The Month of Rajab

The Month of Rajab 

In the Name of Allah, Most Gracious, Most Merciful,

All the praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

The attribute of choosing or selecting is an indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power

Allah says: “And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68].

One aspect of His choosing and preferring is the fact that He has chosen some days and months and given them preference over others. Among the months, Allah has chosen four which He has made sacred, as He says:

 “Verily, the number of months with Allah is twelve months (in a year), so it was ordained by Allah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein…”

[Al-Tawbah, 9:36]

These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffar do.

The Sacred Months are mentioned by implication in the Qur’an, but their names are not given. Their names are mentioned in the Sunnah:

 It was reported from Abu Bakrah (radiallahu`anhu) that the Prophet (sallallahu ‘alaihi wa sallam) gave his Farewell Sermon and said:

 “Time has completed its cycle and is as it was on the Day when Allah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dzul-Qa’edah, Dzul-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’ban.”

[Narrated by al-Bukhari, no. 1741, in Kitab al-Hajj, al-Khutbah Aiyam Mina; and by Muslim, no. 1679, in Kitab al-Qisamah, Bab Tahrim al-Dimā’]

It was called Rajab of Mudar because [the tribe of] Mudar did not tamper with its timing, unlike the rest of the Arabs, who used to tamper with the months and change their order depending on whether they were in a state of war or not. This was the postponing referred to in the ayah:

“The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allaah, and make such forbidden ones lawful.”

 [Al-Tawbah, 9:37]

It was also said that the reason why it was attributed to Mudar was because they venerated it and respected it so much, so it was attributed to them.

 The reason it so called Rajab.

Ibn Faris said:  The letters Ra’, jīm and ba’ form a root which indicates supporting and strengthening something with another thing. … Hence the phrase “Rajabtu’l-shay’” means I venerated it… It was called Rajab because they used to venerate it, and it is also venerated in shari’ah.

 The people of the Jahiliyyah used to call Rajab Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off].

It was reported that Abu Rajā’ al-‘Atāridi said:  We would look for a rock, and then if we found a better rock we would throw the first one aside and adopt the other. If we could not find a rock, we would make a pile of dirt, then we would bring a ewe and milk it over the pile of dirt, then we would do tawāf around it. When the month of Rajab came, we would say Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], and we would not leave any spear or arrow that had an iron piece in it but we would take the metal head off and put it aside during the month of Rajab. 

[Narrated by al-Bukhari] 

Al-Bayhaqi said: the people of the Jahiliyyah used to venerate these sacred months, especially the month of Rajab, and they would not fight during this month. 

[Mu’jam Maqāyēs al-Lughah (p. 445)] 

Rajab is a sacred month 

The Sacred months have a special status, which applies also to Rajab because it is one of these sacred months. Allah says: 

“O, you who believe! Violate not the sanctity of the Symbols of Allah or of the Sacred Month…”  

[Al-Maidah, 5:2] 

This means: do not violate their sanctity which Allah has commanded you to respect and forbidden you to violate, for this prohibition includes both vile deeds and vile beliefs. 

Allah says: “so wrong not yourselves therein…”   [Al-Tawbah, 9:36] 

It means in the Sacred Months. The pronoun here [translated here as “therein”] refers to these four sacred months, as stated by the Imam of the Mufassirin, Ibn Jarir al-Tabari (may Allah have mercy on him). 

So we should pay attention to the sanctity of these four months, because Allah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse, because of the sanctity of the time which Allah has made sacred. Hence in the ayah quoted above, Allah has forbidden us to wrong ourselves even though this – i.e., wronging ourselves, who includes committing sins – is forbidden during all the months of the year. 

Fighting during the sacred months 

Allah says: 

“They ask you concerning fighting in the sacred months. Say: fighting therein is a great (transgression)…” 

 [Al-Baqarah, 2:217] 

The majority of scholars state that (the prohibition of) fighting in the sacred months is abrogated by the ayah: 

“Then when the sacred months have passed, then kill the Mushrikin wherever you find them…”  

[Al-Tawbah, 9:5]

And other ayat and reports which are general in application and which include commands to fight them. 

Others say: it is not permissible to initiate fighting during the sacred months, but it is permissible to continue and conclude fighting, if it started at a different time. The fighting of the Prophet SAWS (peace and blessings of Allah be upon him) against the people of al-Ta’if is interpreted in this way, because the fighting had begun at Hunain in Shawwal. 

The above does not apply to fighting in self-defence. If the enemy attacks the Muslim lands, it is obligatory for the inhabitants to defend themselves, whether that happens during a sacred month or not. 

Al-‘Atērah (a kind of sacrifice) 

During the Jahiliyyah, the Arabs used to slaughter a sacrifice during Rajab as an act of worship towards their idols. 

When Islam came, teaching that sacrifices were to be offered only to Allah, this deed of the Jahiliyyah was abolished. The fuqaha’ differed as to the rulings on offering sacrifices during Rajab. The majority of Hanafis, Malikis and Hanbalis stated that the sacrifice of al-‘Atērah was abrogated. Their evidence was the hadith: 

“There is no Fir’ and no ‘Atērah”. [Narrated by al-Bukhari and Muslim from Abu Hurayrah] 

The Shafi’is said that al-‘Atērah had not been abrogated, and they regarded it as mustahabb (recommended). This was also the view of Ibn Sirin. 

Ibn Hajar said: this is supported by the hadith narrated from Nubayshah, who said: 

A man called out to the Messenger of Allah (sallallahu ‘alaihi wa sallam): We used to offer the sacrifice of al-‘Aterah during the Jahiliyyah in the month of Rajab. What do you command us to do? He (s.a.w) said: 

“Offer sacrifices, no matter which month is it…”

[Abu Dawud, al-Nasa’i, and Ibn Majah, and classified as sahih by al-Hakim and Ibn al-Mundhir, from Nubayshah] 

Ibn Hajar said: the Messenger of Allah (sallallahu ‘alaihi wa sallam) did not abolish it in principle, but he abolished the idea of making this sacrifice especially in Rajab.

 Fasting in Rajab 

There is no sahih report from the Prophet (sallallahu ‘alaihi wa sallam) or from the sahabah to indicate that there is any particular virtue in fasting during Rajab. 

The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beed, fasting alternate days, and fasting Sirar al-Shahr. Some of the scholars said that Sirar al-Shahr refers to the beginning of the month; others said that it refers to the middle or end of the month. 

‘Umar Ibn al-Khattab (radiallahu`ahu) used to forbid fasting in Rajab because it involved resemblance to the Jahiliyyah. It was reported that Kharashah ibn al-Harr said: I saw ‘Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying: 

“This is a month which was venerated in the Jahiliyyah”.  

[al-Irwā’, 957; al-Albani said: it is sahih] 

Imam Ibn al-Qayyim said: the Prophet (sallallahu ‘alaihi wa sallam) did not fast for three consecutive months (i.e., Rajab, Sha’ban and Ramadaan) as some people do, and he never fast Rajab at all, nor did he encourage people to fast this month. 

Al-Hafiz ibn Hajar said:  No sahih hadith that may be used as evidence has been narrated concerning the virtues of the month of Rajab or fasting this month or fasting in any specific part of it, or observing Qiyam al-Layl specifically during this month. Imam Abu Isma’il al-Harawi al-Hafiz has already stated this before me, and we have narrated this from others also. 

[Tabayyun al-‘Ajab bima wurida fi Fadl Rajab] 

In Fatāwa al-Lajnah al-Dā’imah it states: with regard to fasting specifically in Rajab, we do not know of any basis in Shari’ah for doing that. 

‘Umrah in Rajab 

The ahaadith indicate that the Prophet (sallallahu ‘alaihi wa sallam) did not do ‘Umrah during Rajab, as it was narrated that Mujahid said: ‘Urwah ibn al-Zubayr and I entered the mosque, and there was ‘Abdallah ibn ‘Umar sitting near the room of ‘Aa’ishah (radiallahu`anha). He was asked, “How many times did the Messenger of Allaah (sallallahu ‘alaihi wa sallam)  do ‘Umrah?” He said, “Four times, and one of them was in Rajab.” We did not want to argue with him. We could hear ‘Aa’ishah Umm al-Mu’minin brushing her teeth (i.e., the sound of the miswak) in her room. ‘Urwah said, “O Mother of the Believers, did you not hear what Abu ‘Abd al-Rahman is saying?” She said, “What is he saying?” He said, “He is saying that the Messenger of Allah (sallallahu ‘alaihi wa sallam) did ‘Umrah four times, one of them in Rajab.” She said, “May Allah have mercy on Abu ‘Abd al-Rahman, [the Prophet (sallallahu ‘alaihi wa sallam)] never did ‘Umrah but he witnesses it (i.e., he was present with him), and he never did ‘Umrah during Rajab.” 

[Al-Bukhari, Muslim] 

Ibn ‘Umar heard this and did not say yes or no. [Muslim] 

Al-Nawawi said: the fact that Ibn ‘Umar remained silent when ‘Aa’ishah denied what he said indicates that he was confused, or had forgotten, or was uncertain. Hence it is an innovated bid’ah to single out Rajab for making ‘Umrah and to believe that doing ‘Umrah in Rajab has a specific virtue. Nothing to that effect has been narrated, besides the fact that the Prophet (sallallahu ‘alaihi wa sallam) is not reported to have made ‘Umrah during Rajab at all. 

Shaykh ‘Ali ibn Ibrahim al-‘Attar (d. 724 AH) said:  One of the things that I have heard about the people of Makkah – may Allah increase it in honour – is that they do ‘Umrah frequently during Rajab. This is something for which I know of no basis; all I know is that it was reported in the hadith that the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: “‘Umrah in Ramadan is equivalent to Hajj.” 

Shaykh Muhammad ibn Ibrahim (may Allah have mercy on him) said: 

As for singling out some of the days of Rajab for any kind of good deed, ziarah (visiting the House of Allaah, the Ka’bah) or anything else, there is no basis for this, because Imam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith: specifying acts of worship at times that were not specified by shari’ah is wrong; no time is to be regarded as better than any other except in cases where the shari’ah gave preference to a certain act of worship at a certain time, or stated that any good deed done at this time is better than good deeds done at other times. Hence the scholars denounced the practice of singling out the month of Rajab for doing ‘Umrah frequently. 

But if a person goes for ‘Umrah during Rajab without believing that this has any particular virtue and because it is just a coincidence that it is easier for him to go at this time, then there is nothing wrong with that. 

[Fatawa Muhammad ibn Ibrahim] 

Bid’ah and innovations in the month of Rajab 

Innovation in religion is one of the serious matters which go against the Book of Allah and the Sunnah. The Prophet (sallallahu ‘alaihi wa sallam) did not die until after the religion had been perfected. 

Allah says: 

“… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…” 

 [Al-Maidah, 5:3] 

It was reported that ‘Aa’ishah (may Allah be pleased with her) said: the Messenger of Allah (sallallahu ‘alaihi wa sallam) said: 

“Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.” 

 (Al-Bukhari, Muslim) 

Some people have made innovation a number of practices in Rajab, including the following: 

  • Salat al-Raghā’ib. This prayer became widespread after the first and best centuries, especially in the fourth century AH. Some liars fabricated this prayer, which is done on the first night of Rajab.  

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: Salat al-Raghā’ib is bid’ah according to the consensus of the scholars of religion, such as Malik, al-Shafi’e, Abu Hanifah, al-Thawri, al-‘Auza’i, al-Layth and others. The hadith that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadith. 

>It was reported that major events happened in the month of Rajab, but none of these reports are true. It was reported that the Prophet (sallallahu ‘alaihi wa sallam)   was born on the first night of Rajab, and that he received his Mission on the twenty-seventh, or twenty-fifth of this month. None of this is correct. It was reported with an isnad that is not sahih from al-Qasim ibn Muhammad that the Prophet’s Night Journey (al-Isrā’) took place on the twenty-seventh of Rajab. This was denied by Ibrahim al-Harbi and others. One of the innovations that take place during this month is the recitation of the story of the Mi’raj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as Qiyam al-Layl or fasting during the day, or rejoicing and celebrating. Some celebrations are accompanied by haram things such as mixing of men and women, singing and music, all of which are not permitted on the two Eids which are prescribed in Islam, let alone innovation celebrations. Add to that the fact that there is no proof that the Isrā’ and Mi’rāj happened on this date. Even if it were proven, that is no excuse for holding celebrations on this date, because nothing of the kind has been reported from the Prophet (sallallahu ‘alaihi wa sallam)   or from his companions, may Allah be pleased with them, or from any of the Salaf (early generations) of this Ummah. If it were a good thing, they would surely have done it before us. 

>Solat Umm Dawud halfway through Rajab 

>The dua’s which are recited specifically during Rajab are all but are innovations.

>Visiting graves specifically in Rajab is bid’ah, because graves are to be visited at any time of the year. 

We ask Allah to make us of those who venerate the things that He has made sacred and adhere to the Sunnah of the Prophet (sallallahu ‘alaihi wa sallam) outwardly and inwardly, for He is the One Whom we should ask and He is Able to do it. Praise be to Allah, the Lord of al-a’lamīn (mankind, jinns and all that exists).

 

 [Excerpted with modification from Fatwa No: 2839 Islam Q&A]

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Making Up Missed Ramadhan in the Second Half of Sha’ban

Making Up Missed Ramadhan Fasts in the Second Half of Sha’ban

I had many days owing the Ramadhan fasts because of pregnancy and giving birth, which coincided with the time of Ramadhan. I have made them up, praise be to Allah, with the exception of the last seven days.

I fasted three of them in the second half of Sha’ban, and I want to do the rest before Ramadhan begins.

But I read on your site that it is not permissible to fast in the second half of Sha’ban, except for a person who habitually fasts. Please advise me, may Allah reward you. I want to know whether I should fast the rest of these days that I owe, or not. If the answer is no, then what is the ruling on the three days that I have already fasted – do I have to make them up again or not?

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

It was proven that the Prophet (peace and blessings of Allah be upon him) said: “When Sha’ban is halfway through, do not fast.”

[Narrated by Abu Dawud (3237); Ibn Hibban (1651); classified as sahih by al-Albani in Sahih al-Tirmidzi].

There are some exceptions from this prohibition, as follows:

1 – One who observe the fasting on Mondays and Thursdays, which he may do even after halfway through Sha’ban. The evidence for that is the words of the Prophet (peace and blessings of Allah be upon him), “Do not anticipate Ramadan by fasting one or two days before it, except a man who fasts regularly, who should observe his usual fast.”

[Narrated by al-Bukhari, 1914; Muslim, 1082].

2 – A person who started fasting before halfway through Sha’baan, and connects what comes after the halfway point to what came before. This is not included in the prohibition either. The evidence for that is the words of ‘Aishah (may Allah be pleased with her) who said: “The Messenger of Allah (peace and blessings of Allah be upon him) used to fast all of Sha’ban and fast all of Sha’ban except a little.”

[Narrated by al-Bukhari, 1970; Muslim, 1165. This version narrated by Muslim].

Al-Nawawi said: “He used to fast all of Sha’ban and fast all of Sha’ban except a little.” The second phrase is an explanation of the first, pointing out that by “all” what is meant is “most”.

This hadith indicates that it is permissible to fast after halfway through Sha’ban, but only for one who joins that to what came before the halfway point.

3 – An exception from this prohibition is also made for one who is making up missed Ramadan fasts.

Al-Nawawi (may Allah have mercy on him) said in al-Majmu’ (6/399):

Our companions said: it is not correct to fast on the “day of doubt” just before Ramadhan, and there is no difference of scholarly opinion on this point … But if a person fasts it to make up a missed day or to fulfil a vow, or as an expiation, that is acceptable, because if it is permissible to observe a voluntary fast on that day, it is more likely to be permissible to observe an obligatory fast… and if a person has to make up a day from Ramadhan, then he has to fast it, because the time left for him to make it up has become very short.

The “day of doubt” is the thirtieth of Sha’ban if it has not been possible to sight the moon of the thirtieth because of cloud, fog, etc. It is called the “day of doubt” because there is some doubt concerning it – is it the last day of Sha’baan or the first day of Ramadhan?

In conclusion, there is nothing wrong with making up a missed Ramadhan fast in the last half of Sha’ban. This is not included in the prohibition of the Prophet (peace and blessings of Allah be upon him) on fasting after halfway through Sha’ban.

So your fasting of those three days is valid, and you have to fast the remaining days before Ramadhan begins.

And Allah knows best.

[Excerpted from Fatwa No:49884 published in Islam Q&A]

Bolehkah Puasa Qadha Dan Syawwal Digabungkan?

“…dan tidaklah hampir kepadaku seorang hambaKu dengan apa juapun, maka yang lebih ku sukai adalah mereka melaksanakan amalan fardhu atau wajib ke atas mereka, dan sentiasalah mereka ingin menghampirkan diri mereka kepadaKu dengan mengerjakan amalan sunat sehinggalah aku kasih kepadanya…” [Riwayat Al-Bukhari].

Bolehkah puasa Qadha dan Syawwal digabungkan?

Azamin Amin

KUALA LUMPUR, 5 Nov 2007(Harakah) – Isu keutamaan antara Sunat Syawwal dan Qadha seringkali menjadi perbincangan di kalangan umat Islam yang ingin menunaikan kewajipan dan perintah agamanya dan lazimnya menjadi persoalan ialah tentang penggabungannya dengan puasa ganti Ramadhan dan puasa yang perlu didahulukan.

Malah ada yang bertanya manakah yang lebih baik di antara puasa Sunat Syawwal dan puasa Qadha sedangkan telah terbukti dari hadis sebuah Qudsi yang sahih yang menuntut umat Islam mengutaamakan dahulu kewajipan menunaikan puasa ganti terlebih dahulu.

Sabda Rasullullah SAW berhubung puasa tersebut:

“…dan tidaklah hampir kepadaku seorang hambaKu dengan apa juapun, maka yang lebih ku sukai adalah mereka melaksanakan amalan fardhu atau wajib ke atas mereka, dan sentiasalah mereka ingin menghampirkan diri mereka kepadaKu dengan mengerjakan amalan sunat sehinggalah aku kasih kepadanya…” [Riwayat Al-Bukhari].

Mengulas isu ini Ustaz Zaharuddin Abd Rahman berkata walaupun waktu bagi puasa Qadha adalah panjang, umat Islam tetap tidak pasti adakah mampu menunaikan sampai ke tarikh tertentu atau ajal menjelang dahulu.

“Seseorang yang mati sebelum mengganti puasa Ramadhannya tetapi sudah berpuasa sunat Syawwal akan pasti bermasalah kerana ia dikira masih berhutang dengan Allah SWT”.

“Tiada dalil gabungkan puasa sunat Syawwal dan Qadha dalam satu niat”

Bagaimanapun seseorang yang mati setelah berjaya menggantikan puasanya tetapi tidak sempat berpuasa sunat Syawwal, pastinya tiada sebarang masalah pun, malah mungkin ia juga mungkin boleh mendapat pahala sunat Syawal itu sekali,” katanya dalam laman webnya http://www.zaharuddin.net.

Beliau turut mengulas isu menggabungkan puasa qada dan syawwal yang sememangnya amat popular dan lazimnya dilakukan oleh rata-rata umat Islam.

“Tidak elok untuk menggabungkan kedua-duanya bagi mereka yang mampu (dari sudut kesihatan tubuh dan lain-lain) untuk memisahkannya. Ini kerana sepengetahuan saya tiada dalil yang spesifik membuktikan Nabi SAW pernah melakukannya atau menganjurkan kepada para sahabat untuk menggabungkannya,” katanya.

“Apabila Nabi, sahabat dan salaf soleh tidak melakukannya maka pastinya ia bukanlah amalan yang terpilih dan terbaik kerana pilihan Nabi SAW dan para sahabat selamanya adalah yang terbaik,” katanya.

Malah katanya terdapat juga hujah yang menyebabkan pandangan yang mengharuskan penggabungan ‘qadha dan ganti’ itu dipersoalkan, iaitu antaranya jika seseorang mengatakan boleh gabung puasa qada (yang wajib) dengan puasa syawwal (yang sunat) maka sudah tentu selepas ini timbul pula individu yang cuba menggabungkan solat wajib dengan solat sunat.

Atau ada yang akan beranggapan boleh gabungan solat Isyak dengan Tarawih, atau Subuh dengan ‘tahiyatul masjid’ atau dengan solat sunat fajar, atau solat Jumaat dengan solat sunat ‘tahiyatul masjid’,katanya.

Menurut Prof. Dr Syeikh Abd Malik As-Sa’dy (bekas Lajnah Fatwa Iraq) dan Prof Dr Mohd ‘Uqlah El-Ibrahim (Jordan), mereka berpendapat bahawa amalan wajib tidak boleh digabungkan dengan apa-apa amalan wajib atau sunat lain, kerana amalan wajib memerlukan tumpuan khusus yang tidak berbelah bahagi semasa pelaksanaannya dan ia perlu bagi mengangkat tuntutan kewajibannya.

Selain itu tindakan Aisyah ra yang melewatkan Qadha pula boleh dijadikan hujah bahawa beliau mengasingkan kedua-dua puasa Qadha dan Syawwal.

Amalan wajib (qadha) memerlukan niat yang ‘jazam’ (tepat dan pasti) maka tindakan mengabungkan ia dengan niat puasa sunat mungkin boleh merosakkan kepastiannya, kata Zaharuddin lagi.

Namun secara cermat beliau membuat kesimpulan dalam mengutarakan perbincangan ini iaitu adalah tidak elok digabungkan dan elok sangat didahulukan yang wajib (qadha) daripada sunat (Syawwal) tetapi menganggap sebagai rukhsah “keringanan” bagi mereka yang mempunyai kesukaran kerana uzur dan tidak mampu untuk mengasingkannya.

©Harakah

Eidilfitri Adalah Suatu Ibadat.

Eidil Fitri adalah Hari Kemenangan ini adalah suatu ibadat dan ia tidak seharusnya diraikan semata-mata daripada lensa adat Melayu Islam saja. Perayaan ini mesti dilaksanakan berasaskan apa yang disyariatkan agama sama ada daripada aspek penyediaan perayaan, mahupun semasa merayakannya.

 Zainul Rijal Abu Bakar

Umat Islam seluruh dunia akan merayakan hari kemenangan iaitu Eidilfitri selepas sebulan berlapar dahaga serta mengekang hawa nafsu dalam bulan Ramadhan Al-Mubarak. Umat Islam merayakan kejayaan ini dengan gilang gemilang sambil mengharapkan keredaan Allah SWT.

Hari kemenangan ini adalah suatu ibadat dan ia tidak seharusnya diraikan semata-mata daripada lensa adat Melayu Islam saja. Perayaan ini mesti dilaksanakan berasaskan apa yang disyariatkan agama sama ada daripada aspek penyediaan perayaan, mahupun semasa merayakannya.

Sering kali umat Islam tersasar daripada landasan sebenar ketika merayakan hari kemenangan itu.

Eidilfitri mengajak umat Islam kembali kepada fitrah manusia selepas sebulan menjalani latihan. Fitrah yang manakah akan kita ikuti?

Adakah kembali sebagaimana sebelum Ramadhan di mana manusia begitu rakus, tamak haloba dan tidak mengawal hawa nafsu atau fitrah semula jadi yang luhur, suci bersih hasil didikan sebulan Ramadhan.

Sering juga berlaku dalam kegelojohan menyambut Eidilfitri, kita bagaikan alpa bahawa bulan keberkatan ini akan meninggalkan kita. Adakah pada tahun depan kita masih berkesempatan menemui Ramadhan atau Ramadhan tahun ini adalah yang terakhir buat kita.

Amatlah rugi bagi mereka yang memilih untuk kembali kepada keadaan negatif seperti sebelum Ramadhan. Tiada nilai atau kesan latihan Ramadhan selama sebulan sedangkan Allah dan Rasul-Nya sudah menjanjikan kebaikan bagi mereka yang menghidupkan Ramadhan.

Beruntung pula mereka yang kembali kepada fitrah asal kejadian selepas munculnya Syawwal. Mereka inilah orang yang benar-benar mendapat kejayaan kerana mereka seolah-olah dilahirkan semula dan bersih daripada dosa.

Mereka menjaga puasa, tidak hanya berlapar dahaga sepanjang Ramadhan malah, menjaga tatasusila dan falsafah puasa itu sendiri. Setiap anggota yang dikurniakan Allah SWT dijaga dan dihindari daripada melakukan maksiat.

Pada saat menyambut Eidilfitri, mereka tidak boros berbelanja mengikut nafsu, tetapi menyediakan sekadar diperlukan. Mereka tidak berlumba-lumba menukar serba serbi peralatan baru walaupun Islam tidak menghalang kita memakai pakaian dan kelengkapan baru. Piawaian dikenakan ialah tidak ada pemborosan dan pembaziran dilakukan ketika menyambut Eidilfitri.

Kita juga mestilah membezakan Eidilfitri antara adat dan ibadat kerana Eidilfitri adalah suatu ibadat. Oleh itu, kita tidak harus alpa daripada melakukan ibadat seperti bersembahyang hari raya serta mengeluarkan zakat.

Ibadat di sini tidak harus ditafsirkan dalam erti kata yang lebih luas. Ibadat pada Eidilfitri termasuk menjaga silaturahim dengan bermaaf-maafan, kunjung-mengunjungi serta mengingati orang yang sudah meninggalkan kita.

Dalam meraikan Eidilfitri, segala bentuk maksiat hendaklah dihindari kerana ia boleh mencemar nilai suatu ibadat. Ibadat tidak boleh dicampuradukkan dengan maksiat. Golongan melakukan maksiat ketika Eidilfitri adalah golongan yang hanya menganggap Eidilfitri itu suatu adat saja.

Amatlah malang bagi golongan yang terkinja-kinja dan program-program yang meraikan kemenangan pada Eidilfitri sedangkan Allah SWT murka dengan apa yang dilakukan mereka. Marilah kita mengambil kesempatan kali ini untuk kembali kepada Al-Quran dan Al-Sunnah dalam merayakan Eidilfitri. Jangan lupa kewajipan ketika menyambut hari kebesaran ini dan sambutlah ia dengan penuh kesederhanaan selaras tuntutan hukum syarak.

Ketika meraikan hari kebesaran ini, jangan tinggalkan ibu bapa yang sudah berjasa kepada kita. Kembali ke kampung adalah satu tanda penghormatan dan kasih sayang anak kepada kedua orang tua.

Dalam perjalanan ke kampung halaman masing-masing, jangan pula kita ghairah sehingga membelakangkan keselamatan diri dan keluarga terutama ketika berada di atas jalan raya. Mempertahan dan melindungi nyawa sama ada nyawa sendiri atau nyawa orang lain adalah salah satu daripada matlamat syariah atau Al-Maqasid Al-Syariah yang dituntut ke atas seluruh umat Islam.

Mematuhi peraturan lalu lintas seperti ditetapkan kerajaan sebenarnya adalah suatu ibadat selagi mana ia disulami dengan niat ikhlas dan suci. Apalah gunanya kita merayakan hari kemenangan dalam keadaan sedih akibat kehilangan orang yang tersayang.

Sekali lagi ruangan ini menyarankan supaya setiap tindakan hendaklah dilakukan berlandaskan hukum syarak. Perayaan Eidilfitri mempunyai kesan besar kepada umat Islam secara keseluruhan jika falsafah dan ertinya difahami umat Islam.

Marilah kita merayakan Eidilfitri dengan penuh keinsafan dan kesucian, menyemarakkan semangat cinta kepada agama dan membesarkan Allah SWT serta menghindar daripada menyekutukan Allah SWT. Tinggalkan segala maksiat yang sering kita lakukan semasa Eidilfitri lalu dan berusaha menjadikan Eidilfitri ini yang terbaik dan diberkati Allah SWT.

Mudah-mudahan tatkala kita pulang ke rumah masing-masing kelak, kita menjadi pemangkin kepada perubahan dalam diri kita, keluarga, masyarakat dan negara. Dengan adanya perubahan ini, umat Islam akan lebih disegani, menjadi teladan kepada semua orang Islam atau bukan Islam. Dengan cara ini umat Islam akan menjadi umat maju di samping mengabadikan agama di dalam hidup mereka.

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Zainul Rijal Abu Bakar ialah Presiden Persatuan Peguam Syarie Malaysia (PGSM).

® BH

 

Persiapan Menyambut Aidilfitri              

Dengan berakhirnya Ramadhan ini, kita akan meraikan kedatangan bulan Syawwal. Sudah tentu kita selaku umat Islam merasa gembira dengan kedatangannya, dalam masa yang sama, kita merasa sedih untuk meninggalkan ramadhan yang penuh rahmat dan keberkatan ini.

Pada masa ini tidak dapat dinafikan bahawa sebahagian besar dikalangan kita telah pun membuat pelbagai persiapan untuk membuat kedatangan aidilfitri yang mulia, antaranya dengan menyediakan pelbagai keperluan rumah seperti pakaian,makanan dan lain-lain.Semua ini adalah semata-mata untuk meraikan Eidilfitri dalam suasana gembira.

Dalam masa yang sama, perlu diingat dalam kesibukkan kita membuat persiapan bagi menyambut Eidilfitri, janganlah kita lali dan alpa tentang kewajipan yang perlu dilaksanakan iaitu membayar zakat fitrah selewat-lewatnya sebelum solat aidilfitri.Kewajipan itu adalah merupakan pelengkap ibadat puasa kita dan juga sebagai penutup kecacatan-kecacatan yang berlaku dalam kita mengerjakan ibadat puasa.

Dalam kita sibuk membuat persiapan Eidilfitri ini, perlulah diamalkan sifat kesederhanaan dan tidak bermegah-megah sehingga membawa kepada sifat riak dan pembaziran. Allah SWT telah memberi peringatan kepada kita bahawa orang-orang yang membazir itu adalah saudara syaitan. Firman Allah SWT:

“Dan berikanlah kepada kerabatmu dan orang miskin serta orang musafir akan haknya masing-masing, dan janganlah engkau membelanjakan hartamu dengan boros yang melampau-lampau.Sesungguhnya orang-orang yang boros itu adalah saudara-saudara syaitan, sedangkan syaitan itu pula adalah makhluk yang sangat kufur kepada tuhannya.”(Al-Isra’ ayat 26-27)

Sebenarnya, kita menyambut Eidilfitri adalah bertujuan untuk meraikan kejayaan bagi mereka yang telah berjaya menjalani ibadat puasa dengan penuh keimanan dan ketakwaan.Dalam hal ini, Islam menggariskan panduan tentang bagaimana cara meraikan aidilfitri agar semua perkara yang dilakukan itu tetap menjadi ibadat.

Hakikatnya menyambut hari raya ialah untuk meraikan kejayaan dan kemenangan kita dimedan perjuangan melawan hawa nafsu, membaharui azam, mengukuhkan silaturrahim antara sesama Muslim dengan mensyukuri nikmat dan petunjuk Allah SWT. Dalam kita menyambut malam raya pertama, kita disunatkan menghidupkannya dengan memuji kebesaran Allah SWT, melaungkan kalimah-kalimah takbir.

Disamping itu, kita terus menerus menghidupkannya dengan memperbanyakkan do’a, zikir dan sebagainya. Sabda Rasulullah SAW:

“Sesiapa yang menghidupkan malam hari raya fitrah dan adha dengan ikhlas kerana Allah SWT tidak akan mati hatinya sebagaimana hari dimatikan hati-hati”. (Ibnu Majah)

Oleh itu, janganlah kita meraikan malam Eidilfitri ini dengan sebaliknya seperti hiburan yang melalaikan,merempit,membakar meracun dan sebagainya. Perlulah diingatkan bahawa ada beberapa amalan sunat yang perlu dilakukan pada pagi hari raya seperti mandi sunat Eidilfitri dan bukannya mandi semata-mata hanya untuk membersihkan diri. Disamping itu, kita disunatkan memakai bau-bauan yang harum, membersihkan diri dan sebagainya.

Kita juga disunatkan menjamah sedikit makanan sebelum kemasjid bagi menunaikan solat aidilfitri, sebagaimana sabda Rasulullah SAW:

“Dari Anas ia berkata: Rasulullah SAW tidak keluar pada waktu pagi hari raya fitrah sehingga ia makan terlebih dahulu beberapa biji kurma. Seterusnya anas menceritakan bahawa baginda memakan kurma itu dalam bilangan ganjil”. [Al-Bukhari]

Manakala perkara paling penting dan utama daripada perkara-perkara sunat yang lain dalam kita menyambut Eidilfitri ialah menunaikan Solat Sunat Eidilfitri. Sebagaimana hadis Rasulullah SAW yang bermaksud:

“Dari Al-Barra’ ia berkata: Aku mendengar Nabi SAW berkhutbah, sesungguhnya yang awal-awal sekali kita mulakan pada hari ini (hari raya) ialah sembahyang”. (Al-Bukhari)

Telah menjadi kelaziman yang diamalkan oleh masyarakat kita, bagi memeriahkan suasana hari raya adalah dengan ziarah menziarahi, kunjung mengunjungi kaum keluarga, sanak saudara, jiran tetangga dan sahabat handai semata-mata memohon kemaafan demi mengeratkan lagi hubungan silaturrahim.

Bagi mereka yang berhasrat untuk pulang kekampung dan berhasrat merancang perjalanan yang jauh, berhati-hati dan bersopan-santun dijalan raya. Sesungguhnya perbuatan tersebut juga merupakan satu ibadat.

Perlu diingatkan, dalam suasan menyambut Eidilfitri, batas-batas pergaulan hendaklah dipelihara dan jangan dicemari dengan perkara-perkara maksiat dan perbuatan yang bertentangan dengan hukum syarak seperti pergaulan bebas, bersalaman dengan bukan muhrim, memakai pakaian yang mendedahkan aurat, menjolok mata dan sebagainya.

Dalam suasana kegembiraan dan kemeriahan kita menyambut hari raya yang bakal menjelang tiba, kita juga tidak boleh melupakan kepada mereka yang kurang bernasib baik, yang hidup susah dan menderita disebabkan kemiskinan dan musibah menimpa mereka.

Kita sebagai manusia yang mempunyai hati dan perasaan, sudah tentu merasa tersentuh akan segala keperitan dan kesengsaraan yang dihadapan dan ditangguh oleh merela yang ditimpa musibah itu. Dalam keadaan dimana mereka memerlukan bantuan untuk pemulihan kehidupan mereka, terutama sekali anak-anak yatim.

Inilah masanya yang sesuai jika kita ingin memberi bantuan dan pertolongan kepada mereka yang kurang bernasib baik dengan menghulurkan sedikit bantuan.Walaupun sedikit yang kita hulurkan itu, tetapi ia membawa pengertian yang cukup besar dan amat bermakna bagi mereka yang mengalami penderitaan,apatahlagi jika sumbangan itu disertai dengan niat ikhlas kerana Allah SWT.

Dikesempatan penghujung ramadhan ini, marilah kita sama-sama berusaha menggunakan peluang yang ada untuk lebih mempertingkatkan lagi ibadat kepada Allah SWT.

Marilah kita sama-sama meraikan hari kemenangan Eidilfitri yang akan menjelang tiba ini dengan mentaati apa yang telah digariskan oleh agama islam. Mudah-mudahan segala amal ibadat yang kita kerjakan selama ini diterima oleh Allah SWT dan mudah-mudahan kita semua beroleh keberkatan, rahmat dan keampunan dari Allah SWT. Firman Allah SWT:

“Dan segeralah kamu kepada mengerjakan amal-amal yang baik untuk mendapatkan keampunan dari tuhan kamu dan mendapat syurga yang bidangnya seluas segala langit dan bumi, yang disediakan bagi orang-orang yang bertakwa. Iaitu orang-orang yang mendermakan hartanya pada masa senang dan susah, dan orang-orang yang menahan kemarahannya, dan orang-orang yang memaafkan kesalahan orang.Dan ingatlah, Allah mengasihi orang-orang yang berbuat perkara-perkara yang baik”. (Ali-‘Imran ayat 133-134)

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Sedutan Khutbah Jumaat, Masjid Darul Ehsan, Subang Jaya 5 OKTOBER 2007

®Jais

Amalan Menghidupkan Malam Dan Pagi Eidilfitri

Beberapa Amalan Menghidupkan Malam, Pagi Raya Eidilfitri

Zaini Hashimi

Dalam beberapa hari lagi Ramadhan yang mulia akan melabuhkan tirainya yang menandakan berakhirnya kemuliaan bulan ini dan disusuli pula dengan kedatangan Hari Raya Eidilfitri, atau menurut bahasa Arabnya ialah Eidil Fitri yang bermaksud kembali kepada fitrah.

Ini kerana sepanjang sebulan di bulan Ramadhan, seseorang itu telah memenuhkan agenda bulan tersebut dengan pelaksanaan amal ibadat yang mampu menjadikannya sebagai hamba Allah yang terbaik seperti membaca dan bertadarus Al-Quran, bersolat jamaah sama ada solat-solat fardhu dan tarawih, bersedekah, beriktikaf dalam masjid, memberi atau menyediakan juadah berbuka puasa kepada mereka yang berpuasa dan banyak lagi.

Seolah-olah amalan yang dilakukan itu menjadikannya bersih serta suci bagaikan anak-anak kecil yang baru dilahirkan oleh ibu-ibu mereka, inilah yang dikatakan kembali kepada fitrah, selagi mana seseorang tidak memelihara fitrah selepas Ramadhan, maka tidak mustahil fitrah dirinya terdedah kepada virus yang menjerumuskannya ke dalam lembah kehinaan.

Walau bagaimanapun kejayaan mentarbiahkan diri sebulan pada bulan Ramadhan dan berakhir dengan sambutan Eidilfitri, tidak disia-siakan kerana Allah SWT memuliakan mereka dengan hari raya seperti yang diungkapkan-Nya dalami Al-Quran yang bermaksud:

“Dan supaya kamu cukupkan bilangan puasa sebulan Ramadhan dan supaya kamu membesarkan Allah dengan Takbir dan Tahmid serta Takdis kerana mendapat petunjukNya dan supaya kamu bersyukur.” [Surah Al-Baqarah, 2:185]

Sesungguhnya umat Islam merayakan hari raya ini dengan penuh kesyukuran dan dengan pelbagai jenis amal bakti yang diredhai oleh Allah SWT, di antaranya solat Hari Raya, ziarah menziarahi di antara sesama mereka, bersedekah dan lain-lain lagi.

Kemuliaan Hari Raya

Kemuliaan Hari Eidil Fitri diterangkan oleh Allah di dalam Al-Quran dan oleh Rasulullah SAW di dalam beberapa hadisnya.

Oleh itu umat Islam amat digalakkan untuk menghidupkan malam Hari Raya sama ada Hari Raya Puasa atau Hari Raya Korban.

Sehubungan dengan inilah Allah berfirman di dalam Al Quran yang bermaksud: “Dan hendaklah kamu mencukupkan bilangan (hari terakhir Ramadan 30 hari) dan kamu mengagungkan Allah (bertakbir raya) atas petunjuk-Nya yang dianugerahkan kepada kamu agar kamu menjadi orang-orang yang bersyukur.” [Surah Al-Baqarah, 2:185]

Kemuliaan Hari Raya juga diterangkan di dalam Hadis daripada Umamah R.A. maksudnya:  Nabi Muhammad SAW telah bersabda barang siapa mengerjakan amal ibadah pada malam Hari Raya Eidilfitri dengan mengharapkan keredaan Allah semata-mata hatinya tidak akan mati pada hari kiamat sebagai matinya hati orang-orang yang kafir ingkar pada hari kiamat.

Daripada hadis di atas dapatlah kita membuat kesimpulan bahawa Hari Raya satu perkara yang disyariatkan dalam Islam dan pada Hari Kiamat kelak orang-orang yang beriman dan beramal soleh hatinya hidup bahagia dan gembira kerana berjaya mendapat balasan yang baik dan keredaan Allah azzawajalla hasil daripada amal-amal kebajikan yang mereka kerjakan di dunia seperti berpuasa di bulan Ramadhan.

Sebaliknya orang yang kufur dan ingkar hatinya mati mereka hampa dan kecewa pada hari itu kerana dimurkai oleh Allah dan mereka ditimpa dengan seburuk-buruk balasan.

Terdapat juga hadis-hadis yang lain yang menceritakan tentang menghidupkan malam Hari Raya seperti hadis yang diriwayatkan oleh Imam Tabrani RA yang bermaksud:

“Barang siapa menghayati malam Hari Raya Eidil Fitri dan malam Hari Raya Eidil Adha dengan amal ibadah sedang dia mengharapkan keredaan Allah semata-mata hatinya tidak akan mati seperti hati orang-orang kafir.”

Umat Islam digalakkan menyambut Hari Raya Eidil Fitri dengan tahmid sebagai bersyukur kepada Allah bersempena dengan hari yang mulia itu. Ini diterangkan di dalam Al-Quran dan juga di dalam hadis Rasulullah SAW.

Firman Allah SWT, maksudnya: Dan supaya kamu cukupkan bilangan puasa sebulan Ramadhan dan supaya kamu membesarkan Allah dengan Takbir dan Tahmid kerana kamu telah mendapat petunjukNya dan supaya kamu bersyukur.”

Daripada hadis pula sebagaimana sabda Rasulullah s.a.w. diriwayatkan oleh Abu Hurairah R.A. maksudnya:

Hiasilah Hari Raya kamu dengan Takbir dan Tahmid.

Di dalam hadis yang lain Rasulullah SAW bersabda daripada Anas R.A. maksudnya:

Hiasilah kedua-dua Hari Raya kamu iaitu Hari Raya Puasa dan juga Hari Raya Korban dengan Takbir, Tahmid dan Taqdis.

Ini bermakna, seseorang Muslim itu adalah digalakkan agar menghidupkan malam hari raya dengan amalan-amalan yang boleh mendekatkan dirinya kepada Allah bagi menjamin hatinya tidak akan mati pada hari kiamat.

Adalah lebih baik mengemas rumah, menjahit baju yang masih belum siap, menggosok pakaian raya untuk persiapan solat pagi raya bagi membesarkan Allah, menggantung langsir dengan niat mencantikkan rumah, kerana Allah suka kepada yang indah dan cantik, daripada menghabiskan sepanjang malam raya dengan menonton rancangan televisen, apatah lagi rancangan hiburan, filem, seloka Eidilfitri, mendengar lagu raya yang mengasyikkan, kerana tindakan itu sedikit sebanyak boleh menjejas pahala yang kita raih sepanjang bulan Ramadhan.

Aktiviti Pagi Raya

1. Eidilfitri digalakkan bersarapan terlebih dahulu.

2. Mengenakan pakaian raya yang baru (tapi ia bukan satu kemestian) serta berwangi-wangian bagi orang lelaki.

3. Bersegera pergi ke tempat solat, sama ada masjid, surau, dewan terbuka atau di tanah lapang, iaitu dengan melalui jalan lain dari jalan yang dilalui sebelum menunaikan solat.

4. Antara amalan yang patut dilakukan pada Hari Raya Eidilfitri ialah amalan berziarah. Amalan ini adalah bertepatan dengan suruhan agama Islam itu sendiri.

5. Pada pagi Hari Raya, umat Islam yang telah kehilangan saudara-mara akan mengunjungi pusara mereka dan menghadiahkan Surah Al-Fatihah atau bacaan surah Yaasin.

6. Kemudian mereka akan berkunjung ke rumah jiran tetangga, sanak saudara dan rakan taulan.

Ini kerana mereka akan bermaaf-maafan dan melupakan kesilapan yang lampau. Pada asasnya, Hari Raya adalah hari untuk bergembira, bermaaf-maafan, dan hari untuk mengeratkan tali persaudaraan di kalangan umat Islam di samping meraikan kejayaan beribadah kepada Allah.

7. Menceriakan suasana hari raya dengan memberi anak-anak sampul duit raya sebagai amalan ‘idkhal as-surur’ iaitu menggembirakan orang lain terutama kanak-kanak.

©Harakah

Fadilat Ibadat Pada Malam Eidilfitri

 

Ibn Abdullah

 

Eidilfitri Am-Mubarak adalah hari kebesaran penuh kemuliaan dalam Islam dihadiahkan kepada umat Nabi Muhammad SAW atas kejayaan melaksanakan Ibadat Puasa Ramadhan. Sesuai dengan kedudukan hari mulia, Eidilfitri hendaklah disambut orang Islam mengikut tuntutan syariat.

 

Sungguh jauh berbeza antara Eidilfitri disambut sebagai ibadat dengan yang berupa adat. Setiap ibadat adalah mengikut apa disyariatkan, sedangkan adat mengikut kebiasaan diamalkan sejak turun-temurun dalam masyarakat.

 

Islam menganjurkan apa yang perlu dilakukan ketika Eidilfitri seperti dijelaskan dalam Al-Quran dan Sunnah Rasulullah SAW.

 

Sambutan Eidilfitri Al-Mubarak bermula sebaik berakhirnya ibadat puasa Ramadhan apabila kelihatan anak bulan Syawal.

 

Perkara utama perlu dizahirkan sebagai tanda bermula sambutan Eidilfitri ialah melaungkan gema takbir.

 

Firman Allah bermaksud: “Dan sempurnakanlah ibadat puasa kamu mengikut bilangan hari dalam Ramadhan (29 atau 30 hari), serta bertakbirlah (membesarkan Allah) atas petunjuk-Nya yang diberikan kepadamu, supaya kamu bersyukur.” (Surah al-Baqarah, ayat 185)

 

Amalan bertakbir daripada satu rumah ke satu rumah seperti diamalkan di sesetengah tempat memang baik. Selain mengucapkan kalimah kebesaran, dapat juga merapatkan silaturahim sesama penduduk.

 

Amalan itu hendaklah dilakukan dengan tertib dan ikhlas. Jangan hanya bertandang ke rumah tertentu dengan tujuan tertentu saja. Ada yang menyertai kumpulan takbir sekadar suka-suka dan berpeluang mengintai anak gadis.

 

Malam Eidilfitri adalah malam ibadat yang menyediakan kelebihan tersendiri. Berpandukan maksud hadis menjelaskan sesiapa beribadat pada dua malam hari raya iaitu Eidilfitri dan Eidiladha, maka hatinya tidak akan mati pada saat hati orang lain mati.

 

Banyak orang yang menyertainya Sembahyang Sunat Tasbih, Taubat dan Hajat yang diadakan di masjid. Amalan itu memang baik sekali untuk menghidupkan Malam Eidilfitri. Malang sekali banyak yang turut serta tanpa memahaminya.

 

Dikatakan ibadat itu hanya tertentu pada malam Eidilfitri. Individu yang tidak turut serta dipandang serong kerana dianggap tidak melakukan sesuatu yang wajib pada malam raya.

 

Pada pagi Eidilfitri disunatkan mandi seperti dilakukan Rasulullah SAW. Kemudian, disunatkan menghiasi diri dengan pakaian terbaik yang dimiliki, serta mengenakan wangian. Maksud pakaian terbaik bukan semestinya baru dibeli atau dijahit.

 

Bagaimanapun, di kalangan masyarakat kita berpegang kepada maksud baju baru. Sebab itu, semua orang mesti berpakaian baru dengan alasan itu tuntutan agama. Malah, mereka bukan membuat sepasang baju baru untuk dipakai pada hari raya, tetapi sampai empat atau lima pasang.

 

Sebelum turun ke rumah menuju masjid atau tempat lapang untuk menunaikan Sembahyang Sunat Eidilfitri, disunatkan juga menjamah sedikit makanan.

 

Anas RA telah berkata: “Nabi Muhammad SAW makan beberapa biji tamar sebelum keluar pada pagi Eidilfitri dan Baginda memakannya dalam bilangan ganjil.” Makan itu adalah tanda tidak berpuasa dan bersyukur dengan nikmat dianugerahkan Allah SWT. [Bukhari dan Ahmad]

 

Rasulullah SAW ketika menuju ke masjid menggunakan jalan lain dan ketika pulangnya pula melalui jalan lain. Melalui jalan berbeza adalah bertujuan supaya dapat bertemu dengan ramai jiran yang tinggal di sepanjang jalan itu. Ketika bertemu disunatkan mengucapkan salam dan tahniah.

 

Sembahyang sunat Eidilfitri hendaklah dilambatkan sedikit, sedangkan solat hari raya korban perlu disegerakan. Melewatkan Solat Eidilfitri bertujuan memberi masa bagi sesiapa belum mengeluarkan Zakat Fitrah. Zakat fitrah wajib dikeluarkan sebelum menunaikan Solat Eidilfitri.

 

Sebenarnya, sambutan hari raya hanya pada 1 Syawal. Pada 2 Syawal dan hari seterusnya sudah dibenarkan berpuasa ganti dan sunat. Bagaimanapun tidak dilarang untuk terus melakukan sambutan Eidilfitri selagi amalan itu tidak bertentangan syariat.

 

®BH

 

 

Should He Make Up The Fast He Deliberately Missed?

 Should he Make up the Fast that he deliberately Never Observe?

I have never fast a whole Ramadhan in my life. But now I intend to fast this year insya Allah. How should I make up for the fasts that I have missed?

In the Name of Allah, Most Gracious, Most Merciful;

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

1. The Case of Never Observe the Fast the Ramadhan.

Fasting Ramadan is one of the pillars of Islam, and it is not permissible for one who is required to fast not to do so, unless he has an excuse. Whoever does not fast due to a legitimate shari’e excuse, such as sickness, travelling or menstruation, and is able to fast, has to make up the missed fasts, because Allah says:

“[A]nd whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”

[Al-Baqarah 2:185]

The one who deliberately does not fast with no excuse is not like one who has an excuse in this regard.

If a person delays an act of worship from the time when it is due, such as prayer or fasting, with no excuse, it is not valid and will not be accepted if he does it after the time specified for it in is over.

Shaikh Muhammad Ibn Salih Al-‘Uthaymeen (may Allah have mercy on him) was asked: What is the ruling on a Muslim who did not fast Ramadhan for many years although he did all the other duties required of him, and he has no reason why he should not fast. Does he have to make up those fasts if he repents?

Shaikh Ibn Salih Al-‘Uthaymeen replied: The correct view is that he does not have to make up those fasts, he has to repent. [It is] because in [shari’e] every act of worship that is prescribed for a specific time, [one is not allowed to perform outside the time frame], if a person delays it beyond that time deliberately without a [valid] excuse, Allah SWT will not accept it from him. So there is no point in making them up, it is unacceptable. He has to repent to Allah and perform a lot of righteous deeds. Whoever repents, Allah accepts his repentance.

[Majmu’ Fatawa Al-Shaikh Ibn ‘Uthaymeen, 19, question no. 41]

This is the situation of one who did not fast without excuse, which he did not have the intention of fasting and he did not fast…

 1.1. Deliberately Breaks The Fast of Ramadan.

With regard to the one who began a fast, then during the day he breaks the fast, he has to make up that day.

Shaikh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on breaking the fast during the day in Ramadhan without any excuse.

He replied: In the case of someone breaking the fast during the day in Ramadhan without any shari’e excuse is a major sin, which makes a person a fasiq (rebellious evildoer).

Prophet Muhammad SAW, “Whoever broke even one fast of Ramadhan without an excuse or sickness, even if he fast the whole life after that, it will not compensate what he missed” (At-Tirmidzi).

He has to repent to Allah and make up the day he broke the fast. If someone had began the fast then during the day but he broke it without any valid excuse, he is a sinner, and he has to make up that day he broke it because according to shari’e when someone started the fast it became binding upon him to complete it, as in the case of a vow.

It is incumbent upon us to fear Allah and to beware of His wrath, retribution and a painful punishment. One should hasten to repent to Allah before death takes him unawares. Perhaps today’s action we may see as with no reckoning, but tomorrow there will be the reckoning. Whoever repents, Allah will accept his repentance, and whoever draws closer to Allah one hand span, Allah will draw closer to him one cubit. For Allah is Most Generous, Forbearing and Most Merciful, as He says:

“Know they not that Allah accepts repentance from His slaves and takes the Sadaqah (alms, charity), and that Allah Alone is the One Who forgives and accepts repentance, Most Merciful?”

[At-Tawbah, 9:104]

Allah says at the end of the verses on fasting: “Allah intends for you ease, and He does not want to make things difficult for you” [Al-Baqarah 2:185] .The phrase, “so that you may be grateful to Him” shows that fasting is a blessing for which we must be grateful. Hence some of the salaf used to wish that the whole year was Ramadan.

But if he deliberately did not start to fast at all without excuse, then he does not have to make it up, because that will be of no benefit to him, for it will never be accepted from him.

The basic principle with regard to every act of worship that is related to a specific time is that if it is delayed beyond that time with no excuse, it will not be accepted, because the Prophet SAW said:

“Whoever does an action that is not in accordance with this matter of ours will have it rejected”

[Narrated by Al-Bukhari, 2697; Muslim, 1718.]

This is a transgression of the sacred limits of Allah, and transgressing the sacred limits of Allah is zulm (wrongdoing), and the wrongdoer’s deeds are not accepted. Allah says:

“And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrongdoers)”

[Al-Baqarah, 2:229]

It should be noted that if one did this act of worship before the time for it should begin, Allah would not be accepted from him, and by the same token if he does it after the time for it is over, it will not be accepted from him, unless he had an excuse.

[Majmu’ Fatawa Al-Shaikh Ibn ‘Uthaymeen, 19, question no. 45]

2. Breaking a Making up of Obligatory Fast.

If a person begins an obligatory fast, such as making up a missed Ramadhan fast or offering an expiation for breaking a vow (kafarah yameen), it is not permissible for him to break the fast without a valid syar’ie excuse, such as sickness or travel.

If he breaks that fast – with or without an excuse – he has to make up that day, but he does not have to offer any expiation, because expiation is only required for intercourse during the day in Ramadhan.

And if he breaks the fast with no excuse, then he has to repent to Allah SAW for this haram action.

The Views of the Scholars

Ibn Qudamah (4/412) said: If a person commences an obligatory fast, such as making up a missed Ramadan fast, or a fast that he vowed to observe, or an expiatory fast, it is not permissible for him to break the fast. The scholarly were unanimous in their opinion on this issue.

Al-Nawawi said in al-Majmu’ (6/383):

If a person has intercourse during a fast other than in Ramadhan, such as making up a missed fast, or a fast that he vowed to observe, etc, no expiation (kafarah) is required. This is the view of the majority. But Qatadah said: He has to offer expiation if he broke a fast that he was observing to make up for a missed Ramadhan fast.

[See al-Mughni, 4/378]

Shaikh Ibn Baaz was asked in Majmu’ Al-Fatawa (15/355): One day I was fasting to make up for a missed fast, but after Zuhur prayer I felt hungry so I ate and drank deliberately, not because I had forgotten or was unaware. What is the ruling on this action of mine?

He replied: Such a case one has to complete the fast, for it is absolutely not permissible for someone to break an obligatory fast, such as when one is making up a missed Ramadhan fast or a fast that you have vowed to observe. Apart from that you also need to repent from what you have done. Allah will accept whoever repents himself to Allah.

 Shaikh Ibn Salih Uthaymeen (may Allah have mercy on him) was asked (20/451): I had fast to make up for what I owed, then I broke the fast deliberately. After that I made up that fast one. I am not sure whether that is sufficient or do I have to fast two consecutive months? Do I have to offer expiation? Please advice.

He replied: If a person begins an obligatory fast, such as making up a missed Ramadhan fast or offering expiation for breaking a vow (kafarah yameen), or expiation for shaving during Hajj if he shaved his head before exiting ihram, or any other obligatory fast, it is not permissible for him to break the fast without a valid shari’e excuse. The same applies to anyone who begins an obligatory action – he has to complete it and it is [absolutely] not permissible for him to stop it unless he has a legitimate shari’e excuse that allows him to breaks it.

Therefore, the lady who begins to make up a fast then broke her fast with no excuse and made up that day does not have to do anything else, but she has to repent and ask Allah for forgiveness for breaking an obligatory fast with no excuse.

And Allah Almighty knows best.

[Excerpted from Islam Q&A]

Observing the Fast of Six Days in Shawwal

Observing the Fast of Six Days in Shawwal

Abu Ayyub Al-Ansari RA reported that the Prophet SAW said:  “He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal it would be as if he had fast perpetually.” [Muslim]

1. Can A Person Perform Fasting the Six Days Of Shawwal When He Still Has To Make Up From Ramadhan?

Praise be to Allah, The Lord of Al-A’lamin.

The precise rewards of the righteous deeds which people perform it in the most perfect manner for the sake of Allah SWT are something which would be known only to Allah the Exalted. If a person seeks the reward from Allah and strives to obey Him, his reward would not be lost, as Allah says:

“We shall not make the reward of anyone who does his (righteous) deeds in the most perfect manner to be lost.” [ Surah Al-Kahfi, 18:30].

If someone had missed some of the days of Ramadhan, he should perform that missed fast them first, then he would embark on the fasting of six days of Shawwal, because he cannot follow the fast of Ramadhan with six days of Shawwal unless he has duly completed his obligatory Ramadhan fast. [This is to attain as if you  had fast perpetually.]

[Fatawa Al-Lajnah Al-Da’imah, 10/392]

These days do not have to be fast immediately after Eid Al-Fitr; it is permissible to start doing it one or more days after Eid, and they may be done consecutively or separately during the month of Syawwal, according to what is easier for a person. There are plenty of options in finding a suitable day, as this is not obligatory, it is Sunnah.

Shaikh Muhammad Salih Ibn ‘Uthaymeen said in Fatawa Al-Siyam (438):

Whoever fasts the day of ‘Arafah, or the day of ‘Ashura’, but still owes days from Ramadhan, his fast is valid, but if he intends to fast this day to make up for a missed fast of Ramadhan, he will have two rewards: the reward for the day of ‘Arafah or ‘Ashura’ along with the reward for making up the missed fast. This has to do with voluntary fasts in general that are not attached to Ramadhan.

With regard to fasting the six days of Syawwal, they are associated to Ramadhan and can only do after making up missed Ramadhan fasts. If he fasts them before making up missed Ramadhan fasts he will not attain that reward, because the Prophet SAW said:

He who observed the fast of Ramadhan and then followed it with six (fasts) of Shawwal it would be as if he had fast perpetually. [Muslim (2614)]

It is well known that whoever still owes days from Ramadhan is not regarded as having fasted Ramadhan until he makes up the days he missed.

 

2. Is it permissible to Combine Making up Missed Ramadhan Fasts Six Days of Syawwal with One Intention?

Likewise it is not permissible to combine making up missed Ramadhan fasts with fasting six days of Syawwal with one intention. The fasting the six days of Syawwal can only be done after fasting of Ramadhan was performed in full. 

Shaikh Ibn ‘Uthaymeen said in Fatawa Al-Siyam (438): The fasting the six days of Syawwal, are attached to Ramadhan and can only done after making up missed fasts of Ramadhan. If he fasts them before making up missed Ramadhan fasts he will not attain that reward. This is in accordance to a hadith reported by Abu Ayyub Al-Ansari RA which the Prophet SAW said:

He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal it would be as if he had fast perpetually.” [Muslim (2614)]

Therefore, it is well known that whoever still owes days from Ramadhan is not regarded as having fast Ramadhan until he makes up the days he missed.

Allah Knows Best.

© Islam Q&A