Tukar nama bila memeluk Islam?

Nama adalah pengenalan bagi seorang manusia. Seseorang itu akan dipanggil dan dikenali melalui namanya yang diberi oleh ibubapa mereka.

Urusan kehidupan dunia ini menuntut setiap manusia agar mempunyai nama, justeru semua tamadun manusia menggunakan nama sebagai pengenalan diri.

Setiap orang dan bangsa di dunia ini mempunyai nama yang digunakan untuk dikenali. Inilah yang membezakan manusia dengan binatang.

Apa yang dimaksudkan dengan nama Islam? Adakah ia nama dalam bahasa arab atau melayu ataupun nama yang mempunyai makna yang baik?

Nama Islam adalah nama yang membawa makna dan maksud yang baik yang tidak mensyirikkan Allah baik dari segi bahasa atau maksudnya dan ia tidak semestinya dalam bahasa Arab.

Ramai orang berpendapat bahawa nama Islam adalah nama dalam bahasa arab/melayu tetapi pada hakikatnya nama Islam adalah nama yang mempunyai makna yang baik tak kira dalam bahasa apa kerana Allah SWT Maha Mengetahui.

Akan tetapi, apabila seseorang memeluk Islam di Malaysia, mereka disyaratkan untuk menukar nama mereka ke 'bin' Abdullah, Muhammad dll.

Perbuatan mensyaratkan orang yang memeluk Islam menukar kepada nama Arab @ ‘Melayu’ bukanlah dari ajaran islam tetapi lebih kepada budaya di Malaysia.

Ia tidak pernah diamalkan pada zaman Rasulullah SAW mahupun di serata dunia tetapi hanya diamalkan di Malaysia sahaja. Perlulah diketahui bahawa agama Islam boleh menerima apa jua amalan dan budaya mana-mana bangsa selagi ia tidak bercanggah dengan Quran dan Sunnah.

Ketika Rasulullah SAW memerdekakan Zaid Ibn Haritsah dan mengambilnya sebagai anak angkat dari isterinya Khadijah ra, para sahabat ra mula memanggil beliau Zaid ibn Muhammad. Allah SWT telah menurunkan ayat berikut agar mereka tidak menasabkan Zaid ibn Haritsah selain dari nama bapanya.

Disebut dalam Surah Al-Ahzab ayat 33:5:

“Panggillah anak-anak angkat itu dengan ber”bin”kan kepada bapa-bapa mereka sendiri, cara itulah yang lebih adil di sisi Allah.”

Dan juga disebut dalam Sahih Bukhari Bab 8 No.578, Sahih Muslim Bab 1 No.120 dan Daud Bab 4 No.5095.

“Sesiapa yang secara sengaja memanggil bapanya dengan nama yang lain akan terkeluar dari syurga.”

Selain itu, disebut dalam Sahih Bukhari Bab 4 No. 467, Sahih Muslim Bab 1 No.118 dan Daud Bab 3 Ayat 5095.

“Sesiapa yang secara sengaja membiarkan dirinya dipanggil sebagai anak kepada yang bukan bapanya adalah melakukan kufur.”

Hikmah di sebalik larangan menukar nama bapa

1) Untuk mengelak dari berlakunya perkahwinan di antara ahli keluarga yang diharamkan berkahwin akibat tidak tahu asal-usul keturunan.

2) Nasab adalah sangat penting dalam Islam. Dan nasab seseorang itu adalah berdasarkan nasab bapanya. Atau kata lainnya, Allah telah mencipta seseorang lelaki itu sebagai punca pertalian nasab keturunan. Disebut dalam surah Al-Furqan 25:54 :

“Dan Dialah Tuhan yang menciptakan manusia dari air, lalu dijadikannya titisan baka dan pertalian keluarga”

3) Bagi menunjukkan bahawa orang yang masuk Islam itu masih mengekalkan perhubungan bapa-anak seperti biasa dan bahawa Islam itu tidak sekali-kali memutuskan pertalian di antara kaum keluarga, malah sebaliknya sangat mengambil berat terhadap perhubungan kekeluargaan.

Rasullullah SAW tidak menukar nama bapa sahabat yang memeluk Islam walaupun ia berunsur syirik. Contoh-nya, Abdullah bin Abdul Asad. Nama bapanya tidak diubah walaupun mempunyai unsur syirik iaitu ‘Hamba Singa’ (Abdul Asad).

Sekiranya wajib bagi seseorang itu menukar nama apabila hendak memeluk agama Islam, sudah pasti Rasullullah sallallahu ‘alaihi wasallam telah mengamalkannya.

Sebagai contoh Salman al-Farisy dari Persia dan Bilal ar-Rabah dari Etophia, baginda tidak menyuruh mereka menukar nama kepada nama arab apabila mereka memeluk islam.

Sebarang penetapan syarat atau hukum penukaran nama untuk orang2 yang baru memeluk Islam mestilah didirikan di atas nas dan dalil, jika tidak dibimbangi ia akan termasuk di dalam perbuatan taqawwul ke atas Allah SWT, iaitu sesuatu yang tidak Dia diperintah olehNya. Allah melarang perbuatan ini dengan firman-Nya:

“Dan janganlah kamu berdusta dengan sebab apa yang disifatkan oleh lidah kamu: “Ini halal dan ini haram”, untuk mengada-adakan sesuatu yang dusta terhadap Allah; Sesungguhnya orang-orang yang berdusta terhadap Allah tidak akan berjaya.” (Surah al-Nahl ayat 116)

Ringkasan:

Menukar nama kepada bin atau binti’ Abdullah bukanlah daripada ajaran Islam. Hal ini kerana, ia tidak pernah diamalkan pada zaman Rasullullah s.a.w., para Sahabat dan Tabiin ataupun mana-mana negara Islam lain selain di Malaysia

Mengikut Al-Quran dan Sunnah Nabi Muhammad saw, penukaran nama bapa kepada bin/binti Abdullah adalah HARAM dalam Agama Islam.

1) Dalam Al Quran, Allah telah berfirman dalam surah Al Ahzab 33:5 Panggillah anak-anak angkat itu dengan ber’bin’kan kepada bapa-bapa mereka sendiri, cara itulah yang lebih adil di sisi Allah s.w.t.

2) Hadis riwayat Muslim (8:578,1:120) dan Abu Daud (3:5094) yang bermaksud:
Sesiapa yang secara sedar mengubah nama bapanya kepada nama yang lain terkeluar dari syurga.

3) Hadis Riwayat Bukhari (4:467), Muslim (1:118) dan Abu Daud (3:5095)
Sesiapa yang secara sengaja membiarkan dirinya dipanggil sebagai anak kepada yang bukan bapanya adalah kufur.

Keburukannya:-

1) Menukar nama bapa mualaf kpd bin/binti Abdullah bukan saja haram disisi Islam malahan boleh membawa kepada fitnah yakni seperti mengatakan ibu mualaf itu berzina dengan lelaki yg bernama Abdullah.

2) Menyebarkan ajaran palsu sehingga menyebabkan ramai orang enggan memeluk Islam atas sebab mereka dipaksa menukar nama bapa mereka.

3) Kemungkinan berlakunya perkahwinan di antara ahli-ahli keluarga yang diharamkan berkahwin akibat tidak tahu tentang asal-usul Bapanya.




Wallahu'alam

7 Habits of Highly Effective People by Stephen R. Covey

The 7 Habits of Highly Effective People, first published in 1989, is a business and self-help book written by Stephen R. Covey

1) 7 Habits of Highly Effective People - Habits #1 - Be Proactive

Goto: http://ilmuislamuallaf.blogspot.my/2015/09/7-habits-of-highly-effective-people.html

2) 7 Habits of Highly Effective People - Habits #2 Begin with the End in Mind

Goto: http://ilmuislamuallaf.blogspot.my/2015/09/7-habits-of-highly-effective-people_18.html

3) 7 Habits of Highly Effective People - Habits #3 - Put First Thing First

Goto: http://ilmuislamuallaf.blogspot.my/2015/09/7-habits-of-highly-effective-people_59.html

4) 7 Habits of Highly Effective People - Habits #4 - Think Win - Win

Goto: http://ilmuislamuallaf.blogspot.my/2015/09/7-habits-of-highly-effective-people_2.html

5) 7 Habits of Highly Effective People - Habits #5 - Seek First to Understand, then to be understood

Goto: http://ilmuislamuallaf.blogspot.my/2015/09/7-habits-of-highly-effective-people_37.html

6) 7 Habits of Highly Effective People - Habits #6 - Synergize

Goto: http://ilmuislamuallaf.blogspot.my/2015/09/7-habits-of-highly-effective-people_20.html

7) 7 Habits of Highly Effective People - Habits #7 - Sharpen the Saw

Goto: http://ilmuislamuallaf.blogspot.my/2015/09/7-habits-of-highly-effective-people_86.html

Sikap suka tuduh menuduh bukan amalan Islam

Bertaqwalah kepada Allah SWT. Dengan taqwa yang sebenar-benarnya. Taqwa bermakna kita hendaklah tunduk, patuh dan melaksanakan perintah Allah SWT serta meninggalkan segala yang dilarang-Nya.

Di dalam al Quran ada menyebut...

“Sesungguhnya Tuhanmu Dialah yang lebih mengetahui tentang siapa yang tersesat dari jalan-Nya dan Dialah yang lebih mengetahui orang-orang yang dapat petunjuk.” (QS An-Nahl:125)

Hentikanlah sikap suka tuduh menuduh tu, jangan diperalatkan oleh setan kerana setan suka memecah belahkan perpaduan ummah. Dan apabila ummah berpecah-belah, berbantah-bantahan diantara satu sama lain, maka ummah Islam menjadi lemah...firman Allah SWT:

"Dan taatlah kamu kepada Allah dan RasulNya, dan janganlah kamu berbantah-bantahan; kalau tidak nescaya kamu menjadi lemah semangat dan hilang kekuatan kamu, dan sabarlah (menghadapi segala kesukaran dengan cekal hati); sesungguhnya Allah beserta orang-orang yang sabar."(QS 8:46)

Firman Allah SWT:

"Dan di antara mereka ada yang beriman kepada Al-Quran, dan ada di antaranya yang tidak beriman langsung kepadanya; dan (ingatlah), Tuhanmu lebih mengetahui akan orang-orang yang melakukan kerosakan.

Dan jika mereka terus-menerus mendustakanmu, maka katakanlah: "Bagiku amalku, dan bagi kamu pula amal kamu. Kamu tidak bertanggungjawab akan apa yang aku kerjakan, dan aku juga tidak bertanggungjawab akan apa yang kamu kerjakan".

Dan di antara mereka (yang ingkar) itu, ada yang datang mendengar ajaranmu; maka engkau tidak berkuasa menjadikan orang-orang yang pekak itu mendengar, juga kalau mereka menjadi orang-orang yang tidak mahu memahami perkara yang didengarnya."

Dan di antara mereka pula ada yang memandang kepada perkara-perkara yang engkau tunjukkan (tetapi mereka tidak nampak kebenarannya sebagai orang buta); maka engkau (wahai Muhammad) tidak berfaedah menunjuk jalan kepada orang-orang yang buta, juga kalau mereka menjadi orang-orang yang tidak mahu melihat (perkara yang engkau tunjukkan itu).

Sesungguhnya Allah tidak menganiaya manusia sedikitpun, akan tetapi manusia jualah yang menganiaya diri mereka sendiri." (QS 10:40 - 44)

Ini adalah amaran dan larangan dari Allah SWT agar kita tidak menurut kemahuan penyebar fitnah hasutan. Demi kepentingan diri, mereka sanggup penyebarkan fitnah hasutan yang memecah-belahkan perpaduan dan keharmonian orang ramai. Firman Allah SWT yang bermaksud:

"Berpegang teguhlah pada ajaran Islam dan janganlah engkau menurut kemahuan orang-orang yang mendustakan perintah Allah. Mereka suka kalaulah engkau bertolak ansur (menurut kemahuan mereka), supaya mereka juga bertolak ansur berlemah-lembut (pada zahirnya terhadapmu)."

"Dan janganlah engkau menurut kemahuan orang yang selalu bersumpah, lagi yang hina (pendapatnya dan amalannya); Yang suka mencaci, lagi yang suka menyebarkan fitnah hasutan (untuk memecah belahkan orang ramai); Yang sering menghalangi amalan-amalan kebajikan, yang melanggar hukum-hukum, lagi yang amat berdosa." (Surah al Qalam: QS 68:8 - 12)


Sadaqalhulazim

Di mana hilangnya sifat malu?

Dalam sebuah hadis riwayat Bukhari, Nabi SAW bersabda yang bermaksud: "Jika kamu tidak malu, buatlah sesuka hatimu."

Better to wrongly forgive than to wrongly punish

“The Shariah is based on wisdom and achieving people’s welfare in this life and the afterlife. Shariah is all about justice, mercy, wisdom and good. Thus, any ruling that replaces justice with injustice, mercy with its opposite, common good with mischief, or wisdom with nonsense, is a ruling that does not belong to Shariah, even if it is claimed to be so according to some interpretation.”

- Ibn Qayyim al-Jawziyya (1292 to 1350)

The objectives and purposes of Islamic Shari’ah is to protect and promote these essential values, and validates all measures necessary for their preservation and advancement. The Shari’ah also encourages pursuit of knowledge and education to ensure the intellectual development of the people and the advancement of arts, sciences, and civilization.

In Islam, to forgives is prefered over punishment, therefore if a muslim has wronged, let him (or her) go (if without concrete evidence), because it is better to wrongly forgive than to wrongly punish." Being too eager or severe in meting out punishment is considered to be undesirable. The purpose of all this is the attainment of refinement and excellence in all areas of human conduct.


Wallahu'alam

When silence is a Sin

Ahmad ibn Hambal once said, "If i remained silent and you remained silent, who will teach the ignorant?"

Wallahu'alam

The Evolution of Usul al-Fiqh

1) The generation of Sam'i - Listener and Eye Witnesses

This was the generation of the Companions of the Prophet (pbuh) who saw, heard and live with him. They witnessed the revelations and applications of the Quran and the Sunnah.


They observed how the Prophet (pbuh) handled cases that were not responded to directly by the revelations., They had the entire Quran transcribed. Many of the Companions spread out into the rest of the ummah after the deaqth of the Prophet (pbuh) to teach and guide people. This period lasted till approximately the end of the first Hijrah century.

2) The generation of the Jam'i - Gatherer and Collectors

This was the generation of the students of the Companion of the Prophet (pbuh). They were taught by the Companions who learned directly from the Prophet (pbuh). They gathered what they learnt from the Companions into books form. They were the Tabii'in (the Followers of the Companions)

3) The generations of Fiqh and Usul al-Fiqh - Analysts and Jurist

This is the generation of the Followers of the Followers of the Companions of the Prophet (pbuh). They are the Tabi'u al-Tabiin. It was during this period that a codified system of analyzing Islamic Law was developed, based on what the Tabi'u al Tabiin heard from their teachers who were taught by the by the Companions of the Prophet (pbuh).

The first articulation of Usul al-Fiqh was done by Imam Shafeii. Fiqh is an arabic term which literally means 'deep understanding' but has come to denote the broad of Islamic Jurisprudence.

The Great Jurist, Imam Nu'man bin Thabit Abu Hanifa (d.150AH), Imam Malik bin Anas (d.179AH), Imam Muhammad bin Idris Shafeii(d.204AH) and Imam Ahmad bin Hambal (d.241AH) were Scholars of Fiqh.

Imam al-Bukhari and Imam Muslim were not well known as 'fuquha' but was very distinct as compilers and authenticators of oral and written Hadith.



A brief History of Islamic Shariah

The historical origin of the shariah(law) lies in the revelation from God to Prophet Muhammad(pbuh) through the archangel Gabriel. This divine revelation was later recorded in text known as the Mushaf Qur'an. Although only a small portion of the Qur'an concerns strictly legal questions, it sets forth a number of general principles regarding how Muslims are to conduct themselves.

From this kernel the shariah grew into a vast corpus of law. One of the great, challenging issues of Islamic intellectual history has been that of defining the relationship between the text of divine revelation and subsequent legal development, an effort that has entailed the working out of a theory of resources to provide an Islamic theoretical basis for resolving legal problems not explicitly addressed in the Qur'an.

Shariah is an Arabic term used to designate Islamic law. It was originally referred to as a path trodden by camels to a water source, and the commonly used Arabic phrase al-shariah al-islamiyah may be translated as “the Islamic way.” In the case of Islamic law, the way is one that leads the righteous believer to Paradise in the afterlife.

The shariah is not deemed as a religious law by virtue of the subject matters it covers, for these range far beyond the sphere of religious concerns strictly speaking and extend to the mundane affairs(muamalat) of everyday life. Rather, its religious character is due to the Muslim belief that it derives from divinely inspired sources and represents God’s plan for the proper ordering of all human activities.

The interpretations of the requirements of the shariah are contained in the fiqh. In a general sense, fiqh means “knowledge” or “understanding,” but it is also used in the more specific sense of Islamic jurisprudence. Shariah and fiqh are often treated as synonymous terms designating the body of rules constituting Islamic law. However, fiqh can also refer to the science of interpreting the shariah.

The first root of the fiqh is the Qur'an. Muslim Scholars developed an elaborate methodology to interpret the Qur'an, and, in fact, the legal significance of the Qur'an cannot be properly understood without an appreciation of this methodology. The secondary root of fiqh is the Sunnah Mutawatir of the Prophet(pbuh) narrated in Ahadith. Similar to the Qur'an, reading the hadith literature without the proper methodology developed by Islamic scholars may lead to erroneous conclusions.

The task of interpreting the requirements of the shariah which do not have clear evidence from the Quran and Sunnah Mutawatir are termed as ijtihad(independent reasoning). The tools of Ijtihad are used as a method for expanding the syariah to cover problems not expressly addressed in the Quran and Sunnah Mutawatir.

The tools of ijtihad are Qiyas, or reasoning by analogy, Ijma' or the constituted consensus of all the jurists of one generation, Maslahah or benefits of public interest and Istihsan or juristic "preference". Other tools of ijtihad are Hadith Ahad or a hadith not fulfilling all of the conditions necessary to be deemed mutawatir,

Amal of Medina - The practice of the people of Medina. Medina is the place where Prophet Muhammad(pbuh) and most of the Sahabah lived, therefore most of the practice of Islam was directly inherited from them. In another word, Medina is the 'storehouse' of Sunnah.

Local custom(Urf) or recurring practices that doesn't violate the tenets of the Qur'an and the Sunnah and Istishab or presumption of continuity are also ijtihad tool acceptable by Islamic scholars as a basis of Islamic syariah. All these tools of ijtihad are considered as the directional compass for Usul al Fiqh referred to as Maqasid Syariah(the purpose or objective of Islamic law) by various Schools of Thoughts.

Historians have differed regarding the times at which the various schools emerged. Some says that the oldest of the classical School of Thoughts was Mazhab Maliki, which originated in Medina and was named after the prominent legal scholar and traditionalist Malik ibn Anas (d. 796). Others says the Hanafi School of Thoughts was the first, originated from Kufa in southern Iraq.

Muhammad ibn Idris al-Shafii (d. 820) was the founder of the School of Thoughts that bears his name, was associated with the city of Medina. While the last of the classical Sunni School of Thoughts is Mazhab Hanbali founded by Ahmad ibn Hanbal (d. 855). Other Schools of Thoughts are Mazhab Zahiri, founded by Dawud ibn Khalaf (d. 884) and Mazhab Jafari, the Syiah legal School of Thoughts.

Mazhab or School of Thoughts follow an equation of 'hierarchy of authority' by using various Ijtihad tools. Different School of Thoughts(Mazhab) uses different methodology of equations to formulate a fatwa or hukum to solve a religious problem. These are the equations uses by the Mazhab to ijtihad in order to reach a conclusion on a religious problem(haram, mustahab, mubah, makruh or haram):


A) The hierarchy of authority of ijtihad tools for the Hanafi would be:

Quran --> Sunnah  Mutawatir --> Istihsan 
--> Qiyas --> Ijma' --> Sunnah Ahad --> Ra'i of Sahabi --> Urf --> Istishab

B) The hierarchy of authority of ijtihad tools for Maliki would be:

Quran --> Sunnah Mutawatir --> Amal of Medina/Ijma' --> Maslahah --> Qiyas --> Sunnah Ahad --> Ra'i of Sahabi --> Sadd al-Dhara'i --> Urf --> Istishab.



C) The hierarchy of authority of ijtihad tools for Shafii would be:

Quran --> Sunnah Mutawatir --> Ijma' of Sahabi --> Sunnah Ahad --> Ra’i of Sahabi --> Istishab --> Qiyas 



D) The hierarchy of authority of ijtihad tools for Hanbali would be:

Quran --> Sunnah Mutawatir --> Sunnah Ahad --> Ra’i of Sahabi --> Ijma' --> Qiyas --> Maslahah --> Istihsan --> Sadd al-Dhara'i --> Istishab.

E) The Syiah, hierarchy of authority of ijtihad tools for Ja'fariah would be:

1) Quran --> 2)Hadith Mutawatir -->3)Ijma -->4)Hadist Ahad (but only selected ahlul bait hadith)

F) The Zahiri, hierarchy of authority of ijtihad tools would be:

1) Quran --> 2)Hadith Mutawatir -->3)Hadist Ahad -->4)Ijma (no Qiyas or other tools of ijtihad would be considered)

With the foundation of the classical Schools of Thoughts (Mazhab) and the formulation of the fundamental principles of usul al-fiqh (equations of 'hierarchy of authority'), the shariah became a jurists’ law, and exhaustive training in law and ancillary disciplines was essential for interpreting how the shariah applied to a given problem.

Institutions of higher learning were set up to train students in fiqh and related fields, the first and most enduring influential Institution was al-Azhar in Cairo, founded in 972. As the fiqh literature expanded, the jurists in a given locality, would select one of the dominant legal school as the authoritative statement of legal doctrine in their jurisdiction. In the case of Malaysia, Mazhab Shafii was selected as the legal dominant school of thoughts.



Wallahu'alam

Usul al-Fiqh and Maqasid as-Syariah Chart

Usul al-Fiqh and Maqasid as-Syariah Chart

Family Tree of Prophet Muhammad SAW

Maslahah

Ilmu maqasid telah wujud seiring dengan kewujudan fiqh. Namun kemunculannya pada ketika itu, tidak dirasakan kerana ianya hanya wujud di celah-celah perbahasan ulama’ mengenai Usul al-Fiqh.

Kehadiran Syara' Islam adalah untuk menghasilkan Maslahah (manfaat) kepada manusia keseluruhannya dan mencegah mufsadah (mudhorat). Perkara ini berdasarkan firman Allah:

“Kamu adalah umat yang terbaik yang dilahirkan untuk manusia, kamu menyuruh kepada yang makruf dan mencegah daripada yang mungkar, dan kamu beriman kepada Allah..."(QS 3:110)


"Wahai umat manusia! Sesungguhnya telah datang kepada kamu Al-Quran yang menjadi nasihat pengajaran dari Tuhan kamu, dan yang menjadi penawar bagi penyakit-penyakit batin yang ada di dalam dada kamu, dan juga menjadi hidayah petunjuk untuk keselamatan, serta membawa rahmat bagi orang-orang yang beriman." (QS 10:57)

"Dan tiadalah Kami mengutuskan engkau (wahai Muhammad), melainkan untuk menjadi rahmat bagi sekalian alam." (QS 21:107)

"Dan tuntutlah anugerah Allah kepadamu demi kebahagiaan hari akhirat dan janganlah engkau melupakan bahagianmu (keperluan dan bekalanmu) dari dunia; dan berbuat baiklah (kepada hamba-hamba Allah) sebagaimana Allah berbuat baik kepadamu..."(QS 28:77)

"Sesiapa yang menjaga keselamatan hidup seorang manusia, maka seolah-olah dia telah menjaga keselamatan hidup manusia semuanya..."(QS 5:32)

Jika kita tetapi tidak memahami maksud dan maqasid (tujuan dan tuntutan) ayat2 al-Quran, maka kita telah lalai dalam agama dan disifatkan sebagai 'lebih sesat dari binatang ternakan'. Dan hukumannya adalah one way ticket to Hell (nauzubillahminzalik)...

"Dan sesungguhnya Kami jadikan untuk neraka jahanam banyak dari jin dan manusia yang mempunyai hati (tetapi) tidak mahu memahami dengannya (ayat-ayat Allah), dan yang mempunyai mata (tetapi) tidak mahu melihat dengannya (bukti keesaan Allah) dan yang mempunyai telinga (tetapi) tidak mahu mendengar dengannya (ajaran dan nasihat); mereka itu seperti binatang ternak, bahkan mereka lebih sesat lagi; mereka itulah orang-orang yang lalai."(QS 7:179)

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Maslahah pada pandangan syariah ialah setiap perkara yang memenuhi lima kriteria berikut:-

1) Tujuan pensyariatan syariah untuk manusia terkandung dalam menjaga lima perkara, iaitu menjaga agama, nyawa, akal, keturunan (termasuk juga maruah) dan juga harta.

2) Pensyariatan berasaskan Qawaid al-Fiqhiyyah

3) Ia tidak bertentangan dengan al-Quran dan al-Hadis.

4) Ia tidak bertentangan dengan al-Qiyas. Ini kerana Qiyas adalah diambil daripada pemahaman terhadap nas al-Quran dan juga al-Hadis. Maka ia merupakan praktikal terhadap nas al-Quran dan juga Hadis.

5) Ia tidaklah meluputkan maslahah yang lebih besar daripadanya. Ini kerana tidak dinamakan maslahah jika ia menghilangkan maslahah lain yang lebih besar daripadanya.

Dalam hadith ini, dengan jelas ianya menunjukkan antara maqasid atau objektif syariat, iaitu memudahkan ummat, tidak membebankan dan senang untuk diamalkan. Begitu juga dengan sabda baginda :

"Rasulullah SAW jika diberikan peluang untuk memilih antara dua perkara, maka baginda tidak akan memilih kecuali yang paling mudah selagimana ianya tidak berdosa.." (Riwayat al-Bukhari)

Firman Allah SWT:
“Allah menghendaki kamu beroleh kemudahan dan Dia tidak menghendaki kamu menanggung kesukaran."(QS 2:185)




Wallahu'alam

The meaning of Illat and Hikmah

Illat adalah sifat (alasan) yang menentukan sebuah hukum, contohnya illat diharamkannya arak adalah memabukkan dan illat diharamkannya zina adalah merosak keturunan.

Faedah memahami illat ayat Quran dan Hadith sangatlah besar diantaranya adalah memudahkan kita untuk mengetahui hukum suatu permasalah yang tidak ada dalilnya dengan cara dikiyaskan kepada pokok yang ditunjukkan oleh dalil yang sama illatnya.


Contohnya memabukkan adalah sifat yang tidak hanya ada pada arak saja, maka setiap yang memabukkan seperti ganja, heroin dan lain sebagainya sama illatnya dengan arak yaitu merusak akal, berarti hukunya adalah haram.

Contoh lain adalah larangan memakan bawang bagi yang mau shalat ke masjid, illatnya adalah baunya dapat menganggu orang lain yang shalat, dan illat ini menular kepada setiap makanan yang baunya busuk dan menganggu orang shalat seperti jengkol, petai dan lain sebagainya.

Example: to draw water from the well by means of a bucket and a rope. Here, the bucket and the rope are 'sebab' while to put the bucket or to draw out the water is `illat. This means (an action or system by which a result is brought about; a method) is called `illat.

Some scholars would choose the illat to understand a revelation while others would prefer the hikmah (wisdom) behind each verse.

Example of illat: the prohibition of drinking alcohol is to avoid drunkenness (lost of consciousness)

Example of Hikmah: the prohibition of drinking alcohol is to promote maslahah and to prevent mufsadah.



Wallahu'alam

Haram of the Means and Haram of the End Means

Bagaimana para ulama fuquha mengklasifikasikan dosa?

1. Haram of the 'End to a Mean' - Dosa Besar (Al-Kabair)

i) Dosa besar adalah setiap larangan Allah SWT yang termaktub jelas lafazh-nya di dalam kitabNya atau sabda rasulNya dan diancam siksa atas pelakunya.

ii) Perkara yang pada sendirinya tiada kebaikan umum (maslahah) tetapi mempunyai ciri2 kemudhoratan (mufsadah) yang berasaskan dari sumber Al Quran, Sunnah dan Ijtihad.

Contoh:

a) Syirik (thaghut) - perbuatan menyekutukan Allah dalam apa juga bentuk sama ada perkataan, pegangan, perbuatan dan iktiqad iaitu dengan menjadikan suatu yang lain iaitu makhluk bernyawa atau tidak sekutu bagi Allah.

Firman Allah yang bermaksud: “Bahawasanya, sesiapa yang mempersekutukan Allah dengan sesuatu yang lain, maka sesungguhnya Allah haramkan kepadanya syurga dan tempat kembalinya ialah ke neraka.” (QS 5:72)

b) Membunuh (killing of innocent) - "...barangsiapa yang membunuh seorang manusia, bukan kerana orang itu (membunuh) orang lain, atau bukan karena membuat kerosakan dimuka bumi, maka dia seakan-akan telah membunuh manusia seluruhnya." (QS 5:32)

c) Mencuri - ”Pencuri lelaki dan pencuri perempuan hendaklah kamu potong tangannya sebagai balasan pekerjaan, dari siksaan daripada Allah, Allah maha perkasa lagi maha bijaksana” (QS 5:38)

d) Derhaka kepada Ibubapa - Taat kepada ibubapa adalah satu perkara yang wajib dalam Islam. Ini berdasarkan ayat-ayat al-Qur’an yang jelas memerintahkan supaya berbuat baik kepada ibubapa, seperti ayat 23, Surah al-Isra’ disebut:

“Dan Tuhanmu telah memerintahkan supaya kamu jangan menyembah selain Dia dan hendaklah kamu berbuat baik pada ibu bapakmu dengan sebaik-baiknya. Jika salah seorang di antara keduanya atau kedua-duanya sampai berumur lanjut dalam pemeliharaanmu, maka sekali-kali janganlah kamu mengatakan kepada keduanya perkataan ‘ahhh’ dan janganlah kamu membentak mereka dan ucapkanlah kepada mereka perkataan yang mulia. Dan rendahkanlah dirimu terhadap mereka berdua dengan penuh kesayangan dan ucapkanlah: ‘Wahai Tuhanku, kasihilah mereka keduanya, sebagaimana mereka berdua telah mendidik aku waktu kecil."

e) Zina - Firman Allah SWT: "Perempuan yang berzina dan lelaki yang berzina, hendaklah kamu sebat tiap-tiap seorang dari keduanya seratus kali sebat..."(QS 24:2)

f) Minum arak, judi dan thaghut - Firman Allah SWT: ”Wahai orang-orang yang beriman bahawa sesungguhnya arak dan judi, dan pemujaan berhala dan mengundi nasib dengan batang-batang anak panah, adalah semata-mata kotor (najis / keji) dari perbuatan syaitan."(QS 5:90)

g) Riba' - “Wahai orang-orang yang beriman janganlah kamu makan riba’ yang berganda-ganda dan takutlah kamu kepada Allah mudah-mudahan kamu mendapat kemenangan.” (QS 3:130)

- Apabila manusia dalam keadaan Darurat (dalam keadaan yang memaksa, state of emergency), maka diharuskan melakukan perkara yang dilarang.

Qawa'id al Fiqhiyyah - Kesusahan disertakan kemudahan (Hardship begets facility - http://ilmuislamuallaf.blogspot.my/…/qawaid-al-fiqhiyyah-le…)




2. Haram of the 'Mean to an End Mean' - Dosa Kecil (Ash-Shoghoir) yang menghala kepada Dosa Besar (Al-Kabair)

i) Perkara yang pada asalnya bukan haram tetapi membawa atau menghala kepada Dosa besar iaitu larangan Allah SWT yang termaktub jelas lafazh-nya di dalam kitabNya atau sabda rasulNya dan diancam siksa atas pelakunya.

ii) Perkara yang pada asalnya tiada kemudhoratan (mufsadah) tetapi akan membawa dan menghala kepada kebinasaan dan keburukan umum yang berasaskan al-Quran, Sunnah dan Ijtihad.

Contohnya:

a) Perbuatan yang menyamai sifat2 Allah yang akan membawa kepada Syirik seperti Takabur (Sombong), Ujub (Bangga Diri), Takabur, Riyak, Cinta Pujian Manusia dll tanpa menafikan kewujudan Tuhan yang Esa dan menyekutukanNya.

b) Menafikan atau ingkar pada larangan seperti bersentuhan kulit dengan ajnabi, menutup aurat dan menghiasi diri dengan tujuan menggoda. Perkara2 sebegini akan membawa kepada zina.

c) Jual arak atau duduk semeja dengan orang yang meminum arak.

d) Jual senjata kepada orang ketika berlakunya rusuhan atau berperang. (pada asalnya hukum untuk jualan senjata seperti pisau, parang dll adalah harus seperti untuk buruan, sembelihan dan kegunaan harian)

e) Perkara2 khilaf seperti merokok - Ulama kontemporari seperti Yusof Al-Qaradawi berkata bahwa merokok adalah haram secara pasti bagi yang belum merokok, dan makruh bagi sesiapa yang telah terjebak sehingga sukar untuk keluar darinya.

Menurut Ulama lain seperti Syeikh Abd Ghani an-Nablusi, Syeikh Muhd Amin Ibn ‘Abidin, Syeikh Hasanain Makhluf, Syeikh Hasan Makmun dll bahwa merokok adalah makroh.

- Apabila manusia dalam keadaan Hajiyah (dalam keadaan yang mempunyai keperluan tetapi belum sampai ke tahap darurat), maka diharuskan melakukan perkara2 yang dilarang dalam kategori Haram of the 'Mean to an End Mean' - Dosa Kecil (Ash-Shoghoir) yang menghala kepada Dosa Besar (Al-Kabair)

(Ref: fath al-dhara'i - http://ilmuislamuallaf.blogspot.my/…/12/fath-adh-dharai.html)

(Ref: http://ilmuislamuallaf.blogspot.my/…/introduction-usul-fiqh…)



Wallahu'alam

Tools of Ijtihad: Ijma' and Qiyas

Ijma’ dalam istilah ahli usul --->> kesepakatan semua para mujtahid dari kaum muslimin dalam suatu masa setelah wafat Nabi SAW atas hukum syariat.

Contoh mudah untuk kita fahami ialah setelah kewafatan Rasulullah SAW, diperlukan seorang pengganti Baginda yang dinamakan khalifah.


Maka kaum muslimin yang ada pada waktu itu sepakat untuk mengangkat seorang khalifah dan atas kesepakatan bersama itu maka diangkatlah Abu Bakar RA sebagai khalifah pertama.

Sekalipun pada permulaannya ada yang kurang menyetujui pelantikan Abu Bakar RA itu,namun kemudian semua kaum muslimin menyetujuinya dengan membaiah (berjanji) beliau. Kesepakatan yang seperti ini dapat dikatakan ijma’.

- Contoh ijma’ yang dilandaskan berdasarkan Al-Quran adalah kesepakatan para ulama atas keharaman menikahi nenek dan cucu perempuan.

Para ulama bersepakat bahwa kata “ummahat” (para ibu) mencakup ibu kandung dan nenek sehingga ke atas anak-anak perempuan mencakup anak dan juga cucu perempuan sehingga ke bawah.

- Contoh Ijma’ yang disandarkan atas sunnah, kesepakatan para ulama bahwa nenek menggantikan hak ibu,jika ibu kandung si mati sudah wafat,dalam bab mirast faraid (mewarisi harta).

Dalam hadis disebutkan,ketika seorang nenek datang bertanya kepada Abu Bakar,lalu Abu Bakar bertanya kepada orang ramai, dan Mughirah lah yang telah memberitahu bahwa Rasul pernah memberi perempuan tua (nenek) 1/6 dari harta warisan cucunya.

Contoh lain:

1) Upaya pembukuan Al-Qur’an yang dilakukan pada masa khalifah Abu Bakar as Shiddiq r.a.

2) Ijma bahwa solat fardhu 5 waktu itu hukumnya fardhu ‘ain

3) Solat tarawih secara berjema’ah

4) Penerapan azan ke 2 pada solat jum’at

5) Boleh mengusap atas sepatu (saat berwudhu) ketika dalam perjalanan (musafir)

6) Saudara saudara seibu sebapak terhalang untuk menerima warisan oleh bapak

7) Nikah adalah suatu ikatan yang dianjurkan syari’at



Qiyas menurut ulama usul --->> menyamakan sesuatu yang tidak ada nash hukumnya dengan sesuatu yang ada nash hukumnya kerana adanya persamaan illat (similarity in reasoning) hukum. Contoh:

1) Setiap minuman & makanan yang memabukan disamakan dengan khamar, ilatnya sama-sama memabukan.

2) Harta anak wajib dikeluarkan zakat disamakan dengan harta dewasa. Menurut pendap[at mazhab syafei kerana sama-sama dapat tumbuh berkembang & dapat menolong fakir miskin.

3) Merokok memudhoratkan kesihatan

4) Hukum sentuhan anjing adalah najis maka khinzir juga adalah najis dan perlu disertu jika bersentuhan.

5) Segala adalah harus dalam perkara muamalat sehingga ada dalil larangannya. Ini adalah kerana firman Allah SWT dalam Surah al-Baqarah ayat 29:

"Dialah (Allah), yang menjadikan segala yang ada di bumi untuk kamu..."

Wallahu'alam

Killing of Dogs in Islam

"The Messenger of Allah (pbuh) ordered killing of the dogs, and then said: What about them, i. e. about other dogs? and then granted concession (to keep) the dog for hunting and the dog for (the security) of the herd, and said: When the dog licks the utensil, wash it seven times, and rub it with earth the eighth time."

(From Muslim Book #002, Hadith #0551 - Other ref for killing of dogs: Sahih Bukhari: Volume 4, Book 54, Hadith no. 540; Sahih Muslim: Book 010, Hadith no. 3809, 3810 & 3811)


The order was to kill biting rabid and voracious dogs (Sahih Bukhari: Volume 3, Book 29, Hadith no. 54; Volume 3, Book 29, Hadith no. 55; Volume 4, Book 54, Hadith no. 531; Sahih Muslim: Book 007, Hadith no. 2717, 2718 & 2719; Sunan Abu Dawud: Book 10, Hadith no. 1844)

The killing of the rabid dogs also applied to other creatures and animals that were dangerous as well. e.g. wolves (Read Ibn Hajar Al Asqalani's Fathul Bari, Kitab: Al Hajj, Bab: Ma Yuqtal Al Muhharam min al Dawaab, Commentary on Hadith no. 1698)

In the pre-Islamic era, dogs were an inseparable part of the Arabs. The negative instincts of dogs have crept into their lives.

The prophet (pbuh) came to reform them and in order to achieve that, he had to separate them from the inseparable, that is; dogs. He had to create a resentment of dogs in their hearts by emphasizing in strongest terms like killing. He also ordered to wash the utensils seven times from which a dog drank.

After the Sahaaba understood the order and resented dogs, separated them from their daily activities, he said, 'I have no problem with dogs'. He granted leniency in washing the utensils from 7 times to 3 times. After all, using hunting dogs is permissible and dogs are mentioned in the Quran.

Ref: Hadith Showing Dogs Not Being Killed

They used to see dogs urinating on the floor of the mosque and they just sprinkled water on the spot, they didn't go and kill the dog. (Sahih Bukhari: Volume 001, Book 004, Hadith Number 174)

There are hadith which showed people quenched the thirst of a thirsty dog and they got rewarded for it. The Prophet even stressed that there was a reward for one who serves any living being, including animals. (Sahih Bukhari: Volume 001, Book 004, Hadith Number 174; Malik Muwatta: Book 49, Number 49.10.23)

Ordering a dog to be kicked out and not killed. (Abu Dawud: Book 32, Number 4146)

Wallahu'alam

How close is God to us?

God is close to all things and all people, but not everyone is close to God. If A is close to B, how can B not be close to A? The definition of closeness here is not measured by distance but rather by the awareness of the spiritual relations.

God is always aware of His closeness to us, thus He is always close to us. We are not always aware of this proximity; therefore we are not always close to God. We are close to God to the extent that we are aware of God’s closeness to us.


Suppose a blind man and a sighted man are sitting next to each other: the sighted man knows that he is close to his blind friend, but the blind man is not aware of his friend’s presence and proximity. If the eye of our heart is blind, we will be far from God.

A given thing is either present or absent. If something is absent, we know its attributes first and then we proceed to know the thing. If something is present, we know the thing first and then only we conceive of its attributes.

For example, for a knowledgeable person will know there is a fire if he sees black smoke. For the man of God, he know God is present just by looking at God's attributes. The men of knowledge knows God by God attributes. The stupid and heart blinded person needs to see God Himself to acknowledge His existence.

Therefore, by learning the Higher Intent of God's Revelations (Maqasid Syariah), we will be able to practice Islam according to the true Objectives and Intentions of how God actually wanted us to adhere, hence to be close to God.

If we want to be close to someone we loved, we must learn what they actually wants or dislike. A boy would learn what his girlfriend wants or dislike in order to be close with her. Similarly, we need to learn the true intent of God (what God wants and what He dislike) in order to be close to Him.

Wallahu'alam

Are Good and Evil from God?

Good and evil in the sense of blessing and misfortune are from God. Whenever one receives a blessing one should be thankful to God, and when one faces trouble one should bear it patiently and seek God's forgiveness for one's sins, for God does reward patience.

However, good and evil in the sense of right and wrong action are from both God and men, and God does not do injustice to anyone.

Ibn Taymiyyah was asked about the belief that good is from God and evil is from Satan, that evil is in the hand of man, and that he is free to do it and not to do it as he wills…

He replied:

Praise be to God. One should bear in mind two fundamental truths. The first is that God orders us to have faith and to do good deeds, that He loves right action and is pleased with them, that He honors those who do them, rewards them, protects them, is pleased with them, and loves them, and they love Him, and they from His army which shall be victorious.

They are the true friends of God, the pious ones, the men of Paradise: Prophets, siddiqun (sincere lovers of truth), shuhada (witnesses, martyres) and salihun (the righteous)”

God prohibits all evil things – disbelief, arrogance and disobedience; He hates them and condemns them and their doers, and will punish them. They are the enemies of God and the Prophet, the friends of Satan, doomed to Hell and wretchedness.

They are, however, of different levels. Some of them are disbelievers, arrogant and intransigent; others are disobedient but not infidel or arrogant.

The second truth is that God is the Lord of everything, its Creator and Owner, and there is no lord or creator other than He. What He wills happens and what He does not will does not happen.

None has any power or might other than He, and no one can protect anyone against Him. All that is in the universe, be it objects, attributes, movements or events, is created by Him, brought into being by His power and according to His will.

Nothing is beyond His power, and there is no one there to share with Him in these matters Man is completely dependent on Him for everything; he has to turn to Him for everything and can never dispense with Him for a single moment. None can mislead whomever He guides, and none can guide whomever He leaves astray.

Having stated these two truths, we would now say that when one is inspired to seek guidance from God or His help to obey Him, God helps him and guides him, and this leads to his happiness in this world and the next.

But when God forsakes a man who does not worship Him or seek His help, or put trust in Him, he is left to himself, to his own will and power. When this happens Satan takes charge of him, turns him away from the right path and finally lands him in misery in this world and the next.

All that exists is determined by Him and produced by Him. No one can avoid what He has destined, no one can cross the line which He has drawn for him in the Guarded Tablet, and no one can challenge His decisions, which are based upon best considerations.

Certainly, if He had willed He could have put everyone on the right path; nevertheless, His blessings are a favor from Him, and His chastisements are an act of justice from Him.

One should believe in fore-ordainment and should not use it as an argument against God. To believe in it is to follow the right path, and to use it as an argument against God is to go astray.

Faith in fore-ordainment makes man patient and thankful – patient in adversity and thankful in felicity. When one receives a blessing, one should realize that it is from God and be thankful to Him, whether it is a good deed one has done or a good thing one has achieved through one's efforts.

For it is God Who makes every good possible for man, and it is He Who rewards him for it; hence, He it is Who is to be praised for everything. On the other hand, when someone faces a trouble which is caused by another person, it is God Who has empowered that person and it is He Who has created his action, and it is He Who has written that trouble for the former.

The Quran says: “No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence. That is truly easy for God. (This is) in order that you may not despair over matters that pass you by, nor exult over favors bestowed upon you” (QS 57:22-23).

The Quran also state, “No kind of calamity can occur except by the leave of God. And if anyone believes in God, (God) guides his heart aright” (QS 64:11). The person referred to in the last part of this verse is one who faces trouble, knows that it comes from God, and submits to His will quietly.

When one commits a sin, one should seek forgiveness and turn to God. Never should one make fore-ordainment an argument against God and say that he has not done it, since it was destined for him.

He should admit that he is a sinner, that it is he who has done it, even though it happened as determined and destined by God and willed by Him. Nothing can happen which He does not will, produce or create; nonetheless, it is man who does the forbidden thing, performs the evil deed and wrongs himself, just as it is he who prays, fasts, performs pilgrimage, and carries on jihad.

It is man who does all these deeds, makes all these movements and earns all these things. And for him is what good he does, and against him is what evil he commits.

God does not command evil and does not approve of faithlessness or misbehavior. He is the Creator of everything, and is its Lord and Ruler. What He wills happens and what He does not will does not happen.

None can mislead whomever He guides and none can guide whomever He leaves astray. On the other hand, man wills good as well as evil; humans has the power to choose one or the other, as well as the power to do what he chooses.

God is only his Creator, Lord and Controller, since there is no other Creator, Lord or Controller other than He. What He wills comes into existence and what He does not will doesn't.

The Quran says: "Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah, and if evil befalls them, they say, "This is from you." Say, All (things) are from Allah. But what has come to these people that they fail to understand a single thing! Whatever good happens to you is from God, but whatever evil happens to you, is from your own self."(QS 4:78-79)

(ref: 'Good and Evil' by Ibn Taymiyyah, Fatawa 8: 23-2400)

Wallahu'alam

Reason is prerequisite to the acquisition of knowledge

God created man with a particular innate nature, 'fitrah'. The beliefs, values and the principles of Islamic life and society have their roots in this fitrah. Islam is the religion of fitrah.

And the whole purpose of Islam is the perfection of mankind on the lines of his fitrah. Reason is part of fitrah. Here there is and must be complete agreement between reason and revelation.

Reason is prerequisite to the acquisition of knowledge, as well as for the performance of a good deed or righteous act. Mystical states like ecstasy or intoxication, which involve the suppression of reason, are imperfect states of mind, and ideas that conflict with reason are false.

However, reason is not self-sufficient; it cannot dispense with revelation, which alone gives the knowledge of realities that transcend it.

Most Sufis, on the other hand, condemn reason and find fault with it. They assert that sublime states and higher spiritual stages are never attained without negating reason.

They expound ideas which contradict reason and lead to rapture, ecstasy and intoxication. They believe in truths and experiences which, as they claim, accrue only when reason is completely suppressed; they also believe in things that are clearly denied by reason or are not attested to by it.

Both of these sources are wrong. To be sure, reason is prerequisite to all knowledge, as it is the prerequisite of virtue and good life. With it we acquire knowledge and virtue, but it is not sufficient by itself.

It is only a faculty of the soul, a power like the power of vision in the eye. It works only when it receives light from faith and the Qur’an, as the eye sees only when it receives light from the sun or a fire.

In another word, 'Reason are like Eyes and Revelation are the Light'. Both working together in applying God's Will in our everyday life. Revelation without reason are like walking in broad daylight but blindfolded while reason without revelation are like walking in the dark with the eyes wide open.

Both revelation and reasoning are equally important, one cannot do without the other. Prophets came with knowledge which reason could not attain in and of itself; never did they come with what reason considers to be impossible.

People who place unjustified faith in reason readily make statements regarding the necessity, possibility or impossibility of things purely on the basis of reason; they work all the while under the impression that their views are correct, whereas they are false; they are even audacious enough to oppose the views which the prophets taught.

On the other hand, those who decry reason and affirm things that are false, revel in satanic states and evil practices, and cross the boundaries which the sense of discrimination (between good and evil) draws, with which God has endowed man and elevated him above other creatures.

(ref: 'Expounds on Islam' by Ibn Taymiyyah Fatawa 3:338-9)

In search of certainty and authenticity of God's Revelation. The best understanding of it's meaning and maximum certainty of its authentication will help us appreciate the Wisdom and proper application behind each revelation.

Authenticity by itself is insufficient for Truth, correct understanding and knowledge of the meaning (al-dilalah) of the revelation are equally important.

Qati' literally means Authenticated or Unambiguous, Definitive and Certain. While Zanni means Speculative, Ambiguous or Uncertain, Al Tsubut means the authenticity of it's narration (isnad) while al-dilalah means the texts has more than one meaning.

According to the Islamic Scholars, there are 4 categories of authentication in certainty (credibility) of the meaning and implication of revelation from the Quran and Hadith:

1) Qat'i al-tsubut and Qati al Dilalah - Authenticated and Certain in it's meaning.

- Issues related to Aqidah without which a person cannot be a believer must be proven through this type of text e.g. belief in Allah (tauhid), Angels, Holy Scriptures, Prophets, Afterlife, Pre-destiny and Pre Destination, etc.

Acts that are proven through the this type of text are classified as
fardh/wajib (obligatory), unless proven otherwise. Examples of this type: solat, zakah, hajj, fasting etc. Prohibitions that are proven through this type of text are classified as Haram (prohibited) and major sins, unless proven otherwise.

Examples: killing of innocents, robbery, lying, slandering, adultery, alcohol consumption etc.

2) Qati al-tsubut and Zanni al- Dilalah - Authenticated but Not Certain in it's meaning.

- All verses of the Quran is Authentic because it's from a Mutawatir source but not all of the verses in the Quran are certain in meaning and they are ambiguous in its implication and explanation. For example:

"As for the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent from Allah..."(QS 5:38)

The instruction from this verse is to amputate the hands of the thief. But it did not specified who qualifies as a thief, i e: is the person who instruct another person to steal is consider a thief?

Is taking Rm1 from the pocket of our siblings consider a thief? And this verse did not say to amputate the left hand or right hand or both hands.

3) Zanni al tsubut and Qati al Dilalah - Not Authenticate but Certain in it's meaning.

Hadith that are not categorized as mutawatir like hadith ghorib, hadith aziz and hadith masyhur in the hadith ahad category are deem as Zanni al tsubut (not authenticated, speculative).

Some of hadith ahad which has unambiguous and certain in it's meaning are deem as Qati al Dilalah.

4) Zanni al tsubut and Zanni al Dilalah - Not Authenticate and Not Certain in it's meaning.

- Hadith Ahad with shaky foundation (isnad) and speculative or more than one meaning or explanation (matan) are considered as Zanni al Dilalah and Zanni al- Dilalah - Not Authenticate and Not Certain in it's meaning.

A hadith ahad cannot create conviction about its contents even if the reporter is reliable; there is the chances of forgetting, misunderstanding or unintended misquotation on the part of the truthful, reliable reporter.

However, in spite of being a zanni source, 'khabar wahid thiqah' is considered by most of the Islamic Scholars, namely the mujtahids as a valid source for the shari'ah laws because the shari'ah itself has approved it.

Surah al-Hujuraat, verse 49 (QS 6:49) says that if a single report (khabar wahid) comes from an unreliable (fasiq) reporter, then it should not be accepted without further verification.

The impli­cation of this verse is that if a single report comes from a reliable (thiqah) reporter, then accept it without any need for further verification.

Therefore, the mujtahids accept the single hadith (hadith ahad) narrated by a reliable reporter as a source for shari'ah laws because the Qur'an has implicitly approved it.

Wallahu'alam

Sheikh Nuruddin Lemu

Can Muslims prevent people from entering the mosque?

A believing man will do his best to make sure that no discrimination will happen in Allah's house especially to people who are trying to go in.

This is because Allah SWT said in the Quran:


"As to those who have rejected, and would keep back (people) from the Way of Allah, and from (entering) the Sacred Mosque, which We have made (open) for all people ("An-Nas" - men and women) - equal is the dweller there and the visitor(muslim and non muslim). Any whose purpose therein is profanity or wrong-doing - We make them taste a painful punishment". (QS 22:25)

The sacred Mosque here, in reference to Masjid Al-Haram also refers to all other Mosques in the world - since in building every Mosque we are trying to capture the spirit of Masjid Al-Haram - the first known Mosque.

By using the word "Nas" (people/mankind), Allah refers to accommodating all of humankind including non muslim and stresses the equality of the visitors, irregardless of religions or how they wear(attire).

Therefore, true believers are aware that Mosques are for all humanity including non muslim just as much as they are for muslim.

It does not satisfy a believing man's conscience that half of the believing population may have inadequate access to the house of Allah or made to feel unwelcomed while he is able to feel comfortable within it.

Ultimately, all these issues are only the side effects of people's lack of a true relationship with the contents of the Qur'an, and ultimately Allah.

Allah further states the severity of restricting anyone into the mosques:

"And who is more unjust than he who forbids the places for the worship of Allah (Mosques), wherein Allah's name should be celebrated? Whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment." (QS 2:114)

When one forbids non muslim from entering the Mosques of Allah, his actions match the actions of the person admonished in the verse above.

Allah considers non muslim as part of "Nas" (people) in QS 22:25, and part of "Children of Adam".

"Children of Adam, take your pleasantness to every Mosque." (QS 7:31)

The address, "Children of Adam" includes all denominations of humankind including non believers.

Therefore, Allah also asks them to attend the Mosques of Allah and be a part of the worshipping believers.

During Rasulullah SAW time, a slave girl of unknown faith was brought into the mosque to be interrogated by the Prophet (pbuh) to determined her religious understanding by her master.

a) The Prophet (pbuh) did not asked her to clean herself (mandi wajib) before entering the mosque.

b) The Prophet (pbuh) did not asked her to cover her head with a veil (tudung) before entering the mosque.


c) The Prophet (pbuh) did not asked her to wear a robe (jubah untuk tutup aurat) before entering the mosque.

Mu'awiya ibn al-Hakam said: I had a maid-servant who tended goats by the side of Uhud and Jawwaniya. One day I happened to pass that way and found that a wolf had carried a goat from her flock. I am after all a man from the posterity of Adam. I felt sorry as they (human beings) feel sorry. So I slapped her.

I came to the Messenger of Allah (pbuh) and felt (this act of mine) as something grievous. I said: Messenger of Allah, should I not grant her freedom?

The Holy Prophet (pbuh) said: Bring her to me. So I brought her to him. He said to her: Where is Allah? She said: He is in the heaven. He said: Who am I? She said: Thou art the Messenger of Allah. He said: Grant her freedom, she is a believing woman.

Ref: Muslim Book of Prayers #1094
Muslim 537 a
Sahih Muslim Vol. 1, Book 4, Hadith 1094

In another incident:

A group of Najran Christians, about 60 of them visited the Prophet (pbuh) in the mosque for an interfaith debate. The territory of Najran was situated near the border of the Hijaz and Yemen. In the early days of Islam this was the only region in the Hijaz which was inhabited by the Christians.

a) The Prophet (pbuh) did not asked the visitors to clean (mandi wajib) themselves first before entering the mosque.

b) The Prophet (pbuh) even allows the Najran Christians to do their prayers in the mosque.


Ibn Ishaq said, "Muhammad bin Ja`far bin Az-Zubayr said that: "The (Najran) delegation came to the Messenger of Allah (pbuh) in Al-Madinah, entered his Masjid wearing robes and garments, after the Prophet (pbuh) had prayed the `Asr prayer."

They accompanied a caravan of camels led by Bani Al-Harith bin Ka`b. The Companions of the Messenger of Allah who saw them said that they never saw a delegation like them after that. When their worship time came, they stood up to perform their worship in the Prophet’s Masjid. Messenger of Allah (pbuh) said: “Let them (worship)”...and they prayed towards east.

(The visit of the Najran was cited in the Quran, Surah Al-I Imran verse 58 - 85)

Ref: Sahih Bukhari: 59: 663, Abu Dawood: 31: 5949; Muslim: 31: 5949, al Jamiu li Ahkam al Quran (Imam Qurtubi), Tafser Ibn Kather, Tafseer al Munir (Wahba al Zuhayli).

Wallahu'alam