muslims worldwide via the Net, to cope with their religious obligations within their worldly life, to honor our obligations to society by being an economic, intellectual and social asset to each nation and each community in which we serve." Multiple features including E-Commerce store selling a large selection of Islamic Books, Islamic Videos, Audios and Gifts. Also World News concerning Islam and its Community, On-line articles, on the Teachings of Islam from the Quran, Hadith & Sunnah, Islamic Beliefs, Hajj & Umrah Portal, Charity, Halal & Haraam, and Islam & the Family.

http://www.islamfortoday.com/beliefs.htm

Muslim Community now 'coming into its own'

2010-08-24T15:49:00.000-07:00

Cathy Lynn Grossman reports on the growth of Islam in the United States.

Islam in America is wider, deeper and more diverse than ever in its history, and Muslims are poised to bring their faith, politics and culture into the mainstream of national life, according to a new, comprehensive study, "The Mosque in America: A National Portrait."

The study, scheduled to be released today, is based on a scientific sampling of all 1,209 U.S. mosques — from lavish new suburban complexes to storefront and university student centers — and lengthy interviews with mosque leadership. It was conducted by a consortium of academic and Islamic groups, coordinated by Hartford Seminary Institute for Religious Research.

Researchers have compared the new portrait of mosques with a similar study in 1994. Some key findings:

• The number of mosques has increased 25%, from 962 in 1994 to 1,209 in 2000.

• Average mosque attendance at Friday prayers has nearly doubled, up 94% from 150 to 292.

• Most have an ethnic diversity unmatched in Christian and Jewish congregations, with 90% of mosques reporting a mix of South Asian, African-American, Arab and other groups born in the USA and abroad worshiping together.

• There may be more than 6 million Muslims in America today, researchers calculate, based on 2 million people who are formally affiliated with mosques, up from 500,000. They attribute the growth primarily to immigration.

But the most newsworthy finding is the determination of Muslims to make mosques "the platform for full participation in American life," says Ihsan Bagby, co-chairman of the research committee. "The Muslim community is maturing and coming into its own."

"We found that 90% of mosque leaders said yes, Muslims should become involved in American society and in the political process. I thought they would be more reticent. Because mosque leadership is still primarily based on immigrants, I thought they would be more socially and politically conservative than the general public," says Bagby, of Shaw University in Raleigh, N.C.

"Mosques today are not only centers for spirituality, they are also bases for political and social mobilization, focal points for Muslim life in a way they may not have been in more traditional Islamic societies," says Nihad Awad, executive director of the Council on American-Islamic Relations, one of the study sponsors with Hartford, the Islamic Society of North America and the Muslim American Society.

"Muslims believe that by involvement with the larger society, they can do service to America," Awad says, citing last year, when mosques conducted their biggest and most visible voter registration drive.

"We have a local face now. We can begin to break down animosity and fear as people see this is a godly religion, a comprehensive way of life and a diverse community committed to equality," Awad says.

Look for new voices in schools, workplaces and voting booths, says David Roozen of Hartford Seminary, which led an overview study on American congregations, "Faith Communities Today."

"Increasingly, they are going to be claiming a place in the public square. They still see themselves as an 'out' group rather than a 'core' group in American life right now, but that is going to change as they move into positions where they can assert their heritage."

It's a red-white-and-blue pattern in American history as each immigrant group has developed a congregational, organizational life different from their home countries, Roozen says. Their houses of worship are "more than just houses of prayer, but centers for a whole range of fellowship and community programs just as the German Lutherans, the Irish and Italian Catholics and the Dutch Reform did in centuries before."

The Rev. Eileen Lindner, editor of the Yearbook of American & Canadian Churches, says the integration of Muslims in the mainstream will help break down stereotypes that she calls "ruinous and silly." As American perceptions of Islam change, "we are heading toward true religious pluralism."

Source: USA TODAY, June 18, 2001

http://www.islamfortoday.com/america04.htm

Islamic Theology

2010-08-24T15:46:00.000-07:00

Islam is the way of life for those who believe in God and want to live a life in worship and obedience to none but God. The reward is forgiveness from God and an everlasting life in the Heaven.
Belief in one God, Allah in Arabic, constitutes the very foundation of Islam. There is no deity except Allah. He is indivisible and absolutely transcendent. God is the Almighty, the Creator and the Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. Worship and obedience belongs to Allah and Allah alone. Joining other gods with God is an unforgivable sin. Any one who joins other gods with God has strayed far, far away from the Truth.
Prophet Muhammad was born in Makkah, a city in the present-day Saudi Arabia in 570 C.E. He is a direct descendant of Prophet Ishmael, the first son of Prophet Abraham. Peace and blessings of God be on all His prophets. Muhammad received divine revelations (The Holy Quran) over a period of 23 years in the seventh century of the Christian Era. Muslims believe that he is the last Messenger sent by God for the guidance of mankind until the Day of Judgment. He is the model for humanity of all walks of life to follow until the Last Hour. God sent him as a mercy for the worlds.
The primary sources of knowledge are the Holy Quran and the Sunnah of the Prophet Muhammad. Anyone wanting to live a life in worship and obedience to God should follow these teachings.
The Holy Quran (also written as Koran) is the Divine Book revealed to Muhammad (peace be on him). The Holy Quran confirms what was revealed to earlier messengers of God and serves as the Criterion of right and wrong. The Quran is the only divine Book extant in its original text and is therefore the only source of Guidance from God for all mankind.
The Sunnah of the Prophet Muhammad refers to his sayings and actions, his approvals and disapprovals. The Sunnah is collected in books separate from the Holy Quran and are known as Hadith books. While the Holy Quran is 100% word of God revealed to the Prophet, not every Hadith is authentic. Early Muslim scholars have classified hadith into various categories ranging from different levels of authenticity to false hadith.
Under this subweb on Theology, the Introductory page has general introductory articles on Islam. The page on Islamic Faith describes the basic beliefs in Islam. Articles on worship and rituals including prayers, charity, fasting and pilgrimage are at our Worship page.

SOURSCE:http://www.islam101.com/theology/index.htm

The Economic Principles of Islam

2010-08-24T15:38:00.000-07:00

by Syed Abul Aala Maududi

Islam has laid down certain principles and limits for the economic activity of man so that the entire pattern of production, exchange and distribution of wealth may conform to the Islamic standard of justice and equity. Islam does not concern itself with time-bound methods and techniques of economic production or with the details of organizational patterns and mechanisms. Such methods are specific to every age and are evolved in accordance with the needs and requirements of the community and the exigencies of the economic situation. Islam’s concern is that whatever the particular form of economic activity in operation, its underlying principles should always be the same.

According to the Islamic point of view, Allah has created for mankind the earth and all that it contains. It is, therefore, the birthright of every human being o try to secure his share of the world’s wealth and sustenance. Islam does not allow a particular person, class, race or group of people to create a monopoly in certain economic activities: equal opportunities for all is its watchword.

This is a new and revised translation of a talk given by the author on Radio Pakistan, Lahore, on 2nd March, 1948.

Right of Property

Resources which are provided by nature and which can be used directly by man may be utilised freely, and everyone is entitled to benefit from them according to his needs. Water in the rivers and springs, timber in the forests, fruits of wild plants, wild grass and fodder, air, animals of the jungle, minerals under the surface of the earth and similar other resources cannot be monopolised by anyone nor can restrictions of any sort be imposed on their free use by Allah’s creatures to fulfil their own needs. Of course, people who want to use any of these things for commercial purposes can be required to pay taxes to the state. Or, if there is misuse of the resources, the Government may intervene. But there is nothing to prevent individuals availing themselves of Allah’s earth as long as they do not interfere with the rights of others or of the state.

It is not right that things created by Allah for the benefit of mankind should be taken possession of, and then kept idle and useless. One should either benefit from them oneself, or make them available to others. On the basis of this principle Islam holds that no one can keep his land unused for more than three years. If, during this period, he does not himself use it for cultivation or for construction of buildings or for some other purpose, such lands shall be treated as ‘vacated’, and anyone else who makes use of it shall not be liable to be proceeded against in law, nor shall the Government have any authority to hand it over to someone else (including the previous owner).

Anyone who takes possession of the earth’s natural resources and puts them to good use acquires a rightful title over them. For instance, if somebody takes possession of an uncultivated piece of land, on which nobody has a prior right of ownership, and makes productive use of it, he cannot be arbitrarily dispossessed of that piece of land.

This is how every right of ownership originated in the world. When man first appeared, everything was available to everyone, and whoever took possession of anything and made it useful in any manner became its owner; that is to say, he acquired the right to use it specifically for his own purpose and to obtain compensation from others if they wanted to use it. This is the natural basis of all the economic activity of mankind.

The rights of ownership are to be honoured, though it is always open to ascertain if a particular ownership is legally valid or not. Islam cannot approve of economic policies which destroy the rights conferred by the Shari‘ah, however attractive their names may be and whatever welfare pretensions they may make. Social justice and collective good are very dear to Islam, but in their name the rights given by the Shari‘ah cannot be trampled. It is as unjust to reduce or remove the restrictions placed by the Shari‘ah, for the sake of the good of the community as a whole, on the rights of individual ownership as it is to add restrictions and limitations on them which do not fit into the Shari‘ah. It is one of the duties of an Islamic state to protect the legal rights of individuals and, at the same time to compel them to fulfil their obligations to the community as enjoined by law. That is how Islam strikes a balance between individualism and collectivism.

The Problem of Equality

Allah has not distributed His gifts and favour equally among mankind but, in His infinite wisdom, has given some individuals more than others. Just as this is true of pleasantness of voice, excellence of physique and intellectual power and so on, so, too, is it the case with the material conditions of life. Human existence has been so ordained that divergence, variety and inequality among men in their ways and standards variety and inequality among men in their ways and standards of living seems to be natural. Variety is the spice of life, and the driving spirit of behind human endeavour and excellence. Allah has not distributed His gifts and favour equally among mankind but, in His infinite wisdom, has given some individuals more than others. Just as this is true of pleasantness of voice, excellence of physique and intellectual power and so on, so, too, is it the case with the material conditions of life. Human existence has been so ordained that divergence, variety and inequality among men in their ways and standards variety and inequality among men in their ways and standards of living seems to be natural. Variety is the spice of life, and the driving spirit of behind human endeavour and excellence.

Consequently, all those ideologies which want to force an artificial economic equality on mankind are mistaken, unrealistic and impossible to realise. The equality which Islam believes in is equality of opportunity to secure a livelihood and to climb the ladder of success and prosperity. Islam desires that no obstacles should exist in society to prevent an individual from striving for a living according to his capacity and talents; nor should any social distinctions exist with the object of safeguarding the privileges of a certain class, race, dynasty or group of people.

All those ideologies which serve vested interests, or which seek to perpetuate the power of a certain group, are also repugnant to Islam and can have no place in its scheme of things. Such movements seek to establish, through force if necessary, an unnatural inequality in place of the natural limited inequality which provides incentive to effort in society. At the same time, Islam does not agree with those who want to enforce complete equality in respect of the means of production and the fruits of economic endeavour, as they aim at replacing limited natural inequality by an artificial equality.

Only that system can be the nearest to human nature in which everyone joins the economic struggle at his own level and in the circumstances in which Allah has created him. He who has inherited an aeroplane should make use of it; while he who has only a pair of legs should stand on his feet and try to improve his lot. The laws of society should neither be such as would establish a permanent monopoly for the aeroplane-owner (over his aeroplane) and make it impossible for the bare-footed to acquire an aeroplane nor such that the race for everyone should compulsorily begin from the same point and under the same conditions so that they would all be tied to each other right till the end of the race. On the contrary, economic laws should be such as to make it possible for the bare-footed, who started his race under adverse conditions, to possess an aeroplane, if he can do so by dint of his effort and ability, and for he who inherited the aeroplane to be left behind in the race and to lose it, if he does not have the ability or efficiency to keep it. Effort should be rewarded and laziness penalised.

Social Justice

Islam does not want this economic race to take place in an atmosphere of moral neutrality and social apathy. The participants should be just and kind to one another. Islam, through its moral injunctions, aims at creating a feeling of mutual love and affection among people, through which they may help their weak and weary brethren, and at the same time create a permanent institution in society to guarantee assistance to those who lack the necessary means and abilities to succeed. People who are unable to take part in the economic race and those who need help to get started in it should receive their share of the blessings of life from this social institution.

To this end Islam has commanded that Zakat should be levied at the rate of two and a half percent per annum on the total accumulated wealth [of each individual] in the country, as well as on invested capital; five percent or ten percent, depending on the method of watering, should be collected on agricultural produce; and twenty percent on certain mineral products. The annual Zakat should also be levied, at a specified rate, on cattle owned by anyone who has more than a certain minimum number. The amount of Zakat thus collected is to be spent on the poor, the orphans and the needy.

This system provided a means of social insurance where by everyone in an Islamic society is provided with at least the necessities of life. No worker can ever be forced, through fear of starvation, to accept conditions of employment which may be unfairly imposed on him by employer. And nobody’s physical health is allowed to deteriorate for lack of proper medical care and hospitalisation.

Islam aims at striking a balance between the individual and the community, which will promote individual freedom and at the same time ensure that such freedom is positively conducive to the growth and tranquillity of the community as a whole. Islam does not approve of a political or economic organisation which aims at submerging the identity of the individual beneath that of the community, and depriving him of the freedom essential for the proper development of his personality and talent. The inevitable consequence of nationalising a country’s means of production is the annihilation of the individual by the community; in these circumstances the existence and development of his individuality becomes extremely difficult, if not impossible.

Just as political and social freedom is essential for the individual, economic freedom is necessary for a civilized moral existence. Unless we desire to eliminate completely the individuality of man, our social life must have enough freedom for an individual to be able to earn his living, to maintain the integrity of his conscience and to develop his moral and intellectual faculties according to his own inclinations and aptitudes. Living on the dole or on charity at the hands of others cannot be very satisfying, even if the sums involved are generous: the retardation of mental, moral and spiritual development which it ultimately leads to can never be counteracted by mere physical welfare and prosperity.

Nor does Islam favour a system of unbridled economic and social freedom which give individuals a blank cheque to achieve their objectives at the possible cost of the good of the community as a whole, or which enables them to misappropriate the wealth of others. Between these two extremes, Islam has adopted the middle course according to which the individual is first called upon, in the interest of the community, to accept certain restrictions, and is then left free to regulate his own affairs. He has freedom of enterprise and competition within a framework which guarantees the good of both the individual and society. It is not possible to explain all these obligations and restrictions in detail and I shall, therefore, content myself with presenting a bare outline of them.

Obligations and Restrictions

Take first the example of earning a living. The meticulous care with which Islam has distinguished between right and wrong in respect of the means of earning wealth is not to be found in any other legal and social system. It condemns as illegal all those means of livelihood which injure, morally or materially, the interests of another individual or of society as a whole. Islamic law categorically rejects as illegal the manufacture and sale of liquor and other intoxicants, adultery, professional dancing, gambling, transactions of a speculative or fraudulent nature, transactions in which the gain of one party is absolutely guaranteed while that of the other part is left uncertain and doubtful, and price manipulation by withholding the sale of the necessities of life.

If we examine this aspect of the economic laws of Islam, we will find a long list of practices declared illegal, most of which can and are making people millionaires in the capitalist system. Islam forbids all these by law, and allows freedom of earning wealth only by those means through which a person renders some real and useful service to the community and thereby entitles himself to fair and just compensation for it.

Islam accepts the right of ownership of an individual over the wealth earned by him by legitimate means; but these rights are not unrestrained. A man can only spend his legitimate wealth in certain specified ways. he may not waste his riches on idle luxury, nor may he use his wealth to behave arrogantly towards his fellows. Certain forms of wasteful expenditure have been unequivocally prohibited at the discretion of an Islamic Government.

One is permitted to accumulate wealth that is left over after meeting one’s legitimate and reasonable commitments and these savings can also be used to produce more wealth; there are, however, restrictions on both these activities. A rich man will, of course, have to pay Zak~ t at the rate of two and a half percent a year on the accumulation exceeding the specified minimum. He can only invest it in a business which has been declared legitimate. In this connection, he may own the legitimate business himself or he may make his capital available to others on a profit-loss sharing basis.

It is not at all objectionable in Islam if, working within these limits, a man becomes a millionaire; rather, this will constitute a Divine favour. But in the interests of the community as a whole, Islam imposes two conditions on the individual: first, that he should pay Zak~ t on his commercial goods and ‘Ushr (one tenth) on the value of agricultural produce; second, that he should deal fairly and honestly with those he does business with in trade, industry or agriculture, with those he employs and with the Government and the community at large. If he does not voluntarily act justly to others, particularly his employees, the Islamic state will compel him to do so.

Even wealth that is accumulated within these legal limits is not allowed by Islam to be concentrated at one point or in one place for a long time. Through its law of inheritance Islam spreads it among a large number of people from generation to generation. In this respect the Islamic law is different from that of other inheritance laws; most of them attempt to keep the wealth once accumulated by a person concentrated in the hands of one main beneficiary from generation to generation. In Islam, wealth accumulated by a person in his lifetime is distributed among all of his near relatives soon after his death. If there are no near relatives, distant relatives benefit from it in the proportions laid down by the law for each one of them. And if no distant relative is forthcoming, then the entire Muslim society is entitled to share in the inheritance. Under this law the creation or continuance of any big family of capitalists or landlords becomes impossible.

Taken from http://www.jamaat.org

SOURSCE : http://www.islam101.com/economy/economicsPrinciples.htm

The Muslim Population In The United States

2010-08-24T15:35:00.000-07:00

A Brief Statement " By Fareed H. Numan December 1992

Slave From the beginning of the cotton veil I held an oath as they made sail in the belly of the wooden whale That I would not fail to reach my home again All tied to the same chains with our new names, we remained- till our counted days. Listen to our call and hear the screams and pleas that one day we could be set free. God's promise to me. Out of it all we would come with great substance. Knowledge of, THE ONE.

OVERVIEW Muslim social scientists and researchers have spent a great deal of time trying to determine the number of Muslims in the United States. Most accept the estimate of from 5 million to 8 million. That is to say at least 5 million people in North America claim Islam as their religion and/or practice. What is represented in this report is based on estimates made in 1991, the World Almanac reports that Muslim in the United States number approximately 5,220,00. The total worldwide Muslim population is generally estimated at slightly more that 1 billion. David Barrett's publication, "International Bulletin of Missionary Research" cites a lower figure, 988,004,000.

An exact figure of Muslim population in the United States is very difficult to make. The figures presented here are based on available data.
In the United States, there are essentially three categories of Muslims: 1) immigrants; 2) American converts/reverts to Islam; and 3) those born to the first two groups as Muslims.
The immigrant population of the United States is relatively easy to document because the Immigration and Naturalization Service, the Census Bureau, and other government agencies have been keeping records of immigrants. In order to arrive at our figures, we researched the history of Muslim ethnic groups around the world and then determined their percentage as Muslim. We then correlated this percentage with the number of Muslims in the United States, which enabled us to determine the percentage represented in the overall population.
Determining the number of indigenous Muslims was more difficult. In most cases, records have not been kept by any single source. To arrive at the number of American converts to Islam, we had to look at various groups' conversion rates and compare them against their mortality and fertility rates.
This is an on-going project, and AMC will keep the reader informed of new statistics through our quarterly publication, the AMC Report. The figures cited here represent a starting point for serious research on demographic data about the Muslim population of the United States.

U.S. Muslim Population Table

Ethnic Grouping

Population 1000 (1990)

Percent of Total Muslim Population

Definition of Terms

African-
American

2,100

42.0

African-Americans: Those persons of African descent native to the United States of America.

South Asians

1,220

24.4

South-Asians: Those of Indian/Pakistani, Bangladeshi, Sri Lankan, or Afghan descent now residing in the United States as citizens or permanent residents.

Arabs

620

12.4

Arabs: People from Arabic-speaking countries of the Middle East and North Africa who are permanent residents or citizens of the United States.

Africans

260

5.2

Africans: People from the African continent who are citizens or permanent residents of the United States

Iranians

180

3.6

Iranians: People of Persian descent, usually from Iran, who are citizens or permanent residents.

Turks

120

2.4

Turkish: People of Turkish descent who are citizens ro permanent residents.

South East Asians

100

2.0

South East Asians: People of Thailand, Malaysia, Indonesia, Indochina, or the Phillippines.

American Whites

1.6

American Whites: Those of West European descent, who are native to the United States.

East Europeans

0.8

East Europeans: People from various regions of Eastern Europe.

Other

280

5.6

Other: All other groups.

Totals

5,000

100

Geographical Distribution: The table below represents a breakdown by states of the largest Muslim communities in the United States. It shows that there are an estimated 3.3. million Muslims in these states. The figure represents 62 percent of the estimated 5 million Muslims living in the United States.

Muslim State Population Table

State	Muslim Population (1,000)	Percentage Total Muslim Population	Percent of Total State Population
California	1,000	20.0	3.4
New York	800	16.0	4.7
Illinois	420	8.4	3.6
New Jersey	200	4.0	2.5
Indiana	180	3.6	3.2
Michigan	170	3.4	1.8
Virginia	150	3.0	2.4
Texas	140	2.8	0.7
Ohio	130	2.6	1.2
Maryland	70	1.4	1.4

* Estimates under column 2 have been rounded to the nearest even number.

The list below shows the number of facilities used by Muslims for religious activities and community affairs:

Mosques/Islamic Centers	843
Islamic Schools	165
Associations	426
Publications	89
There are 165 Islamic Schools in the United States, of which 92 are full time. Figures here for Masjids/Islamic Centers are based on our directory listings.

Note: The exact number of businesses owned and operated by Muslims is unavailable, but they are estimated in the thousands. These preliminary finding represent data collected during 1986-1992.

Information Resources

	African Presence in Early America by Ivan Van Sertima, 1987
	Deeper Roots by Abdullah Hakim Quick, 1990
	Arab America Today (A Demographic Profile of Arab Americans) By John Zogby, 1990
	A Survey of North American Muslims by El Tigani A. Abugideiri, June 1977
	A Century of Islam in America by Yvonne Y. Haddad, 1986
	Ethnic Distribution of American Muslims and selected Socio Economic Characteristics by Arif Ghayrur, 1984
	The Demography of Islamic Nations by John Weeks, 1988
	Islam in the United States: Review of Sources by Dr. Sulayman S. Nyang, 1988
	Demographic Consequences of Minority Consciousness: An analysis By Salaha M. Abedin, 1980
	World Population Data Sheet Population Reference Bureau, Inc. Washington DC, 1990
	Statistical Abstract of the United States U.S. Department of Commerce Bureau of the Census, 1990
	Muslim Peoples , A World Ethnographic Survey Edited by Richard V. Weeks, 1984, vol. II
	Muslim Peoples, a World Ethnographic Survey by Richard V. Weeks, 1978
	The 1991 Almanac 44th Edition , by Houghnton Mifflin Company, 1991
	The Islamic Society of North America Directory of Islamic Centers, Schools, Masjids, and MSA Chapters 1989 Revised Edition
	The Islamic Struggle in America by Hijrah Magazine, Oct./Nov. 1985
	Seven Muslim Slaves by Abdul Hakim Muhammad 1983
	Prince Among Slaves by Terry Alford, 1977
	Nature Knows no Color Line by J.A. Rogers, 1952
	African Muslims in Antebellum American by Allen Austin, 1984
	The Arab World Published by the Arab-American Press, 1945
	The United States and the Sultanate of Oman Produce by the Sultan Qaboos Center, The Middle East Institute Washington DC, 1990
	The University of Alabama, A Pictorial History by Suzanne Rau Wolfe History of the First Muslim Mosque of Pittsburgh, Pennsylvania by Jameelah A. Hakim, 1989

Reference: American Muslim Council (AMC)

sourrsce :http://www.islam101.com/history/population2_usa.html

MUHAMMAD IN THE BIBLE

2010-08-24T15:13:00.000-07:00

By Dr. Jamal Badawi

Those who follow the Apostle, the unlettered Prophet, Whom they find mentioned in their own Scriptures, in the Torah and the Gospel... (Holy Qu'ran: VII - 157; Translation: Yusif Ali)

BIBLE PROPHECIES ABOUT THE ADVENT OF MUHAMMAD
Abraham is widely regarded as the Patriarch of monotheism and the common father of the Jews, Christians and Muslims. Through His second son, Isaac, came all Israelite prophets including such towering figures as Jacob, Joseph, Moses, David, Solomon and Jesus. May peace and blessings be upon them all. The advent of these great prophets was in partial fulfillment of God's promises to bless the nations of earth through the descendents of Abraham (Genesis12:2-3).Such fulfillment is wholeheartedly accepted by Muslims whose faith considers the belief in and respect of all prophets an article of faith.

BLESSINGS OF ISHMAEL AND ISAAC
Was the first born son of Abraham (Ishmael) and his descendants included in God's covenant and promise? A few verses from the Bible may help shed some light on this question;
1) Genesis 12:2-3 speaks of God's promise to Abraham and his descendants before any child was born to him.
2) Genesis 17:4 reiterates God's promise after the birth of Ishmael and before the birth of Isaac.
3) In Genesis, ch. 21. Isaac is specifically blessed but Ishmael was also specifically blessed and promised by God to become "a great nation" especially in Genesis 21:13, 18.
4) According to Deuteronomy 21:15-17 the traditional rights and privileges of the first born son are not to be affected by the social status of his mother (being a "free" woman such as Sarah, Isaac's mother, or a "Bondwoman" such as Hagar, Ishmael's mother). This is only consistent with the moral and humanitarian principles of all revealed faiths.
5) The full legitimacy of Ishmael as Abraham's son and "seed" and the full legitimacy of his mother, Hagar, as Abraham's wife are clearly stated in Genesis 21:13 and 16:3. After Jesus, the last Israelite messenger and prophet, it was time that God's promise to bless Ishmael and his descendants be fulfilled. Less than 600years after Jesus, came the last messenger of God, Muhammad, from the progeny of Abraham through Ishmael. God's blessing of both of the main branches of Abraham's family tree was now fullfilled. But are there additional corroborating evidence that the Bible did in fact foretell the advent of prophet Muhammad?

MUHAMMAD:
The Prophet Like Unto Moses
Long time after Abraham, God's promise to send the long-awaited Messenger was repeated this time in Moses' words.
In Deuteronomy 18:18, Moses spoke of the prophet to be sent by God who is:
1) From among the Israelite's "brethren", a reference to their Ishmaelite cousins as Ishmael was the other son of Abraham who was explicitly promised to become a "great nation".
2) A prophet like unto Moses. There were hardly any two prophets ,who were so much alike as Moses and Muhammad. Both were given comprehensive law code of life, both encountered their enemies and were victors in miraculous ways, both were accepted as prophets/statesmen and both migrated following conspiracies to assassinate them. Analogies between Moses and Jesus overlooks not only the above similarities but other crucial ones as well (e.g. the natural birth, family life and death of Moses and Muhammad but not of Jesus, who was regarded by His followers as the Son of God and not exclusively a messenger of God, as Moses and Muhammad were and as Muslim belief Jesus was).

THE AWAITED PROPHET WAS TO COME FROM ARABIA
Deuteronomy 33:1-2 combines references to Moses, Jesus and Muhammad. It speaks of God (i.e. God's revelation) coming from Sinai, rising from Seir (probably the village of Sa'ir near Jerusalem) and shining forth from Paran. According to Genesis 21:21, the wilderness of Paran was the place where Ishmael settled (i.e. Arabia, specifically Mecca).
Indeed the King James version of the Bible mentions the pilgrims passing through the valley of Ba'ca (another name of Mecca) in Psalms 84:4-6.
Isaiah 42:1-13 speaks of the beloved of God. His elect and messenger who will bring down a law to be awaited in the isles and who "shall not fail nor be discouraged till he have set judgement on earth." Verse 11, connects that awaited one with the descendants of Ke'dar. Who is Ke'dar? According to Genesis 25:13, Ke'dar was the second son of Ishmael, the ancestor of prophet Muhammad.

MUHAMMAD'S MIGRATION FROM MECCA TO MEDINA:
PROPHECIED IN THE BIBLE?
Habakkuk 3:3 speaks of God (God's help) coming from Te'man (an Oasis North of Medina according to J. Hasting's Dictionary of the Bible), and the holy one (coming) from Paran. That holy one who under persecution migrated from Paran (Mecca) to be received enthusiastically in Medina was none but prophet Muhammad.
Indeed the incident of the migration of the prophet and his persecuted followers is vividly described in Isaiah 21:13-17. That section foretold as well about the battle of Badr in which the few ill-armed faithful miraculously defeated the "mighty" men of Ke'dar, who sought to destroy Islam and intimidate their own folks who turned -to Islam.

THE QUR'AN (KORAN) FORETOLD IN THE BIBLE?
For twenty-three years, God's words (the Qur'an) were truely put into Muhammad's mouth. He was not the "author" of the Qur'an. The Qur'an was dictated to him by Angel Gabriel who asked Muhammad to simply repeat the words of the Qur'an as he heard them. These words were then committed to memory and to writing by those who hear them during Muhammad's life time and under his supervision.
Was it a coincidence that the prophet "like unto Moses" from the "brethren" of the Israelites (i.e. from the lshmaelites) was also described as one in whose mouth God will put his words and that he will speak in the name of God, (Deuteronomy 18:18-20). Was it also a coincidence the "Paraclete" that Jesus foretold to come after Him was described as one who "shall not speak of himself, but whatsoever he shall hear, that shall he speak (John 16:13)
Was it another coincidence that Isaiah ties between the messenger connected with Ke'dar and a new song (a scripture in a new language) to be sang unto the Lord (Isaiah 42:10-11). More explicitly, prophesies Isaiah "For with stammering lips, and another tongue, will he speak to this people" (Isaiah 28:11). This latter verse correctly describes the "stammering lips" of Prophet Muhammad reflecting the state of tension and concentration he went through at the time of revelation. Another related point is that the Qur'an was revealed in piece-meals over a span of twenty three years. It is interesting to compare this with Isaiah 28:10 whichspeaks of the same thing.

THAT PROPHET- PARACLETE- MUHAMMAD
Up to the time of Jesus (peace be upon him), the Israelites were still awaiting for that prophet like unto Moses prophecied in Deuteronomy 18:18. When John the Baptist came, they asked him if he was Christ and he said "no". They asked him if he was Elias and he said "no". Then, in apparent reference to Deuteronomy 18:18, they asked him "Art thou that Prophet" and he answered, "no". (John 1: 1 9-2 1).
In the Gospel according to John (Chapters 14, 15, 16) Jesus spoke of the "Paraclete" or comforter who will come after him, who will be sent by Father as another Paraclete, who will teach new things which the contemporaries of Jesus could not bear. While the Paraclete is described as the spirit of truth, (whose meaning resemble Muhammad's famous title Al-Amin, the trustworthy), he is identified in one verse as the Holy Ghost (John 14:26). Such a designation is however inconsistent with the profile of that Paraclete. In the words of the Dictionary of the Bible, (Ed. J. Mackenzie) "These items, it must be admitted do not give an entirely coherent picture."
Indeed history tells us that many early Christians understood the Paraclete to be a man and not a spirit. This might explain the followings who responded to some who claimed, without meeting the criteria stipulated by Jesus, to be the awaited "Paraciete".
It was Prophet Muhammad (peace be upon him) who was the Paraclete, Comforter, helper, admonisher sent by God after Jesus. He testified of Jesus, taught new things which could not be borne at Jesus' time, he spoke what he heard (revelation), he dwells with the believers (through his well-preserved teachings). Such teachings will remain forever because he was the last messenger of God, the only Universal Messenger to unite the whole of humanity under God and on the path of PRESERVED truth. He told of many things to come which "came to pass" in the minutest detail meeting, the criterion given by Moses to distinguish between the true prophet and the false prophets (Deuteronomy 18:22). He did reprove the world of sin, of righteousness and of judgement (John 16:8-11)

WAS THE SHIFT OF RELIGIOUS LEADERSHIP PROPHECIED?
Following the rejection of the last Israelite prophet, Jesus, it was about time that God's promise to make Ishmael a great nation be fulfilled (Genesis 21:13, 18)
In Matthew 21:19-21, Jesus spoke of the fruitless fig tree (A Biblical symbol of prophetic heritage) to be cleared after being given a last chance of three years (the duration of Jesus' ministry) to give fruit. In a later verse in the same chapter, Jesus said: "Therefore, say I unto you, The Kingdom of God shall be taken away from you, and given to a nation bringing forth the fruit thereof" (Matthew 21:43). That nation of Ishmael's descendants (the rejected stone in Matthew 21:42) which was victorious against all super-powers of its time as prophecied by Jesus: "And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder" (Matthew 21:44).

OUT OF CONTEXT COINCIDENCE?
Is it possible that the numerous prophecies cited here are all individually and combined out of context misinterpretations? Is the opposite true, that such infrequently studied verses fit together consistently and clearly point to the advent of the man who changed the course of human history, Prophet Muhammad (peace be upon him). Is it reasonable to conclude that all these prophecies, appearing in different books of the Bible and spoken by various prophets at different times were all coincidence? If this is so here is another strange "coincidence"!
One of the signs of the prophet to come from Paran (Mecca) is that he will come with "ten thousands of saints" (Deuteronomy 33:2 KJV). That was the number of faithful who accompanied Prophet Muhammad to Paran (Mecca) in his victorious, bloodless return to his birthplace to destroy the remaining symbols of idolatry in the Ka'bah.
Says God as quoted by Moses:
And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him. (Deuteronomy 18:19)
Dear Readers:
May the light of truth shine in your heart and mind. May it lead you to peace and certitude in this life and eternal bliss in hereafter.
AMEEN
For further information please contact:
Islamic Information Foundation
Attn: Dr. Jamal Badawi
8 Laurel Lane
Halifax, Nova Scotia
B3M 2P6
Tel., 902 / 445-2494

SOURCE:http://www.islamicity.com/Mosque/Muhammad_Bible.HTM

IslamiCity

Shalat, Sumber Ketenteraman

2010-08-24T15:06:00.000-07:00

Shalat, Sumber Ketenteraman

Shalat merupakan pembentuk spirit manusia dan sumber kedekatan kepada Allah Swt. Untuk itu, Rasulullah Saw menyebut shalat sebagai bendera Islam. Salah satu dampak positif shalat adalah menumbuhkan ketenteraman dan kenyamanan dalam diri manusia. Kehidupan Sosial dan Shalat
Imam Jakfar Shadiq as berkata, "Barangsiapa tidak mempunyai lima hal, maka hidupnya akan sengsara. Kelima hal itu adalah kesehatan, keamanan, ketidakbutuhan, kepuasan, dan teman sependapat."
Menurut Imam Jaafar Shadiq as, masalah keamanan adalah salah satu faktor ketenangan dalam kehidupan yang mempunyai tempat spesial di seluruh ideologi dan kalangan pemikir. Menurut mereka, peradaban dan kehidupan sehat tidak akan terealisasi tanpa adanya keamanan. Seorang sejarawan tersohor asal AS, Will Durant dalam bukunya, "Sejarah Peradaban" mengatakan, "Peradaban akan terealisasi saat instabilitas dan kekacauan berakhir." Sebab, rasa ingin tahu dan inovasi akan tergerak saat tidak ada rasa takut. Saat itu, manusia akan memasrahkan dirinya pada naluri yang kemudian mendorong manusia menggapai ilmu, makrifat dan kehidupan yang indah."
Namun dengan memperhatikan kondisi dunia saat ini, hal yang penting adalah bagaimana menciptakan masyarakat baik dari sisi individu maupun sosial, sehingga manusia merasa aman dalam menjalani kehidupan ini?
Semenjak dahulu, para sosiolog mempunya pandangan yang berbeda-beda mengenai keamanan. Akan tetapi pendapat mereka bermuara dari hasil eksperimen yang tidak memberikan jaminan penuh pada keamanan. Pada abad ke 21, berbagai data dan hasil eksperimen dari berbagai pusat rehabilitasi mental menjelaskan bahwa manusia saat ini gagal dalam menjamin keamanan individu, khususnya dalam hal ketenteraman jiwa dan mental.
Pada saat yang sama, terdapat manusia di zaman sekarang ini yang mendapat ketenangan diri di tengah berbagai guncangan kehidupan. Mereka adalah orang-orang yang tidak pernah meninggalkan shalat. Di bawah naungan cahaya shalat, mereka berhasil membentuk spirit dan meraih ketenangan jiwa. Merekalah orang-orang yang memahami kandungan surat Raad ayat 14. Dalam ayat itu, Allah Swt berfirman, "Orang-orang yang beriman dan hati mereka menjadi tenteram dengan mengingat Allah. Ingatlah, hanya dengan mengingat Allah-lah hati menjadi tenteram."
Setiap suara azan terdengar baik pagi, siang maupun malam, manusia diingatkan untuk mengerjakan shalat. Melalui shalat tersebut, manusia disadarkan bahwa ada kekuatan luar biasa yang memantaunya dan menjadi pelindung dalam setiap gejolak kehidupan. Jika seseorang melaksanakan shalat dengan sebenarnya, maka ia tidak akan pernah merasa labil. Sebab, mereka menyadari bahwa kehidupan mempunyai tujuan yang tinggi. Bagi setiap manusia yang ingin meraih kebahagiaan abadi, tidak ada jalan lain kecuali menjalin hubungan dengan sumber eksistensi alam seutuhnya. Untuk itu, manusia ketika menjalin hubungan dengan Allah Swt, ia akan merasakan ketenangan yang luar biasa dan keamanan sepenuhnya.
Rahasia Keberhasilan
Jika menengok kembali sejarah para nabi dan manusia-manusia agung, kita akan menyaksikan bahwa rahasia keberhasilan mereka dalam menyebarkan ajaran tauhid, bermuara pada keamanan individu dan ketenteraman diri yang dihasilkan dari menjalin hubungan kepada Allah Swt. Untuk itu, shalat mempunyai tempat luar biasa dalam ajaran para nabi. Diwahyukan kepada Nabi Musa as, "Hadapkanlah kepala-kepala kalian dan kerjakanlah shalat."
Nabi Ibrahim as dalam doanya kepada Allah sebagaimana tercantum dalam surat Ibrahim ayat 40, mengatakan, "Ya Tuhanku, jadikanlah aku dan anak cucuku orang-orang yang tetap mendirikan shalat. Ya Tuhanku, perkenankanlah doaku " Nabi Isa as juga diwasiatkan untuk mengerjakan shalat. Dalam surat Maryam ayat 31 disebutkan, "Dan Dia menjadikan aku seorang yang diberkati di mana saja kau berada, dan Dia memerintahkan kepadaku (mendirikan ) shalat dan (menunaikan) zakat selama aku hidup."
Setiap orang yang melakukan shalat, akan merasa tenteram dari segala hal yang mengkhawatirkan dan merasa aman dari segala hal yang menakutkan. Sebab, ia menyadari bahwa Allah Swt selalu ada di setiap waktu dan segala tempat. Allah pun selalu bersama orang yang mengerjakan shalat. Bahkan ia tidak merasa pesimis akan limpahan kasih sayang Allah Swt. Meski terjerat dalam berbagai kesalahan di masa lalu, ia menyadari bahwa Allah Swt adalah Maha Pengampun.
Seorang hamba ketika mengumandangkan kalimat Allahu Akbar yang berartikan Tuhan Yang Maha Besar, menyatakan bahwa segala kekuatan yang kemungkinan mengancamnya akan menjadi kecil dan hina di sisi-Nya. Dengan menyebut Bismiillahi Ar-Rahman Ar-Rahim yang berartikan "Dengan nama Allah Yang Maha Pengasih lagi Maha Penyayang, " seseorang memulai shalatnya. Saat itu, seorang hamba mengakui kasih sayang Allah Swt yang tidak ada batasnya. Dalam kondisi seperti ini, hati manusia dbanjiri rasa aman dan tenteram.
Setelah itu, seorang yang melakukan shalat membaca Alhamdu Lillahi Robbil Alamin yang berartikan, "Puji syukur kapada Allah Swt Pemilik Alam Semesta." Pada saat itu, seorang hamba menyadari bahwa seluruh pujian bersumber dari-Nya.
Kemudian seorang yang melakukan shalat melanjutkan bacaanya dengan "Maliki Yaumi Ad-Dien" yang berartikan, "Allah Swt yang menguasai hari pembalasan." Dengan menyebutkan ayat tersebut, seorang hamba menyatakan kekuatan penuh Allah Swt dan kekuasaan-Nya pada segala sesuatu. Saat itu, manusia disadarkan bahwa kehidupannya akan berakhir pada hari kebangkitan dan pertemuan dengan Allah Swt.
Seorang yang melakukan shalat melanjutkan bacaan shalatnya dengan membaca "Iyyaaka Naabudu wa iyyaaka Nastain, " yang artinya adalah "Hanya Engkaulah yang kami sembah dan hanya kepada Engkaulah kami mohon pertolongan." Saat itu, seorang hamba menyatakan sikap bulatnya bahwa tidak ada pertolongan melainkan dari Allah Swt. Untuk itu, hanya Allah lah yang pantas disembah. Setelah itu, seorang hamba melanjutkan sholatnya dengan ruku dan sujud. Dalam kondisi seperti itu, manusia semakin merendahkan dirinya di hadapan Allah Swt dan menyadari keberadaannya yang sangat lemah di sisi Tuhan Yang Maha Agung dan Maha Tinggi. Saat itu pula, manusia akan merasa bebas dari segala beban di dunia yang kemudian meraih ketenangan dan keamanan abadi.

(IRIB/AR/SL)

Cahaya Ramadhan (1)‎

2010-08-24T15:01:00.000-07:00

Musim demi musim terus berganti. Malam dan pagi pun terus berputar, dan kini ‎kidung surgawi menyambut kedatangan bulan penuh rahmah mulai terdengar ‎membahana. Perlahan bulan Syaban pun beranjak pergi dan Ramadhan pun mulai ‎datang menyapa. ‎ Ramadhan adalah bulan penuh berkah. Ia datang laksana hujan rahmat di musim ‎semi yang membasahi tandusnya padang pasir. Maka sambutlah hujan rahmat ini ‎untuk membasahi kalbu dan jiwa-jiwa kering yang menantikan siraman air ‎kehidupan setelah lama terpapar oleh letihnya rutinitas duniawi. ‎
Ramadhan adalah kesempatan emas bagi seorang hamba untuk meraih lompatan ‎spiritual menuju peringkat yang paling sempurna. Kesempatan ini mengingatkan ‎dan mempererat kembali janji setia seorang hamba dengan Tuhannya. ‎
Ramadhan adalah masa-masa yang penuh dengan keindahan. Setiap detiknya ‎begitu berkesan dan tak mudah untuk dilukiskan dengan kata-kata. Ramadhan ‎adalah penyuci jiwa-jiwa yang telah kelam olen noda dosa, menganugerahkan ‎cahaya taubah hingga membawa manusia untuk kembali kepada fitrahnya. Siang ‎dan malam Ramadhan datang menghampiri dan perlahan berjalan meninggalkan ‎kita. Masa-masa sahur dan iftaar yang penuh dengan berkah, detik-detik penuh ‎isyarat dan misteri sebelum fajar, semuanya itu menyiratkan belahan waktu yang ‎penuh dengan cahaya spiritual hingga membawa kita untuk menyelami ‎pengalaman maknawi yang penuh dengan keindahan. ‎
Salam bagimu wahai Ramadhan, bulan penuh rahmah. Salam bagimu Ramadhan, ‎bulan penuh maghfirah. Salam bagimu Ramadhan, bulan yang lebih mulia ‎ketimbang seribu bulan. ‎
Ilahi aku datang kepada-Mu bersimpuh berdoa mengharap limpahan rahmat-Mu. ‎Jangan biarkan aku kembali dengan tangan kosong. Ilahi, aku tengadahkan ‎tanganku meminta apapun yang terbaik sesuai dengan kerelaanmu, memohon ‎ampunan dan nikmatnya ibadah di bulan Ramadhan yang mulia ini. ‎
Marilah kita awali hari pertama bulan Ramadhan tahun ini dengan menyimak ‎sebuah hadis suci dari Rasulullah Saw. Menjelang Ramadhan, Rasulullah ‎berpesan kepada umatnya: ‎
‎"Wahai umat manusia, sungguh telah datang pada kalian bulan Allah dengan ‎membawa berkah, rahmat dan maghfirah. Bulan yang paling mulia di sisi Allah. ‎Hari-harinya adalah hari-hari yang paling utama. Malam-malamnya adalah malam-‎malam yang paling utama. Detik demi detiknya adalah detik-detik yg paling utama.‎
Inilah bulan ketika kamu diundang menjadi tetamu Allah dan dimuliakan oleh-Nya. ‎Di bulan ini nafas-nafasmu menjadi tasbih, tidurmu adalah ibadah, amal-amalmu ‎diterima dan doa-doamu diijabah. Bermohonlah kepada Allah Rabbmu dengan niat ‎yang tulus dan hati yang suci agar Allah membimbingmu untuk melakukan puasa ‎dan membaca Kitab-Nya. Sungguh celakalah orang yang tidak mendapat ampunan ‎Allah di bulan yang agung ini."‎
Di dunia yang penuh dengan riuh keramaian ini, terkadang kita memerlukan ‎keheningan dan menghindar sejenak dari putaran rutinitas kehidupan duniawi. Kita ‎perlu merenung dan menyelami kedalaman diri dan memikirkan hakikat ‎penciptaan. Sebagaimana kita ketahui bersama, selain materi manusia juga ‎memerlukan asupan spiritual. Jika tuntutan ukhrawi itu diabaikan niscaya manusia ‎akan mengalami krisis spiritual dan moral yang akut. ‎
Salah satu tujuan disyariahkannya puasa Ramadhan adalah untuk membebaskan ‎manusia dari jeratan kehidupan duniawi. Bulan Ramadhan laksana madrasah yang ‎mengajarkan kita bagaimana menghadapi pikiran dan perbuatan yang bisa ‎menyesetkan kita ke jalan yang menyimpang. Dengan seluruh potensinya, bulan ‎yang penuh rahmat ini memberikan kita kesempatan untuk merasakan kehadiran ‎Tuhan kapanpun dan di manapun. ‎
Suatu ketika Rasulullah Saw ditanya mengenai perbuatan apa yang terbaik untuk ‎dilakukan di bulan Ramadhan. Beliau menjawab, "Sebaik-baik perbuatan adalah ‎menjauhi segala yang diharamkan Allah Swt. Yaitu menghindari apapun yang ‎dilarang oleh Allah Swt". ‎
Kini dengan kedatangan Ramadhan, kita diberi kesempatan baru untuk menengok ‎ulang dan mengubah pemikiran, perbuatan, dan perasaan kita. Karena itu dalam ‎kesempatan kali ini kami mengajak Anda untuk melihat kembali bagaimana ‎pandangan al-Quran tentang model manusia yang sempurna. ‎
Al-Quran sebagai kitab suci ilahi yag paling sempurna dan luhur merupakan ‎pedoman hidup bagi umat manusia. Karena itu di dalamnya banyak terdapat ‎keterangan yang menjelaskan bagaimana pribadi dan ciri manusia yang saleh dan ‎beriman, sebagai tolak ukur bagi kita untuk meraih kebahagiaan ilahi. Salah satu ‎ciri utama dari manusia yang saleh adalah keimanan mereka yang begitu kokoh ‎kepada Allah Swt yang Maha Pengasih dan Bijaksana. Allah Swt dalam surat al-‎Ankabut, ayat 9 berfirman, "Dan orang-orang yang beriman dan mengerjakan amal ‎saleh benar-benar akan Kami masukkan mereka ke dalam (golongan) orang-orang ‎yang saleh."‎
Di mata al-Quran, orang-orang mukmin yang sejati adalah mereka yang memiliki ‎kalbu yang penuh dengan kecintaan terhadap Allah Swt dan selalu mengingat ‎keagungan-Nya. Mereka merasa menjadi tenang dan damai ketika berlindung ‎kepada kekuatan iman yang kokoh. Keimanan mereka seperti benteng yang ‎melindungi mereka dari segala penyakit jiwa dan moral. Oleh sebab itu, mental dan ‎psikologi orang-orang mukmin selalu sehat dan stabil. Pengalaman membuktikan, ‎keyakinan kepada Allah swt bisa memberikan rasa damai dan tenang bagi jiwa ‎manusia. ‎
Dalam pandangan orang-orang beriman, dunia bukanlah sehimpun kehidupan ‎yang tidak beraturan. Bagi mereka, dunia adalah sistem kehidupan yang memiliki ‎tujuan dan makna. Sementara bagi kalangan yang tidak meyakini keberadaan ‎Tuhan, niscaya bakal mengalami kehampaan dan krisis spiritual sehingga ‎berpengaruh terhadap pemikiran, emosi, dan perilakunya. ‎
Sebaliknya, manusia beriman memandang positif keberadaan dunia sehingga ‎memberikannya keceriaan dan kebahagiaan dalam menjalani kehidupan. Di mata ‎mereka, Tuhan adalah sumber segala keindahan dan kebaikan di alam semesta ‎ini. Mereka meyakini Tuhan sebagai wujud yang maha pengasih dan begitu dekat ‎dengan hamba-hamba-Nya, yang selalu mendengar dan mengabulkan doa-doa ‎mereka. Keyakinan semacam inilah yang membuat jiwa manusia menjadi sehat ‎dan tahan cobaan dalam mengarungi pasang-surut kehidupan. ‎
Filosof muslim kontemporer Iran, Ayatollah Syahid Muthahhari menuturkan, "Bila ‎keimanan seorang insan beragama semakin kuat dan kokoh, maka ia pun kian ‎kebal dari gangguan penyakit jiwa. Salah satu pengaruh positif keimanan religi ‎adalah hadirnya ketenangan jiwa. Imam mampu menghapus kebimbangan dan ‎rasa gundah kelana dalam diri manusia dan menganugerahkannya ketenangan ‎kalbu".(IRIB/LV/SL)‎