Menjaga Akidah Islam dan Menghargai Kebhinekaan demi Masyarakat yang Harmonis dan Sejahtera dalam Bingkai NKRI
Orang yg tinggal di sebuah negara di mana matahari tdk tenggelam sama sekali pd musim panas & tdk terbit pd musim dingin, atau di negara yg siangnya terus-menerus selama enam bulan, & malamnya terus-menerus selama enam bulan misalnya, maka mereka tetap wajib melaksanakan shalat 5 kali dalam 2 puluh 4 jam, dan mengukur waktu pelakasanaannya dgn negera terdekat di mana waktu shalat fardhu bisa dibedakan antara satu waktu dgn yg lainnya.
By: Syaikh Muhammad bin Ibrahim At-Tuwaijri
Allah Subhanahu wa ta’ala mewajibkan kpd setiap muslim laki-laki & wanita shalat 5 kali dalam sehari semalam.
Waktu shalat wajib ada lima, yaitu:
Dari Buraidah dari nabi bahwasanya ada seseorang yg bertanya kpd beliau tentang waktu shalat, beliau berkata padanya: ((Shalatlah bersama kami 2 hari ini)), tatkala matahari tergelincir beliau menyuruh Bilal utk adzan, lalu memerintahkannya agar iqamah utk shalat dhuhur, kemudian menyuruhnya agar iqamah utk shalat asar ketika matahari masih tinggi, putih & cerah, kemudian menyuruhnya iqamah utk shalat magrib ketika matahari telah tenggelam, kemudian menyuruhnya iqamah utk shalat isya ketika hilang mega merah, kemudian menyuruhnya iqamah utk shalat subuh ketika terbit fajar. Pada hari kedua, beliau menyuruhnya shalat dhuhur ketika hari sudah agak sore, & shalat asar ketika matahari masih tinggi, di mana beliau mengakhirkan pelaksanaan shalat lbh dari hari sebelumnya, & shalat magrib dilaksanakan sebelum hilangnya mega merah, & shalat isya’ setelah sepertiga malam berlalu, & shalat subuh setelah suasana agak terang.
Kemudian beliau bersabda: ((Di manakah orang yg (sebelumnya) bertanya tentang waktu shalat?)) lalu seseorang berkata: “Saya wahai rasulullah!, beliau bersabda: ((Waktu shalat kalian antara yg kalian lihat)). (Hadis Riwayat: Muslim).
Apabila panas menyengat, maka sunnah mengakhirkan shalat dhuhur hingga dekat waktu asar, berdasarkan sabda Rasulullah : ((Apabila panas menyengat, maka shalatlah ketika suasana menjadi dingin, karena teriknya panas adl dari hembusan neraka Jahannam. (Muttafaq alaih)(2).
By: Syaikh Muhammad bin Ibrahim At-Tuwaijri
Apa cara syar’i yg dijadikan penentu masuknya bulan Ramadhan, apakah boleh bersandar pd perhitungan falak dalam menentukan masuk & usainya bulan, & apakah boleh menggunakan tarbil (teropong) utk melihat hilal?
Jawaban
Cara syar’i dalam menentukan masuknya awal bulan adl dgn mengamati hilal. Semestinya dilakukan oleh orang yg dpt dipercaya agama & penglihatannya.
Jika dia melihat hilal, wajib berpuasa dgn persaksiannya jika yg dilihat adl hilal awal Ramadhan & berhenti puasa jika yg dilihat adl hilal awal Syawal.
Tidak boleh berpatokan pd hitungan ilmu falak jika belum melakukan rukyat. Jika rukyat dilakukan berdasarkan tuntunan ilmu falak, rukyatnya dpt dijadikan pegangan, sebagaimana keumuman sabda Nabi Shallallahu ‘alaihi wa sallam:
إِذَا رَأَيْتُمُوهُ فَصُومُوا ، وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا
“Jika kalian melihat hilal awal Ramadhan maka berpuasalah, jika engkau melihat hilal awal Syawal maka berbukalah.”
Adapun semata hitungan, tdk boleh menjadikannya sandaran utk beramal.
Mengenai penggunaan teropong, yaitu alat utk mendekatkan pandangan ke bulan tidaklah mengapa, tetapi tdk harus, karena yg nampak dari hadits adl berpatokan dgn mata telanjang, tdk dgn yg lain. Jika digunakan oleh orang yg tepercaya, maka persaksiannya bisa diambil & diamalkan. Orang-orang dahulu menggunakannya ketika naik ke menara-menara pd malam ke-30 Syawal maupun Ramadhan & mengamati menggunakan alat ini. Bagaimanapun, ketika rukyat telah ditetapkan, dgn wasilah (perantaraan) apapun, wajib beramal berlandaskan pd pengamatan tersebut, sebagaimana keumuman sabda Rasulullah -shalallahu alaihi wasalam-:
إِذَا رَأَيْتُمُوهُ فَصُومُوا ، وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا
“Jika kalian melihat hilal awal Ramadhan maka berpuasalah, jika engkau melihatnya hilal awal Syawal maka berbukalah.”
Oleh: Muhammad Ibn Saleh al-Utsaimin
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
The month of Safar is one of the twelve Hijri months, and it is the month which comes after Muharram. Some of the (scholars) said that it is so named because of the emptying (isfaar) of Makkah (i.e., its people would all leave) when they traveled during this month. It was also said that this month is named Safar because they used to raid other tribes at this time, and they would leave those whom they encountered bereft of their possessions (sifran min al-mataa’) – i.e., they would take all their belongings away and they would leave them with nothing. (See Lisaan al-‘Arab by Ibn al-Mandhoor, part 4, p. 462-463)
Our discussion of this month will cover the following points:
The Arabs were guilty of two serious wrongdoings concerning the month of Safar. Firstly, they played about with it, making it earlier than it actually was or postponing it, and secondly, they had superstitions concerning it.
“Verily, the number of months with Allaah is twelve months (in a year), so was it ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred (i.e. the 1st, the 7th, the 11th and the 12th months of the Islamic calendar). That is the right religion, so wrong not yourselves therein…”
[al-Tawbah 9:36]
The mushrikeen were aware of that, but they used to postpone it or make it earlier according to their whims and desires, such as putting Safar in place of Muharram!
They used to believe that ‘Umrah during the months of Hajj was one of the most evil of actions. There follow some of the comments of the scholars on that.
[at-Tawbah 9:37 ]… they would perform Hajj in Dhu’l-Hijjah for two years, then they would perform Hajj in Muharram for two years, then they would perform Hajj in Safar for two years. They would perform Hajj in each month for two years until, when Abu Bakr performed Hajj that was in Dhu’l-Qa’dah, then when the Prophet performed Hajj it was in Dhu’l-Hijjah. Hence the Prophet () said in his sermon, according to the saheeh hadeeth:
“Time has completed a cycle and assumed the form of the day Allaah created the heavens and the earth.” Narrated by Ibn ‘Abbaas and others.
This version was narrated by him. And he said: “The Messenger of Allaah () said:
‘O people, listen to what I say, for I do not know whether I will meet you again after this day in this place. O people, your blood and your wealth are sacred until the Day when you meet your Lord, as sacred as this day of yours in this month of yours in this land of your. You will meet your Lord and He will question you about your deeds. I have conveyed (the message). Whoever has had something entrusted to him, let him fulfil that trust.
All riba is abolished. You shall have your capital sums, deal not unjustly and you shall not be dealt with unjustly. Allaah decreed that there should be no riba. The riba of ‘Abbaas ibn ‘Abd al-Muttalib is abolished. All claims for blood-vengeance belonging to the jaahiliyyah period have been abolished. The first of those murdered among us whose blood-vengeance I remit is Ibn Rabee’ah ibn al-Haarith ibn ‘Abd al-Muttalib, who was suckled among Banu Layth and killed by Hudhayl.”
He was the first one whose blood-vengeance of the jaahiliyyah was abolished.
“O people, the Shaytaan has despaired of ever being worshipped in your land, but he will be pleased to be obeyed in any matter other than that, in matters that you may think of as insignificant. So beware of him in matters of your religion. The postponing (of a Sacred Month) is indeed an addition to disbelief, by which the disbelievers are led astray… Time has completed a cycle and assumed the form of the day Allaah created the heavens and the earth. The number of months with Allaah is twelve, of which four are sacred, three consecutive months, and Rajab Mudar which comes between Jumaada and Sha’baan…”…and he mentioned the rest of the hadeeth. (Ahkaam al-Qur`aan, 2/503-504)
(2) With regard to superstitions concerning the month of Safar, these were well known among the people of the Jaahiliyyah, and still exist among some of those who claim to be Muslims.
It was narrated that Abu Hurayrah said: the Messenger of Allaah () said:
“(There is) no ‘Adwa (no contagious disease is conveyed without Allah’s permission), nor is there any tiyarah or Haamah (bad omens from birds), nor is there any (bad omen in the month of) Safar, and one should run away from the leper as one runs away from a lion.” (Narrated by al-Bukhaari, 5387; Muslim, 2220)
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “The word ‘Safar’ was interpreted in several ways:
(i) that it refers to the well-known month of Safar, concerning which the Arabs were superstitious.
(ii) That it refers to a stomach disease of camels, which is passed from one camel to another, and that this mentioned in conjunction with the word ‘adwa (contagion) in the sense of mentioning something specific in conjunction with something general.
(iii) That ‘Safar’ means the month of Safar, and that what is referred to here is the postponing of Sacred Months by which those who disbelieved were led astray, when they would delay the sacred months and make Safar sacred one year and not the next.
The most correct of these views is that what is meant is the month of Safar, concerning which there were many superstitions during the Jaahiliyyah.
Times have no effect (on people’s lives) and Allaah never decreed that it should have any effect. Like any other month, both good and bad may be decreed during this month.
If a particular action is completed on the twenty-fifth of Safar – for example – some people note the date and say, “It has been finished on the twenty-fifth of this good month of Safar.” This is like refuting one innovation with another, because there are no good or bad months. Hence some of the salaf denounced those who, when they hear the hooting of an owl, say, “It is good, in sha Allaah.” It cannot be said that this is good or bad, it is simply the sound of a bird, like any other bird.
The four things which the Prophet () denied (in the hadeeth referred to above) indicate that we must put our trust in Allaah and be sincere and determined; the Muslim should not feel helpless when faced with these things.
If a Muslim does pay any attention to such things, one of the following must apply in his case:
Either he pays attention to them in deciding whether to go ahead or refrain, in which case he is basing his actions on something that is not real.
Or he does not pay attention to them with regard to deciding whether to go ahead or refrain, but he still feels some kind of worry or anxiety. Although this is not as bad as the first case, he should not pay any attention to these things at all, rather he should depend only on Allaah.
The denial of these four things is not a denial of their existence, for they do exist; it is a denial of their having any effect on things, for the One Who affects things is Allaah. If there is a reason that is known to have effects, then this is a real reason, and any reason which is merely imagined is a false reason. So we deny its effect and it has no effect. ” (Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/113, 11
We have quoted above the hadeeth of Abu Hurayrah narrated in al-Saheehayn, which explains that the belief of the people of Jaahiliyyah concerning Safar was reprehensible, and that is it simply one of the
“And Allaah has full power and control over His Affairs, but most of men know not…”
[Yoosuf 12:21]…360 times, and Jawhar al-Kamaal (the essence of perfection) three times, and to finish by saying,
“Glorified be your Lord, the Lord of honour and power! (He is free) from what they attribute unto Him! And peace be on the Messengers! And all the praises and thanks be to Allaah, Lord of the ‘Aalameen (mankind, jinn and all that exists).”
[as-Saaffaat 37:180-182]
And they give charity to the poor, and they say that this aayah is especially for warding off the calamities which come down on the last Wednesday of the month of Safar.
They say that every year, 320,000 calamities come down, and all of that comes down on the last Wednesday of Safar, so that is the most difficult day of the entire year. But whoever prays this prayer in the manner described, Allaah will protect him by His generosity from all the calamities that come down on that day, and they will not come around him, but they will affect those who could not do this prayer, like small children. Is this true?
The scholars of the committee replied:
Praise be to Allaah, and blessings and peace be upon His Messenger and upon his family and his companions.
We do not know of any basis in the Qur’aan or in the Sunnah for the naafil prayer mentioned in the question. We have no proof that any one among the salaf of this ummah or the righteous people of its later generations did this naafil prayer. Rather it is a reprehensible innovation.
It was narrated that the Messenger of Allaah () said:
“Whoever does an action which is not in accordance with this matter of ours [Islam], will have it rejected.”
And he said:
“Whoever innovates something in this matter of ours that is not part of it, will have it rejected.”
Whoever attributes this prayer and the things that are mentioned with it to the Prophet () or to any of the Sahaabah () is fabricating serious lies, and Allaah will give him the punishment for liars which he deserves. (Fataawa al-Lajnah al-Daa’imah, 2/354)
“Salaam (safety) be upon Nooh (Noah) (from Us) among the ‘Aalameen (mankind, jinn and all that exists)!”
[al-Saafaat 37:79]…etc. on the last Wednesday of the month of Safar, then they put them in vessels and drink it and seek blessings from it, and they give it as gifts to one another, because they believe that this will take away bad things. This is a false belief and a blameworthy superstition, a reprehensible innovation which must be denounced by everyone who sees it. (al-Sunan wa’l-Mubtada’aat, p. 111, 112)
During this campaign, he made a peace treaty with Makhshiy ibn ‘Amr al-Dumari, who was the leader of Bani Dumrah at his time, agreeing that he would not attack Bani Dumrah and they would not attack him, that they would never join any group to attack him and that they would never help any enemy against him. The treaty between them was written down, and the Prophet was away for fifteen nights. (Zaad al-Ma’aad, 3/164, 165)
Abu Baraa’ ‘Aamir ibn al-Maalik, who was known as Mulaa’ib al-Asinnah, came to the Messenger of Allaah () in Madeenah. He invited him to Islam but he did not become Muslim, but neither did he seem far away from doing so. He said, “O Messenger of Allaah, why do you not send your companions to the people of Najd to call them to your religion? I hope that they would respond.” The Prophet () said, “I fear that the people of Najd may harm them.” Abu Baraa’ said: “They will be under my protection.” So he sent forty men with him, according to the report of Ibn Ishaaq. According to al-Saheeh, the number was seventy, and what is narrated in al-Saheeh is correct. He put al-Mundhir ibn ‘Amr, one of the tribe of Bani Saa’idah which was known as al-Mu’annaq, in charge of them. They were among the best, most virtuous and foremost Muslims. They travelled until they stopped at Bi´r Ma’oonah – which is between the land of Bani ‘Aamir and the harrah (lava field) of Bani Sulaym – where they camped. Then they sent Haraam ibn Milhaan, the brother of Umm Sulaym, with the letter of the Messenger of Allaah to the enemy of Allaah, ‘Aamir ibn al-Tufayl. He did not look at it, and he commanded a man to stab him in the back with a spear. When he was stabbed and he Shallallahu ‘alaihi wa sallam the blood, he said, “I have won, by the Lord of the Ka’abah [i.e., attained martyrdom].” Then the enemy of Allaah immediately urged Banu ‘Aamir to kill the rest (of the Muslims), but they did not respond, because of the protection of Abu Baraa’. Then he urged Bani Sulaym, and ‘Asiyah, Ra’l and Dhakwaan responded to him. They came and surrounded the companions of the Messenger of Allaah, and they fought until they were all killed, except for Ka’b ibn Zayd ibn al-Najjaar, who was found wounded among the dead. He lived until he was killed at the battle of al-Khandaq. ‘Amr ibn Umayyah al-Dumari and al-Mundhir ibn ‘Uqbah ibn ‘Aamir were looking after the animals of the Muslims, and they Shallallahu ‘alaihi wa sallam a bird hovering over the battle field. Al-Mundhir ibn Muhammad came and fought the mushrikeen until he was killed along with his companions, and ‘Amr ibn Umayyah al-Dumari was taken prisoner. When he told them that he was from Mudar, ‘Aamir shaved his head and released him on behalf of his mother who was obliged to free a slave. ‘Amr ibn Umayyah went back and when he reached al-Qarqarah min Sadr Qanaah (a place), he rested in the shade of a tree. Two men from Bani Kilaab came and rested there with him, and when they slept ‘Amr killed them. He thought that he had avenged the deaths of his companions, but they had a treaty with the Messenger of Allaah, of which he was unaware. When he came (to Madeenah) he told the Messenger of Allaah what he had done, and he said, “You have killed two people for whom I will certainly pay the diyah (blood money).” (Zaad al-Ma’aad, 3/246-248)
This took place in Safar 9 AH. Ibn Sa’d said: they said: the Messenger of Allaah sent Qutbah ibn ‘Aamir with twenty men to a region of Khath’am at the end of Tibaalah, and he commanded him to launch a raid. They went out with ten camels, which they took turns riding. They captured a man and interrogated him, but he would not speak, then he started yelling, raising the alarm, so they killed him. They waited until the people had gone to sleep, then they launched their attack. There was intense fighting, resulting in many wounded on both sides. Qutbah ibn ‘Aamir killed whoever he killed, and they (the Muslims) took the cattle, women and sheep to Madeenah. It says in the story that the people regrouped and pursued them, then Allaah sent a great flood which came between them and the Muslims, so the Muslims drove the cattle, sheep and prisoners whilst they were looking on, but they could not cross the water until they had gone. (Zaad al-Ma’aad, 3/514)
Ibn al-Qayyim said:
Section of ahaadeeth which give the dates of future events.
This includes ahaadeeth in which it mentions such and such a date, for example, “In the year such and such, such and such will happen” or “In the month such and such, such and such will happen.”
This is like the words of the big liar: “When the moon is eclipsed in Muharram, there will be a rise in prices, fighting, and the ruler will be distracted from public affairs, and when it is eclipsed in Safar, such and such will happen… ” and so on, as the liar said concerning all the months.
All the ahaadeeth of this type are false and fabricated. (al-Manaar al-Muneef, p. 64)
Sheikh Muhammed Salih Al-Munajjid
Meskipun naratif popular sering mengaitkan penerimaan Islam di Malaysia secara rasmi bermula pada zaman Kesultanan Melayu Melaka pada abad ke-14, penemuan sejarah dan bukti arkeologi menunjukkan bahawa benih-benih Islam sebenarnya telah sampai ke Kepulauan Melayu jauh lebih awal-iaitu sekitar abad ke-7 hingga abad ke-10 Masihi. Kedudukan geografi Tanah Melayu yang terletak tepat di tengah-tengah laluan maritim antara China, India, dan Timur Tengah menjadikannya persinggahan semula jadi bagi para pedagang Arab, Parsi, dan India Muslim.
Proses penyebaran Islam pada fasa terawal ini berlaku secara bertahap, damai, dan semula jadi menerusi tiga saluran utama:
Bukti fizikal dan penulisan tempatan mengesahkan bahawa beberapa kerajaan Melayu telah pun mengamalkan Islam sebelum kebangkitan Melaka. Antara bukti paling penting yang memadamkan andaian bahawa Islam baru tiba pada abad ke-14 termasuklah:
Menerusi teks sejarah tempatan seperti Hikayat Merong Mahawangsa dan Al-Tarikh Salasilah Negeri Kedah, Raja Kedah ketika itu, Phra Ong Mahawangsa, telah memeluk Islam pada tahun 1136 Masihi selepas diIslamkan oleh seorang ulama dari Yaman bernama Sheikh Abdullah al-Qummi. Baginda kemudian menukar nama kepada Sultan Muzaffar Shah I, sekali gus menjadikan Kedah antara kerajaan Melayu terawal yang diperintah oleh seorang Sultan Muslim secara rasmi.
Penemuan Batu Bersurat Terengganu di tebing Sungai Tersat, Kuala Berang pada tahun 1899 memberikan bukti bertulis paling konkrit. Batu yang bertarikh 4 Rejab 702 Hijrah (22 Februari 1303 Masihi) ini dipahat dengan tulisan Jawi kuno dan memuatkan penguatkuasaan 10 undang-undang syariat Islam. Ini membuktikan bahawa Terengganu bukan sahaja telah menerima Islam, malah telah menjadikannya sebagai asas perundangan dan tadbir urus kerajaan pada awal abad ke-14.
Detik paling kritikal yang merubah lanskap politik, kebudayaan, dan keagamaan di Tanah Melayu ialah penubuhan Kesultanan Melayu Melaka. Pengislaman pemerintah Melaka, Parameswara (yang kemudiannya menggunakan nama Sultan Megat Iskandar Shah) selepas berkahwin dengan puteri dari Kerajaan Samudera-Pasai pada awal abad ke-15, menjadi pemangkin utama penyebaran Islam secara meluas di seluruh Nusantara.
Melaka berkembang menjadi pusat empayar perdagangan dan pusat keilmuan Islam (*international Islamic hub*) atas beberapa faktor:
Kejatuhan Melaka ke tangan Portugis pada tahun 1511, disusuli oleh pencerobohan Belanda (1641) dan penjajahan British (abad ke-18 hingga abad ke-20), tidak pernah memadamkan pegangan Islam dalam kalangan masyarakat Melayu. Sebaliknya, tekanan daripada kuasa penjajah Kristian memarakkan lagi semangat penentangan dan ketahanan identiti Muslim.
Walaupun Portugis cuba menyebarkan agama Kristian dan meruntuhkan penguasaan perdagangan Muslim, pimpinan Islam berundur dan mendirikan Kesultanan Johor-Riau serta Perak untuk meneruskan warisan Islam Melaka. Ulama tempatan bertindak sebagai benteng pertahanan jati diri rakyat.
British memperkenalkan sistem Residen menerusi Perjanjian Pangkor 1874. Menerusi sistem ini, kuasa pentadbiran ekonomi dan politik diambil alih oleh British, tetapi hal ehwal agama Islam dan adat istiadat Melayu kekal secara mutlak di bawah kuasa Sultan-Sultan Melayu. Ketetapan ini secara tidak langsung menyelamatkan institusi syariah daripada dicampuri oleh penjajah dan menstrukturkan institusi Majlis Agama Islam Negeri.
Bentuk pengamalan dan ekspresi budaya Islam dalam kehidupan seharian masyarakat Malaysia mengalami transformasi yang sangat unik mengikut era pemodenan negara:
Impak fenomena ini melahirkan kesedaran baharu terhadap pemahaman akidah, ilmu syariah, dan tertib penutupan aurat. Sejak era 1980-an, pemakaian tudung, hijab, dan busana patuh syariah bertukar menjadi norma sosial utama serta simbol identiti yang sangat ketara bagi wanita Muslim di Malaysia.
Proses asimilasi Islam ke dalam alam Melayu berlaku dengan begitu mendalam sehingga Islam tidak lagi dianggap sebagai agama luar, sebaliknya bertukar menjadi tunjang utama tatanan kebudayaan dan Bahasa Melayu.
Kedatangan Islam memperkenalkan Tulisan Jawi dan memperkayakan Bahasa Melayu dengan beribu-ribu kosa kata Arab yang melibatkan bidang falsafah, pemikiran, undang-undang, dan keagamaan. Antara contoh perkataan Arab yang telah sebati menjadi Bahasa Melayu termasuklah ilmu, keadilan, masyarakat, sabar, takdir, hukum, dan rezeki.
Walau bagaimanapun, Bahasa Melayu kekal berasimilasi secara dinamik dengan menyerap kosa kata pelbagai bahasa lain menerusi sejarah perdagangan dan penjajahan:
Di Malaysia, ikatan antara identiti etnik Melayu dan agama Islam bukan sekadar ikatan budaya, malah dimaktubkan secara perundangan. Menerusi Perkara 160 Perlembagaan Persekutuan, seseorang individu ditakrifkan secara undang-undang sebagai “Orang Melayu” jika memenuhi tiga syarat mutlak:
Atas dasar ini, dalam konteks sosial dan politik Malaysia, istilah “Melayu” dan “Muslim” kerap diguna pakai secara bertukar ganti.
Apabila Persekutuan Tanah Melayu mencapai kemerdekaan pada tahun 1957 dan pembentukan Malaysia pada tahun 1963, kedudukan Islam telah dipahat dengan kukuh dalam tiang perlembagaan negara.
Perlembagaan menetapkan bahawa “Islam ialah agama bagi Persekutuan; tetapi agama-agama lain boleh diamalkan dengan aman dan damai di mana-mana Bahagian Persekutuan.” Peruntukan ini memberikan kuasa kepada Kerajaan Persekutuan dan Negeri untuk mendirikan institusi agama, membiayai pembangunan syiar Islam, dan menguruskan pentadbiran syariah.
Pindaan Perlembagaan pada tahun 1988 menerusi Perkara 121(1A) mengukuhkan lagi kedudukan Mahkamah Syariah dengan menetapkan bahawa Mahkamah Sivil tidak mempunyai bidang kuasa ke atas perkara-perkara yang terletak di bawah bidang kuasa Mahkamah Syariah (seperti kekeluargaan Islam, harta wakaf, dan kesalahan syariah).
Dalam era moden pasca-kemerdekaan dan alaf baharu, perkembangan sosio-politik dan kepelbagaian fahaman telah menimbulkan pelbagai dinamika serta perdebatan hangat berkaitan ruang lingkup pelaksanaan Islam di Malaysia.
Antara cabaran utama yang sering menjadi tumpuan perdebatan di mahkamah dan ruang awam merangkumi:
Secara keseluruhannya, perjalanan Islam di Malaysia dari abad ke-7 hingga kini menunjukkan evolusi yang panjang-bermula daripada fasa perdagangan pesisir, diangkat menjadi landasan empayar Melaka, bertahan di bawah era penjajahan, sehinggalah menjadi pasak utama identiti nasional, perundangan, dan kebudayaan Malaysia moden pada hari ini.
Sebagian orang mengatakan, bahwa seluruh bulan tdk dpt diketahui kapan permulaannya & pengakhirannya melalui rukyat, karenanya sudah seharusnya senantiasa menyempurnakan bilangan hari di bulan Syaban maupun hari di bulan Ramadhan. Bagaimana hukum syariat mengenai perkataan seperti ini?
Jawaban
Pernyataan bahwa bulan tdk dpt diketahui kapan permulaan & pengakhirannya melalui rukyat tidaklah benar. Bahkan utk melihat pergantian bulan sangatlah mungkin. Oleh karena itu Nabi Shallallahu ‘alaihi wa sallam bersabda:
إِذَا رَأَيْتُمُوهُ فَصُومُوا ، وَإِذَا رَأَيْتُمُوهُ فَأَفْطِرُوا
“Jika kalian melihat hilal awal Ramadhan maka berpuasalah, jika engkau melihat hilal awal Syawal maka berbukalah.”
Nabi Shallallahu ‘alaihi wa sallam tdk mungkin mengaitkan sesuatu kpd yg mustahil. Jika mungkin bagi kita melihat hilal awal bulan Ramadhan, maka sangat mungkin juga kita dpt melihat hilal awal bulan yg lain.
Adapun poin kedua yg ditanyakan, bahwa seharusnya menyempurnakan bilangan Syaban menjadi 30 hari demikian juga pd Ramadhan adl benar jika langit tertutup & hilal tdk dpt terlihat karena terhalangi awan, kabut atau semacamnya. Pada saat seperti itu kita menyempurnakan bilangan hari menjadi 30, baru kemudian kita berpuasa, termasuk menyempurnakan bilangan hari Ramadhan menjadi 30 lalu kita berbuka. Demikianlah hadits yg disampaikan Rasulullah -shalallahu alaihi wasalam- bahwa beliau bersabda:
صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ فَإِنْ غُمِّىَ عَلَيْكُمُ الشَّهْرُ فَعُدُّوا ثَلاَثِينَ
“Berpuasalah jika kalian melihatnya (hilal awal Ramadhan), & berbukalah jika kalian melihatnya (hilal awal Syawal). Jika langit tertutupi mendung, maka genapilah menjadi 30 hari.”
Dalam hadits yg lain:
فَأَكْمِلُوا الْعِدَّةَ ثَلاَثِينَ
“Sempurnakanlah jumlah hari menjadi 30.”
Atas dasar inilah jika pd malam ke-30 Ramadhan orang-orang yg mengamati hilal tdk melihatnya, mereka menyempurnakan bilangan hari Ramadhan menjadi 30 hari.
Oleh: Muhammad Ibn Saleh al-Utsaimin
Apa hukum orang yg berpuasa tetapi tdk shalat di bulan Ramadhan?
Jawaban
Mereka yang berpuasa tetapi tdk shalat, puasanya tdk bermanfaat baginya, tidak diterima & tdk melepaskannya dari kewajiban. Bahkan dia tdk termasuk yg terbebani utk berpuasa, karena orang yg tdk shalat seperti orang yahudi & Nasrani. Apa pendapatmu mengenai orang Yahudi atau Nasrani yg berpuasa, apakah diterima puasanya?! Tentu tidak. Oleh karena itu kita katakan kpd orang tersebut:
“Bertaubatlah kpd Allah dgn mengerjakan shalat & berpuasa.” Siapa yg bertaubat Allah terima taubatnya.
Oleh: Muhammad Ibn Saleh al-Utsaimin
Aash Al Maleek adl lagu kebangsaan Arab Saudi yg ditetapkan pd 1950. Lirik lagu ditulis oleh Ibrahim Khafaji, & musik oleh Abdul Rahman Al-Khateeb. Sebagai negara berbentuk kerajaan, Saudi Arabia, seperti halnya negara-negara Arab kerajaan atau emirat lainnya di dunia, lagu kebangsaannya mengandung unsur penghormatan kpd raja.
Syair Arab ‘Aash al-Malik:
ﺴﺎﺮﻋﻲﻠﻠﻤﺠﺪﻮﺍﻠﻌﻠﻴﺎﺀ
ﻤﺠﺪﻱﻠﺨﺎﻠﻕﺍﻠﺴﻤﺎﺀ
ﻮﺍﺭﻓﻌﻰﺍﻠﺨﻓﻕﺃﺨﺿﺭ
ﻴﺤﻤﻝﺍﻠﻨﻮﺭﺍﻠﻤﺴﻄﺭ
ﺭﺩﺩﺃﷲﺃﻜﺑﺭ
ﻴﺎﻤﻮﻄﻨﻲ
ﻤﻮﻄﻨﻲ
ﻗﺩﻋﺸﺖﻓﺨﺭﺍﻠﻤﺴﻠﻤﻴﻦ
ﻋﺎﺶﺍﻠﻤﻠﻚﻠﻠﻌﻠﻢﻮﺍﻠﻮﻂﻦ
Syair ‘Aash al-Malik:
Saari’ii lil-majdi wal ‘alyaa-a
Majjidii li-khaaliqis samaa-a
Warfa’il khaffaaq akhdhar
Yahmil an-nuur al-musaththar
Raddidiy ALLAHU AKBAR!
Yaa Mawthini!
Mawthini!
Qad ‘ishta fakhr al-muslimiin,
‘Aash al-malik, lil-‘alam wal-wathan!
Artinya:
Bergegas menuju kemuliaan & kegemilangan,
Kemuliaan bagi Sang Pencipta langitMengibarkan bendera hijau
Membawa cahaya yg terang benderang
Ulangilah Allah Maha Besar!
Wahai negeriku!
Negeriku!
Sungguh telah jaya kaum muslimin,
Semoga raja panjang umur, bagi alam & bangsa!
Arab Saudi atau Saudi Arabia atau Kerajaan Arab Saudi adl negara Arab yg terletak di Jazirah Arab. Beriklim gurun & wilayahnya sebagian besar terdiri atas gurun pasir dgn gurun pasir yg terbesar adl Rub Al Khali. Orang Arab menyebut kata gurun pasir dgn kata sahara. Negara Arab Saudi ini berbatasan langsung (searah jarum jam dari arah utara) dgn Yordania, Irak, Kuwait, Teluk Persia, Uni Emirat Arab, Oman, Yaman, & Laut Merah.
Pada tanggal 23 September 1932, Abdul Aziz bin Abdurrahman as-Sa’ud-dikenal juga dgn sebutan Ibnu Sa’ud-memproklamasikan berdirinya Kerajaan Arab Saudi atau Saudi Arabia (al-Mamlakah al-‘Arabiyah as-Su’udiyah) dgn menyatukan wilayah Riyadh, Najd (Nejed), Ha-a, Asir, & Hijaz. Abdul Aziz kemudian menjadi raja pertama pd kerajaan tersebut. Dengan demikian dpt dipahami, nama Saudi berasal dari kata nama keluarga Raja Abdul Aziz as-Sa’ud
Arab Saudi terkenal sbg Negara kelahiran Nabi Muhammad SAW serta tumbuh & berkembangnya agama Islam, sehingga pd benderanya terdapat 2 kalimat syahadat yg berarti “Tidak ada tuhan (yang pantas) utk disembah melainkan Allah & Nabi Muhammad adl utusannya“. Arab Saudi menggunakan sistem Kerajaan atau Monarki. Hukum yg digunakan adl hukum Syariat Islam dgn berdasar pd pengamalan ajaran Islam berdasarkan pemahaman sahabat Nabi terhadap Al Qur’an & Hadits atau dgn kata lain pemahaman Ahlus Sunnah Wal Jamaah. Memiliki hubungan internasional dgn negara negara lain baik negara negara Arab, negara-negara anggota Organisasi Konfrensi Islam, maupun negara negara lain.
Arab Saudi terletak di antara 15°LU – 32°LU & antara 34°BT – 57°BT. Luas kawasannya adl 2.240.000 km². Arab Saudi merangkumi 4 perlima kawasan di Semenanjung Arab & merupakan negara terbesar di Asia Timur Tengah. Permukaan terendah di sini ialah di Teluk Persia pd 0 m & Jabal Sauda’ pd 3.133 m. Arab Saudi terkenal sbg sebuah negara yg datar & mempunyai byk kawasan gurun. Gurun yg terkenal ialah di sebelah selatan Arab Saudi yg dijuluki “Daerah Kosong” (dalam bahasa Arab, Rub al Khali), kawasan gurun terluas di dunia. Namun demikian di bagian barat dayanya, terdapat kawasan pegunungan yg berumput & hijau.
Keluarga suku Qurays yg dikenal sbg bangsawan & pemimpin bangsa Arab, turunan pendiri & pemelihara bangunan suci Ka’bah, Nabi Ibrahim & putranya nabi Ismail, dimana Nabi Muhammad adl salah satu dari Bani Hasyim Qurays, di wilayah Hijaz, sekarang merupakan salah satu suku penduduk di Saudi Arabia. Penduduk Arab Saudi adl mayoritas berasal dari kalangan bangsa Arab sekalipun juga terdapat keturunan dari bangsa-bangsa lain serta mayoritas beragama Islam. Di daerah daerah industri dijumpai penduduk dari negara-negara lain sbg kontraktor & pekerja asing atau ekspatriat
Kekayaan yg sangat besar yg didapat dari minyak, sangat membantu permainan & pembentukan kekuatan peran dari keluarga Kerajaan Saudi baik di dalam maupun luar negeri. Wilayah ini dahulu merupakan wilayah perdagangan terutama di kawasan Hijaz antara Yaman-Mekkah-Madinah-Damaskus & Palestina. Pertanian dikenal saat itu dgn perkebunan kurma & gandum serta peternakan yg menghasilkan daging serta susu & olahannya. Pada saat sekarang digalakkan sistem pertanian terpadu utk meningkatkan hasil-hasil pertanian.
Perindustrian umumnya bertumpu pd sektor Minyak bumi & Petrokimia terutama setelah ditemukannya sumber sumber minyak pd tanggal 3 Maret 1938. Selain itu juga utk mengatasi kesulitan sumber air selain bertumpu pd sumber air alam (oase) juga didirikan industri desalinasi Air Laut di kota Jubail. Sejalan dgn tumbuhnya perekonomian maka kota-kota menjadi tumbuh & berkembang. Kota-kota yg terkenal di wilayah ini selain kota suci Mekkah & Madinah adl Kota Riyadh sbg ibukota kerajaan, Dammam, Dhahran, Khafji, Jubail, Tabuk & Jeddah.
wikipedia.com
Jazirah Arab adl sebuah jazirah (semenanjung besar) di Asia Barat Daya pd persimpangan Afrika & Asia. Perbatasan pesisir jazirah ini ialah di barat daya Laut Merah & Teluk Aqabah, di tenggara Laut Arab, & di timur laut Teluk Oman & Teluk Persia. Secara politik, Jazirah Arab terdiri dari negara-negara berikut ini:
Secara geologi, daerah ini lbh tepat disebut Anak Benua Arab sebab memiliki plat tektonik tersendiri, Plat Arab. Negara Arab Saudi meliputi hampir seluruh Jazirah Arab. Kebanyakan penduduk jazirah ini tinggal di Arab Saudi & Yaman. Jazirah ini mengandung sejumlah besar minyak bumi & merupakan tempat kota suci Islam, Mekkah & Madinah, keduanya di Arab Saudi. Uni Emirat Arab & Qatar merupakan tempat stasiun televisi berbahasa Arab utama seperti Al-Jazeera.
Secara geografis, jazirah ini terdiri dari:
Arab tdk memiliki danau atau sungai, hanya wadi, paling sering kering; iklim menjadi panas & gersang, tdk berhutan, & oleh karena itu sedikit binatang liar; negara perdagangan dgn tanpa jalan atau jalur kereta api, hanya rute karavan, masih tempat kelahiran ras yg utk meluas di globe, & dari agama yg telah menjadi petunjuk hidup pd ribuan manusia yg tersebar luas selama sekitar abad ke-13 hingga ke-14.
Terkadang istilah Timur Tengah digunakan pd jazirah saja, namun biasanya merujuk pd daerah yg lbh besar; istilah Arab, bagaimanapun, sering digunakan merujuk hanya pd Arab Saudi. Di waktu lain istilah Arab bisa berarti seluruh Dunia Arab, terbentang dari Maroko di barat sampai Oman di timur. arab sbg tempat awalnya agama islam berkembang.
wikipedia.com