Al-Madinah International University (MEDIU), a non-profit organisation, is calling out for donations for students of knowledge who need financial support to continue their studies in the university. MEDIU is a university which offers different and various programs with different degrees and levels including programs of Diploma, Bachelor, Master, PhD and short courses in Islamic sciences, languages, financial & administration science and Information Technology. Currently, it has over 1500 students from over 50 countries around the world.
You may submit your contributions of any amount from USD1 to these students through the university's electronic donation system for those who possess VISA or MASTERCARD; or by using the donations form or by contacting the university using the information given below:
Khalid Mahamat Idriss Ahmat
Manager & HoD
Endowment Department.
Al-Madinah International University (MEDIU)
11th Floor, Plaza Masalam
2, Jalan Tengku Ampuan Zabedah E/9E 40100 Shah Alam
Selangor, Malaysia.
Tel : +603 55 11 3939 Ext: 226
Fax: +603 55 11 3940
Mobile: +60 123 92 6864
khalid@mediu.edu.my
http://www.mediu.edu.my/
Donate now : Tabarra' Online : تبرع أون لاين
Note:
You may contact me for the softcopy of the donations form at:
abukhadeejah@lms.mediu.edu.my
Sunday, September 27, 2009
فرصة المسهامة بصدقة تعليمية جارية
بمساهمتكم وعبر جامعة المدينة العالمية، تستطيع أن تغير مجرى حياتهم، وتسهم في رفعة ونهضة أمتنا بتعليمهم
أخي الكريم
السلام عليكم ورحمة الله وبركاته
وبعد، فجامعة المدينة العالمية مؤسسة تعليمية غير ربحية، مسجلة ومعتمدة بماليزيا، وتمنح الدرجات الجامعية المعتمدة بماليزيا في تخصصات العلوم الإسلامية، واللغة العربية، والعلوم المالية والإدارية، وعلوم الحاسب الآلي، عبر نظامها المطور للتعليم الالكتروني والتعليم عن بعد، وتسعى إلى أن تتيح الفرصة لشتى الفئات من أبناء العالم الإسلامي لمواصلة التعليم الجامعي في مراحل البكالوريوس والدراسات العليا بغرض المساهمة في رفعة ونهضة الأمة الإسلامية، من خلال التركيز على خيار التعليم ونشر العلوم النافعة
و يدرس في الجامعة حالياً أكثر من [1500] طالب وطالبة من أكثر من [50] دولة في العالم وهم على أتم الراحة في دولهم وأماكن إقامتهم عبر نظام الجامعة الفريد للتعليم الالكتروني والتعليم عن بعد، والذي يتيح لهم الحصول على مؤهل معتمد بماليزيا، وبمعايير دراسة متميزة في مجال التعليم العالي، حيث يدرسون من بيوتهم عبر شبكات الإنترنت في بيئة تعليمية فريدة، ويحضرون لأداء الاختبارات النهائية في مراكز تعليمية وتعاونية هيأتها لهم الجامعة في جميع مناطق إقامتهم
وكما سبقت الإشارة فجامعة المدينة العالمية مؤسسة وقفية غير ربحية، تم إنشاءها انطلاقاً من المدينة المنورة على صاحبها أفضل الصلاة والتسليم، وتعتمد في تسيير أعمالها على المساهمات الوقفية من أهل الخير والعطاء، لدعم الطلبة المعدمين والفقراء، كما تأخذ الجامعة رسوماً ميسرة ومخفضة من الطلبة المقتدرين لدعم التكاليف الباهظة التي تنفقها الجامعة على النفقات الإدارية والأكاديمية والتقنية التي تتحملها لضمان إيصال تعليم بمستوى عالمي إلى طلابها في جميع أنحاء العالم.
واليوم ومع تزايد أعداد الطلبة الراغبين في الدراسة في الجامعة من شتى بلدان العالم الإسلامي، ونظراً لأوضاع فئة كبيرة منهم من ضعف القدرة المالية لديهم على تحمل أي تكاليف دراسية، فقد رأت الجامعة إتاحة مبدأ المساهمة الوقفية لأهل الخير والإحسان وبأي مبلغ يرغبون به لخدمة وتعليم إخوانهم ابتغاءً للأجر والمثوبة من الله سبحانه، وليكون لهم أجر الصدقة التعليمية الجارية عن كل حرف وكلمة يتعلمها هؤلاء الطلبة المكفولين من قبل تبرعاتهم، وكل حرف يعلمونه إلى من ورائهم إلى يوم القيامة
ويمكن المساهمة وبأي مبلغ ابتدءاً من دولار واحد، إلى أعلى، عبر نظام فريد للتبرع الالكتروني، لمن يحملون بطاقات ائتمانية من نوعيات [فيزا] أو [ماستر كارد]، أو عبر استمارة التبرع المرفقة، أو بالاتصال بالجامعة بحسب المعلومات المشار إليها أسفله
ويمكن الدخول إلى نظام التبرع الالكتروني للجامعة (النسخة العربية) عبر الرابط التالي: http://cmsweb.mediu.edu.my/tabarra/default.aspx?lango=en&lango=ar&lango=en&lang=ar
أما النسخة الإنجليزية فيمكن الدخول إليها عبر الرابط التالي: http://cmsweb.mediu.edu.my/tabarra/default.aspx?lango=ar&lang=en
فساهموا إخوتنا الكرام معنا بصدقة جارية لكم ولمن تحبون ، فالخير عند أطراف أصابعكم
أخي الكريم: لا تبخل بتمرير هذه الرسالة إلى كل من تعرف ولجميع العناوين الموجودة لديك، ليكون لك أجر الدلالة على الخير
فالدال على الخير كفاعله
ملاحظة: يوجد بالأعلى دليل للمساعدة في التبرع الالكتروني، وشرح كامل عن برنامج المنح الوقفية الخاصة بالجامعة.
Khalid Mahamat Idriss Ahmat
Manager & HoD
Endowment Department.
Al-Madinah International University (MEDIU)
11th Floor, Plaza Masalam
---------------------------------------------
2, Jalan Tengku Ampuan Zabedah E/9E 40100 Shah Alam
Selangor, Malaysia.
Tel : +603 55 11 3939 Ext: 226
Fax: +603 55 11 3940
Mobile: +60 123 92 6864
Thursday, September 24, 2009
SAFETY & HEALTH: Wearing the shoes standing
I remember the day we had an excursion to Konsortium Abbas Sdn Bhd (http://www.abass.com.my/) to see their Safety & Health practices, Dr. Rafe (UPM) showed us a picture which bewildered us. He said that this tool is related to a Safety & Health issue! Of course, looking at a picture at a distance, none of us could guess what it was. Here is a picture of the tool similar to what was shown by Dr. Rafe:
Long slender tool! And here's a picture of the tool being used in its primary function: 
Yes, it is a shoe horn. This tool is available in the market, although not widely used. It facilitates the wearing of a shoe by keeping the shoe open and by providing a smooth surface for the foot and particularly the
heel to move, without crushing the shoe's counter (the vertical portion of the shoe that wraps around the back of the foot), in this way acting as a first class lever. It is very useful especially for the kind of shoes without laces, although people do use them for shoes with laces, perhaps due to "resistance to change", or shall I say it plainly, laziness to untie the shoelaces. The use of shoehorn has facilitated users to wear their shoes while standing. And this was the point Dr. Rafe was getting at, that is, it contributes in the ergonomics of wearing shoes. This benefit will not be available for the shorter versions of shoe horn. This brings me to a prohibition specified in Islam. Yes, Islam talks about how to wear your shoes too! This is the beauty of Islam, referred to as a way of life. It provides guidance in all aspects of life, whether in detail, or in general principles. And in this case, as detailed as how to, or rather, how not to wear your shoes or sandals.
Jabir (RA) said: "The Messenger of Allah (SAW) forbade a person to put on his sandal / shoe while standing."
[Sahih - Abu Daud ]
Commentary: Al-Hafiz al-'Iraqi said: The narrators of this hadith are trustworthy. Imam an-Nawawi said: The chain of narrators is hasan (good). Al-Albani said: This hadith, after considering all its chains of narrators, is sahih (authentic), without doubt. This hadith clearly prohibits trying to put on a sandal or shoe while standing. The question that arises here is: What is the rationale behind the prohibition? What is the wisdom? The scholars have explained this hadith over the years.
Imam al-Khattabi said:
"He only prohibited from putting on the sandals while standing because putting it on while sitting is easier and steadier for him, and perhaps it may be the reason for him to topple over when putting on the sandals while standing. So (the prophet) ordered to sit for this purpose and to help out with the hand so that he is safe from its danger."
[Tuhfat ul-Ahwazhi (hadith no. 1834)and 'Awn al-Ma'bud (hadith no. 4129)]
Shaikh Ibn Uthaimeen said:
As for the hadith of Jabir (RA) that was reported by Abu Daud: "The prophet (SAW) prohibited that a man puts on his sandals while standing", this is regarding the sandal that require handling (ie. to tie the shoelaces, etc.) to put it on his foot, because if he puts it on while standing and the sandal needs to be handled he may fall when he raises his foot to handle it. As for the sandals that are known nowadays, then there is no problem in putting them on while standing, and the prohibition does not apply in this case, because the sandals available now is easy to take off and put on, and Allah is the One Who grants tawfiq.
[Sharh Riyadh as-Saliheen (hadith no. 1651)]
Notice, the scholars mentioned the wisdom as a safety concern. And to add to this, as Dr. Rafe pointed out correctly, that there is also ergonomics concern. The awkward posture to put on the shoe or sandal while standing, and the difficulty to get the heel into the shoe's counter that wraps around the back of the foot, at the same time, preventing the shoe from damage. Especially for those who are nursing a back pain, then ergonomics is surely a major concern to prevent further aggravation of the back condition.
A shoe horn, or to be more precise, a long-handled shoe horn is the best solution!
Dr. Tuchinsky's book Back Pain: It's All in Your Neck, wrote:
Perhaps the most practical advice that a health care professional can give is what you can do on your own to ease your back pain. Since most of the healing process goes on outside a doctor's office, it only stands to reason that treating an injured back should lie mostly with the patient at home. This process speaks to the heart of spinal adjustment theory by allowing the body's inborn healing ability to work for the patient. Once this mechanism can operate freely, the patient must ensure that no further damage comes to the spine. In this vulnerable stage, there are some important things to keep in mind to help speed the healing process:
The points in red has been dealt with in my previous article, see:
http://abukhadeejah.blogspot.com/2009/07/ergonomics-sleeping-posture.html
The point in yellow supports the use of long-handled shoe horn to put on one's shoes.
So, considering what the scholars have said to be the wisdom of the prohibition, and coupled with the ergonomics concern, the use of long-handled shoe horn would surely eliminate the concerns related to putting on a shoe while standing. Hence, in this case, the prohibition of the prophet would be dropped, and the ruling would be changed to mubah (permissible).
In short, the prohibition by the prophet is a safety & health concern, and if the concerns can be eliminated, then the prohibition will be lifted. So, Islam does care about Safety & Health!
Long slender tool! And here's a picture of the tool being used in its primary function: Yes, it is a shoe horn. This tool is available in the market, although not widely used. It facilitates the wearing of a shoe by keeping the shoe open and by providing a smooth surface for the foot and particularly the
heel to move, without crushing the shoe's counter (the vertical portion of the shoe that wraps around the back of the foot), in this way acting as a first class lever. It is very useful especially for the kind of shoes without laces, although people do use them for shoes with laces, perhaps due to "resistance to change", or shall I say it plainly, laziness to untie the shoelaces. The use of shoehorn has facilitated users to wear their shoes while standing. And this was the point Dr. Rafe was getting at, that is, it contributes in the ergonomics of wearing shoes. This benefit will not be available for the shorter versions of shoe horn. This brings me to a prohibition specified in Islam. Yes, Islam talks about how to wear your shoes too! This is the beauty of Islam, referred to as a way of life. It provides guidance in all aspects of life, whether in detail, or in general principles. And in this case, as detailed as how to, or rather, how not to wear your shoes or sandals. عَنْ جَابِرٍ قَالَ نَهَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يَنْتَعِلَ الرَّجُلُ قَائِمًا
Jabir (RA) said: "The Messenger of Allah (SAW) forbade a person to put on his sandal / shoe while standing."
[Sahih - Abu Daud ]
Commentary: Al-Hafiz al-'Iraqi said: The narrators of this hadith are trustworthy. Imam an-Nawawi said: The chain of narrators is hasan (good). Al-Albani said: This hadith, after considering all its chains of narrators, is sahih (authentic), without doubt. This hadith clearly prohibits trying to put on a sandal or shoe while standing. The question that arises here is: What is the rationale behind the prohibition? What is the wisdom? The scholars have explained this hadith over the years.
قال الخطابي: إنما نهى عن لبس النعل قائماً لأن لبسها قاعداً أسهل عليه وأمكن له وربما كان ذلك سبباً لانقلابه إذا لبسها قائماً. فأمر بالقعود له والاستعانة باليد فيه ليأمن غائلته
Imam al-Khattabi said:
"He only prohibited from putting on the sandals while standing because putting it on while sitting is easier and steadier for him, and perhaps it may be the reason for him to topple over when putting on the sandals while standing. So (the prophet) ordered to sit for this purpose and to help out with the hand so that he is safe from its danger."
[Tuhfat ul-Ahwazhi (hadith no. 1834)and 'Awn al-Ma'bud (hadith no. 4129)]
قال الشيخ ابن عثيمين: أما حديث جابر رضي الله عنه الذي رواه أبو داود أن النبي صلى الله عليه وسلم نهى أن ينتعل الرجل قائما فهذا في نعل يحتاج إلى معالجة في إدخاله في الرجل لأن الإنسان لو انتعل قائما والنعل يحتاج إلى معالجة فربما يسقط إذا رفع رجله ليصلح النعل أما النعال المعروفة الآن فلا بأس أن ينتعل الإنسان وهو قائم ولا يدخل ذلك في النهي لأن نعالنا الموجودة يسهل خلعها ولبسها والله الموفق
Shaikh Ibn Uthaimeen said:
As for the hadith of Jabir (RA) that was reported by Abu Daud: "The prophet (SAW) prohibited that a man puts on his sandals while standing", this is regarding the sandal that require handling (ie. to tie the shoelaces, etc.) to put it on his foot, because if he puts it on while standing and the sandal needs to be handled he may fall when he raises his foot to handle it. As for the sandals that are known nowadays, then there is no problem in putting them on while standing, and the prohibition does not apply in this case, because the sandals available now is easy to take off and put on, and Allah is the One Who grants tawfiq.
[Sharh Riyadh as-Saliheen (hadith no. 1651)]
Notice, the scholars mentioned the wisdom as a safety concern. And to add to this, as Dr. Rafe pointed out correctly, that there is also ergonomics concern. The awkward posture to put on the shoe or sandal while standing, and the difficulty to get the heel into the shoe's counter that wraps around the back of the foot, at the same time, preventing the shoe from damage. Especially for those who are nursing a back pain, then ergonomics is surely a major concern to prevent further aggravation of the back condition.
A shoe horn, or to be more precise, a long-handled shoe horn is the best solution!
Dr. Tuchinsky's book Back Pain: It's All in Your Neck, wrote:
Perhaps the most practical advice that a health care professional can give is what you can do on your own to ease your back pain. Since most of the healing process goes on outside a doctor's office, it only stands to reason that treating an injured back should lie mostly with the patient at home. This process speaks to the heart of spinal adjustment theory by allowing the body's inborn healing ability to work for the patient. Once this mechanism can operate freely, the patient must ensure that no further damage comes to the spine. In this vulnerable stage, there are some important things to keep in mind to help speed the healing process:
- Do not apply heat unless instructed by your doctor.
- Smoking and the use of caffeine may aggravate your problem.
- Do not take hot tub baths without first consulting your doctor.
- Do not walk up or down stairs unless absolutely necessary.
- Do not sleep on your stomach.
- Avoid carrying unbalanced loads.
- Always turn and face toward the object you want to lift.
- Use a bed board under your mattress for firmness.
- When sleeping on your side, keep a pillow between your legs. This will ease lower back pain and sciatica. If lying on your back, put the pillow under your knees.
- If you are fatigued or in pain during activity, rest.
- When moving about, do so in a deliberate and gentle way. Quick movements can put additional strain on your neck or back.
- Try to become active again as soon as the improvement of your symptoms will allow, or if your doctor recommends it. This will help keep your muscles strong.
- Do not lift heavy things.
- Use a long-handled shoehorn to put on your shoes.
- Eat out or have someone else cook. Cooking requires bending, lifting and twisting, all motions that will aggravate an injured back.
- Try eating from a countertop, as it is higher and doesn't require bending over.
The points in red has been dealt with in my previous article, see:
http://abukhadeejah.blogspot.com/2009/07/ergonomics-sleeping-posture.html
The point in yellow supports the use of long-handled shoe horn to put on one's shoes.
So, considering what the scholars have said to be the wisdom of the prohibition, and coupled with the ergonomics concern, the use of long-handled shoe horn would surely eliminate the concerns related to putting on a shoe while standing. Hence, in this case, the prohibition of the prophet would be dropped, and the ruling would be changed to mubah (permissible).
In short, the prohibition by the prophet is a safety & health concern, and if the concerns can be eliminated, then the prohibition will be lifted. So, Islam does care about Safety & Health!
HADITH: Kesahihan hadith tentang anak yatim
خَيْرُ بَيْتٍ فِي الْمُسْلِمِيْنَ بَيْتٌ فِيْهِ يَتِيْمٌ يُحْسَنُ اِلَيْهِ وَشَرُّ بَيْتٍ فِي الْمُسْلِمِيْنَ بَيْتٌ فِيْهِ يَتِيْمٌ يُسَاءُ اِلَيْهِ
Ertinya :"Sebaik-baik rumah ialah rumah orang Islam yang ada di dalamnya anak-anak yatim diasuh dengan baik dan sebaliknya seburuk-buruk rumah adalah rumah orang-orang Islam yang ada anak yatim tetapi tetapi tidak dijaga dengan baik."
Hadith tersebut adalah hadith da'ef. Ianya diriwayatkan oleh Abdullah bin al-Mubarak di dalam al-Zuhd (no. 654), Ibn Majah (no. 3679) dan al-Bukhari di dalam al-Adab al-Mufrad dengan jalan sanad Yahya bin Abu Sulayman daripada Zaid bin Abu 'Utab daripada Abu Hurairah daripada nabi (SAW).
Isnad ini da'ef kerana Yahya Layyin al-Hadith (lemah). al-Munzhiri mengisyaratkan kepada kelemahannya di dalam at-Targhib wa at-Tarhib; al-Iraqi mengatakan dalam Takhrij al-Ihya: "Ada kelemahan di dalamnya"; al-Busairi berkata di dalam az-Zawa'id: "Di dalam isnad ini Yahya Bin Abu Sulayman, kata al-Bukhari mengenainya: Munkar al-hadith, dan Abu Hatim pula berkata: Mudtarib al-hadith (goncang)." Lihat as-Silsilat ul-Da'efah (4/142) oleh al-Albani. Namun hadith sahih yang lain boleh digunakan, seperti:
وعن سهل بن سعد - رضي الله عنه - ، قَالَ : قَالَ رَسُول الله - صلى الله عليه وسلم - : (( أَنَا وَكَافلُ اليَتِيمِ في الجَنَّةِ هَكَذا )) وَأَشارَ بالسَّبَّابَةِ وَالوُسْطَى ، وَفَرَّجَ بَيْنَهُمَا . رواه البخاري
Daripada Sahl bin Sa'd: Rasulullah (SAW) bersabda: "Saya dan orang yang menjaga anak yatim di dalam syurga begini." Lalu beliau mengisyaratkan dengan jari telunjuk dan jari tengah, dan merenggangkan kedua-duanya.
[Sahih al-Bukhari]
Tuesday, September 22, 2009
Q&A: Specifying Night of Eid for night prayers
Recently I was given an sms which quoted a hadith regarding spending the night of Eid in prayers. I was shocked to see this hadith in circulation. The following is a Q&A I translated from http://www.islamonline.com/.
Question: Is it correct that the messenger of Allah (SAW) encouraged the ummah to perform night prayers in the night of Eid al-Fitr and Eid al-Adha?
Answer:
In the name of Allah, and peace and blessings upon the messenger of Allah.
To proceed,
The night of Eid is like other nights, (and) the encouragement to spend the night in night prayers is either clearly weak or confirmed to be fabricated upon the messenger of Allah (SAW). Therefore, to specify that night for night prayers out of other nights is not legislated, rather, it is an innovated matter which has no (authentic) proof. As for normal superogatory prayers in these nights just like other nights without believing any specific virtue in (performing the prayers in) these nights, then this is not prohibited.
Dr. Husam El-Din Afaneh, Professor of Jurisprudence and its Principles, in Al-Quds University said:
Nothing is established from the Messenger of Allah (SAW) in performing nights prayers on the night of Eid, whether night of Eid al-Fitr or Eid al-Adha, and whatever narrations that exist are very weak and some are fabricated upon the messenger of Allah (SAW) as I will explain in a short while. Therefore spending the night of Eid in prayers is a bid’ah, so a special prayer, or special zikr or other acts of obedience (during the night of Eids) is not legislated.
Al-Allamah Ibn al-Qayyim in describing the guidance of the prophet (SAW) in the night of Eid al-Adha:
“Then he (SAW) slept until morning, and did not pray any night prayers that night, and nothing is established from him (SAW) regarding night prayers during both nights of Eids.”
[Zad al-Ma’ad 2/247]
To the contrary, the night of Eid is like other nights, there is no speciality over other nights. As for the hadith narrations, the scholars of hadith have explained its status and classification, and I shall mention some of it:
1. Hadith narrated on the authority of Abu Umamah (RA) from the prophet who said:
“Whoever stands in (night) prayers in nights of the Eids seeking the rewards, his heart will not die on the Day hearts will die (ie. Day of Judgment),” in another narration: من أحيا “Whoever spends the night in prayer…” The hadith was reported by Ibn Majah, ad-Daraqutni in al-‘Ilal amd Ibn al-Jauji in Al-‘Ilal al-Mutanahiyah, and in the chain of narrators there is someone who is accused of lying. Al-Hafiz Ibn Hajr said: “It is a hadith with shaky chain of narration,” and he was mentioned that there is someone accused of lying. Al-Manawi mentioned it in Faidh al-Qadir (6/39), and Al-Albani said: It is fabricated, see Silsilatul Ahadith ad-Da’ifah (2/11)
2. Hadith narrated on the authority of Mu’azh (RA): Messenger of Allah said:
“Whoever spends these four nights in prayers, Paradise is incumbent for him: Night of Tawriyah(8th of Zulhijjah); Night of ‘Arafah; Night of Sacrifice (Eid al-Adha); and Night of (Eid) al-Fitr .” The hadith was reported by al-Asbahani and Nasr al-Maqdisi. In its chain of narrators is Abd ar-Rahman bin Zaid al-‘Ami who is matruk (abandoned), just as an-Nasa’i and al-Hafiz Ibn Hajr said. Yahya bin Ma’in said (he is) a liar. And Shaikh al-Albani’s ruling of the hadith: It is fabricated, as can be seen in Silsilat al-Ahadith ad-Da’efah (2/11).
3. Hadith narrated by ‘Ubadah that messenger of Allah (SAW) said:
“Whoever spends the nights of Eid al-Fitr and Eid al-Adha in prayers, his heart will not die on the Day the hearts die (ie. Day of Judgment.” The hadith was reported by at-Tabarani in al-Awsat and al-Kabir and the chain of narrators contained Umar bin Harun al-Balkhi, who is a liar, as Yahya Bin Ma’in and Ibn al-Jawzi said, and al-Albani’s ruling of the hadith is that it is fabricated.
4. Hadith narrated by Kardus that the prophet (SAW) said:
“Whoever spends the Night of Eid al-Fitr and the Night of Nisf ash-Sha’ban, his heart will not die on the Day the hearts die (ie. Day of Judgment).” Ibn al-Jawzi said: “This hadith is not authentic from the messenger of Allah (SAW) and it has several flaws.” Then he mentioned among the flaws was the narrator Marwan bin Salim whom an-Nasa’i, ad-Daraqutni and al-Azadi said: He is matruk (abandoned). [al-‘Ilal al-Mutanahiyah 2/562] Al-Hafiz Ibn Hajr said about him: “Marwan is accused of lying.” [al-Isabah 5/580] And al-Hafiz also said in Lisan al-Mizan: “This hadith is munkar mursal.” [4/391] And az-Zahabi said: “This hadith is munkar mursal.” [5/372]
There are some people of knowledge who made these hadiths as strong (authentic) considering all of the chains (in support of the other), like in Misbah az-Zujajah [2/85], where al-Busairi said: “It is strong when considering all the chains (in support) together.” There are some who said: "These hadiths can be tolerated because they are concerning the virtues of actions", as Imam an-Nawawi said: {Know that it is recommended to spend the two Nights of Eid in remembrance of Allah, prayers and other acts of obedience due to the hadith: “Whoever spends the nights of Eid al-Fitr and Eid al-Adha in prayers, his heart will not die on the Day the hearts die (ie. Day of Judgment),” and it was narrated: “Whoever stands in (night) prayers in nights of the Eids seeking the rewards, his heart will not die on the Day hearts will die (ie. Day of Judgment),” Likewise is the narration of ash-Shafi’e and Ibn Majah and it is a weak hadith that we have reported from the authority of Abu Umamah in marfu’ (related as a hadith) and mawquf (related as a saying of companion) form and both are weak, but hadiths in virtues of actions is tolerated as we have mentioned in the introduction of the book.}
[al-Azkar pg. 145]
What was mentioned by Imam an-Nawawi regarding leniency in considering hadiths on virtues (of actions) that he wrote earlier in the introduction of al-Azkar which he alluded to, he said: “It is permitted to act on weak hadith regarding virtues of action, targhib (encouragement) and tarhib (warning) as long as it is not fabricated.” [Al-Azkar pg. 5]
And these hadiths that were mentioned regarding spending both Eid nights in prayer, a group of scholars of hadith have ruled that they are fabricated, or in its chain there is a liar, or someone accused of lying, hence this earlier (mentioned) principle does not apply.
In summary, the instruction to spend both Eid nights in prayer is a bid’ah ( innovation) that is not supported by any authentic hadith that is acceptable as proof or to rely on. Allah knows best.
[Translated from original article (click: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-Arabic-Ask_Scholar/FatwaA/FatwaA&cid=1122528622518)]
Question: Is it correct that the messenger of Allah (SAW) encouraged the ummah to perform night prayers in the night of Eid al-Fitr and Eid al-Adha?
Answer:
In the name of Allah, and peace and blessings upon the messenger of Allah.
To proceed,
The night of Eid is like other nights, (and) the encouragement to spend the night in night prayers is either clearly weak or confirmed to be fabricated upon the messenger of Allah (SAW). Therefore, to specify that night for night prayers out of other nights is not legislated, rather, it is an innovated matter which has no (authentic) proof. As for normal superogatory prayers in these nights just like other nights without believing any specific virtue in (performing the prayers in) these nights, then this is not prohibited.
Dr. Husam El-Din Afaneh, Professor of Jurisprudence and its Principles, in Al-Quds University said:
Nothing is established from the Messenger of Allah (SAW) in performing nights prayers on the night of Eid, whether night of Eid al-Fitr or Eid al-Adha, and whatever narrations that exist are very weak and some are fabricated upon the messenger of Allah (SAW) as I will explain in a short while. Therefore spending the night of Eid in prayers is a bid’ah, so a special prayer, or special zikr or other acts of obedience (during the night of Eids) is not legislated.
Al-Allamah Ibn al-Qayyim in describing the guidance of the prophet (SAW) in the night of Eid al-Adha:
“Then he (SAW) slept until morning, and did not pray any night prayers that night, and nothing is established from him (SAW) regarding night prayers during both nights of Eids.”
[Zad al-Ma’ad 2/247]
To the contrary, the night of Eid is like other nights, there is no speciality over other nights. As for the hadith narrations, the scholars of hadith have explained its status and classification, and I shall mention some of it:
1. Hadith narrated on the authority of Abu Umamah (RA) from the prophet who said:
من قام ليلتي العيدين محتسباً لم يمت قلبه يوم تموت القلوب
“Whoever stands in (night) prayers in nights of the Eids seeking the rewards, his heart will not die on the Day hearts will die (ie. Day of Judgment),” in another narration: من أحيا “Whoever spends the night in prayer…” The hadith was reported by Ibn Majah, ad-Daraqutni in al-‘Ilal amd Ibn al-Jauji in Al-‘Ilal al-Mutanahiyah, and in the chain of narrators there is someone who is accused of lying. Al-Hafiz Ibn Hajr said: “It is a hadith with shaky chain of narration,” and he was mentioned that there is someone accused of lying. Al-Manawi mentioned it in Faidh al-Qadir (6/39), and Al-Albani said: It is fabricated, see Silsilatul Ahadith ad-Da’ifah (2/11)
2. Hadith narrated on the authority of Mu’azh (RA): Messenger of Allah said:
من أحيا الليالي الأربع وجبت له الجنة ليلة التروية وليلة عرفة وليلة النحر وليلة الفطر
“Whoever spends these four nights in prayers, Paradise is incumbent for him: Night of Tawriyah(8th of Zulhijjah); Night of ‘Arafah; Night of Sacrifice (Eid al-Adha); and Night of (Eid) al-Fitr .” The hadith was reported by al-Asbahani and Nasr al-Maqdisi. In its chain of narrators is Abd ar-Rahman bin Zaid al-‘Ami who is matruk (abandoned), just as an-Nasa’i and al-Hafiz Ibn Hajr said. Yahya bin Ma’in said (he is) a liar. And Shaikh al-Albani’s ruling of the hadith: It is fabricated, as can be seen in Silsilat al-Ahadith ad-Da’efah (2/11).
3. Hadith narrated by ‘Ubadah that messenger of Allah (SAW) said:
من أحيا ليلة الفطر وليلة الأضحى لم يمت قلبه يوم تموت القلوب
“Whoever spends the nights of Eid al-Fitr and Eid al-Adha in prayers, his heart will not die on the Day the hearts die (ie. Day of Judgment.” The hadith was reported by at-Tabarani in al-Awsat and al-Kabir and the chain of narrators contained Umar bin Harun al-Balkhi, who is a liar, as Yahya Bin Ma’in and Ibn al-Jawzi said, and al-Albani’s ruling of the hadith is that it is fabricated.
4. Hadith narrated by Kardus that the prophet (SAW) said:
من أحيا ليلتي العيد وليلة النصف من شعبان لم يمت قلبه يوم تموت القلوب
“Whoever spends the Night of Eid al-Fitr and the Night of Nisf ash-Sha’ban, his heart will not die on the Day the hearts die (ie. Day of Judgment).” Ibn al-Jawzi said: “This hadith is not authentic from the messenger of Allah (SAW) and it has several flaws.” Then he mentioned among the flaws was the narrator Marwan bin Salim whom an-Nasa’i, ad-Daraqutni and al-Azadi said: He is matruk (abandoned). [al-‘Ilal al-Mutanahiyah 2/562] Al-Hafiz Ibn Hajr said about him: “Marwan is accused of lying.” [al-Isabah 5/580] And al-Hafiz also said in Lisan al-Mizan: “This hadith is munkar mursal.” [4/391] And az-Zahabi said: “This hadith is munkar mursal.” [5/372]
There are some people of knowledge who made these hadiths as strong (authentic) considering all of the chains (in support of the other), like in Misbah az-Zujajah [2/85], where al-Busairi said: “It is strong when considering all the chains (in support) together.” There are some who said: "These hadiths can be tolerated because they are concerning the virtues of actions", as Imam an-Nawawi said: {Know that it is recommended to spend the two Nights of Eid in remembrance of Allah, prayers and other acts of obedience due to the hadith: “Whoever spends the nights of Eid al-Fitr and Eid al-Adha in prayers, his heart will not die on the Day the hearts die (ie. Day of Judgment),” and it was narrated: “Whoever stands in (night) prayers in nights of the Eids seeking the rewards, his heart will not die on the Day hearts will die (ie. Day of Judgment),” Likewise is the narration of ash-Shafi’e and Ibn Majah and it is a weak hadith that we have reported from the authority of Abu Umamah in marfu’ (related as a hadith) and mawquf (related as a saying of companion) form and both are weak, but hadiths in virtues of actions is tolerated as we have mentioned in the introduction of the book.}
[al-Azkar pg. 145]
What was mentioned by Imam an-Nawawi regarding leniency in considering hadiths on virtues (of actions) that he wrote earlier in the introduction of al-Azkar which he alluded to, he said: “It is permitted to act on weak hadith regarding virtues of action, targhib (encouragement) and tarhib (warning) as long as it is not fabricated.” [Al-Azkar pg. 5]
And these hadiths that were mentioned regarding spending both Eid nights in prayer, a group of scholars of hadith have ruled that they are fabricated, or in its chain there is a liar, or someone accused of lying, hence this earlier (mentioned) principle does not apply.
In summary, the instruction to spend both Eid nights in prayer is a bid’ah ( innovation) that is not supported by any authentic hadith that is acceptable as proof or to rely on. Allah knows best.
[Translated from original article (click: http://www.islamonline.net/servlet/Satellite?pagename=IslamOnline-Arabic-Ask_Scholar/FatwaA/FatwaA&cid=1122528622518)]
Thursday, September 17, 2009
Q&A: Is reciting Quran recommended in Lailatul-Qadr
Question: After quoting "Recommended Acts of Worship in Laylatul-Qadr " from http://www.islam.com/, My question is: It does not say anything about reading the Al Qur'an. Any comments please?
Answer: You have raised a very good question. I have taken that for granted all this while too, so it provoked me to look for the answer.
The Permanent Committee for Research and Fatwa was asked about how to fill the night of Lailatul-qadr, their answer included to increase recitation of the Quran. Islam-QA when asked the same question simply quoted the same fatwa from the permanent Committee. However, no specific dalil was quoted.
Dr. Abdullah al-Faqeeh was asked a similar question, and he also recommended to increase recitation of the Quran AND other good deeds, but again no specific dalil mentioned. The general dalil used were the same dalils mentioned in the Q&A below, and I quote:
This is based on the following Hadith narrated by `A'ishah (may Allah be pleased with her): "Upon entering into the last ten (of Ramadan), the Prophet (peace and blessings be upon him) would tighten his Izar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in Prayer), and wake up his family." (Reported by Al-Bukhari and Muslim) She also said: "Allah's Messenger (peace and blessings be upon him) used to exert more efforts (in worship) on the last ten than on other nights." (Reported by Muslim)
Shaikh Abu Bakr al-Jazaa'iri mentioned in his tafsir, Aysar at-Tafasir, on Surah al-Qadr: "6 - Recommended to increase recitation of Quran and listening to it in Lailatul-Qadr because Jibril read the Quran to the Messenger ((SAW) twice in Ramadan." This is good fiqh from the Shaikh, jazahullahu khairan.
Generally, the scholars of tafsir when talking about the verse "Lailatul-Qadr is better than 1000 months," this means that good deeds (in general) during that night will equal the actions done for 1000 months. An-Nawawi said after mentioning this hadith of Aaishah on the doa for Lailatul-Qadr: "It is recommended to increase in making this supplication in that night and it is recommended to recite al-Quran and other recommended zikr and supplications in noble circumstances..."
[al-Azkar- Chapter of what supplication to do when in Lailatul-Qadr]
And, al-hamdulillah, yesterday night in between qiyam, Shaikh Ayman ad-Daqqad gave a short reminder on Lailatul-Qadr since 27th Night is the most hopeful to be Lailatul-Qadr. He mentioned the hadith of `A'ishah (may Allah be pleased with her) who reported that she asked the Prophet (peace and blessings be upon him) "O Messenger of Allah! If I knew which night is Laylatul-Qadr, what should I say during it?" And he instructed her to say: "Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee (O Allah! You are Oft-Forgiving, and you love forgiveness. So forgive me)." (Reported by Ahmad, Ibn Majah and At-Tirmithi)
Al-Alusi said: (The prophet) used to exert himself in it (Lailatul-Qadr) with many types of worships: solat and others. And Sufyan ath-Thawri said: Supplcation in that night is more beloved than solat. And he then said that if he recites or supplicates it is good. And (the prophet) used to exert himself in the nights of the month of Ramadan and recite in them in tartil, and when he passes by a verse on rahmah, he would ask for it, and when he passes a verse of punishment, he would seek refuge from it. Ibn Rajab mentioned: The most complete is to combine between solat, recitation (of Quran), supplication and tafakkur (comtemplation), and the prophet used to do all this especially in the last ten nights and the qiyam of it (these nights) by what some people call: Solat Tarawih.
[Tafsir Ruh al-Ma'ani by Imam al-Alusi] Allahu a'lam.
Answer: You have raised a very good question. I have taken that for granted all this while too, so it provoked me to look for the answer.
The Permanent Committee for Research and Fatwa was asked about how to fill the night of Lailatul-qadr, their answer included to increase recitation of the Quran. Islam-QA when asked the same question simply quoted the same fatwa from the permanent Committee. However, no specific dalil was quoted.
Dr. Abdullah al-Faqeeh was asked a similar question, and he also recommended to increase recitation of the Quran AND other good deeds, but again no specific dalil mentioned. The general dalil used were the same dalils mentioned in the Q&A below, and I quote:
This is based on the following Hadith narrated by `A'ishah (may Allah be pleased with her): "Upon entering into the last ten (of Ramadan), the Prophet (peace and blessings be upon him) would tighten his Izar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in Prayer), and wake up his family." (Reported by Al-Bukhari and Muslim) She also said: "Allah's Messenger (peace and blessings be upon him) used to exert more efforts (in worship) on the last ten than on other nights." (Reported by Muslim)
Shaikh Abu Bakr al-Jazaa'iri mentioned in his tafsir, Aysar at-Tafasir, on Surah al-Qadr: "6 - Recommended to increase recitation of Quran and listening to it in Lailatul-Qadr because Jibril read the Quran to the Messenger ((SAW) twice in Ramadan." This is good fiqh from the Shaikh, jazahullahu khairan.
Generally, the scholars of tafsir when talking about the verse "Lailatul-Qadr is better than 1000 months," this means that good deeds (in general) during that night will equal the actions done for 1000 months. An-Nawawi said after mentioning this hadith of Aaishah on the doa for Lailatul-Qadr: "It is recommended to increase in making this supplication in that night and it is recommended to recite al-Quran and other recommended zikr and supplications in noble circumstances..."
[al-Azkar- Chapter of what supplication to do when in Lailatul-Qadr]
And, al-hamdulillah, yesterday night in between qiyam, Shaikh Ayman ad-Daqqad gave a short reminder on Lailatul-Qadr since 27th Night is the most hopeful to be Lailatul-Qadr. He mentioned the hadith of `A'ishah (may Allah be pleased with her) who reported that she asked the Prophet (peace and blessings be upon him) "O Messenger of Allah! If I knew which night is Laylatul-Qadr, what should I say during it?" And he instructed her to say: "Allahumma innaka `afuwwun tuhibbul `afwa fa`fu `annee (O Allah! You are Oft-Forgiving, and you love forgiveness. So forgive me)." (Reported by Ahmad, Ibn Majah and At-Tirmithi)
He said regarding it that a good fiqh of the hadith is that making this doa is more recommended than reciting the Quran and other acts (apart from Qiyam), since the prophet advised her to say make the supplication and that Aaishah (RA) would only make this supplication during Lailatul-Qadr.
ويجتهد فيها بأنواع العبادات من صلاة وغيرها وقال سفيان الثوري الدعاء في تلك الليلة أحب من الصلاة ثم أفاد أنه إذا قرأ أو دعا كان حسناً وكان صلى الله عليه وسلم يجتهد في ليالي شهر رمضان ويقرأ فيها قراءة مرتلة لا يمر بآية رحمة إلا سأل ولا بآية عذاب إلا تعوذ ذكر ابن رجب أن الأكمل الجمع بين الصلاة والقراءة والدعاء والتفكر وقد كان عليه الصلاة والسلام يفعل ذلك كله لا سيما في العشر الأواخر ويحصل قيامها على ما قال البعض بصلاة التراويح
Al-Alusi said: (The prophet) used to exert himself in it (Lailatul-Qadr) with many types of worships: solat and others. And Sufyan ath-Thawri said: Supplcation in that night is more beloved than solat. And he then said that if he recites or supplicates it is good. And (the prophet) used to exert himself in the nights of the month of Ramadan and recite in them in tartil, and when he passes by a verse on rahmah, he would ask for it, and when he passes a verse of punishment, he would seek refuge from it. Ibn Rajab mentioned: The most complete is to combine between solat, recitation (of Quran), supplication and tafakkur (comtemplation), and the prophet used to do all this especially in the last ten nights and the qiyam of it (these nights) by what some people call: Solat Tarawih.
[Tafsir Ruh al-Ma'ani by Imam al-Alusi] Allahu a'lam.
Sunday, September 13, 2009
Q&A: Memakai cincin dan memotong kuku.
Soalan: Hadis/ statement kat bawah ni betul ka? Cara pemakaian cincin di setiap jari. Sekarang ni ramai yang pakai cincin...tapi ikut suka je.. sunnah nabi jarang nak ikut ....
Dikatakan bahawa menyimpan sebatang jari kuku yang panjang, dosanya sama seperti memelihara sekandang babi !!!! ..oppss khinzir lembut sikit , jika kesemua jejari kita menyimpan kuku yang panjang.... bayangkanlah dosa yang telah kita tanggung untuk kesemua babi-babi tersebut.... potonglah kuku anda.
The Truth
Jangan ada niat simpan kuku panjang , walaupun hanya 1 mm atau pun hanya jari kelingking. Bagi orang Islam adalah tidak sesuai berkuku panjang atas apa alasan sekalipun kerana ia tidak membayangkan kesucian dan ia juga bukan budaya kita apatah lagi menggunakan tangan untuk beristinjak. Orang Melayu yang berkuku panjang biasanya mempunyai anak yang bodoh atau pun degil dan suka melepak sebab diberi makan bahan kotor yang berada di kuku jari emaknya semasa menyediakan makanan seperti memerah santan kelapa, buat cokodok pisang, uli tepong, dll. Apa ilmu pun yang di ajar pun tak akan boleh diterima masuk ke dalam kepala. Percayalah. Untuk yang bujang beringat lah. Kalau hendak cari pasangan dan mahu anak yang pandai dan mendengar kata pilihlah wanita atau lelaki yang sentiasa berkuku pendek. Insya-Allah.
Additional info
Kuku panjang mempunyai sejenis kuman seperti yang terdapat dalam najis manusia, iaitu E-Coli. Kuman tersebut tidak akan hilang walaupun kita mencuci tangan dengan sabun. Oleh itu, sentiasalah berkuku pendek untuk kesihatan dan kebersihan diri sendiri. Ini tak termasuk korek taik hidung, telinga dan sewaktu dengannya..
Nasihat Nabi Muhammad Saw. kepada Saidina Ali rhu.. sesudah bernikah dengan Siti Fatimah iaitu anakanda kesayangan , Nabi Muhammad Saw. berpesan kepada Saidina Ali iaitu kalau memakai cincin pakailah di jari
1] jari manis
2] jari kelingking (anak jari)
dan jangan memakai pada jari
1] jari tengah
2] jari telunjuk
Nabi Muhammad saw. melarang kerana memakai cincin pada jari telunjuk dan jari tengah adalah meniru cara berhias kaum yang dilaknat oleh Allah iaitu kaum yang derhaka di zaman Nabi Lut a.s.
Jawapan: Untuk pengetahuan, hadis yang dikatakan itu seperti yang diriwayatkan oleh Imam Muslim:
Terjemahannya: “Yahya bin Yahya telah meriwayatkan kepada kami bahawa Abu al-Ahwas meriwayatkan daripada ‘Aasim bin Kulaib daripada Abu Burdah yang berkata: Ali telah berkata: Rasulullah (SAW) telah melarang aku daripada memakai cincin pada jariku ini atau ini. Dia mengisyaratkan kepada jari tengah dan yang sebelahnya.”
Setelah mengkaji semua riwayat-riwayat hadis ini, al-Albani telah membuat kesimpulan bahawa perkataan “atau” di atas adalah keraguan daripada salah seorang periwayat, iaitu ‘Aasim bin Kulaib. Dan yang dimaksudkan adalah jari tengah dan jari telunjuk. Beliau juga menegaskan selagi kita tidak mengetahui jari yang mana satu yang diisyaratkan oleh Ali, maka sebagai langkah berjaga-jaga, janganlah dipakai cincin pada kedua-duanya. Sila rujuk Silsilat al-Ahadith ad-Da’eefah (11/859).
Saya terjemah di sini kata-kata Imam Nawawi, seorang tokoh mazhab Shafi’e dalam kitab penerangannya ke atas kitab hadis Sahih Muslim, katanya: “Umat Islam bersepakat bahawa Sunnah (nabi) adalah orang lelaki memakai cincinnya di jari kelingking, manakala perempuan boleh memakai cincin di semua jari-jemarinya.”
Katanya lagi: “Makruh bagi lelaki memakai cincin pada jari tengah dan sebelahnya (telunjuk) menurut hadith ini, dan ianya makruh tanzihi. Manakala tentang memakai cincin samada di tangan kanan atau tangan kiri maka ada dua hadis mengenai ini (masing-masing menyokong samada tangan kanan atau tangan kiri) dan dua-duanya sahih…. Manakala hukum mengenai persoalan ini di kalangan fuqaha, mereka sepakat tentang harusnya bercincin di tangan kanan dan harus di tangan kiri, tidak makruh pada mana-mana antara keduanya, namun mereka selisih pendapat tentang yang mana lebih afdal? Golongan salaf pula, ramai yang bercincin di tangan kanan dan ramai juga di tangan kiri. Imam Malik menyukai tangan kiri dan tidak sukakan (bercincin) di tangan kanan. Di dalam mazhab kita ada dua pendapat di kalangan sahabat-sahabat kami: Yang sahihnya tangan kanan lebih afdal kerana ianya suatu perhiasan, dan tangan kanan lebih mulia dan lebih berhak untuk diperhiaskan dan dimuliakan.”
[Sharh Sahih Muslim, bab larangan memakai cincin pada jari tengah dan sebelahnya]
Tentang hikmah larangan kerana ianya meniru cara berhias kaum Lut, tiada pula mana-mana ulama yang menjelaskan sedemikian. Hadis tentang menyimpan kuku seperti memelihara sekandang babi. Saya tak jumpa hadis ini, dan ramai yang berkata sedemikian. Sekiranya dapat sumbernya, dan sahih pula hadisnya saya rasa tiada siapa akan pertikaikannya. Namun, seperti sabda nabi: “Yang mendakwa perlu ada bukti..” Dan saya teliti kitab-kitab ulama pun tiada yang menyebut hadis ini. Allahu a’lam.
Saya terjumpa dalam beberapa website, contohnya: (http://www.cikgu.net.my/) menceritakan “Adab Memotong Kuku,” katanya:
Adab memotong kuku
RASULULLAH S.A.W BERSABDA: YANG ERTINYA: Barang siapa yang mengerat kukunya pada :
* Hari Sabtu :Nescaya keluar dari dalam tubuhnya ubat dan masuk kepadanya penyakit
* Hari Ahad :Nescaya keluar daripadanya kekayaan dan masuk kemiskinan
* Hari Isnin :Nescaya keluar daripadanya gila dan masuk sihat
* Hari Selasa :Nescaya keluar daripadanya sihat dan masuk penyakit
* Hari Rabu :Nescaya keluar daripadanya was-was dan masuk kepadanya kepapaan.
* Hari Khamis :Nescaya keluar daripadanya gila dan masuk kepadanya sembuh dari penyakit.
* Hari Jumaat :Nescaya keluar dosa-dosanya seperti pada hari dilahirkan oleh ibunya dan masuk kepadanya rahmat daripada Allah Taala.
Dikatakan bahawa menyimpan sebatang jari kuku yang panjang, dosanya sama seperti memelihara sekandang babi , jika kesemua jejari kita menyimpan kuku yang panjag.... bayangkanlah dosa yang telah kita tanggung untuk kesemua babi-babi tersebut.... potonglah kuku anda….. [seperti yang di dalam soalan]
Di sini, ada hadis yang disebutkan secara terperinci namun apabila diteruskan dengan menyebut: “Dikatakan bahawa menyimpan sebatang jari kuku…”, penulisnya masih juga tidak menyebutkan hadis sandarannya.
Untuk pengetahuan, hadis yang disebutkan di atas tentang hari-hari memotong kuku adalah hadis palsu. Dan terjemahannya juga terbalik (contoh: sepatutnya keluar penyakit dan masuk sihat)! Hadis ini telah dimuatkan di dalam kitab al-Mawdu’aat (kitab hadis-hadis palsu) oleh Ibn al-Jawzi (508 – 597h), mukasurat 53; dan boleh didapati dalam kitab-kitab lain yang mengumpul hadis-hadis palsu.
Menurut Imam ash-Shawkani: Berkata as-Sakhawi (831-902h) dalam kitabnya al-Maqasid (iaitu kitab al-Maqasid al-Hasanah fi bayan kathir min al-ahadith al-musytaharah ‘alaa al-alsinah yang bermaksud: Maksud baik dalam menerangkan banyak hadis-hadis yang masyhur diperkatakan orang ramai): Tidak ada langsung hadis daripada nabi yang thabit (sahih) mengenai cara memotong kuku dan mengkhususkan hari tertentu untuk (melakukan)nya, dan yang disebutkan dalam syair tentang Ali adalah batil. Contohnya: hadis yang berbunyi: “Nabi biasanya memotong kuku dan menggunting misai pada hari Jumaat sebelum pergi ke solat,”[Riwayat at-Tabarani] dan lain-lain semuanya samada lemah atau palsu.
Dan as-Subki pula mengumpul hadis-hadis yang tiada asalnya (maka ianya tidak boleh dijadikan sandaran!) di dalam kitab Ihya Ulumuddin oleh Imam al-Ghazali, menyebut hadis berikut tentang kuku: “Wahai Abu Hurairah! Potonglah kuku-kuku kamu kerana syaitan duduk di kuku yang panjang di antaranya.”
Walaubagaimanapun, tentang kuku, disebutkan di dalam hadis yang sahih: “Lima perkara adalah daripada fitrah: iaitu berkhatan, mencukur bulu ari-ari, mencabut bulu ketiak, memotong kuku dan menggunting misai.”
[Sahih – riwayat al-Bayhaqi]
Di dalam hadis lain pula daripada Anas: “Nabi telah memberikan jangkamasa untuk menggunting misai, memotong kuku, mencabut bulu ketiak dan mencukur bulu ari-ari agar tidak meninggalkannya lebih daripada 40 hari.”
[Sahih Muslim]
Imam Nawawi menerangkan di dalam al-Majmu’ Sharah al-Muhazzab bahawa cara memotong kuku yang disebutkan Imam al-Ghazali bermula dengan jari telunjuk kanan sehinggalah kelingking kanan kemudian kelingking kiri sehinggalah ibujari kiri kemudian baru ibujari kanan adalah tidak betul, elok disempurnakan dahulu tangan kanan baru tangan kiri, dan hadis sandarannya adalah batil, tiada asalnya. Jari-jari kaki juga begitu, bermula dengan yang paling kanan ke paling kiri. Dan berkenaan dengan jangkamasa untuk memotong kuku ianya bergantung kepada panjangnya, maka ianya berbeza-beza menurut keadaan dan orangnya. Dan hadis jangkamasa itu tidak bermakna menyuruh kita tinggalkan selama 40 hari baru dipotong, tetapi maksudnya, sekiranya terlambat pun jangan melebihi 40 hari tanpa memotongnya. Dan disukai memotong kuku pada hari Jumaat. Perlu diterangkan di sini bahawa pendapat mengenai eloknya memotong kuku pada hari Jumaat dan bermula dengan tangan kanan tidak berasaskan hadis nabi, kerana semuanya didapati lemah oleh ulama hadis. Namun ada riwayat yang sahih daripada Nafi’ yang berkata: Biasanya Ibn Umar (RA) memotong kukunya dan menggunting misainya pada hari Jumaat. [Riwayat al-Bayhaqi]. Maka sekurang-kurangnya amalan memotong kuku pada hari Jumaat pernah diamalkan seorang sahabat nabi. Manakala tatacara memotong kuku juga tiada hadis yang sahih mengenainya, hanya dikatakan elok bermula dengan tangan kanan menurut hadis yang umum daripada Aishah bahawa nabi (SAW) suka memulakan sebelah kanan dalam memakai kasut, menyikat rambut, bersuci dan dalam semula hal. [Sahih al-Bukhari dan Muslim]
Dikatakan bahawa menyimpan sebatang jari kuku yang panjang, dosanya sama seperti memelihara sekandang babi !!!! ..oppss khinzir lembut sikit , jika kesemua jejari kita menyimpan kuku yang panjang.... bayangkanlah dosa yang telah kita tanggung untuk kesemua babi-babi tersebut.... potonglah kuku anda.
The Truth
Jangan ada niat simpan kuku panjang , walaupun hanya 1 mm atau pun hanya jari kelingking. Bagi orang Islam adalah tidak sesuai berkuku panjang atas apa alasan sekalipun kerana ia tidak membayangkan kesucian dan ia juga bukan budaya kita apatah lagi menggunakan tangan untuk beristinjak. Orang Melayu yang berkuku panjang biasanya mempunyai anak yang bodoh atau pun degil dan suka melepak sebab diberi makan bahan kotor yang berada di kuku jari emaknya semasa menyediakan makanan seperti memerah santan kelapa, buat cokodok pisang, uli tepong, dll. Apa ilmu pun yang di ajar pun tak akan boleh diterima masuk ke dalam kepala. Percayalah. Untuk yang bujang beringat lah. Kalau hendak cari pasangan dan mahu anak yang pandai dan mendengar kata pilihlah wanita atau lelaki yang sentiasa berkuku pendek. Insya-Allah.
Additional info
Kuku panjang mempunyai sejenis kuman seperti yang terdapat dalam najis manusia, iaitu E-Coli. Kuman tersebut tidak akan hilang walaupun kita mencuci tangan dengan sabun. Oleh itu, sentiasalah berkuku pendek untuk kesihatan dan kebersihan diri sendiri. Ini tak termasuk korek taik hidung, telinga dan sewaktu dengannya..
Nasihat Nabi Muhammad Saw. kepada Saidina Ali rhu.. sesudah bernikah dengan Siti Fatimah iaitu anakanda kesayangan , Nabi Muhammad Saw. berpesan kepada Saidina Ali iaitu kalau memakai cincin pakailah di jari
1] jari manis
2] jari kelingking (anak jari)
dan jangan memakai pada jari
1] jari tengah
2] jari telunjuk
Nabi Muhammad saw. melarang kerana memakai cincin pada jari telunjuk dan jari tengah adalah meniru cara berhias kaum yang dilaknat oleh Allah iaitu kaum yang derhaka di zaman Nabi Lut a.s.
Jawapan: Untuk pengetahuan, hadis yang dikatakan itu seperti yang diriwayatkan oleh Imam Muslim:
حَدَّثَنَا يَحْيَى بْنُ يَحْيَى أَخْبَرَنَا أَبُو الْأَحْوَصِ عَنْ عَاصِمِ بْنِ كُلَيْبٍ عَنْ أَبِي بُرْدَةَ قَالَ قَالَ عَلِيٌّ نَهَانِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ أَتَخَتَّمَ فِي إِصْبَعِي هَذِهِ أَوْ هَذِهِ قَالَ فَأَوْمَأَ إِلَى الْوُسْطَى وَالَّتِي تَلِيهَا
Terjemahannya: “Yahya bin Yahya telah meriwayatkan kepada kami bahawa Abu al-Ahwas meriwayatkan daripada ‘Aasim bin Kulaib daripada Abu Burdah yang berkata: Ali telah berkata: Rasulullah (SAW) telah melarang aku daripada memakai cincin pada jariku ini atau ini. Dia mengisyaratkan kepada jari tengah dan yang sebelahnya.”
Setelah mengkaji semua riwayat-riwayat hadis ini, al-Albani telah membuat kesimpulan bahawa perkataan “atau” di atas adalah keraguan daripada salah seorang periwayat, iaitu ‘Aasim bin Kulaib. Dan yang dimaksudkan adalah jari tengah dan jari telunjuk. Beliau juga menegaskan selagi kita tidak mengetahui jari yang mana satu yang diisyaratkan oleh Ali, maka sebagai langkah berjaga-jaga, janganlah dipakai cincin pada kedua-duanya. Sila rujuk Silsilat al-Ahadith ad-Da’eefah (11/859).
Saya terjemah di sini kata-kata Imam Nawawi, seorang tokoh mazhab Shafi’e dalam kitab penerangannya ke atas kitab hadis Sahih Muslim, katanya: “Umat Islam bersepakat bahawa Sunnah (nabi) adalah orang lelaki memakai cincinnya di jari kelingking, manakala perempuan boleh memakai cincin di semua jari-jemarinya.”
Katanya lagi: “Makruh bagi lelaki memakai cincin pada jari tengah dan sebelahnya (telunjuk) menurut hadith ini, dan ianya makruh tanzihi. Manakala tentang memakai cincin samada di tangan kanan atau tangan kiri maka ada dua hadis mengenai ini (masing-masing menyokong samada tangan kanan atau tangan kiri) dan dua-duanya sahih…. Manakala hukum mengenai persoalan ini di kalangan fuqaha, mereka sepakat tentang harusnya bercincin di tangan kanan dan harus di tangan kiri, tidak makruh pada mana-mana antara keduanya, namun mereka selisih pendapat tentang yang mana lebih afdal? Golongan salaf pula, ramai yang bercincin di tangan kanan dan ramai juga di tangan kiri. Imam Malik menyukai tangan kiri dan tidak sukakan (bercincin) di tangan kanan. Di dalam mazhab kita ada dua pendapat di kalangan sahabat-sahabat kami: Yang sahihnya tangan kanan lebih afdal kerana ianya suatu perhiasan, dan tangan kanan lebih mulia dan lebih berhak untuk diperhiaskan dan dimuliakan.”
[Sharh Sahih Muslim, bab larangan memakai cincin pada jari tengah dan sebelahnya]
Tentang hikmah larangan kerana ianya meniru cara berhias kaum Lut, tiada pula mana-mana ulama yang menjelaskan sedemikian. Hadis tentang menyimpan kuku seperti memelihara sekandang babi. Saya tak jumpa hadis ini, dan ramai yang berkata sedemikian. Sekiranya dapat sumbernya, dan sahih pula hadisnya saya rasa tiada siapa akan pertikaikannya. Namun, seperti sabda nabi: “Yang mendakwa perlu ada bukti..” Dan saya teliti kitab-kitab ulama pun tiada yang menyebut hadis ini. Allahu a’lam.
Saya terjumpa dalam beberapa website, contohnya: (http://www.cikgu.net.my/) menceritakan “Adab Memotong Kuku,” katanya:
Adab memotong kuku
RASULULLAH S.A.W BERSABDA: YANG ERTINYA: Barang siapa yang mengerat kukunya pada :
* Hari Sabtu :Nescaya keluar dari dalam tubuhnya ubat dan masuk kepadanya penyakit
* Hari Ahad :Nescaya keluar daripadanya kekayaan dan masuk kemiskinan
* Hari Isnin :Nescaya keluar daripadanya gila dan masuk sihat
* Hari Selasa :Nescaya keluar daripadanya sihat dan masuk penyakit
* Hari Rabu :Nescaya keluar daripadanya was-was dan masuk kepadanya kepapaan.
* Hari Khamis :Nescaya keluar daripadanya gila dan masuk kepadanya sembuh dari penyakit.
* Hari Jumaat :Nescaya keluar dosa-dosanya seperti pada hari dilahirkan oleh ibunya dan masuk kepadanya rahmat daripada Allah Taala.
Dikatakan bahawa menyimpan sebatang jari kuku yang panjang, dosanya sama seperti memelihara sekandang babi , jika kesemua jejari kita menyimpan kuku yang panjag.... bayangkanlah dosa yang telah kita tanggung untuk kesemua babi-babi tersebut.... potonglah kuku anda….. [seperti yang di dalam soalan]
Di sini, ada hadis yang disebutkan secara terperinci namun apabila diteruskan dengan menyebut: “Dikatakan bahawa menyimpan sebatang jari kuku…”, penulisnya masih juga tidak menyebutkan hadis sandarannya.
Untuk pengetahuan, hadis yang disebutkan di atas tentang hari-hari memotong kuku adalah hadis palsu. Dan terjemahannya juga terbalik (contoh: sepatutnya keluar penyakit dan masuk sihat)! Hadis ini telah dimuatkan di dalam kitab al-Mawdu’aat (kitab hadis-hadis palsu) oleh Ibn al-Jawzi (508 – 597h), mukasurat 53; dan boleh didapati dalam kitab-kitab lain yang mengumpul hadis-hadis palsu.
Menurut Imam ash-Shawkani: Berkata as-Sakhawi (831-902h) dalam kitabnya al-Maqasid (iaitu kitab al-Maqasid al-Hasanah fi bayan kathir min al-ahadith al-musytaharah ‘alaa al-alsinah yang bermaksud: Maksud baik dalam menerangkan banyak hadis-hadis yang masyhur diperkatakan orang ramai): Tidak ada langsung hadis daripada nabi yang thabit (sahih) mengenai cara memotong kuku dan mengkhususkan hari tertentu untuk (melakukan)nya, dan yang disebutkan dalam syair tentang Ali adalah batil. Contohnya: hadis yang berbunyi: “Nabi biasanya memotong kuku dan menggunting misai pada hari Jumaat sebelum pergi ke solat,”[Riwayat at-Tabarani] dan lain-lain semuanya samada lemah atau palsu.
Dan as-Subki pula mengumpul hadis-hadis yang tiada asalnya (maka ianya tidak boleh dijadikan sandaran!) di dalam kitab Ihya Ulumuddin oleh Imam al-Ghazali, menyebut hadis berikut tentang kuku: “Wahai Abu Hurairah! Potonglah kuku-kuku kamu kerana syaitan duduk di kuku yang panjang di antaranya.”
Walaubagaimanapun, tentang kuku, disebutkan di dalam hadis yang sahih: “Lima perkara adalah daripada fitrah: iaitu berkhatan, mencukur bulu ari-ari, mencabut bulu ketiak, memotong kuku dan menggunting misai.”
[Sahih – riwayat al-Bayhaqi]
Di dalam hadis lain pula daripada Anas: “Nabi telah memberikan jangkamasa untuk menggunting misai, memotong kuku, mencabut bulu ketiak dan mencukur bulu ari-ari agar tidak meninggalkannya lebih daripada 40 hari.”
[Sahih Muslim]
Imam Nawawi menerangkan di dalam al-Majmu’ Sharah al-Muhazzab bahawa cara memotong kuku yang disebutkan Imam al-Ghazali bermula dengan jari telunjuk kanan sehinggalah kelingking kanan kemudian kelingking kiri sehinggalah ibujari kiri kemudian baru ibujari kanan adalah tidak betul, elok disempurnakan dahulu tangan kanan baru tangan kiri, dan hadis sandarannya adalah batil, tiada asalnya. Jari-jari kaki juga begitu, bermula dengan yang paling kanan ke paling kiri. Dan berkenaan dengan jangkamasa untuk memotong kuku ianya bergantung kepada panjangnya, maka ianya berbeza-beza menurut keadaan dan orangnya. Dan hadis jangkamasa itu tidak bermakna menyuruh kita tinggalkan selama 40 hari baru dipotong, tetapi maksudnya, sekiranya terlambat pun jangan melebihi 40 hari tanpa memotongnya. Dan disukai memotong kuku pada hari Jumaat. Perlu diterangkan di sini bahawa pendapat mengenai eloknya memotong kuku pada hari Jumaat dan bermula dengan tangan kanan tidak berasaskan hadis nabi, kerana semuanya didapati lemah oleh ulama hadis. Namun ada riwayat yang sahih daripada Nafi’ yang berkata: Biasanya Ibn Umar (RA) memotong kukunya dan menggunting misainya pada hari Jumaat. [Riwayat al-Bayhaqi]. Maka sekurang-kurangnya amalan memotong kuku pada hari Jumaat pernah diamalkan seorang sahabat nabi. Manakala tatacara memotong kuku juga tiada hadis yang sahih mengenainya, hanya dikatakan elok bermula dengan tangan kanan menurut hadis yang umum daripada Aishah bahawa nabi (SAW) suka memulakan sebelah kanan dalam memakai kasut, menyikat rambut, bersuci dan dalam semula hal. [Sahih al-Bukhari dan Muslim]
Wednesday, September 9, 2009
USUL AL-FIQH: A Brief Essay Concerning Usool ul-Fiqh 1
رسالة لطيفة في أصول الفقه للشيخ / عبد الرحمن بن ناصر السعدي رحمه الله
Risaalah Lateefah Jaami’ah fee Usool il-Fiqh il-Muhimmah
(A Brief Essay Concerning Usool ul-Fiqh)
by Shaykh 'Abdur-Rahmân ibn Nâsir as-Sa'dî(d. 1383 AH / n/a CE)
All praises due to Allaah. We praise Him for what He possess from His Beautiful Names and Lofty and Perfect Attributes; and for His Judgement and Decree which encompasses everything in existence; and for His Divinely Prescribed Laws which encompass every field of legislation; and His Judgement concerning rewards for the doers of good, and punishments for the criminals.
I testify that none has the right to be worshipped except Allaah alone, who has no partner in His Names. Attributes or Rulings. And I testify that Muhammad is His Slave and Messenger; who clarified the wisdoms and the rulings, made clear the halaal (lawful) and the haraam (prohibited), and established the fundamentals and expounded upon them - until the Religion was completed and establsihed firmly. O Allaah send blessings and peace upon Muhammad, and upon his family, his Companions and those that follow them, particularly the Scholars.
To proceed:
This is a brief essay concerning usool ul-fiqh (fundamentals of jurisprudence), uncomplicated in wording, clear in meaning, and useful in learning its rulings for whosoever contemplates its meanings. We ask Allaah that He benefits both its compiler and its reader. Indeed He is the Most Generous.
Chapter 1
Usool ul-Fiqh: is the science concerning the comprehensive evidences of fiqh. Since fiqh consist of either [i] masaa‘il (issues) concerning which the ruling by one of the five rulings is sought, or [ii] it is the dalaa‘il (evidences) employed in extracting and determining these masaa‘il (issues). So fiqh is actualy knowledge of the masaa‘il (issues) and the dalaa‘il (evidences).
These dalaa‘il (evidences) are of two types:-
* Comprehensive evidences that encompass every ruling - from the beginning to the end of fiqh - of a single kind; such as our saying: “al-amr lil-wujoob (a command is indicative of an obligation).” Or: “an-nahee lit-tahreem (a forbiddance is indicative of a prohibition).” And other similar evidences. So these are usool ul-fiqh.
* Detailed evidences that are to be understood in the light of the comprehensive evidences. So when such is completed, then the ahkaam (rulings) can be resolved.
Thus, the ahkaam (rulings) are in need of their detailed evidences, and the detailed evidences are themselves in need of comprehensive evidences. So by this, we recognise the need and the necessity of knowing usool ul-fiqh, and that it aids in the understanding of fiqh itself, and that it is the foundations for consideration and making ijtihaad in the ahkaam (rulings).
QUOTES: Reciting the Noble Qur'aan and contemplating upon it
Imaam Al-Aajurree [d.360H] - may Allah have mercy upon him - said:
"Whoever contemplates His Words, will know the Lord (azza wa jall) and he will know of His great Power and Capability, His immense Favour upon the believers, and of the obligation upon himself to worship Him. Accordingly, the person imposes this obligation upon himself - being on his guard against that which His Generous Patron and Protector (Allah subhanahu wa ta'ala) has warned of and coveting that which He has made desirous. Whoever is of this description when reciting the Qur'aan or when listening to it when recited by another, the Qur'aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others find alienation towards. His desire when opening a surah for recitation will be When will I accede to the admonition contained within what I read? and his desire will not be When will I complete this surah? His aspiration is none other than, When will I understand what Allah is addressing me with? When will I refrain (from committing sins?) and When will I take heed?' This is because reciting the Qur'aan is worship and it is not to be done so in a state of heedlessness, and Allah is the one who grants the tawfeeq towards that."
[Akhlaaq Hamlah al-Qur'aan by Imaam Al-Aajurree pg.10]
"Whoever contemplates His Words, will know the Lord (azza wa jall) and he will know of His great Power and Capability, His immense Favour upon the believers, and of the obligation upon himself to worship Him. Accordingly, the person imposes this obligation upon himself - being on his guard against that which His Generous Patron and Protector (Allah subhanahu wa ta'ala) has warned of and coveting that which He has made desirous. Whoever is of this description when reciting the Qur'aan or when listening to it when recited by another, the Qur'aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others find alienation towards. His desire when opening a surah for recitation will be When will I accede to the admonition contained within what I read? and his desire will not be When will I complete this surah? His aspiration is none other than, When will I understand what Allah is addressing me with? When will I refrain (from committing sins?) and When will I take heed?' This is because reciting the Qur'aan is worship and it is not to be done so in a state of heedlessness, and Allah is the one who grants the tawfeeq towards that."
[Akhlaaq Hamlah al-Qur'aan by Imaam Al-Aajurree pg.10]
Sunday, September 6, 2009
Surah an-Najm 38-39 : Ibadat yang diada-adakan
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى *وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى
“Bahwasanya seorang yang berdosa tidak akan memikul dosa orang lain. Dan bahwasanya seorang manusia tiada memperoleh selain apa yang telah diusahakannya,”
[an-Najm:38 - 39]
Lihat manhaj al-Hafiz Ibn Kathir berhujjah dalam kitab tafsirnya, ketika mentafsirkan ayat, katanya:
“Sebagaimana tidak dipikulkan dosa orang lain (ke atas seseorang itu) begitu juga ia tidak menerima ganjaran melainkan apa yang telah ia usahakan sendiri (ketika hidup).
a. Daripada ayat inilah Imam Shafie dan semua yang mengikutnya mengistinbatkan (mengeluarkan hukum) bahawa menghadiahkan pahala bacaan (al-Quran) tidak sampai kepada simati, kerana (amalan-amalan itu) bukan daripada amalan dan usaha mereka.
b. Oleh itu, nabi (sallallahu ‘alayhi wasallam) tidak pernah menyuruh umatnya berbuat demikian dan tidak pula menggalakkannya, tiada satu nas pun yang menunjuk mereka mahupun mengisyaratkan kepada amalan tersebut.
c. Dan tidak pula amalan ini disebut sebagai amalan sahabat, tidak seorangpun di kalangan mereka (radiyallahu ‘anhum).
d. Sekiranya amalan itu suatu yang baik sudah tentu mereka telah mendahului kita untuk beramal.
e. Dalam bab mendekatkan diri kepada Allah (ertikata lain: ibadat), adalah dihadkan kepada (amalan) yang ada nas (sebagai dalil), dan tidak boleh sewenang-wenangnya melakukan qiyas dan mengikut pendapat-pendapat sahaja.
f. Manakala doa dan sedekah maka ijma’ sampai pahalanya (kepada simati), dan ada nas-nas yang mensyariatkannya.”
[Tafsir Ibn Kathir – Surah an-Najm ayat 39]
Nombor-nombor dalam terjemahan teks adalah tambahan saya agar lebih jelas apa yang dikatakan oleh ulama ini, serta manhajnya yang mengikut manhaj salaf. Beliau berpegang kepada nas, dan kefahaman terhadap nas-nas sebagai dalil dirujuk kepada amalan dan kefahaman para sahabat. Sekiranya sesuatu amalan itu baik sudah tentu generasi yang tidak kenal penat lelah dalam mengikut sunnah nabi dan sentiasa berlumba-lumba untuk berbuat kebaikan, samada ibadat ataupun muamalat, merekalah yang mengamalkannya terlebih dahulu.
Bukankah nabi memberikan nasihat terakhirnya kepada umat, bahawa akan datang zaman di mana banyak perselisihannya, dan nasihat baginda adalah:
“Hendaklah kamu berpegang kepada Sunnahku dan Sunnah Khulafa ar-Rashidin”. Dalam hadith lain pula, mereka yang selamat di Akhirat adalah “Mereka yang berada di atas jalanku dan jalan sahabat-sahabatku.”
Oleh itu, kita selalu dengar dan baca ulama-ulama silam dan sekarang merujuk kepada amalan oleh golongan salaf sebagai sokongan dalam penghujjahan. Dan kaedah di dalam persoalan ibadat: Semuanya haram kecuali ada nas sebagai dalil (menghalalkannya).
Thursday, September 3, 2009
SAWM: Who is obligated to fast
The scholars are in agreement that fasting is obligatory upon every muslim ‘aaqil (sane) baligh (adolescent) sahih (healthy) muqim (resident), and the woman must be free from haidh (menses) and nifas (post-natal bleeding).
[Fiqh as-Sunah (1/506)]
As for the drop of its obligation with regards to an insane and one who has not reached puberty, the proof is the statement of the prophet (SAW):
“The pen is lifted from three: the insane until he recovers; the one sleeping until he wakes up; and the child until he reaches puberty.”
[Sahih – Reported by Abu Daud (no.3823)]
And as regards the ill and resident, the proof is the statement of Allah ta’ala:
“So whoever amongst you is ill or on a journey (safar), then (he may make up) other days.”
[al-Baqarah: 184]
But if the ill and musafir fast it would suffice them, because the permission to break the fast is only a concession, so if they act according to the original ruling it is better.
[Fiqh as-Sunah (1/506)]
As for the drop of its obligation with regards to an insane and one who has not reached puberty, the proof is the statement of the prophet (SAW):
قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ الْمَجْنُونِ الْمَغْلُوبِ عَلَى عَقْلِهِ حَتَّى يَفِيقَ وَعَنْ النَّائِمِ حَتَّى يَسْتَيْقِظَ وَعَنْ الصَّبِيِّ حَتَّى يَحْتَلِمَ
“The pen is lifted from three: the insane until he recovers; the one sleeping until he wakes up; and the child until he reaches puberty.”
[Sahih – Reported by Abu Daud (no.3823)]
And as regards the ill and resident, the proof is the statement of Allah ta’ala:
فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ
“So whoever amongst you is ill or on a journey (safar), then (he may make up) other days.”
[al-Baqarah: 184]
But if the ill and musafir fast it would suffice them, because the permission to break the fast is only a concession, so if they act according to the original ruling it is better.
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