Mozaik Islam

One of the qualities of human nature that Islam encourages people to uphold is generosity. The need to be generous towards family, friends, neighbors, strangers and even enemies, is mentioned repeatedly throughout the Quran and the authentic traditions of Prophet Muhammad, may God praise him. There is no better time to talk about generosity then in the Islamic month of Ramadan.

These are the last days of Ramadan 2009 for Muslims across the globe. Consequently, Muslims are examining their lives and asking themselves if their day-to-day actions are pleasing to their Creator. The intense, devotion of Ramadan has caused the believers to examine their hearts and minds.

Well known as a month of fasting, those new to Islam have discovered that Ramadan is also a month of charity and kindness. The fasting days and prayer-filled nights have softened hearts and created ripples of compassion and generosity. This month of devotion arrived quickly, settled softly, and God’s blessings, mercy, and forgiveness descended. Ramadan’s blessings have welled into a river of generosity.

“The Prophet, may God praise him, was the most generous amongst the people, and he used to be more so in the month of Ramadan when Gabriel (angel) visited him, and Gabriel used to meet him on every night of Ramadan till the end of the month. The Prophet used to recite the Quran to Gabriel, and when Gabriel met him, he used to be more generous than a fast wind (which spreads rain and other blessings).” (Saheeh Al-Bukhari)

Throughout the 29/30 days of fasting, Muslims give generously. They reach deep into their pockets and give to charities, and those in need, both openly, and secretly. However, charity in Islam is not only by giving money. It is any act of kindness or generosity given with an open heart and a desire to please God. Charity is something as simple as a smile or as grand a gesture as building a school or a hospital; charity is also every kind or generous act in between.

Muslims are encouraged to be generous at all times, however Ramadan serves as a reminder. When the worries of the world and the trials of life are overwhelming frail human beings tend to forget that God has provided blessings too numerous to count. Ramadan reminds us that these blessings are not meant to be clutched to the chest or hoarded away. God expects us to be generous and spend out of what He has provided.

God is Al Kareem, the most generous. Everything originates from Him and everything will eventually return to Him, it therefore makes sense to consider our possessions and wealth as trusts. We are obligated to preserve, protect, and ultimately share whatever we have been provided with.

“Say: “Truly, my Lord blesses the provision for whom He wills of His slaves, and also restricts it for him, and whatsoever you spend of anything (in God’s Cause), He will replace it. And He is the Best of providers.” (Quran 34:39)

Throughout Ramadan Muslims look to the examples of Prophet Muhammad, may God praise him, and his companions and contemplate the true meaning of generosity. It does not mean to give away something that you no longer require. It means to give of those things that you love and desire or in many cases even need.

Aisha (the wife of the Prophet) said, “A lady, along with her two daughters came to me asking for some alms, but she found nothing with me except one date which I gave to her and she divided it between her two daughters.” (Saheeh Al-Bukhari)

The men and women around Prophet Muhammad understood the true value of

generosity. They recognized that kind and generous acts are an investment in the future. Our good deeds, thoughtful words, and acts of random kindness will be rewarded abundantly in the hereafter. Whatever money we spend for the sake of pleasing God will be returned to us many times over. Whatever possessions we give freely, will be replaced, if not in this life, in the Hereafter.

While generosity is a virtuous act at any time of the year, during Ramadan our good deeds and acts of kindness and generosity will be rewarded many times over. It is a month of mercy, when God allows us to reap rewards that far outweigh any sins we may have accumulated throughout the year. Ramadan is a month filled with reminders of God’s generosity, kindness, and forgiveness. God forgives the faults and sins of humankind even though they may be as numerous as the froth of the sea,[1] and His forgiveness and mercy are not restricted to Ramadan.

However, this month, the month that contains a day better than 1000 months spent in worship (Quran 97:1-5) is sign of God’s love for humankind. Ramadan is a time when believers set aside 30 days for special devotion and generosity. The fasting of Ramadan reminds the believers that the world is filled with people who are unable to find enough food or drink for their needs. Ramadan is a chance for the believers to be generous with their time, their wealth, and their possessions.

Generosity and random acts of kindness truly make the heart happy. Any one, who

has given from their wealth or possessions with a pure heart, wanting only to please God,knows just how joyful these acts can be. However, what of those who have not even one dollar to spare? God’s generosity knows no bounds therefore even in the direst circumstances human beings are able to be generous.

The people came to the Prophet Muhammad, may God praise him, and asked, “If someone has nothing to give, what will he do?” He said, “He should work with his hands and benefit himself and also give in charity (from what he earns).” The people further asked, “If he cannot find even that?” He replied, “He should help the needy who appeal for help.” Then the people asked, “If he cannot do that?” He replied, “Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds.” (Saheeh Al-Bukhari)

Ramadan is known as the month of fasting, Ramadan is a gift from God, a manifestation of His mercy and reminder of human kind’s inherent goodness. Ramadan is the month of charity and generosity.

Pertanyaan: Dikatakan: sesungguhnya murtad terkadang terjadi karena perbuatan atau ucapan. Maka tolong jelaskan kpd saya secara ringkas serta jelaskan berbagai jenis murtad, baik perbuatan, ucapan, maupun i`tiqad.

Jawaban: Murtad adl kufur setelah Islam, terjadi dgn ucapan, perbuatan, i`tiqad, & keraguan. Maka barangsiapa yg menyekutukan Allah Subhanahu wa ta’ala, atau mengingkari rububiyah-Nya, atau keesaan-Nya, atau salah satu dari sifat-Nya, atau sebagian kitab-Nya, atau rasul-Nya, atau mencela Allah Subhanahu wa ta’ala atau rasul-Nya, atau mengingkari sesuatu yg haramnya sudah disepakati (ijma’) atau menghalalkannya, atau mengingkari kewajiban salah satu rukun Islam yg lima, atau meragukan kewajiban hal itu, atau meragukan kebenaran Nabi  & para nabi lainnya atau meragukan hari kebangkitan, atau sujud utk berhala, atau bintang, & semisalnya maka sungguh ia telah kafir & murtad dari agama islam. Kamu harus membaca bab-bab hukum murtad dari kitab-kitab fiqih islam, para ulama memberikan perhatian khusus padanya, semoga Allah Subhanahu wa ta’ala memberi rahmat kpd mereka.

Dan dgn penjelasan ini, engkau mengetahui dari contoh-contoh terdahulu tentang murtad secara ucapan, perbuatan, kayakinan, & gambaran murtad dalam keraguan.

Pertanyaan: Dikatakan: sesungguhnya murtad secara ucapan bisa dgn kata murtad seperti mencela agama. Dikatakan pula: sesungguhnya orang yg murtad dgn mencela ini, atau yg menyerupainya, maka sungguh telah batal amal ibadah sebelumnya berupa shalat, puasa, zakat, dst, atau bernadzar atas dirinya. Apakah boleh mengqadha yg telah lewat atau yg batal karena mencela itu atau tidak? Jika jawabannya ya, apakah sempurnah mengqadha puasa dgn terus menerus dalam beberapa hari atau tidak?

Jawaban: Sudah dijelaskan jenis jenis murtad & bukan termasuk syarat hal itu bahwa orang yg murtad berkata: Aku telah murtad dari agamaku. Akan tetapi jika ia mengatakan hal itu niscaya ucapannya itu termasuk jenis murtad. Apabila orang yg murtad kembali masuk Islam, ia tdk wajib mengqadha apa yg telah dia tinggalkan di saat murtad berupa shalat, puasa, zakat dst. Dan apa yg dilakukannya di masa islamnya sebelum murtad berupa amal-amal shalih tdk batal dgn murtad itu apabila ia kembali ke dalam islam. Karena Allah Subhanahu wa ta’ala menggantungkan hal itu dgn matinya di atas kufur, sebagaimana firman Allah Subhanahu wa ta’ala:

إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ

Sesungguhnya orang-orang kafir & mereka mati dalam keadaan kafir, (Al Qur’an Surat: al-Baqarah:161)

Dan firman-Nya:

وَمَن يَرْتَدِدْ مِنكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرُُ فَأُوْلَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِى الدُّنْيَا وَاْلآخِرَةِ

…Barangsiapa yg murtad di antara kamu dari agamanya, lalu dia mati dalam kekafiran, maka mereka itulah yg sia-sia amalannya di dunia & di akhirat, (Al Qur’an Surat: al-Baqarah:217)

Adapun nadzarnya di masa Islam maka (hukumnya) tetap apabila nadzar itu adl nadzar taat. Maka ia harus melaksanakannya setelah kembali ke dalam islam. Seperti ini pula yg ada dalam tanggungannya berupa hak bagi Allah Subhanahu wa ta’ala atau utk hamba-hamba-Nya sebelum murtad maka ia tetap.

Wabillahit taufiq. Semoga rahmat & kesejahteraan selalu tercurah kpd nabi kita Muhammad , keluarga & sahabatnya.

Fatawa lajmah daimah utk riset ilmu & fatwa (2/3).

Dr. Khalid bin Abdurrahman al-Juraisi, Terjemah: Muh. Iqbal Ahmad Ghazali

Fasting is not unique to the Muslims. It has been practiced for centuries in connection with religious ceremonies by Christians, Jews, Confucianists, Hindus, Taoists, and Jains. God mentions this fact in the Quran:

“O you who believe, fasting is prescribed for you as it was prescribed for those before you, that you may develop God-consciousness.”(Quran 2:183)

Some Native American societies fasted to avert catastrophe or to serve as penance for sin. Native North Americans held tribal fasts to avert threatening disasters. The Native Americans of Mexico and the Incas of Peru observed penitential fasts to appease their gods. Past nations of the Old World, such as the Assyrians and the Babylonians, observed fasting as a form of penance. Jews observe fasting as a form of penitence and purification annually on the Day of Atonement or Yom Kippur. On this day neither food nor drink is permitted.

Early Christians associated fasting with penitence and purification. During the first two centuries of its existence, the Christian church established fasting as a voluntary preparation for receiving the sacraments of Holy Communion and baptism and for the ordination of priests. Later, these fasts were made obligatory, as others days were subsequently added. In the 6th century, the Lenten fast was expanded to 40 days, on each of which only one meal was permitted. After the Reformation, fasting was retained by most Protestant churches and was made optional in some cases. Stricter Protestants, however, condemned not only the festivals of the church, but its traditional fasts as well.

In the Roman Catholic Church, fasting may involve partial abstinence from food and drink or total abstinence. The Roman Catholic days of fasting are Ash Wednesday and Good Friday. In the United States, fasting is observed mostly by Episcopalians and Lutherans among Protestants, by Orthodox and Conservative Jews, and by Roman Catholics.

Fasting took another form in the West: the hunger strike, a form of fasting, which in modern times has become a political weapon after being popularized by Mohandas Gandhi, leader of the struggle for India’s freedom, who undertook fasts to compel his followers to obey his precept of nonviolence.

Islam is the only religion that has retained the outward and spiritual dimensions of fasting throughout centuries. Selfish motives and desires of the base self alienate a man from his Creator. The most unruly human emotions are pride, avarice, gluttony, lust, envy, and anger. These emotions by their nature are not easy to control, thus a person must strive hard to discipline them. Muslims fast to purify their soul, it puts a bridle on the most uncontrolled, savage human emotions. People have gone to two extremes with regard to them. Some let these emotions steer their life which lead to barbarism among the ancients, and crass materialism of consumer cultures in modern times. Others tried to deprive themselves completely of these human traits, which in turn led to monasticism.

The fourth Pillar of Islam, the Fast of Ramadan, occurs once each year during the 9th lunar month, the month of Ramadan, the ninth month of the Islamic calendar in which:

“…the Quran was sent down as a guidance for the people.” (Quran 2:185)

God in His infinite mercy has exempt the ill, travelers, and others who are unable from fasting Ramadan.

Fasting helps Muslims develop self-control, gain a better understanding of God’s gifts and greater compassion towards the deprived. Fasting in Islam involves abstaining from all bodily pleasures between dawn and sunset. Not only is food forbidden, but also any sexual activity. All things which are regarded as prohibited is even more so in this month, due to its sacredness.. Each and every moment during the fast, a person suppresses their passions and desires in loving obedience to God.

This consciousness of duty and the spirit of patience helps in strengthening our faith. Fasting helps a person gain self-control. A person who abstains from permissible things like food and drink is likely to feel conscious of his sins. A heightened sense of spirituality helps break the habits of lying, staring with lust at the opposite sex, gossiping, and wasting time. Staying hungry and thirsty for just a day’s portion makes one feel the misery of the 800 million who go hungry or the one in ten households in the US, for example, that are living with hunger or are at risk of hunger. After all, why would anyone care about starvation if one has never felt its pangs oneself? One can see why Ramadan is also a month of charity and giving.

At dusk, the fast is broken with a light meal popularly referred to as iftaar. Families and friends share a special late evening meal together, often including special foods and sweets served only at this time of the year. Many go to the mosque for the evening prayer, followed by special pra yers recited only during Ramadan. Some will recite the entire Quran as a special act of piety, and public recitations of the Quran can be heard throughout the evening. Families rise before dawn to take their first meal of the day, which sustains them until sunset. Near the end of Ramadan Muslims commemorate the “Night of Power” when the Quran was revealed. The month of Ramadan ends with one of the two major Islamic celebrations, the Feast of the Breaking of the Fast, called Eid al-Fitr. On this day, Muslims joyfully celebrate the completion of Ramadan and customarily distribute gifts to children. Muslims are also obliged to help the poor join in the spirit of relaxation and enjoyment by distributing zakat-ul-fitr, a special and obligatory act of charity in the form of staple foodstuff, in order that all may enjoy the general euphoria of the day.

Segala puji bagi Allah, shalawat & salam kpd Rasulullah saw, & aku bersaksi bahwa tiada Tuhan yg berhak disembah dgn sebenarnya kecuali Allah, Yang Maha Esa & tiada sekutu bagiNya, & aku bersaksi bahwa Muhammad adl hamba & utusanNya. Wa Ba’du:

Sesungguhnya di antara sifat terpuji yg diseru oleh syara’ adl sifat malu. Allah Subhanahu wa ta’ala berfirman tentang Nabi Musa alaihis salam pd saat beliau membantu memberikan minum bagi kedua orang wanita:

Kemudian datanglah kpd Musa salah seorang dari kedua wanita itu berjalan kemalu-maluan, ia berkata: “Sesungguhnya bapakku memanggil kamu agar ia memberikan balasan terhadap (kebaikan)mu memberi minum (ternak) kami“. Al Qur’an Surat: Al-Qoshos: 25

Dari sa’id bin Zaid ra bahwa seorang lelaki berkata: Wahai Rasulullah berilah aku wasiat. Rasulullah Shallallahu ‘alaihi wa sallam bersabda: “Aku berwasiat kepadamu agar kamu malu kpd Allah sebagaimana engkau malu kpd seorang lelaki shaleh dari kaummu”.

Dari Ibnu Mas’ud Al-badari ra bahwa sesungguhnya Nabi Shallallahu ‘alaihi wa sallam bersabda: “Sesungguhnya di antara perkataan yg di dapatkan dari nubuwah yg pertama: Apabila engkau tdk malu maka lakukanlah apa saja yg engkau kehendaki”.

Hadits ini sbg dalil yg menunjukkan bahwa malu sebgai perisai bagi seseorang dari tindakan yg bisa memudharatkannya pd agamanya atau merusak akhlak & muru’ahnya, sebab jika seseorang terlepas dari sifat malu ini maka dia tdk akan menghiraukan apapun keburukan yg dilakukannya.

Dari Abi Hurairah ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: Iman itu memiliki tujuhpuluhan cabang atau enampuluhan cabang, yg paling utama adl uacapan: لا إله إلا الله (tiada tuhan yg berhak disembah dgn sebenarnya selain Allah) & yg paling rendah adl menghilangkan gangguan dari jalan & iman adl satu bagian dari cabang tersebut”.

Bangsa Arab pd masa jahilyah menghiasi diri mereka dgn sifat malu ini. Abu Sufyan, sebelum keislamannya pd saat dia berhadapan dgn Heraklius, Raja Romawi utk bertanya kepadanya tentang Nabi Shallallahu ‘alaihi wa sallam maka dia memberitahukan tentang diri pribadinya: Seandainya bukan karena rasa malu terhadap perasaan bahwa mereka mendapatiku berdusta maka aku pasti berbohong kepadanya”.

Ibnul Qoyyim rohimahullah berkata: Dan akhlak malu ini termasuk akhlak yg paling baik mulia, agung., lbh byk manfaatanya, sifat ini merupakan sifat khsusus bagi kemanusiaan, maka orang yg tdk memiliki rasa malu berarti tdk ada bagi dirinya sifat kemanusiaan kecuali dagingnya, darahnya & bentuk fisiknya. Selain itu, dia tdk memiliki kebaikan apapun, & kalaulah bukan karena sifat ini, yaitu rasa malu maka tamu tdk akan dihormati, janji tdk ditepati, amanah tdk ditunaikan & kebutuhan seseorang tdk akan pernah terpenuhi, serta seseorang tdk akan berusaha mencari sifat-sifat yg baik utk dikerjakan & sifat-sifat yg buruk utk dijauhi, aurat tdk akan ditutup & seseorang tdk akan tercegah dari perbuatan mesum, sebab faktor utama yg mendorong seseorang melakukan hal ini baik faktor agama, yaitu dgn mengharapkan balasan & akibat yg baik (dari sifat yg mulia ini) atau faktor duniawi yaitu perasaan malu orang yg melakukan keburukan terhadap sesama makhluk. Sunnguh telah jelas bahwa kalaulah bukan karena rasa malu terhadap Allah, Al-Khalik & sesama makhluk maka pelakunya maka kebaikan tdk akan pernah tersentuh & keburukan tdk akan pernah dijauhi…..dan setererusnya”.

Umar ra berkata: Barangsiapa yg rasa malunya sedikit maka sifat waro’nyapun berkurang & barangsiapa yg sifat wara’nya berkurang maka hatinya pasti akan mati”.

Dari Abdillah bin Amr bin Ash ra berkata: Rasulullah Shallallahu ‘alaihi wa sallam melewati seorang lelaki dari kaum Anshor & dia sedang menasehati saudaranya tentang sifat malu, maka Rasulullah Shallallahu ‘alaihi wa sallam bersabda: Biarkanlah dia sebab sifat malu adl bagian dari iman”.

Seorang penyair berkata:

Apabila engkau tdk takut akibat yg terjadi pd waktu malam
Dan tdk malu maka perbuatlah segala apa yg engkau kehendaki
Demi Allah! tiada kebaikan yg bisa diharap dalam kehidupan ini Dan tiada pula manfaat bagi dunia ini apabila sifat malu telah sirna
Seseorang tetap hidup dalam kebaikan selama dia memiliki rasa malu
Dan tangkai tetap tegak selama kulit yg melapisinya masih menetap.

Ibnul Qoyyim Rahimahullah berkata: Salah akibat kemaksiatan adl hilangnya rasa malu sbg unsur utama hidupnya hati, dia adl pandasi setiap kebaikan, maka menghilangnya rasa malu dari seseorang berarti sirnahnya seluruh kebaikan. Disebutkan di dalam hadits yg shahih: “Rasa malu itu tdk mendatangkan kecuali kebaikan”.

Maksudnya adl dosa-dosa akan melemahkan rasa malu seorang hamba bahkan akan menghilangkannya secara keseluruhan, bahkan terkadang dia tdk merasakan adanya pandangan & pengetahuan manusia terhadap kondisi & keadaannya yg buruk, selain itu byk orang yg justru asyik menceritakan keburukan dirinya & kebusukan apa yg telah diperbuatnya. Faktor utama yg mendorongnya berbuat demikian adl sirnanya rasa malu. Lalu pd saat seseorang telah sampai pd tingkat ini maka kebaikan tdk bisa diharapkan dari dirinya, & barangsiapa yg malu bermaksiat kpd Allah maka Allah-pun malu menyiksanya pd hari dirinya menghadap kpd Allah & barangsiapa yg tdk malu bermaksiat kpd Allah maka Allah tdk malu menimpakan siksa atas dirinya”.

Contohnya adl orang yg bepergian ke luar negeri hanya utk mencari kesenangan & syahwat, lalu salah seorang di antara mereka bangga menceritakan kebinalan yg pernah dilakukannya dari minum khamar & berbuat zina atau kemaksiatan yg lainnya. Dari Abi Hurairah ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: “Setiap umatku dimaafkan kecuali orang yg menampakkan kemaksiatannya, termasuk menampakkan kemaksiatan adl bahwa seseorang berbuat mesum pd waktu malamnya lalu pd waktu paginya padahal Allah telah menutupi kemaksiatannya, namun dia mengatakan: Wahai fulan tadi malam aku telah berbuat ini & ini, kemaksiatannya telah ditutupi oleh Allah lalu pd waktu pagi dia menyingkap apa yg telah disembunyikan oleh Allah”.

Mereka ini mendapatkan bagian dari apa yg disebutkan oleh firman Allah swt:

Sesungguhnya orang-orang yg ingin agar (berita) perbuatan yg amat keji itu tersiar di kalangan orang-orang yg beriman, bagi mereka azab yg pedih di dunia & di akhirat. & Allah mengetahui, sedang, kamu tdk Mengetahui. Al Qur’an Surat: Al-Nur: 19

Ada sebuah perkara yg mesti diperhatikan, yaitu meninggalkan amar ma’ruf nahi mungkar tdk termasuk bagian dari sifat malu. Allah Subhanahu wa ta’ala berfirman:

dan Allah tdk malu (menerangkan) yg benar. Al Qur’an Surat: Al-Ahzab: 53

Imam Nawawi berkata: Terkadang orang merasa bingung, di mana seseorang yg pemalu merasa malu mengarahkan orang yg dihormatinya kpd kebenaran, shingga akhirnya dia meninggalkan amar ma’ruf nahi mungkar, terkadang rasa malu membawanya utk meninggalkan beberapa haknya. Maka jawaban terhadap perkara ini adl apa yg telah diungkapkan oleh para ulama, seperti Abu Amr bin Ashalah bahwa perkara ini tdk termasuk di dalam kategori malu, bahkan dia termasuk kelemahan & kehinaan serta kehancuran. Sebab malu yg sebenarnya adl sebuah sifat baik yg mendorong seseorang meninggalkan perbuatan buruk & mencegah seseorang dari melalaikan hak orang lain”.

Dan Nabi Shallallahu ‘alaihi wa sallam telah menganjurkan amar ma’ruf nahi mungkar & memerintahkan utk merubahnya. Dari Abi Sa’id Al-Khudri ra bahwa Nabi Shallallahu ‘alaihi wa sallam bersabda: “Barangsiapa di antara kalian yg melihat kemungkaran maka hendakalah dia merubahnya dgn tangannya, & jika dia tdk mampu maka hendaklah dia merubahnya dgn lisannya & apabila dia tdk mampu maka hendaklah dia merubahnya dgn hatinya & itulah selemah-lemah keimanan“.

Segala puji bagi Allah Tuhan semesta alam, shalawat & salam kpd Nabi kita Muhammad & kpd seluruh keluarga & shahabatya.
Dr. Amin Abdullah Asy-Syaqawy, Terjemah: Muzaffar Sahidu Mahsun, Editor: Eko Haryanto Abu Ziyad

Pertanyaan:

Apakah memelihara jenggot wajib hukumnya atau hanya boleh? Apakah mencukurnya berdosa atau hanya merusak Dien (agama)? Apakah mencukurnya hanya boleh bila disertai dgn memelihara kumis?

Jawaban: Mengenai pertanyaan-pertanyaan di atas, kami katakan, terdapat dalam hadits yg shahih dari Nabi Shallallahu ‘alaihi wa sallam yg dikeluarkan oleh Imam al-Bukhari & Muslim di dalam shahih keduanya, dari hadits Ibnu Umar rad, ia berkata, ‘Rasulullah Shallallahu ‘alaihi wa sallam bersabda:

خَالِفُوْا الْمُشْرِكِيْنَ أَحْفُوْا الشَّوَارِبَ وَأَوْفُوْا اللِّحَى

“Selisihilah orang-orang musyrik; potonglah kumis & sempurnakan jenggot (biarkan tumbuh lebat-pent.).

Di dalam Shahih Muslim, dari Abu Hurairah rad, ia berkata, ‘Rasulullah Shallallahu ‘alaihi wa sallam bersabda: ‘

جُزُّوْا الشَّوَارِبَ وَأَرْخُوْا اللِّحَى

“Potonglah kumis & biarkanlah jenggot memanjang, selisihilah orang-orang Majusi.“

Imam an-Nasa`i di dalam sunannya mengeluarkan hadits dgn sanad yg shahih dari Zaid bin Arqam rad, ia berkata, ‘Rasulullah Shallallahu ‘alaihi wa sallam bersabda:

مَنْ لَمْ يَأْخُذْ مِنْ شَارِبِهِ فَلَيْسَ مِنَّا

“Barangsiapa yg tdk mengambil dari kumisnya (memotongnya), maka dia bukan termasuk dari golongan kami.“

Al-Allamah besar & al-Hafizh terkenal, Abu Muhammad bin Hazm berkata, ‘Para ulama telah bersepakat bahwa memotong kumis & membiarkan jenggot tumbuh adl fardhu (wajib).’

Hadits-hadits tentang hal ini & ucapan para ulama perihal memotong kumis & memperbanyak jenggot, memuliakan & membiarkannya memanjang byk sekali, sulit utk mengkalkulasi kuantitasnya dalam risalah singkat ini.

Dari hadits-hadits di muka & nukilan ijma’ oleh Ibnu Hazm diketahui jawaban terhadap ketiga pertanyaan di atas, ulasan ringkasnya; bahwa memelihara, memperbanyak & membiarkan jenggot memanjang adl fardhu, tdk boleh ditinggalkan, sebab Rasulullah Shallallahu ‘alaihi wa sallam memerintahkan demikian, sementara perintahnya mengandung makna wajib, sebagaimana firman Allah swt:

وَمَآءَاتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَانَهَاكُمْ عَنْهُ

Apa yg diberikan Rasul kepadamu maka terimalah dia. Dan apa yg dilarangnya bagimu maka tinggalkanlah;. (Al Qur’an Surat: al-Hasyr:7)

Demikian pula, menggunting (memotong) kumis wajib hukumnya, akan tetapi memotong habis lbh utama, sedangkan memperbanyak atau membiarkannya begitu saja, maka hukumnya tdk boleh karena bertentangan dgn sabda Nabi saw: قصوا الشوارب (‘Potonglah kumis.)’5 أَحْفُوا الشَّوَارِبَ (‘Potonglah kumis sampai habis.’) جُزُّوا الشَّوَارِبَ ‘(Potonglah kumis.)

‘ مَنْ لَمْ يَأْخُذْ مِنْ شَارِبِهِ فَلَيْسَ مِنَّا(Barangsiapa yg tdk mengambil dari kumisnya (memotongnya), maka dia bukan termasuk dari golongan kami).

Keempat lafazh hadits tersebut, semuanya terdapat di dalam riwayat-riwayat hadits yg shahih dari Nabi saw, sedangkan pd lafazh yg terakhir tersebut terdapat ancaman yg serius & peringatan yg tegas sekali. Hal itu mengandung konsekuensi wajibnya seorang muslim berhati-hati terhadap larangan Allah Subhanahu wa ta’ala & Rasul-Nya, & segera menjalankan perintah Allah Subhanahu wa ta’ala & Rasul-Nya.

Dari hal itu juga diketahui bahwa memperbanyak kumis & membiarkannya merupakan sesuatu perbuatan dosa & maksiat. Demikian pula, mencukur jenggot & memotongnya merupakan perbuatan dosa & maksiat yg dpt mengurangi iman & memperlemahnya serta dikhawatirkan pula ditimpakannya kemurkaan Allah Subhanahu wa ta’ala & azab-Nya.

Di dalam hadits-hadits yg telah disebutkan di atas terdapat petunjuk bahwa memanjangkan kumis & mencukur jenggot serta memotongnya termasuk perbuatan menyerupai orang-orang Majusi & orang-orang musyrik, padahal sudah diketahui bahwa menyerupai mereka adl perbuatan mungkar, tdk boleh dilakukan, berdasarkan sabda Nabi saw:

مَنْ تَشَبَّهَ بِقَوْمٍ فَهُوَ مِنْهُمْ

“Barangsiapa yg menyerupai sesuatu kaum, maka dia termasuk dari golongan mereka.“

Saya berharap jawaban ini cukup & memuaskan. Wallahu waliyuttaufiq. Washallallahu wa sallam ‘ala Nabiyyina Muhammad wa alihi wa shahbih.
Majmu Fatawa wa maqalat mutanawwi’ah 3/362-363.

Oleh: Syaikh Abdul Aziz bin Baz -rahimahullah-

Seusungguhnya nikmat yg diberikan oleh Allah Subhanahu wa ta’ala kpd kita tdk terhitung & tdk terhingga. Allah Subhanahu wa ta’ala berfirman:

وَإِن تَعُدُّواْ نِعْمَتَ اللهِ لاَ تُحْصُوهَا

Dan jika kamu menghitung nikmat Allah, tidaklah dpt kamu menghinggakannya. (Al Qur’an Surat: Ibrahim: 34)

Allah Subhanahu wa ta’ala berfirman:

وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللهِ

Dan apa saja nikmat yg ada pd kamu, maka dari Allah-lah (datangnya), (Al Qur’an Surat: Al-Nahl: 53).

Di antara nikamat yg diberikan oleh Allah Subhanahu wa ta’ala adl nikmat tidur yg telah disebut oleh Allah Subhanahu wa ta’ala pd hamba -Nya. Allah Subhanahu wa ta’ala berfirman:

وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ

Dan karena rahmat -Nya, Dia jadikan untukmu malam & siang, supaya kamu beristirahat pd malam itu & supaya kamu mencari sebahagian dari karunia -Nya (pada siang hari) & agar kamu bersyukur kpd -Nya. (Al Qur’an Surat: Al-Qoshos: 73).

Allah Subhanahu wa ta’ala berfirman: وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا

“dan Kami jadikan tidurmu utk istirahat, (Al Qur’an Surat: Al-Naba: 9)

Maka beristirahatnya seorang muslim beberapa jam dari malam setelah bekerja secara kontinyu akan membantu kehidupannya & akan menstabilkan perkembangan & kreatifitasnya, agar dia selalu mampu menunaikan segala tugas yg berikan oleh Allah Subhanahu wa ta’ala sbg tujuan penciptaannya. Di antara tugas ini adl menjalankan shalat fajar secara berjama’ah di mesjid, & dia adl shalat yg memiliki nilai keutamaan yg tinggi.

Aku akan mengetengahkan kehadapanmu beberapa kabar gembira & keutamaan agung yg diberikan kpd orang yg menunaikan shalat fajar secara berjama’ah:

1. Pertama: Dia berada di dalam penjagaan Allah SWT, atau jaminan Allah SWT, pengawasan -Nya & pemeliharaan Allah Subhanahu wa ta’ala di dunia & akherat. Diriwayatkan oleh Muslim di dalam kitab shahihnya dari Jundub bin Abdullah bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Barangsiapa yg shalat subuh maka dia berada di dalam jaminan Allah, maka jangan sampai Allah menuntut kamu dgn sesuatu yg berada di dalam jaminan -Nya, sebab barangsiapa yg dituntut oleh Allah dgn sesuatu dari apa yg ada pd jaminan -Nya maka dia pasti akan merasakan akibatnya, lalu Allah akan mencampakkan dia di atas wajahanya di dalam neraka Jahannam”.
2. Kedua: Menjalankan shalat fajar akan menyelamatkan seseorang dari api neraka. Diriwayatkan oleh Muslim di dalam kitab shahihnya dari Ammarah bin Ruwaibah berkata: Aku telah mendengar Rasulullah Shallallahu ‘alaihi wa sallam bersabda, “Tidak akan pernah masuk neraka orang yg menjalankan shalat sebelum terbitnya matahari & sebelum tenggelamnya, yaitu shalat fajar & asar”.
3. Ketiga: Menjalankan shalat fajar sbg sebab masuk surga. Diriwayatkan oleh Al-Bukhari & Muslim dari Abi Musa Al-Asya’ari bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Barangsiapa yg shalat 2 waktu yg dingin maka dia akan masuk surga”.
4. Keempat: Malaikat menyaksikan shalat ini. Allah Subhanahu wa ta’ala berfirman:وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

   “…dan (dirikanlah pula salat) subuh. Sesungguhnya salat subuh itu disaksikan (oleh malaikat)“. (Al Qur’an Surat: Al-Isro’: 78)

   Diriwayatkan Al-Bukhari & Muslim dari Abi Hurairah RA bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Saling berdatangan menghampiri kalian malaikat malam & malaikat siang, lalu mereka berkumpul pd shalat fajar & asar, kemudian naiklah malaikat yg mendatangi kalian pd waktu malam, lalu Allah Subhanahu wa ta’ala bertanya kpd mereka & Dia Maha Mengetahui tentang keadaan mereka: Bagaimanakah kalian meninggalkan hamba-hamba -Ku?. Maka mereka berkata: Kami meninggalkan mereka dalam keadaan mendirikan shalat & mendatangi mereka dalam keadaan mendirikan shalat”.

5. Kelima: Orang yg mendirikan shalat fajar akan mendapat cahaya yg sempurna pd hari kiamat. Diriwayatkan oleh Ibnu Majah di dalam kitab sunannya dari Sahl bin Sa’d Al-Sa’idi bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Berikanlah kabar gembira bagi mereka yg berjalan pd kegelapan menuju mesjid bahwa mereka mendapat cahaya yg sempurna pd hari kiamat”.
6. Keenam: Akan ditulis baginya bangun semalam suntuk. Diriwayatkan oleh Muslim dari Utsman bin Affan bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Barangsiapa yg shalat isya’ secara berjama’ah maka sungguh dia seakan-akan bangun setengah malam & barangsiapa yg shalat subuh secara berjama’ah maka seakan-akan dia shalat semalam suntuk”.
7. Ketujuh: Aman dari sifat kemunafikan. Diriwayatkan oleh Al-Bukhari & Muslim dari Abi Hurairah RA bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Sesungguhnya shalat yg paling berat bagi orang-orang munafiq adl shalat isya & shalat fajar, seandainya mereka mengetahui keutamaan yg terdapat padanya niscaya mereka pasti mendatanginya dgn cara merangkak, sungguh aku ingin utk mendirikan shalat, kemudian aku memerintahkan seorang lelaki utk mengimami shalat, kemudian aku pergi bersama sekelompok orang yg membawa kayu bakar menuju kaum yg tdk menghadiri shalat berjama’ah utk membakar rumah mereka dgn api”.Diriwayatkan oleh Muslim di dalam kitab shahihnya dari Ibnu Mas’ud RA berkata: Sungguh aku telah melihat dari golongan kami & tidaklah ada orang yg meninggalkan shalat jama’ah kecuali orang yg munafiq, yg telah diketahui kemunafiqannya. Sungguh seorang lelaki dibawa menuju shalat jama’ah dgn diapit di antara 2 lelaki sehingga dia bisa tegak di dalam shaf”.8

   Ibnu Umar berkata: Sungguh apabila kita tdk melihat seseorang menghadiri shalat isya’ & fajar maka kami berprasangka buruk terhadapnya”.

8. Kedelapan: Dua rekaat sebelum fajar lbh baik dari dunia & seisinya. Diriwayatkan oleh Muslim di dalam kitab shahihnya dari Aisyah RA bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Dua rekaat shalat fajar lbh baik dari dunia & seisinya”.Kalaulah sunnah fajar saja lbh baik dari dunia & seisinya, berupa harta, istana, sungai-sungai, istri-istri & lain-lain baik segala kebutuhan yg disenangi manusia & kelezatannya, lalu bagaimanakah dgn shalat fajar itu sendiri?.
9. Kesembilan: Melihat Allah SWT, & inilah tujuan utama yg dikejar oleh mereka yg berusaha dgn bersungguh-sungguh & manusia berlomba-lomba utk mendapatkannya. Diriwayatkan oleh Al-Bukhari & Muslim dari Jarir Al-Bajali RA berkata: Kami di sisi Nabi Muhammad Shallallahu ‘alaihi wa sallam & pd sesuatu malam beliau melihat ke arah bulan purnama lalu beliau bersabda, “Sesungguhnya kalian akan melihat Tuhan kalian sebagaimana kalian mampu melihat bulan purnama ini, kalian tdk akan merasa susah melihatnya, seandainya kalian mampu utk tdk dikalahkan dalam melaksanakan shalat sebelum terbit & sebelum tenggelamnya matahari, maka lakukanlah, kemudian beliau membaca sebuah ayat:وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ

   “…dan bertasbihlah sambil memuji Tuhanmu sebelum terbit matahari & sebelum terbenam (nya)”. (Al Qur’an Surat: Qaf: 3911)

10. Kesepuluh: Orang yg selalu menjaga shalat fajar adl orang yg paling baik dalam kehidupannya, orang yg paling kreatif, & berhati paling lembut. Diriwayatkan oleh Al-Bukhari & Muslim dari Abi Hurairah bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Setan mengikat tengkuk kepala salah seorang di antara kalian pd saat tidurnya dgn 3 ikatan, dia memukul setiap ikatan dgn mengatakan bagimu malam yg panjang maka tidurlah. Lalu apabila dia bangun & menyebut nama Allah maka terlepaslah satu ikatan, lalu jika dia berwudhu’ maka terlepaslah ikatan ke dua, & jika dia mendirikan shalat maka terlepaslah ikatan yg ketiga, maka dia akan mengawali pagi dgn jiwa yg kreatif & berjiwa baik, namun jika tdk maka dia akan menjadi berjiwa buruk & pemalas”.Terdapat byk riwayat yg melarang meremehkan shalat fajar. Di antara riwayat tersebut adl hadits yg diriwayatkan oleh Imam Bukhari & Muslim dari Abi Hurairah RA bahwa Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, Sungguh aku ingin utk mendirikan shalat, kemudian aku memerintahkan seorang lelaki utk mengimami shalat, kemudian aku pergi bersama sekelompok orang yg membawa kayu bakar menuju kaum yg tdk menghadiri shalat berjama’ah utk membakar rumah mereka dgn api”.

    Sebagian ulama berkata; Sesungguhnya Nabi Muhammad Shallallahu ‘alaihi wa sallam tdk ingin melakukan hal yg demikian itu kecuali karena orang yg meninggalkan shalat jama’ah ini telah melakukan dosa yg agung & kesalahan yg besar.

    Diriwayatkan oleh Al-Bukhari & Muslim dari Ibnu Mas’ud berkata: Disebutkan di sisi Nabi Muhammad Shallallahu ‘alaihi wa sallam seorang lelaki yg tertidur pd waktu malamnya hingga pagi harinya, maka Nabi Muhammad Shallallahu ‘alaihi wa sallam bersabda, “Itulah lelaki yg dikencingi oleh syetan pd kedua telinganya atau beliau bersabda: Pada telinganya”.14

    Cukup itu sbg kerugian & kekecewaan serta keburukan.

    Di antara akibat meremehkan shalat subuh secara berjama’ah adl dihadapkannya seseorang pd ancaman siksa Allah Subhanahu wa ta’ala di dalam kuburnya & di hari kiamat. Allah Subhanahu wa ta’ala berfirman:

    فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيًّا

    Maka datanglah sesudah mereka, pengganti (yang jelek) yg menyia-nyiakan salat & memperturutkan hawa nafsunya, maka mereka kelak akan menemui kesesatan. (Al Qur’an Surat: Maryam: 59)

    Di dalam shahihul Bukhari di dalam kisah mimpi Nabi Muhammad Shallallahu ‘alaihi wa sallam yg panjang, disebutkan di dalam kisah tersebut bahwa seorang lelaki yg memecah kepalanya dgn sebuah batu, lalu Nabi Muhammad Shallallahu ‘alaihi wa sallam bertanya tentang masalah itu maka dikatakan kepadanya, “Itulah orang yg mengambil Al-Qur’an lalu menolaknya & tertidur dari melaksanakan shalat yg diwajibkan”.

    Dan majlis fatwa ulama Saudi Arabia ditanyakan (fatwa nomor: 5130) tentang seseorang yg tdk shalat subuh kecuali setelah matahari terbit, bagaimanakah hukum shalatnya?. Apakah hal itu akan memberikan pengaruh pd puasanya?. Maka jawabannya adalah: jika dia meninggalkan shalat subuh bukan karena ketiduran atau lupa namun hanya karena kemalasan sehingga mengerjakannya setelah matahari terbit maka dia telah kufur dgn kekufuran yg besar, berdasarkan pendapat yg shahih dari perkataan para ulama. Berdasarkan pendapat ini maka puasanya tdk sah.

Segala puji bagi Allah Tuhan semesta alam, semoga shalawat & salam tetap tercurahkan kpd Nabi kita Muhammad & kpd keluarga, shahabat serta seluruh pengikut beliau.

Karya: Dr. Amin bin Abdullah asy-Syaqawi, Terjemah: Muzaffar Sahidu,
Editor: Eko Haryanto Abu Ziyad

Segala puji hanya bagi Allah subhanahu wa ta’ala, shalawat & salam semoga tetap tercurahkan kpd baginda Rasulullah salallahu ‘alaihi wasalam, & aku bersaksi bahwa tiada tuhan yg berhak disembah dgn sebenarnya selain Allah yg Maha Esa & tiada sekutu bagi -Nya & aku bersaksi bahwa Muhammad adl hamba & utusan -Nya.

Pembahasan kita kali ini adl tentang wanita, & pembicaraan tentang perkara ini akan berkisar pd beberapa point di bawah ini:

1. Pertama:Keadaan wanita sebelum Islam.
2. Kedua:Gambaran indah tentang bagaimana Islam memuliakan wanita.
3. Ketiga:Beberapa syubhat & bantahan terhadap syubhat tersebut.
4. Keempat:Kewajiban kita terhadap wanita.

Keadaan wanita sebelum Islam

Wanita sebelum datangnya Islam di sebagian masyarakat jahiliyah mengalami masa hidup yg sangat kritis, masyarakat jahiliyah benci dgn kelahiran seorang wanita, di antara mereka ada yg mengubur anak wanita secara hidup-hidup di dalam lubang karena takut cela, di antara mereka ada yg membiarkan wanita hidup dalam dunia kehinaan & kenistaan.

Allah subhanahu wa ta’ala berfirman:

Dan apabila seseorang dari mereka diberi kabar dgn (kelahiran) anak perempuan, hitamlah (merah padamlah) mukanya & dia sangat marah. Ia menyembunyikan dirinya dari orang byk, disebabkan buruknya berita yg disampaikan kepadanya. Apakah dia akan memeliharanya dgn menanggung kehinaan ataukah akan menguburkannya ke dalam tanah (hidup-hidup)? Ketahuilah, alangkah buruknya apa yg mereka tetapkan itu. (Al Qur’an Surat: Al-Nahl: 58-59).

Allah subhanahu wa ta’ala berfirman:

قال الله تعالى: ﴿ وَإِذَا الْمَوْؤُودَةُ سُئِلَتْ بِأَيِّ ذَنبٍ قُتِلَتْ﴾ (التكوير: 9-8)

“Apabila bayi-bayi perempuan yg dikubur hidup-hidup ditanya, karena dosa apakah dia dibunuh“, (Al Qur’an Surat: Al-Takwir; 8-9)

Al-Mau’udah adl anak wanita yg dikuburkan hidup-hidup sehingga mati di dalam tanah, wanita pd masa jahiliyah tdk berhak mendapat warisan walaupun wanita tersebut hidup dalam kemiskinan & kebutuhan yg tinggi, sebab pewarisan tersebut hanya berlaku bagi kaum pria saja, bahkan wanita tersebut bisa diwariskan setelah suaminya meninggal sebagaimana harta diwariskan, lbh dari itu byk wanita yg hidup di bawah satu lelaki sebab masayarakat jahiliyah tdk membatasi diri dgn batasan jumlah istri-istri, & merekapun tdk menghiraukan terhadap berbagai pengekangan & kezaliman yg terjadi pd wanita.

Diriwayatkan oleh Muslim di dalam kitab shahihnya dari Umar RA bahwa beliau berkata, “Demi Allah!, pd masa jahiliyah wanita tdk kami anggap apapun, sehingga Allah menurunkan bagi mereka tuntunan yg menjelaskan kemaslahatan bagi mereka & Allah memberikan bagian harta tertentu dalam perkara pewarisan“.

Gambaran indah tentang bagaimana Islam memuliakan wanita

Segala bentuk kezaliman telah dihapuskan dari mereka, & Islam mengembalikan kedudukannya, & menjadikan mereka sbg mitra lelaki yg berkedudukan sejajar dalam urusan pahala, siksa & semua hak, kecuali perkara yg memang dikhususkan utk wanita. Allah subhanahu wa ta’ala berfirman:

“Barang siapa yg mengerjakan amal saleh, baik laki-laki maupun perempuan dalam keadaan beriman, maka sesungguhnya akan Kami berikan kepadanya kehidupan yg baik & sesungguhnya akan Kami beri balasan kpd mereka dgn pahala yg lbh baik dari apa yg telah mereka kerjakan. (Al Qur’an Surat: Al-Nahl: 97)

Allah subhanahu wa ta’ala berfirman:

Maka Tuhan mereka memperkenankan permohonannya (dengan berfirman), “Sesungguhnya Aku tdk menyia-nyiakan amal orang-orang yg beramal di antara kamu, baik laki-laki atau perempuan, (karena) sebagian kamu adl turunan dari sebagian yg lain. (Al Qur’an Surat: Ali Imron: 195).

Diriwayatkan oleh Al-Turmudzi dari Ummu Imarah radhiallahu ‘anha bahwa dia mendatangi Nabi Muhammad salallahu ‘alaihi wasalam & berkata, “Aku tdk melihat sesuatu tuntunan kecuali semuanya bagi lelaki, aku tdk melihat bagi wanita sesuatu tuntunan tertentu, lalu Allah menurunkan ayat ini:

Sesungguhnya laki-laki & perempuan yg muslim, laki-laki & perempuan yg mukmin, laki-laki & perempuan yg tetap dalam ketaatannya, laki-laki & perempuan yg benar, laki-laki & perempuan yg sabar, laki-laki & perempuan yg khusyuk, laki-laki & perempuan yg bersedekah, laki-laki & perempuan yg berpuasa, laki-laki & perempuan yg memelihara kehormatannya, laki-laki & perempuan yg byk menyebut (nama) Allah, Allah telah menyediakan utk mereka ampunan & pahala yg besar. (Al Qur’an Surat: Al-Ahzab: 35).

Diriwayatkan oleh Imam Ahmad di dalam kitab musnadnya dari Aisyah RA bahwa Nabi Muhammad salallahu ‘alaihi wasalam bersabda, “Sesungguhnya wanita adl saudara sekandung kaum pria”.2

Dan Islam melarang menjadikan wanita sbg warisan bagi kaum lelaki, sebagaimana yg terjadi pd masyarakat jahiliyah. Allah subhanahu wa ta’ala berfirman: Hai orang-orang yg beriman, tdk halal bagi kamu mempusakai wanita dgn jalan paksa“. (Al Qur’an Surat: Al-Nisa’: 19).

Maka Islam menjamin kemerdekaan pribadi wanita, menjadikannya pewaris bukan barang yg diwariskan, Islam juga memberikan bagian harta warisan dari harta kerabatnya. Allah subhanahu wa ta’ala berfirman:

Bagi laki-laki ada hak bagian dari harta peninggalan ibu-bapak & kerabatnya, & bagi wanita ada hak bagian (pula) dari harta peninggalan ibu-bapak & kerabatnya, baik sedikit atau byk menurut bahagian yg telah ditetapkan. (Al Qur’an Surat: Al-Nisa’: 7)

Diriwayatkan oleh Al-Bukhari & Muslim dari Abi Hurairah radhiallahu ‘anhu bahwa Nabi Muhammad salallahu ‘alaihi wasalam bersabda, “Berilah wasiat kpd wanita dgn wasiat yg lbh baik”.3

Diriwayatkan oleh Ibnu Majah dari Ibnu Abbas radhiallahu ‘anhu bahwa Nabi Muhammad salallahu ‘alaihi wasalam bersabda, “Orang yg terbaik di antara kalian adl orang yg terbaik terhadap keluarganya & saya adl orang yg terbaik terhadap keluarga saya”.

Beberapa Syubhat Yang Mesti Dibantah

Para pelaku syahwat telah mengeksploitasi berbagai media masa utk mengumbar syubhat bahwa kaum wanita mengalami diskriminasi, mereka adl bagian sumber daya yg terabaikan, rumah bagai penjara bagi mereka, sementara kepemimpinan lelaki adl sbg pedang terhunus yg menghalangi dirinya utk bebas. Sangat disayangkan ternyata racun pemikiran ini menjangkiti sebagian besar wanita. Adapun perkataan yg mengatakan bahwa wanita mengalami diskriminasi, maka penjelasan masalah ini telah dipaparkan sebelumnya pd pembahasan tentang kedudukan wanita di dalam Islam, di mana Islam telah mengangkat berbagai bentuk kezaliman yg menimpa mereka pd masa jahiliyah. Mereka bukanlah sumber daya yg terabaikan bahkan berdiamnya wanita utk mendidik anak adl amal agung yg dengannya dia bisa mendapat pahala, yg akan melahirkan buah yg bermanfaat bagi masyarakat.

Diriwayatkan oleh Ibnu Hibban di dalam kitab shahihnya dari Abi Hurairah radhiallahu ‘anhu bahwa Rasulullah salallahu ‘alaihi wasallam bersabda, “Apabila seorang wanita telah melaksanakan shalat 5 waktunya, menjalankkan puasanya, menjaga kemaluannya & taat kpd suaminya maka dia akan masuk surga dari pintu manapun yg disukainya“.

Dan orang yg memperhatikan masyarakat barat yg menyaksikan para wanitanya keluar guna menyaingi kaum pria, meninggalkan anak-anak dalam asuhan para pembantu, atau panti asuhan anak atau yg lainnya, akan melihat terjadi berbagai tindak kekerasan, dekadensi moral, byk nya anak zina, terjadinya kehancuran rumah tangga, merajalelanya obat-obat terlarang & berbagai barang yg memabukkan & lain sebagainya, maka setelah melihat realita di atas, dia akan menyadari keagungan agama ini.

Maha Benar Allah dgn firman -Nya yg berbunyi:

“…dan hendaklah kamu tetap di rumahmu & janganlah kamu berhias & bertingkah laku seperti orang-orang Jahiliyah yg dahulu“. (Al Qur’an Surat: Al-Ahzab: 33)

Adapun kepemimpinan lelaki terhadap wanita dalam rangka menjaga kehormatan & kemuliaan wanita tersebut dari gangguan kaum pria. Allah subhanahu wa ta’ala berfirman:

Kaum laki-laki itu adl pemimpin bagi kaum wanita, oleh karena Allah telah melebihkan sebahagian mereka (laki-laki) atas sebahagian yg lain (wanita), & karena mereka (laki-laki) telah menafkahkan sebagian dari harta mereka. (Al Qur’an Surat: Al-Nisa’: 34)

Ibnu Katsir berkata, “Artinya kaum lelaki sbg penopang kaum wanita, yaitu sbg pemimpin & penyangga utama, sbg hakim & sbg pendidiknya jika bengkok.

Ibnu Abbas berkata, (الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء) maksudnya adl sbg pemimpin atas mereka, & ketaatan istri pd suami dalam perkara yg diperintahkan oleh Allah utk ditaati, & ketaatan seorang istri adl dgn berlaku baik terhadap keluarganya & menjaga hartanya”.

Kewajiban kita terhadap wanita

Pertama: Kewajiban mendidik anak laki-laki & wanita yg kita miliki serta istri kita dgn pendidikan yg baik. Allah subhanahu wa ta’ala berfirman:

Hai orang-orang yg beriman, peliharalah dirimu & keluargamu dari api neraka yg bahan bakarnya adl manusia & batu; penjaganya malaikat-malaikat yg kasar, yg keras, yg tdk mendurhakai Allah terhadap apa yg diperintahkan-Nya kpd mereka & selalu mengerjakan apa yg diperintahkan. (Al-Tahrim: 6)

Ali bin Thalib RA berkata, “Didiklah mereka & ajarkan kpd mereka kebaikan”. Diriwayatkan oleh AL-Bukhari & Muslim dari Ibnu Umar bahwa Nabi Muhammad salallahu ‘alaihi wasalam bersabda, “Setiap kalian adl peminpin & setiap kalian akan ditanya tentang kepeminpinannya”.

Seandainya seorang lelaki memperhatikan keluarganya & mendidik mereka dgn pendidikan yg didasarkan kpd kitab & sunnah maka seluruh masyarakat akan menjadi baik.

Kedua: Membekali diri dgn ilmu syara’. Dengan ilmu syara’ inilah, kita bisa menyingkap kesesatan orang-orang yg sesat, penyelewengan para penyeleweng dari kelompok sekulerisme & pengikut hawa nafsu & syahwat, dgn ilmu pula, kita bisa menyingkap konspirasi mereka. Allah subhanahu wa ta’ala berfirman:

“Adakah sama orang-orang yg mengetahui dgn orang-orang yg tdk mengetahui?” Sesungguhnya orang yg berakallah yg dpt menerima pelajaran. (Al Qur’an Surat: Al-Zumar: 9)

Ketiga: Berdakwah kpd Allah Azza Wa Jalla, memperingatkan manusia terhadap pelaku kejahatan, serta segala konspirasi mereka utk merusak kaum wanita & menjauhkan mereka dari ajaran agama mereka. Allah subhanahu wa ta’ala berfirman:

Katakanlah: “Inilah jalan (agama) ku, aku & orang-orang yg mengikutiku mengajak (kamu) kpd Allah dgn hujjah yg nyata, Maha Suci Allah, & aku tiada termasuk orang-orang yg musyrik”. (Al Qur’an Surat: Yusuf: 108).

Diriwayatkan oleh Muslim di dalam kitab shaihnya dari Sahl bin Sa’d bahwa Nabi Muhammad salallahu ‘alaihi wasalam bersabda, “Demi Allah bahwa Allah memberikan hidyah kapada seorang lelaki dgn sebab dirimu maka hal itu lbh baik bagimu dari onta merah yg engkau miliki”.

Segala puji bagi Allah subhanahu wa ta’ala Tuhan semesta alam, semoga shalawat & salam tetap tercurahkan kpd Nabi kita Muhammad salallahu ‘alaihi wasalam & kpd keluarga, shahabat serta seluruh pengikut beliau.

Karya: Dr. Amin bin Abdullah asy-Syaqawi

Is the torment of the grave one of the matters of the unseen or of the seen world? What is the reason why it is made one of the matters of the unseen?.

Praise be to Allah.

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

The torment of the grave is one of the matters of the unseen. How many people in these graves are being tormented but we do not realize it, and how many of their neighbours are being blessed with a door opened for them to Paradise, but we do not realize it? What is beneath the graves is known only to the Knower of the Unseen. The torment of the grave is one of the matters of the unseen, and were it not for the revelation that came to the Prophet (peace and blessings of Allah be upon him), we would not know anything about it. Hence when the Jewish woman entered upon ‘Aa’ishah and told her that the dead are tormented in the grave, she was alarmed, until the Prophet (peace and blessings of Allah be upon him) came and she told him, and he confirmed that. But Allah may cause whomsoever He wills of His slaves to see that, as He caused His Prophet (peace and blessings of Allah be upon him) to see the two men who were being punished, one for going about spreading malicious gossip, and the other for not taking precautions to protect himself from urine.

The reasons why this is one of the matters of the unseen are as follows:

1. Allah is the Most Merciful of those who show mercy, for if we were to see the torment of the grave this would make our lives a misery, because if a person were to know that his father or brother or son or spouse or relative is being punished in the grave and he is not able to save him, then he would be distressed and unable to relax. So this is a blessing from Allah.
2. It would be a scandal for the deceased. If Allah had concealed him and we did not know his sins, which were a matter between him and his Lord, then he died and Allah showed us his torment, that would be a great scandal for him. So concealing him is a mercy from Allah towards the deceased.
3. It might become difficult to bury the dead, as it was narrated that the Prophet (peace and blessings of Allah be upon him) said: “Were it not that you would not bury one another, I would have asked Allah to make you hear the torment of the grave.” Narrated by Muslim, 2868.This indicates that burial might become too difficult and people would not do it, even though if a person deserves to be punished he will be punished even if he is lying on the surface of the earth. But people might imagine that the torment only takes place when the person is buried, so they would not bury one another.
4. If it were visible, belief in it would serve no purpose, because it would be visible and no one could deny it. And this might force all people to believe, as Allah says (interpretation of the meaning):”So when they Shallallahu ‘alaihi wa sallam Our punishment, they said: We believe in Allah Alone“

   [Ghaafir 40:84]

So if the people Shallallahu ‘alaihi wa sallam those who had been buried and heard their screams, they would believe and none of them would disbelieve, because he would be certain that the torment is real and he would see it with his own eyes as if it were happening to him.

But the wisdom of Allah is great, and the true believer is the one who believes with certainty what Allah tells him more than what he sees with his own eyes, because what Allah tells us cannot be subject to confusion or lies, but what the eyes see may be imaginary. How many people have sworn that they have seen the new crescent moon, when it was in fact a star; how many people have seen the new moon and it turned out to be a white hair on his eyebrow; how many have seen a shadow and said that it was a person coming towards him, but it turned out to be the trunk of a palm tree; how many people have seen a stationery object moving and a moving object standing still. But what Allah tells us cannot be subject to confusion.

We ask Allah to make us and you steadfast, for what Allah tells us about these matters is stronger that what we can see, and concealment is in the best interests of people. And Allah knows best.

By: Muhammed Salih Al-Munajjid

This treatise aims at exhorting and reminding the significance of the Zakât towards which most of the Muslims are very careless as they are not particular in giving it out, in spite of the fact that it is one of the five pillars of Islam and that without it Islam cannot be firmly established.

The Prophet (peace be upon him) said:

“Islam is based on five (pillars): To testify that there is no God except Allah, and Muhammad is the Messenger of Allah; To offer Salât (prayer); To pay Zakât (obligatory charity); To observe Saum (fasts during the month of Ramadan) and; To perform Hajj (pilgrimage to Makkah).”

It is obligatory upon every Muslim, in possession of wealth, to pay Zakât (obligatory charity). This Islamic command possesses plenty of advantages of which some are mentioned below:

1. It meets the needs of the poor of the society.
2. It strengthens the good relation between the rich and the poor, as everyone is naturally inclined towards the one who does good to him.
3. It purifies one’s self and sanctifies it; and it purges one’s moral of covetousness and miserliness; as is stated in the Qur’ân:”Take Sadaqa (alms) from their wealth in order to purify them and sanctify them with it” (9:103).
4. It promotes open-handedness, generosity and sympathy in a Muslim towards the needy persons.
5. It draws Allah’s blessing; causes increase in wealth and the replacement of spent out; as Allah describes:”And whatsoever you spend of anything (in Allah’s cause), He will replace it. He is the Best of those Who grant Sustenance.” (34:39).

   And also the Prophet (peace be upon him) has stated in an authentic Hadith that Allah says:

   “O Children of Adam! If you give (in Allah’s cause), We shall give you.”

   And there are many more benefits in it.

   On the contrary, a severe punishment would incur upon those who act miserly and are negligent in paying out the Zakât. Allah describes regarding them:

   “And those who hoard up gold and silver (Al-Kanz–the money, the Zakât of which has not been paid), and spend it not in the Way of Allah,–announce unto them a painful torment. On the Day when that (Al-Kanz: money, gold and silver, etc., the Zakât of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs: (and it will be said unto them): ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’.” (9: 34, 35)

   The above verses clarify that the wealth of which Zakât has not been paid, is a hoarded treasure for which its owner would be punished on the Day of Resurrection. The same has also been described by the Prophet (peace be upon him) in the following Hadith:

   “If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell, and his sides, his forehead and his back would be cauterised with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

   Then the Prophet (peace be upon him) informed of the owners of the camels, cows, and goats; who do not pay their Zakât, that they would be punished on the Day of Judgement.

   The Prophet (peace be upon him) said:

   “Whoever is made wealthy by Allah and does not pay the Zakât of his wealth, then on the Day of Resurrection, his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes (or two poisonous glands in its mouth). The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure’.”

   Then the Prophet (peace be upon him) recited the noble verse:

   “And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them (and so they do not pay the obligatory Zakât). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection.” (3:180)

Zakât is obligatory on the following four types of property:

1. The produce of earth, like grains and fruits.
2. The grazing animals.
3. Gold and silver.
4. Commercial commodities.

For all types of properties, Nisab (minimum amount of property liable to the payment of Zakât) is fixed, below which no Zakât would be imposed on them.

The minimum quantity for the first category i.e. grains, fruits, (wheat, rice, dates, grapes, barley, etc.) is 5 (five) Wasq and one Wasq (approx. 135 kgs.) is 60 (sixty) Sâ’ according to the Sâ’ of the Prophet, and one Sâ’ is equivalent to nearly four times of both handsful of a man of average built.

Moreover, if in cultivation, irrigation was made through rains or canal or fountain and like this without any effort, one-tenth of the total produce is due to be paid as Zakât.

If the field was irrigated by waterwheels, and other devices for irrigation which involved labour; twentieth part of the total produce is to be paid as Zakât.

And regarding the Zakât of animals, detailed study of it may be had from the authentic Ahadith of the Prophet (peace be upon him) or from scholars of Ahadith, as we intend in this booklet only a brief account of the subject.

And the minimum amount (Nisâb) of silver for the Zakât to be due on it, is 140 (one hundred and forty) Mithqâl, which is equivalent to 56 (fifty-six) Saudi Riyals.

And the Nisâb of gold is 20 (twenty) Mithqâl which is equivalent to 113/7 (eleven and three-seventh) Saudi Junaih or 92 (ninety-two) grams.

Now, the Zakât due on both gold and silver is one-fortieth (1/40 or 2.5%) of the total amount (quantity) provided one is in possession of at least the minimum amount (Nisâb) as mentioned above, of both or any one of them, and a year has passed over them.

But as regards Zakât on the benefit derived from the capital (i.e. original amount), the condition of passing over one year on it, does not apply. The benefit would be included in the capital (original amount) at the time of calculation for payment of Zakât; and likewise the new births in grazing animals will be added to the original number of animals for the payment of Zakât, if the original number reaches the Nisâb and completes a year without any consideration of time passed over the new births.

The same ruling, as in gold and silver, holds good in the case of currency notes, coins or bills also, whether be it dirham or dinar or dollar or others, provided its value reaches the minimum amount (Nisâb) of either gold or silver; and a year has passed over it. When the above conditions are fulfilled, one-fortieth part (1/40 or 2.5%) of the total value would be given out as Zakât.

The same would apply to the ornaments of the women, made from gold or silver for personal use or lending as loan, when these reach the Nisâb and one year has passed over them, in line with the opinions of authentic scholars in the light of Prophet’s saying:

“If any owner of gold or silver does not pay the Zakât due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterised with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

It is narrated that once the Prophet (peace be upon him):

On seeing a woman with two bracelets of gold in her hands, asked her whether she gave out the Zakât of it. When she replied in negative, he (peace be upon him) said, “Would it please you if Allah puts on you two bracelets made of fire.” On hearing this, she put off these and said, “These are for Allah and His Messenger.” (Abu Daud, Nasâi)

Also it is narrated by Umm Salamah (may Allah be pleased with her):

While she was wearing an anklet of gold, she asked the Prophet (peace be upon him), “O Messenger of Allah! Is it a Kanz (a hoarded wealth).” The Prophet (peace be upon him) replied, “If it has been purified (by paying Zakât of it), it is not a Kanz (hoarded wealth).”

This command is also supported by other Ahadith.

As regards the Zakât on commercial commodities, its value would be assessed at the end of one year and one-fortieth (1/40 or 2.5%) part of the present value would be given out as Zakât, no matter its present value is equal to the purchase value or it is more or less. It is in accordance with the Hadith narrated by Samurah (may Allah be pleased with him):

“Allah’s Messenger (peace be upon him) enjoined us to give out Sadaqah (Zakât) from whatever we prepare for sale.” (Abu Daud)

This includes lands for sale, buildings, cars, machinery for deriving water or any other article obtained for sale.

As for buildings constructed for rent but not for sale, Zakât should be paid on the rent after a year passes over it; but the building itself is not liable for Zakât as it is not an item for sale. Likewise, personal cars and those for hire are not liable for Zakât since they are not meant for sale as the owner has purchased it for his use. And if the owner of the rental cars accumulates the returns up to the amount that is liable for Zakât, then he should pay Zakât if one year passes over such money whether he had kept it for personal expenses, or for expenses in marriage, or for such as settling debts or buying real estate or for any other purpose; this is in accordance with the evidence of Shariah on the obligation of Zakât. According to the authentic views of scholars, debt can not be an excuse for nonpayment of Zakât.

Similar is the case for the wealth or money of orphans and mentally retarded people; when it reaches the Nisâb and a year passes over it the Zakât must be paid, and their guardians should give out the Zakât on their behalf when a year passes over the goods. According to the Hadith narrated by Mu’adh, when he was sent to Yemen, the Prophet (peace be upon him) told him:

“Verily Allah imposes upon them Sadaqah (alms) on their wealth to be taken from the rich and then given to the poor.”

Zakât is Allah’s right and so it is not allowed to give it to someone not deserving with the intention to gain his favour; nor a person, who doesn’t deserve it, is allowed to use it for making gains or saving himself from harm. Rather a Muslim should give out Zakât to those who deserve it on grounds that they are among the people entitled to it and not with any other intention; it should be given out with good faith and solely to please Allah and in this way he will get Allah’s reward and replacement.

Allah categorizes those who deserve Zakât in His Noble Qur’ân:

“As-Sadaqat (here it means Zakât) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds) and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debts; and for Allah’s cause (i.e. for Mujahidun–those fighting in the holy battles) and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knowing, All-Wise.” (9:60)

From this glorious verse ending with the two great attributes of Allah (Subhanahu wa ta’ala) we get the warning that He, Allah (Subhanahu wa ta’ala) is aware of the state of His slaves and of those among them who deserve or do not deserve Zakât. In this verse Allah further tells us that He is Wise in His Shariah and so he does not put anything except in the right position; and hence if anything about His Shariah is not clear to anyone, even then he should be satisfied with it and obey its commands.

May Allah grant us knowledge in His religion and sincerity in implementing it, and help us in the performing of deeds leading to His Pleasure, and save from the deeds leading to His Anger. Verily, He is All-Hearer and Nearer.

May Allah bless His slave and His Messenger and his family and his Companions.

Assalamu’alaikum,

Ustadz, saya punya adik yg masih punya hutang puasa pd Ramadhan 2 yg lalu. Apakah masih bisa dibayar pd tahun ini?

Jaza kallah khairan katsir.

Jawaban

Assalamu ‘alaikum warahmatullahi wabarakatuh,

Prinsipnya, setiap hutang itu wajib dibayarkan. Bahkan meski seseorang telah wafat & masih punya tanggungan hutang puasa, maka para ahli warisnya berkewajiban utk membayarkannya.

Apalagi bila masih hidup, meski sudah terlewat beberapa Ramadhan, tetap saja hutang puasa itu wajib dibayarkan. Bila masih ada sisa waktu tahun ini hingga masuk Ramadhan, maka segera saja bayarkan puasa itu, sebelum masuk bulan Ramadhan.

Tetapi seandainya tdk cukup waktunya, kerjakan saja yg bisa dikerjakan. Sedangkan yg masih tersisa, bisa dikerjakan nanti setelah selesai Ramadhan.

Yang penting, semua hutang bisa segera terbayar, sebelum maut menjemput. Sebab puasa bagian rukun Islam, wajib hukumnya utk dilaksanakan pd waktunya. Sedangkan bila terlewat dari waktunya, kewajiban utk berpuasa tdk serta merta gugur. Sebagai hutang, puasa itu tetap wajib dilunasi.

Wallahu a’lam bishshawab, wassalamu ‘alaikum warahmatullahi wabarakatuh.

Penulis: Ahmad Sarwat, Lc