June 21, 2021
June 18, 2021
June 17, 2021
May 07, 2021
TARAWEEH, SO HOW MANY RAKATS IS IT?
Praise be to
Allaah.
We do not think that the
Muslims should be so sensitive with regard to issues that are the matter of
scholarly differences or make them the cause of division and fitnah among the
Muslims.
Shaykh Ibn ‘Uthaymeen
(may Allaah have mercy on him) said, when speaking about the matter of one who
prays ten rak’ahs with the imam, then sits down and waits for Witr and does not
complete the Taraaweeh prayers with the imam: It grieves us
deeply that we find in the Muslim ummah a group which differs concerning
matters in which differences of opinion are acceptable, and they take these
differences as a means to cause division. Differences within the ummah existed
at the time of the Sahaabah, yet they remained united. The youth in particular
and to all those who are committed to Islam must remain united, because they
have enemies who are laying in wait.
Al-Sharh al-Mumti’,
4/225 Two groups have gone to extremes with regard to this matter. The
first group denounced everyone who prays more than eleven rak’ahs and said that
doing so was bid’ah. The second group denounced those who do only eleven
rak’ahs and said that they are going against scholarly consensus (ijmaa’).
Let us listen to what
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: Here
we say that we should not go to extremes or be negligent. Some people go to
extremes in adhering to the number mentioned in the Sunnah, and say that it is
not permissible to do more than the number mentioned in the Sunnah, and they
aggressively denounce those who do more than that, saying that they are
sinners.
This is undoubtedly
wrong. How can they be sinners, when the Prophet SAWS (peace and blessings of
Allaah be upon him), upon being asked about night prayers, said that they are
to be done two by two, and he did not specify any particular number? Of course
the one who asked him about the night prayer did not know the number, because
if he did not know how to do it, it is even more likely that he did not know
the number. And he was not one of those who served the Prophet (peace and
blessings of Allaah be upon him) so that we might say that he knew what
happened inside his house. Since the Prophet (peace and blessings of Allaah be
upon him) told him how to do it but did not say how many times, it may be
understood that the matter is broad in scope, and that a person may pray one
hundred rak’ahs then pray Witr with one rak’ah.
With regard to the words
of the Prophet (peace and blessings of Allaah be upon him),“Pray as you have
seen me praying”, this does not apply in absolute terms even for these
people. Hence they do not say that a person should pray Witr with five rak’ahs
sometimes and with seven rak’ahs sometimes and with nine rak’ahs sometimes. If
we understand it in absolute terms, then we would have to pray Witr with five
rak’ahs sometimes and with seven rak’ahs sometimes and with nine rak’ahs
sometimes. But what is meant by the hadeeth is pray as you have seen me praying
with regard to how to pray not how many rak’ahs, unless there is a text to
state what the number is.
Whatever the case, a
person should not be strict with people with regard to a matter that is broad
in scope. We have even seen some brothers who are strict on this matter
accusing the imams who pray more than eleven rak’ahs of following bid’ah, and
they leave the mosque, thus missing out on the reward of which the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Whoever
stands with the imam until he finishes (the prayer), the reward of qiyaam
al-layl will be recorded for him.” (Narrated by al-Tirmidhi, 806;
classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 646).
Some of them even sit
down after completing ten rak’ahs, thus breaking up the rows of worshippers by
sitting there, and sometimes they start talking and disturb the people who are
praying. We have no doubt that their intentions are good and they are
doing their best to come to the right conclusion, but that does not mean that
they are correct.
The other group does the
opposite. They sternly denounce those who pray only eleven rak’ahs and say that
they have gone against scholarly consensus. Allaah says (interpretation of the
meaning): “And whoever contradicts and opposes the Messenger
(Muhammad) after the right path has been shown clearly to him, and follows
other than the believers’ way, We shall keep him in the path he has chosen, and
burn him in Hell — what an evil destination!” [al-Nisa’
4:115] All the generations who came before you only knew the
number as twenty-three rak’ahs, and they denounce anyone who says anything
different.
Al-Sharh al-Mumti’,
4/73-75 With regard to the evidence quoted by those who say that it is
not permissible to do more than eight rak’ahs in Taraaweeh, they quote the
hadeeth of Abu Salamah ibn ‘Abd al-Rahmaan, who asked ‘Aa’ishah (may Allaah be
pleased with her), “How did the Messenger of Allaah (peace and blessings of
Allaah be upon him) pray during Ramadaan?” She said: “He did not pray
more than eleven rak’ahs in Ramadaan or at other times. He would pray four, and
do not ask how beautiful and long they were, then he would pray four, and do
not ask how beautiful and long they were, then he would pray three. I said, ‘O
Messenger of Allaah, will you sleep before you pray Witr?’ He said, ‘O
‘Aa’ishah, my eyes sleep but my heart does not.’” Narrated by
al-Bukhaari, 1909; Muslim, 738
They said: This hadeeth
indicates that the Messenger of Allaah was consistent in his prayers at night
in Ramadaan and at other times. The scholars refuted this use of the
hadeeth as evidence by saying that this is what the Messenger of Allaah (peace
and blessings of Allaah be upon him) did, but the fact that he did something
does not imply that it is obligatory. The evidence that there is no set
number for prayers at night – which include Taraaweeh – is the hadeeth of Ibn
‘Umar according to which a man asked the Messenger of Allaah (peace and
blessings of Allaah be upon him) about prayer at night. The Prophet (peace and
blessings of Allaah be upon him) said: “Prayers at night are to be
offered two by two (two rak’ahs at a time). If any of you fears that the time
of dawn is approaching then let him pray one rak’ah as Witr.” (Narrated
by al-Bukhaari, 846; Muslim, 749)
If we look at what the
scholars of the prominent schools of thought said, you will clearly see that
this matter is broad in scope and that there is nothing wrong with doing more
than eleven rak’ahs. Al-Sarkhasi, who is one of the imams of the Hanafi school,
said: It is twenty rak’ahs, apart from Witr, in our view. Al-Mabsoot,
2/145 Ibn Qudaamah said: The favoured view according to Abu
‘Abd-Allaah (i.e., Imam Ahmad, may Allaah have mercy on him), is that it is
twenty rak’ahs. This was the view of al-Thawri, Abu Hanfeefah and al-Shaafa’i.
Maalik said it is thirty-six. Al-Mughni, 1/457 Al-Nawawi
said: Taraaweeh prayer is Sunnah according to scholarly
consensus. Our view is that it is twenty rak’ahs with ten tasleems, and it is
permissible to pray it individually or in congregation. Al-Majmoo’,
4/31
These are the views of
the four imams concerning the number of rak’ahs of Taraaweeh prayer. All of
them said something more than eleven rak’ahs. Perhaps the reasons why they said
something more than eleven rak’ahs include the following:
1-
They thought that the
hadeeth of ‘Aa’ishah did not mean that this was the specific number.
2-
A greater number was
narrated from many of the salaf. See
al-Mughni, 2/604; al-Majmoo’, 4/32
3-
The Prophet (peace and
blessings of Allaah be upon him) used to pray eleven rak’ahs and make them very
lengthy, so much so that it used to take him most of the night. Indeed, one
night in which the Prophet (peace and blessings of Allaah be upon him) led his
companions in praying Taraaweeh, he did not end his prayer until just before
dawn, and the Sahaabah feared that they would miss suhoor. The Sahaabah (may
Allaah be pleased with them) loved to pray behind the Prophet (peace and
blessings of Allaah be upon him) and they did not feel that it was too long.
The scholars thought that if the imam made the prayer so long, this would be
too difficult for the members of the congregation and that might put them off.
So they thought that the imam should make the recitation shorter and increase the
number of rak’ahs. The point is that the one who prays eleven rak’ahs in
the manner narrated from the Prophet (peace and blessings of Allaah be upon
him) is doing well and is following the Sunnah. Whoever makes the recitation
shorter and increases the number of rak’ahs is also doing well. A person who
does either of these two things is not to be denounced. Shaykh al-Islam Ibn
Taymiyah said:
If a person prays
Taraaweeh according to the madhhabs of Abu Haneefah, al-Shaafa’i and Ahmad,
with twenty rak’ahs, or according to the madhhab of Maalik, with thirty-six
rak’ahs, or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad
said, because there is nothing to specify the number. So the greater or lesser
number of rak’ahs depends on how long or short the qiyaam (standing in the
prayer) is.
Al-Ikhtiyaaraat, p.
64 Al-Suyooti said: What is narrated in the saheeh and hasan
ahaadeeth is the command to observe night prayers during Ramadaan, which is
encouraged without specifying a particular number. It is not proven that the
Prophet (peace and blessings of Allaah be upon him) prayed twenty rak’ahs of
Taraaweeh, rather that he prayed at night, with an unspecified number of
rak’ahs. Then he delayed it on the fourth night lest it become obligatory for
them and they might not be able to do it. Ibn Hajar al-Haythami said:There
is no saheeh report that the Prophet (peace and blessings of Allaah be upon
him) prayed twenty rak’ahs of Taraaweeh. The narration which suggests that he
“used to pray twenty rak’ahs” is extremely weak (da’eef). Al-Mawsoo’ah
al-Fiqhiyyah, 27/142-145
So you should not be
surprised that people pray Taraaweeh as twenty rak’ahs. There have been
generation after generation of those imams (who used to pray twenty rak’ahs),
and all of them are good. And Allaah Knows Best
Source: Islamqa [For More
Info Visit: http://www.islamqa.com FATWA NO.82152,
38021 ] Jazaak Allah Khairan for Reading..
November 22, 2020
CARA
MENGHORMATI SULTAN
Siapa yang boleh dan berani
mengubah adat jika adat itu tidak sesuai dengan perkembangan semasa?
Menyentuh isu yang melibatkan
hal-hal berkaitan Sultan/Raja bermakna menyentuh adat Melayu yang juga mengakui
akan kesatuan Melayu dengan Islam. Oleh kerana ia adat yang termaktub dalam
perlembagaan maka hampir tidak ada yang berani menyentuh hal-hal istana. Di
Malaysia ini hanya TunM pernah dan berani menyentuh berkaitan Raja/Sultan, dan
kerana itu Tengku Mahkota Johor (TMJ) selalu dilihat memusuhi TunM
Hal yang menjadi perhatian saya
dalam dua foto ini (yang sebenarnya adalah satu foto yang sudah dipisahkan)
ialah tentang cara (adat) menyembah (yang sepatutnya dibaca menghormati)
sultan. Adat mengangkat kedua-dua tangan adalah cara Melayu lama, iaitu zaman kesultanan
Melaka menghormati sultan. Adat Melayu lama ini sama seperti pakaian berwarna
kuning Raja adalah memiliki sejarah asal usul kebiasaan amalan hidup Hindu. Hal
ini tidak boleh dinapikan kalau amalan budaya Melayu lama itu dipengaruhi oleh
adat budaya Hindu ketika Hindu lebih dominan di Asia Tenggara sebelum
kemunculan Islam secara Sejarah.
Justeru Islam sudah menjadi a way
of life bagi bangsa Melayu. Oleh sebab itu, Melayu UMNO dan mungkin PAS
mengakui Melayu itu Islam dan Islam itu Melayu. Bagaimanapun, adat Hindunya
seperti sukar melupuskannya dari kehidupan bangsa Melayu. Hal ini kerana ia
bersangkutan dengan istana yang seperti sudah menempel kukuh walaupun disedari
ia bercanggah dengan Islam yang dianut oleh bangsa Melayu itu sendiri.
Mengubahnya itu mestilah dari golongan istana itu sendiri, apa lagi kalau
rakyat menjadi taboo menyentuh istana.
Agar Melayu itu benar-benar
kelihatan Islamnya dari segi amalan dan penampilan, cara menyembah adat Melayu
lama (mengangkat susunan kedua-dua tangan di dahi) seharusnya diubah kepada
menghormati cara Islam (iaitu cukuplah letak tangan kanan ke dada sebelah kiri
sambil menundukkan sedikit kepala sebagai tanda hormat ataupun tanpa tunduk
kepala). Meletakkan tangan kanan di dada itu adalah simbol tanda tulus ikhlas
dari hati. Dalam hal ini, siapakah yang boleh dan berani mengubah sesuatu yang
kurang baik kepada yang lebih baik?Dalam sejarah Malaysia modern, hanya TunM
yang memiliki kekuata melakukannya. Tetapi sosok Mahathir kini kesuntukan waktu
untuk melakukan sesuatu yang taboo dalam bangsa Melayu.
January 29, 2013
Solat Jamak dan Qasar
Sabda Rasullah SAW ;
Rukhsah Solat bertujuan supaya umat Islam dapat menunaikan fardhu Solat dalam apa keadaan sekalipun, di samping membuktikan bahawa agama Islam yamg mengambilkira kebajikan umat dan bukanlah agama yang menyusahkan. Allah telah mensyariatkan Solat Qasar dan Solat Jamak sebagai rukhsah bagi mereka yang bermusafir.
SYARAT-SYARAT PERJALANAN (MUSAFIR) YANG DIBENARKAN UTK SOLAT QASAR/JAMAK
1. Musafir adalah utk tujuan yang baik, bukan utk melakukan maksiat.
2. Destinasi yang dituju melalui 2 marhalah (lebih kurang 91 KM).
3. Mengetahui destinasi yang dituju ( tahu jalannya, tidak tersesat).
HIKMAH DISYARIATKAN SOLAT QASAR/JAMAK
1. Meringan/memudahkan umat Islam utk menunaikan solat dalam perjalanan.
2. Tanda kasih sayang Allah kepada manusia.
3. Supaya solat fardhu dapat dilaksanakan dlm apa kedaan sekalipun.
4. Menggalakkan umat Islam bermusafir/melancong/ziarah-menziarahi bagi menambahkan keimanan dan mengeratkan tali persaudaraan.
SOLAT QASAR
Bahasa ; Pendek dan ringkas.
Istilah ; Memendekkan solat jenis 4 rakaat kepada 2 rakaat.
Jadi, solat yang boleh diqasarkan ialah Solat Zuhur, Asar dan Isyak.
SYARAT-SYARAT SOLAT QASAR
1. Hendaklah melepasi semapadan kawasan tempat tinggal.
2. Tidak berniat bermukim melebihi 4 hari, tidak termasuk perjalanan pergi dan balik.
3. Tidak berimamkan imam yang solat tamam (sempurna) rakaatnya.
4. Masih dlm keadaan musafir ketika mengerjakan solat Qasar.
Cara Solat Qasar
1. Dikerjakan hanya 2 rakaat.
2. Lafaz niat adalah spt beikut ;
SOLAT JAMAK
Bahasa : Himpun @ kumpul
Istilah : Menghimpunkan 2 solat fardhu dalam satu waktu dgn syarat-syarat tertentu.
Solat Jamak adalah terdiri daripada Zohor dan Asar, Maghrib dan Isya’.
Solat Jamak terbahagi kepada ;
1. JAMAK TAQDIM – Menghimpunkan 2 solat Fardhu dalam waktu pertama. Cthnya menghimpunkan solat Zohor dan Asar dan menunaikannya dalam waktu Zohor.
SYARAT-SYARAT JAMAK TAQDIM
1. Niat jamak dlm waktu pertama (Zohor/Maghrib).
Niat hendaklah dilakukan dalam solat terutama ketika takbiratulihram. Walau bagaimanapun, boleh dilakukan niat semasa (pada mana-mana bahagian) solat yang pertama sekalipun semasa memberi salam. (Bukannya selepas memberi salam sbb solat sudah habis/selesai).
2. Bertertib iaitu memulakan solat yang pertama (Zohor/Maghrib), kemudian diikuti dgn solat yang kedua (Asar/Isya) kerana waktu solat Jamak Taqdim adalah untuk waktu yang pertama (Zohor/Maghrib), sedangkan solat yang kedua (Asar/Isya), adalah pengikut bagi solat yang pertama, maka mestilah solat yang diikuti (solat pertama).
Jika dilakukan solat kedua-duanya dgn didahului oleh solat yang pertama, tiba-tiba terbatal solat yang pertama kerana tidak sempurna syarat dan rukunnya, maka terbatal juga solat yang kedua. Walau bagaimanapun, solat yang kedua menjadi solat sunat mengikut pendapat yang asah. 3. Berturut-turut kedua-dua solat iaitu tidak berlaku pemisahan yang lama di antara kedua-dua solat kerana jamak telah menjadikan kedua-dua solat tersebut sebagai satu solat, maka mestilah bersambung di antara kedua-duanya seperti rakaat-rakaat solat.
Kalau dipisahkan kedua-duanya oleh masa yang panjang walaupun kerana keuzuran spt terlupa atau pitam. Maka terbatallah jamak. Maka wajiblah ditunda solat yang kedua kepada waktunya sendiri kerana tidak memenuhi syarat jamak. Walau bagaimanapun, jika dipisahkan kedua-duanya umtuk tempoh sekejap spt oleh azan, iqamah dan bersuci maka tidak terbatal Jamak.
Tidak membatalkan jamak jika terpisah di antara 2 solat kerana mendapatkan sedikit air utk berwudhuk kerana perbuatan tersebut adalah keperluan solat sebagaimana Iqamah, malah lebih utama lagi kerana wudhuk adalah syarat sah solat tetapi iqamah bukan syarat. 4. Perjalanan berterusan sehingga masuk waktu solat kedua. (sekurang-kurangnya TakbiratulIhram solat yang kedua). Sekalipun, selesai musafir tidak lama setelah TakbiratulIhram solat yang kedua. Tetapi jika selesai musafir sebelum memulakan solat yang kedua, maka tidak sah jamak kerana hilang sebab yang membolehkannya.
5. Kekal waktu solat yang pertama dengan yakin sehingga mendirikan solat yang kedua.
6. Zan (sangkaan yang kuat) bahawa solat yang pertama itu sah.
Cara melakukan solat JAMAK TAQDIM
1. Sunat @ afdhal melakukan solat waktu pertama dahulu (Zohor/Maghrib) kemudian diikuti oleh Solat Waktu kedua (Asar/Isya’)
2. Selepas salam solat pertama, sunat iqamah dan kemudian dirikan solat yang kedua.
3. Contoh lafaz niat Solat JAMAK TAQDIM Solat Zohor dan Asar Jamak Taqdim
Jamak Taqdim kerana Allah Taala.
Jamak Taqdim kerana Allah Taala.
Jamak Taqdim kerana Allah Taala.
Jamak Taqdim kerana Allah Taala.
2. JAMAK TA’HIR – Menghimpunkan 2 solat Fardhu dalam waktu kedua. Cthnya menghimpunkan solat Zohor dan Asar dan menunaikannya dalam waktu Asar. SYARAT-SYARAT SOLAT JAMAK TA’HIR
1. Berniat melakukan solat Jamak Taqdim dalam waktu pertama (Zohor/Maghrib).
Niat hendaklah dilakukan seblum habis waktu solat yang pertama. Sekalipun waktu yang masih ada itu sekadar satu rakaat sahaja.
2. Masih dalam perjalanan sehingga kedua-dua solat selesai didirikan.
* Tertib tidak menjadi wajib kerana waktu bagi solat yang kedua (Asar/Isya’), telah masuk waktu bagi solat yang pertama (Zohor/Maghrib). Oeh itu boleh didahulukan mana-mana solat sama ada solat pertama atau solat kedua.
Cara melakukan solat JAMAK TA’HIR
1. Sunat @ afdhal melakukan solat waktu kedua dahulu (Asar/Isya’) kemudian diikuti oleh Solat Waktu pertama (Zohor/Maghrib)
2. Selepas salam solat waktu kedua, sunat iqamah dan kemudian dirikan solat waktu yang pertama.
3. Contoh lafaz niat Solat JAMAK TA’HIR
Solat Zohor dan Asar Jamak Ta’hir
Jamak Ta’hir kerana Allah Taala.
Jamak Taqdim kerana Allah Taala.
Jamak Ta’hir kerana Allah Taala.
Jamak Ta’hir kerana Allah Taala.
SOLAT QASAR DAN JAMAK
Selain drp melakukan solat secara Qasar @ Solat secara Jamak, kita juga diharuskan utk mengerjakan Solat Qasar dan Jamak.
Cara mengerjakan Solat Qasar dan Jamak.
Cara mengerjakan Solat Qasar dan Jamak adalah sama spt mengerjakan solat Jamak Taqdim dan Solat Jamak Ta’hir, Cuma ditambah Qasar sahaja… iaitu Solat Zohor/Asar/Isya’ menjadi 2 rakaat sementara solat Maghrib kekal 3 rakaat.
Contoh Lafaz Niat Solat Qasar dan Jamak.
Solat Zohor dan Asar Jamak Taqdim dan Qasar.
Jamak Taqdim kerana Allah Taala.
Jamak Taqdim kerana Allah Taala.
Jamak Taqdim kerana Allah Taala.
Jamak Taqdim kerana Allah Taala.
Jamak Ta’hir kerana Allah Taala.
Jamak Taqdim kerana Allah Taala.
Jamak Ta’hir kerana Allah Taala.
Jamak Ta’hir kerana Allah Taala.
January 28, 2013
Selagi UMNO memerintah lebih banyak wang negara akan 'dilahap
Namun Kata Anwar, SPRM membebaskan tuduhan terhadap Shahrizat, meskipun banyak pendedahan dibongkar bagi membuktikan peranan beliau dalam kes itu semasa menerajui Kementerian Pembangunan Wanita, Keluarga dan Masyarakat.
"Biar mereka buat pendakwaan terpilih, kita akan terus membongkar dan mendedahkan penyelewengan kepimpinan Umno-BN yang semakin parah dan melampau kebelakangan ini, " ujarnya di hadapan lebih 10 ribu hadirin.
Anwar yang juga Ahli Parlimen Permatang Pauh berkata, rakyat mampu menilai bagaimana pemimpin Umno yang kebas wang rakyat, boleh bebas.
"Ada bukti, ada dokumen sahih penyelewengan NFC, mereka kata menteri tidak terlibat. Begitu mudah mereka membuat keputusan tanpa dibawa ke muka pengadilan.
"Inikah kerajaan yang kita mahu biarkan terus memerintah negara dalam pilihan raya umum yang akan datang?, " tanya Anwar sambil laungan ' tidak' disambut hadirin.
Jelasnya lagi, jika negara terus dipimpin Umno-BN, lebih banyak wang negara akan 'dilahap' oleh 'penyangak' dan perasuah, manakala rakyat akan tambah menderita.