Sunday 15 September 2013

Cara memurnikan hati


Antara cara untuk murnikan hati:

1. Jaga solat dgn sempurna,
2. Solat taubat setiap mlm sebelum tidur,
3. Istighfar sekurang-kurangnya 70X sehari & bykkan zikrullah,
4. Baca Quran setiap hari,
5. Minta maaf drp org lain & maafkan semua org,
6. Bisikan kendiri yg positif,
7. Muhasabah & refleksi diri & berterusan perbaiki diri,
8. Cuci pinggan, tandas, dll,
9. Berpuasa sunat,
10. Sentiasa ingat mati & bersedia menghadapi kematian setiap hari,
11. Kekalkan wudu' sepanjang hari mengikut kemampuan,
12. Bykkan bersedekah,
13. Beri orang makan,
14. Jaga makanan (halal & yg baik2),
15. Berkawan dgn org 'alim & org yg baik2,
16. Sentiasa berpesan pesan ke arah kebaikan,
17. Jaga setiap panca indera (mata, telinga, hati, anggota tgn & kaki & deria hidu).
- Mari kita sama2 berdoa agar Allah sentiasa rahmati kita dlm usha utk sentiasa memurnikan hati. Wassalam.

Tips dari Dato' Dr Haji Mohd Fadzilah Kamsah 

Thursday 12 September 2013

Roh, Alam Barzah, Qirin


Soalan: Ustaz, suami saya telah kembali ke rahmatullah kira-kira tiga bulan yang lalu. Bagaimanapun sejak akhir-akhir ini ada sesuatu yang pelik berlaku pada diri saya, iaitu pada setiap malam arwah mendatangi dan bergaul dengan saya.

Kemusykilan saya ;

i) Bolehkah suami yang telah kembali ke rahmatullah, mendatangi semula dan bergaul, sepertimana mereka hidup pada malam-malam hari sebelum kematiannya?
ii) Bolehkah ruh suami saya menziarahi anggota keluarganya, menziarahi rumah atau kampung halamannya?
iii) Apakah benar ruh orang yang sudah meninggal, boleh balik memasuki tubuh anggota keluarganya, seolah-olahnya boleh berinteraksi dengan orang hidup.

Jawapan:
Puan,
Menjawab soalan pertama, di sini ada dua episod daripada soalan ini, pertamanya, mendatangi isteri setelah suaminya meninggal iaitu ‘tidur bersama’, mungkin berlaku sebagai suatu mimpi indah atau keduanya, benar-benar berlaku dalam keadaan sedar dan yakin bahawa itu adalah suaminya yang terdahulu.

Kalau berlaku itu atas nama mimpi, memanglah ia sesuatu yang mungkin, lebih-lebih lagi berlaku kepada isteri yang amat menyayangi suaminya yang telah pergi menemui Allah lebih dahulu daripadanya.

Adapun mendatangi isteri dalam maksud ia benar-benar sedar dan yakin bahawa itu adalah suaminya maka ini adalah tidak mungkin dan tidak boleh berlaku kerana orang yang telah meninggal telah berpindah ke alam baqa’ – alamul khulud – yang bermula daripada kubur.

Hadis Nabi s.a.w menyebut (yang bermaksud),”Alam kubur itu adalah suatu tempat tinggal sementara, tempat berhenti daripada tempat-tempat yang akan dilalui, menuju ke alam Akhirat, alam kubur adalah sebahagian daripada alam barzakh, maka yang telah dimasukkan ke alam kubur akan berada di dalamnya sehingga hari Kiamat yang tidak mungkin boleh kembali ke alam dunia.”

Adapun yang berlaku setelah yang didakwa oleh banyak orang, khasnya kepada saya, puan mesti yakin bahawa itu bukanlah suami yang sebenar.

Kalaupun berlaku sungguh, ia akan berlaku, tetapi bukan daripada suami. Tetapi ia dilakukan oleh makhluk lain yang bernama Qareen.

Qareen ini memang wujud, dalam al-Qurannul Karim, terdapat istilah Qareen ini sebanyak 12 kali. Misalnya kita merujuk kepada Surah as-Shaffaat, ayat 51 yang bermaksud, salah seorang daripada yang telah meninggal yang menghadapi balasan Allah S.W.T, mengakui dengan mengatakan bahawasanya, adalah pada diri saya dahulunya ada Qareen.

Qareen dalam tafsir seperti al-Qurtubi dan al-Maraghi, disebut sebagai kawan atau teman yang begitu rapat. Ertinya, insan yang menjadikan Qareen sebagai teman rapatnya maka dia telah mendapat sejahat-jahat teman. Qareen adalah satu jenis daripada jenis-jenis Jin ataupun Syaitan.

Pada umumnya, apabila manusia bersahabat dengan syaitan serta meminta tolong daripadanya dan berbagai-bagai lagi, maka jadilah dia Qareen. Oleh itu, selepas daripada kematian manusia, Qareen ini akan melakukan berbagai-bagai perkara yang tidak baik termasuklah dia boleh menganggu keluarga si mati dan mendatangi isterinya sebagaimana rupa suami terdahulu.

Oleh sebab itu puan tidak seharusnya mempercayai bahawa ‘dia’ adalah suami puan, kerana suami puan yang sebenarnya telah kembali ke rahmatullah.

Mengenai soalan kedua, orang yang telah meninggal dunia, ruhnya kembali kepada Allah S.W.T yang diistilahkan berada dalam alam Barzakh, ianya adalah alam Akhirat. Justeru insan yang telah pergi kepada-Nya tidak mungkin dan tidak boleh kembali ke alam dunia kerana Barzakh itu bermaksud pemisah atau penghalang. Ia seumpama sebuah tembok yang kukuh memisahkan di antara dua alam.
Maka orang yang telah kembali kerahmatullah atau kembali ke alam Barzakh ini, dia tidak boleh kembali. Dalam Surah az-Zumar, ayat 42 yang bermaksud, “Allahlah yang memisahkan nyawa dengan mati daripada makhluk-Nya dan memegang yang telah pasti mati ini dengan tidak membenarkannya kembali ke dunia.”

Ayat al-Quran lain ada menyebut,
“Bahawa selepas kematian, mereka akan kembali ke alam Barzakh sehinggalah kepada hari Kiamat.”
Banyak ayat al-Quran dan al-Hadis yang menunjukkan bahawa ruh si mati berada dalam suatu kepungan Barzakh yang tidak mungkin boleh kembali ke alam dunia. Sebagaimana kita ke alam dunia tidak boleh masuk ke alam Barzakh (tanpa ada sebab).

Logiknya kita lihat, kalaulah ruh orang yang telah mati itu boleh kembali ke dunia, boleh melakukan berbagai-bagai perkara, sudah tentu orang-orang yang telah meninggal itu seolah-olahnya tiada seksa kubur, tiada balasan dan seolah-olahnya mereka bebas ke sana ke mari.
Oleh itu, kita harus yakin bahawa ruh si mati tidak boleh kembali untuk menziarahi keluarganya, rumahnya atau sebagainya.

Kepada soalan ketiga, pada saya orang yang telah meninggal tidak boleh kembali ke dunia. Peninggalannya adalah peninggalan yang terakhir, sebab itu ia disebut kembali ke rahmatullah. Sama ada dia (si mati) berada dalam keadaan penuh dengan nikmat alam Barzakh yang bermula dari alam kubur, atau bermula dengan seksa kubur seperti yang sabit dalam nas-nas al-Quran dan as-Sunnah yang wajib diimani adanya azab kubur.

Dalam kedua-dua keadaan ini, si mati sudah tidak mungkin akan kembali ke dunia ini kerana dia berada dalam alam Barzakh.

Akan tetapi berlaku dalam dunia ini, orang mengatakan ruh orang mati, kembali ke dunia dan meminjam jasad-jasad yang tertentu yang jadi seperti orang kehilangan akal, bercakap dengan nada, irama dan kelakuan orang yang telah mati.

Daripada pengalaman saya, ada juga yang medakwa dirinya Nabi Khidir, Sheikh Abdul Qadir Jailani, Wali Songo dan sebagainya. Ada juga pihak tertentu yang mengubat orang, yang mengajar ilmu-ilmu yang didakwa kununnya diambil daripada orang yang telah mati.

Semuanya ini adalah tidak benar dan ditolak oleh Islam.

Seolah-olah wujudnya fahaman mengembalikan ruh, dalam istilah Arabnya disebut tanasuthil arwah – reincarnation -. Fahaman ini ada dalam fahaman Buddha, Hindu dan fahaman purba. Islam bersih daripada semua fahaman ini.

Umat Islam mesti beriman bahawa ruh adalah untuk dirinya sahaja dan tidak boleh masuk dalam diri orang lain. Satu jasad satu ruh, apabila dipisahkan, jasad akan tinggal di alam dunia, ruh kembali ke alam Barzakh.

Apabila tibanya nanti di hari Qiamat, jasad akan dijadikan semula dan ruh akan mencarinya untuk dihisabkan oleh Allah S.W.T. Alam Barzakh adalah suatu alam yang ditutup rapat.

Oleh kerana itu pada pandangan saya tidak timbul sama sekali manusia yang telah mati, ruhnya boleh menganggu atau menyakiti manusia.

Wallahu a’lam.

Tuesday 10 September 2013

Mandi wajib mengikut sunnah

Cara-Cara Mandi Wajib Mengikut Sunnah عن ابن عباس قال: قالت ميمونة: وضعت لرسول الله صلى الله عليه وسلم ماء يغتسل به، فأفرغ على يديه، فغسلهما مرتين أو ثلاثا، ثم أفرغ بيمينه على شماله، فغسل مذاكيره، ثم دلك يده بالأرض، ثم مضمض واستنشق، ثم غسل وجهه ويديه، وغسل رأسه ثلاثا، ثم أفرغ على جسده، ثم تنحى من مقامه، فغسل قدميه. Dari Ibn ‘Abbas RA, beliau berkata: Maimunah RA berkata: Aku meletakkan air untuk Rasulullah SAW mandi wajib. Baginda SAW menyiram kedua tangannya dan membasuh kedua tangannya dua atau tiga kali. Seterusnya Baginda SAW menyiram air dengan tangan kanannya ke tangan kirinya dan membasuh kemaluannya (dengan menggunakan tangan kiri). Selepas itu, Baginda SAW menyapu tangannya ke tanah, kemudian Baginda SAW memasukkaan air ke dalam hidung dan mulut kemudian mengeluarkannya. Seterusnya Baginda SAW membasuh mukanya dan kedua tangannya dan membasuh kepalanya tiga kali. Selepas itu Baginda SAW menyiram air ke atas tubuhnya, kemudian baginda saw berpindah dari tempat tersebut dan mencuci kedua kakinya. (al-Bukhari) Di dalam Sahih Muslim (317) disebutkan pula: ثم أتيته بالمنديل فرده Kemudian aku (Maimunah RA) memberikan kepada Baginda SAW sapu tangan, lalu Baginda SAW menolaknya. Ringkasan cara mandi wajib berdasarkan dalil-dalil di atas ialah: 1) Niat. Ini berdasarkan hadis yang popular bahawa setiap amal mestilah dengan niat. 2) Membaca ‘Bismillah’. 3) Mencuci tangan sebanyak tiga kali. 4) Mencuci kemaluan dengan tangan kiri 5) Menggosokkan tangan kiri ke tanah lalu lalu mencucinya. Boleh juga mencuci tangan kiri itu dengan sabun. 6) Berwudhu. Wudhu boleh dilakukan seperti wudhu untuk solat (Sohih Muslim:317) ataupun menangguhkan mencuci kaki selepas selesai mandi. 7) Menyela-nyela rambut secara merata lalu menyiramnya 3 kali dengan air sepenuh dua telapak tangan. Ini berdasarkan hadis dari Aisyah di dalam sahih al-Bukhari: ثم يدخل أصابعه في الماء، فيخلل بها أصول شعره، ثم يصب على رأسه ثلاث غرف بيديه “Kemudian Baginda SAW memasukkan jari-jarinya ke dalam air, kemudian menyela-nyela rambutnya, kemudia menyiram kepalanya 3 kali dengan kedua tangannya.” Ketika menyiram kepala hendaklah dimulai dengan bahagian kanan, kemudian, bahagian kiri dan seterusnya bahagian tengah kepala. Ini berdasarkan hadis ‘Aisyah RA di dalam sahih Muslim (318): . بدأ بشق رأسه الأيمن. ثم الأيسر Baginda SAW menyiram kepalanya di bahagian kanan, kemudian bahagian kiri. Bagi wanita yang dalam keadaan junub, dibolehkan untuk tidak melepaskan ikatan rambutnya. Ini berdasarkan hadis Ummu Salamah RA. عن أم سلمة، قالت: قلت: يا رسول الله! إني امرأة أشد ضفر رأسي. فأنقضه لغسل الجنابة؟ قال “لا. إنما يكفيك أن تحثي على رأسك ثلاث حثيات. ثم تفيضين عليك الماء فتطهرين Dari Ummu Salamah RA, beliau berkata: Aku berkata kepada Rasulullah SAW: “Wahai Rasulullah SAW، sesungguhnya aku perempuan yang suka mengikat rambutku. Perlukah aku membuka ikatan tersebut ketika mandi junub? Jawab Rasulullah SAW: “Tidak, cukuplah bagi kamu dengan dengan menyiramkan air ke atas kepala kamu sebanyak 3 kali dan meratakan air ke seluruh tubuh kamu, dan kamu sudah dikira sudah bersuci. (Sahih Muslim:330) Akan tetapi jika mandi untuk haidh, maka dianjurkan untuk melepaskan ikatan rambut. Ini berdasarkan hadis ‘Aisyah ra di dalam sahih al-Bukhari di mana beliau kedatangan haidh ketika menunaikan haji. Lalu baginda saw berkata sedemikian: دعي عمرتك، وانقضي رأسك، وامتشطي “Tinggalkanlah umrahmu, lepaskanlah ikatan rambutmu (ketika mandi) dan sisirlah rambutmu” Memulakan dengan bahagian kanan tubuh. عن عائشة؛ قالت: إن كان رسول الله صلى الله عليه وسلم يحب التيمن في شأنه كله. في نعليه، وترجله، وطهوره Dari ‘Aisyah RA: Sesungguhnya Rasulullah SAW suka mendahulukan bahagian kanan pada semua urusannya, ketika memakai kasutr, ketika bersikat dan ketika bersuci. (Sahih Muslim:268) 9) Meratakan air ke seluruh tubuh. Kita mestilah semua lipatan tubuh seperti ketiak dan lain-lain. Ini berdasarkan hadis ‘Aisyah (Sunan Abi Daud:243, di nilai sahih oleh al-Albani) 10) Beralih dari tempat mandi dan membasuh kaki. Wallahu’alam. Sumber: FB posting Sham Kamikaze

Zamzam water

ZamZam water level is around 10.6 feet below the surface. It is the miracle of Allah that when Zam Zam was pumped continuously for more than 24 hours with a pumping rate of 8,000 liters per second, water level dropped to almost 44 feet below the surface, BUT WHEN THE PUMPING WAS STOPPED, the level immediately elevated again to 13 feet after 11 minutes. 8,000 liters per second means that 8,000 x 60 = 480,000 liters per minute 480,000 liters per minutes means that 480,000 x 60 = 28.8 Million liters per hour And 28.8 Million liters per hour means that 28,800,000 x 24 = 691.2 Million liters per day So they pumped 690 Millions liters of ZamZam in 24 hours, but it was re-supplied in 11 minutes only. There are 2 miracles here, the first that ZamZam was re- filled immediately, & the second is that Allah Holds the extra-ordinaril y powerful Aquifer for not throwing extra ZamZam out of the well, otherwise the world will SINK. It is the translation of the word ZamZam, which means Stop !!!!!!!!!!!! Stop !!!!!!!!!!!!!!! said by Hajirah Alaih As Salaam. Zimam is an Arabic word, it is the rope / REIN attached to bridle or noseband & it is used / pulled to stop the running animal. Zamzam water has no colour or smell, but it has a distinct taste. Source: FB posting Jom Umrah & Haji shared Islam's photo.

Monday 9 September 2013

Keutamaan Solat Isyraq

Keutamaan Solat Isyraq Dari Anas bin Malik radhiyallahu ‘anhu dia berkata, Rasulullah shallallahu’ alaihi wa sallam bersabda: مَنْ صَلَّى الْغَدَاةَ فِى جَمَاعَةٍ ثُمَّ قَعَدَ يَذْكُرُ اللَّهَ حَتَّى تَطْلُعَ الشَّمْسُ ثُمَّ صَلَّى رَكْعَتَيْنِ كَانَتْ لَهُ كَأَجْرِ حَجَّةٍ وَعُمْرَةٍ تَامَّةٍ تَامَّةٍ تَامَّةٍ “Sesiapa solat Subuh berjemaah, kemudian duduk berzikir kepada Allah sehingga naik matahari dan mengerjakan solat dua rakaat (Solat Sunat Isyraq). Maka adalah baginya pahala seperti pahala Haji dan Umrah yang sempurna, sempurna, sempurna.” (Hadis Riwayat, At-Tirmidzi dan , ath-Thabrani r.a.) Betapa besarnya keutamaan duduk/menetap di tempat solat sesudah Solat Fardhu Subuh berjemaah untuk berzikir kepada Allah SWT sehingga matahari terbit, kemudian itu melakukan solat dua rakaat, sebagaimana ditunjukkan pada hadis agung di atas yang terdapat dalam kitab ‘Tuhfatul ahwadzi’ dan ‘at-Targhib wat tarhib’. Sumber: FB posting Islam Itu Indah Dan Lengkap

Solat Sunat Dhuha

Solat Sunat Dhuha boleh dianggap sebagai rasa terima kasih seseorang hamba kepada Allah SWT atas segala berkah hidup yang diberikan-Nya. Rasulullah SAW tidak pernah meninggalkan solat ini tanpa keuzuran dan umat Islam amat dituntut melakukannya. Abu Hurairah pernah berkata: “Rasulullah SAW berwasiat kepadaku tiga perkara agar jangan ditinggalkan puasa tiga hari tiap bulan, dua raka’at Dhuha dan Witir sebelum tidur.” Daripada Abu Dzar r.a., Rasulullah SAW bersabda: “Hendaklah masing-masing di antara kamu setiap pagi bersedekah untuk setiap ruas tulang badanmu. Maka tiap kali bacaan tasbih adalah sedekah, setiap tahmid adalah sedekah, setiap tahlil adalah sedekah, dan setiap takbir adalah sedekah. Menyuruh kebaikan adalah sedekah, mencegah keburukan juga adalah sedekah. Dan sebagai ganti daripada itu semua, cukuplah mengamalkan dua rakaat solat Dhuha.” (HR Ahmad, Muslim dan Abu Daud) . Paling banyak yang dikerjakan oleh Rasulullah ialah lapan rakaat dan paling banyak yang disabdakan oleh baginda ialah 12 rakaat. Paling sedikit yang boleh dikerjakan adalah dua rakaat. Nabi Muhammad SAW bersabda: “Wahai anak Adam! Janganlah sekali-kali kamu malas mengerjakan empat rakaat solat Dhuha, maka akan aku cukupkan keperluanmu sehingga waktu petang.” (HR Al-Hakim dan At-Tabrani) Sumber: FB Posting Islam Itu Indah Dan Lengkap

Thursday 5 September 2013

The Rights of the Husband and the Wife

The Rights of the Husband and the Wife Posted by iloveAllaah.com Editor • March 7, 2012 What are a wife's rights on her husband according the Quran and Sunnah? or what are a husbands duties to his wife and viceversa? Praise be to Allaah. Islam has enjoined upon the husband duties towards his wife, and vice versa, and among these duties are some which are shared by both husband and wife. We will mention – by the help of Allaah – some of the texts of the Qur’aan and Sunnah which have to do with the duties of the spouses towards one another, quoting also from the commentaries and views of the scholars. Firstly: The rights of the wife which are hers alone: The wife has financial rights over her husband, which are the mahr (dowry), spending and accommodation. And she has non-financial rights, such as fair division between co-wives, being treated in a decent and reasonable manner, and not being treated in a harmful way by her husband. 1. Financial rights (a) The mahr (dowry). This is the money to which the wife is entitled from her husband when the marriage contract is completed or when the marriage is consummated. It is a right which the man is obliged to pay to the woman. Allaah says (interpretation of the meaning): “And give to the women (whom you marry) their Mahr (obligatory bridal-money given by the husband to his wife at the time of marriage) with a good heart” [al-Nisaa’ 4:4] The prescription of the mahr demonstrates the seriousness and importance of the marriage-contract, and is a token of respect and honour to the woman. The mahr is not a condition or essential part of the marriage-contract, according to the majority of fuqahaa’; rather it is one of the consequences of the contract. If the marriage-contract is done without any mention of the mahr, it is still valid, according to the consensus of the majority, because Allaah says (interpretation of the meaning): “There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal-money given by the husband to his wife at the time of marriage)” [al-Baqarah 2:236] The fact that divorce is permitted before consummation of the marriage or before stipulating the mahr indicates that it is permissible not to stipulate the mahr in the marriage-contract. If the mahr is stipulated, it becomes obligatory upon the husband; if it is not stipulated, then he must give the mahr that is given to women of similar status to his wife. (b) Spending. The scholars of Islam are agreed that it is obligatory for husbands to spend on their wives, on the condition that the wife make herself available to her husband. If she refuses him or rebels, then she is not entitled to that spending. The reason why it is obligatory to spend on her is that the woman is available only to her husband, because of the marriage contract, and she is not allowed to leave the marital home except with his permission. So he has to spend on her and provide for her, and this is in return for her making herself available to him for his pleasure. What is meant by spending is providing what the wife needs of food and accommodation. She has the right to these things even if she is rich, because Allaah says (interpretation of the meaning): “but the father of the child shall bear the cost of the mother’s food and clothing on a reasonable basis” [al-Baqarah 2:233] “Let the rich man spend according to his means; and the man whose resources are restricted, let him spend according to what Allaah has given him” [al-Talaaq 65:7] From the Sunnah: The Prophet (peace and blessings of Allaah be upon him) said to Hind bint ‘Utbah – the wife of Abu Sufyaan – who had complained that he did not spend on her: “Take what is sufficient for you and your children, on a reasonable basis.” It was narrated that ‘Aa’ishah said: “Hind bint ‘Utbah, the wife of Abu Sufyaan, entered upon the Messenger of Allaah (peace and blessings of Allaah be upon him) and said, ‘O Messenger of Allaah, Abu Sufyaan is a stingy man who does not spend enough on me and my children, except for what I take from his wealth without his knowledge. Is there any sin on me for doing that?’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Take from his wealth on a reasonable basis, only what is sufficient for you and your children.’” (Narrated by al-Bukhaari, 5049; Muslim, 1714) It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon: “Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218) (c) Accommodation. This is also one of the wife’s rights, which means that her husband should prepare for her accommodation according to his means and ability. Allaah says (interpretation of the meaning): “Lodge them (the divorced women) where you dwell, according to your means” [al-Talaaq 65:6] 2. Non-financial rights (i) Fair treatment of co-wives. One of the rights that a wife has over her husband is that she and her co-wives should be treated equally, if the husband has other wives, with regard to nights spent with them, spending and clothing. (ii) Kind treatment. The husband must have a good attitude towards his wife and be kind to her, and offer her everything that may soften her heart towards him, because Allaah says (interpretation of the meaning): “and live with them honourably” [al-Nisaa’ 4:19] “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable” [al-Baqarah 2:228] From the Sunnah: It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Be kind to women.’”(Narrated by al-Bukhaari, 3153; Muslim, 1468). There follow examples of the kind treatment of the Prophet (peace and blessings of Allaah be upon him) towards his wives – for he is the best example: 1. It was narrated from Zaynab bint Abi Salamah that Umm Salamah said: “I got my menses when I was lying with the Prophet (peace and blessings of Allaah be upon him) under a single woollen sheet. I slipped away and put on the clothes I usually wore for menstruation. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me, ‘Have you got your menses?’ I said, ‘Yes.’ Then he called me and made me lie with him under the same sheet.” She said: And she told me that the Prophet (peace and blessings of Allaah be upon him) used to kiss her when he was fasting, and the Prophet (peace and blessings of Allaah be upon him) and I used to do ghusl to cleanse ourselves from janaabah from one vessel. (Narrated by al-Bukhaari, 316; Muslim, 296) 2. It was narrated that ‘Urwah ibn al-Zubayr said: “ ‘Aa’ishah said: ‘By Allaah, I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) standing at the door of my apartment when the Abyssinians were playing with their spears in the Mosque of the Messenger of Allaah (peace and blessings of Allaah be upon him). He covered me with his cloak so that I could watch their games, then he stood there for my sake until I was the one who had had enough. So you should appreciate the fact that young girls like to have fun.’” (Narrated by al-Bukhaari, 443; Muslim, 892) 3. It was narrated from ‘Aa’ishah the Mother of the Believers (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray sitting down; he would recite Qur’aan when he was sitting down, then when there were thirty or forty aayahs left, he would stand up and recite them standing up. Then he did rukoo’, then sujood; then he would do likewise in the second rak’ah. When he had finished his prayer, he would look, and if I was awake he would talk with me, and if I was asleep he would lie down. (Narrated by al-Bukhaari, 1068) (c) Not harming one’s wife. This is one of the basic principles of Islam. Because harming others is haraam in the case of strangers, it is even more so in the case of harming one’s wife. It was narrated from ‘Ubaadah ibn al-Saamit that the Messenger of Allaah (peace and blessings of Allaah be upon him) ruled, “There should be no harming nor reciprocating harm.” (Narrated by Ibn Maajah,, 2340) This hadeeth was classed as saheeh by Imaam Ahmad, al-Haakim, Ibn al-Salaah and others. See Khalaasat al-Badr al-Muneer, 2/438. Among the things to which the Lawgiver drew attention in this matter is the prohibition of hitting or beating in a severe manner. It was narrated from Jaabir that the Messenger of Allaah (peace and blessings of Allaah be upon him) said in his Farewell Sermon: “Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218) Secondly: The husband’s rights over his wife. The rights of the husband over his wife are among the greatest rights; indeed his rights over her are greater than her rights over him, because Allaah says (interpretation of the meaning): “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them [al-Baqarah 2:228] al-Jassaas said: Allaah tells us in this aayah that each of the spouses has rights over the other, and that the husband has one particular right over his wife which she does not have over him. Ibn al-‘Arabi said: this text states that he has some preference over her with regard to rights and duties of marriage. These rights include: (a) The obligation of obedience. Allaah has made the man a qawwaam (protector and maintainer) of the woman by commanding, directing and taking care of her, just as guardians take care of their charges, by virtue of the physical and mental faculties that Allaah has given only to men and the financial obligations that He has enjoined upon them. Allaah says (interpretation of the meaning): “Men are the protectors and maintainers of women, because Allaah has made one of them to excel the other, and because they spend (to support them) from their means” [al-Nisaa’ 4:34] ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “Men are the protectors and maintainers of women” means, they are in charge of them, i.e., she should obey him in matters of obedience that Allaah has enjoined upon her, and obey him by treating his family well and taking care of his wealth. This was the view of Muqaatil, al-Saddi and al-Dahhaak.(Tafseer Ibn Katheer, 1/492) (b) Making herself available to her husband. One of the rights that the husband has over his wife is that he should be able to enjoy her (physically). If he marries a woman and she is able to have intercourse, she is obliged to submit herself to him according to the contract, if he asks her. That is after he gives her the immediate mahr, and gives her some time – two or three days, if she asks for that – to sort herself out, because that is something that she needs, and because that is not too long and is customary. If a wife refuses to respond to her husband’s request for intercourse, she has done something haraam and has committed a major sin, unless she has a valid shar’i excuse such as menses, obligatory fasting, sickness, etc. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘When a man calls his wife to his bed and she refuses, and he went to sleep angry with her, the angels will curse her until morning.’” (Narrated by al-Bukhaari, 3065; Muslim, 1436) (c) Not admitting anyone whom the husband dislikes. One of the rights that the husband has over his wife is that she should not permit anyone whom he dislikes to enter his house. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permitted for a woman to fast when her husband is present without his permission, or to admit anyone into his house without his permission. And whatever she spends (in charity) of his wealth without his consent, ….” (Narrated by al-Bukhaari, 4899; Muslim, 1026) It was narrated from Sulaymaan ibn ‘Amr ibn al-Ahwas: my father told me that he was present at the Farewell Pilgrimage (Hujjat al-Wadaa’) with the Messenger of Allaah (peace and blessings of Allaah be upon him). He [the Prophet (peace and blessings of Allaah be upon him)] praised and glorified Allaah, then he preached a sermon and said: “Treat women kindly, for they are prisoners and you have no other power over them than that, if they are guilty of open lewdness, then refuse to share their beds, and hit them, but not severely. But if they return to obedience, (then) do not seek means (of annoyance) against them. You have rights over your women and your women have rights over you. Your rights over your women are that they should not let anyone whom you dislike sit on your bed and they should not let anyone whom you dislike enter your house. Their rights over you are that you should feed and clothe them well.” (Narrated by al-Tirmidhi, 1163 – he said this is a saheeh hasan hadeeth. Also narrated by Ibn Maajah, 1851) It was narrated that Jaabir said: [the Prophet] (peace and blessings of Allaah be upon him) said: “Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have rights over them, and that they should not allow anyone to sit on your bed [i.e., not let them into the house] whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner” (Narrated by Muslim, 1218) (d) Not going out of the house except with the husband’s permission. One of the rights of the husband over his wife is that she should not go out of the house except with his permission. The Shaafa’is and Hanbalis said: she does not have the right to visit (even) her sick father except with the permission of her husband, and he has the right to prevent her from doing that… because obedience to the husband is obligatory, and it is not permitted to neglect an obligatory action for something that is not obligatory. (e) Discipline. The husband has the right to discipline his wife if she disobeys him in something good, not if she disobeys him in something sinful, because Allaah has enjoined disciplining women by forsaking them in bed and by hitting them, when they do not obey. The Hanafis mentioned four situations in which a husband is permitted to discipline his wife by hitting her. These are: not adorning herself when he wants her to; not responding when he calls her to bed and she is taahirah (pure, i.e., not menstruating); not praying; and going out of the house without his permission. The evidence that it is permissible to discipline one's wife includes the aayahs (interpretation of the meaning): “As to those women on whose part you see ill‑conduct, admonish them (first), (next) refuse to share their beds, (and last) beat them (lightly, if it is useful)” [al-Nisaa’ 4:34] “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones” [al-Tahreem 66:6] Ibn Katheer said: Qutaadah said: you should command them to obey Allaah, and forbid them to disobey Allaah; you should be in charge of them in accordance with the command of Allaah, and instruct them to follow the commands of Allaah, and help them to do so. If you see any act of disobedience towards Allaah, then stop them from doing it and rebuke them for that. This was also the view of al-Dahhaak and Muqaatil: that the duty of the Muslim is to teach his family, including his relatives and his slaves, that which Allaah has enjoined upon them and that which He has forbidden them. (Tafseer Ibn Katheer, 4/392) (f) The wife serving her husband. There is a great deal of evidence (daleel) for this, some of which has been mentioned above. Shaykh al-Islam Ibn Taymiyah said: She is obliged to serve her husband according to what is reasonable among people of similar standing. That varies according to circumstances: the way in which a Bedouin woman serves (her husband) will not be like the way of a town-dweller, and the way of a strong woman will not be like the way of a weak woman. (al-Fataawa al-Kubraa, 4/561) (g) Submitting herself to him. Once the conditions of the marriage-contract have been fulfilled and it is valid, then the woman is obliged to submit herself to her husband and allow him to enjoy her (physically), because once the contract is completed, he is allowed in return to enjoy her, and the wife is entitled to the compensation which is the mahr. (h) The wife should treat her husband in a good manner, because Allaah says (interpretation of the meaning): “And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable” [al-Baqarah 2:228] Al-Qurtubi said: It was also narrated from him – i.e., Ibn ‘Abbaas – that this means: they have the right to good companionship and kind and reasonable treatment from their husbands just as they are obliged to obey the commands of their husbands. And it was said that they have the right that their husbands should not harm them, and their husbands have a similar right over them. This was the view of al-Tabari. Ibn Zayd said: You should fear Allaah concerning them just as they should fear Allaah concerning you. The meanings are similar, and the aayah includes all of that in the rights and duties of marriage.(Tafseer al-Qurtubi, 3/123-124) And Allaah knows best. Sheikh Muhammed Salih Al-Munajjid Read also - The Rights of Wife and Children on the Man - See more at: http://blog.iloveallaah.com/2012/03/rights-of-the-husband-and-the-wife/#sthash.5d6RIHQi.dpuf

Tuesday 3 September 2013

Aurat wanita_antara yg tertutup & terbuka

http://drmaza.com/home/?p=2439 MUSLIMAH: ANTARA TERTUTUP DAN TERBUKA Prof Madya Dato’ Dr Mohd Asri Zainul Abidin (sertai facebook DrMAZA.com dan twitter realDrMAZA) Beberapa malam yang lepas, seorang pensyarah pengajian Islam dari salah sebuah Negara Teluk datang ke rumah saya. Beliau menjadi imam tarawih di tempat saya Dewan al-Imam Ibn Qayyim al-Jauziah. Selepas solat saya menjemputnya berbual dalam rumah saya. Ketika beliau memberitahu saya bahawa beliau mengajar pelajar-pelajar perempuan, saya bertanya apakah negaranya sudah membenarkan guru lelaki mengajar wanita secara berhadapan. Dia kata, dia mengajar menggunakan perantaraan talian komunikasi, bukan secara langsung. Saya tanya kenapa? Dia menjawab tidak wajar lelaki berhadapan dengan wanita secara langsung kerana itu membawa fitnah. Dia lalu membawa beberapa alasan dari hadis Nabi s.a.w untuk memperkukuhkan pandangan tersebut. Jam sudah agak lewat ketika itu, saya mengambil langkah enggan berhujah panjang dengan tetamu saya itu. Apa nak hairan, macam itu mazhab kebanyakan ulama di negaranya. Di negara kita pula sehari dua ini ada yang tidak puas hati dengan fatwa larangan wanita muslimah menyertai pertandingan ratu cantik. Ada yang membantah kerana kononnya fatwa itu tidak demokratik dan menghalang hak wanita. Hal ini dibangkit dan disokong oleh kumpulan ‘liberal tegar’ yang seperti biasa –sekalipun mungkin tidak mengaku- menjadikan Barat sebagai asas dalam penentuan hal ini. Apabila kita sebut Barat, kita maksudkan pegangan awam yang menguasai cara fikir penentuan polisi di Barat. Kita tidak maksudkan agama Kristian. Inilah masalah yang menghimpit pemikiran yang sederhana dan adil tentang wanita dalam Dunia Islam. Satu pihak yang begitu sempit tentang wanita sehingga menfardukan budaya setempat yang diberikan lebel agama ke atas wanita seperti yang berlaku di Pakistan dan beberapa negara Arab. Di satu pihak lagi, golongan yang menuntut agar tafsiran agama diselaraskan dengan kehendak semasa di Barat. Wanita Zaman Nabi Dalam hadis yang banyak, pergaulan antara lelaki dan wanita di zaman Nabi s.a.w berlaku secara normal tetapi terhormat. Tidak jumud seperti yang disangka oleh sesetengah pihak. Sebab itu sahabiyat atau wanita muslimah pada zaman Nabi s.a.w terlibat membantu Nabi s.a.w dan tentera Islam dalam peperangan. Mereka mengubati tentera yang cedera dan sebagainya. Bahkan ada yang terlibat langsung dengan peperangan. Umpamanya, semasa Peperangan Hunain, Umm Sulaim membawa khanjar (pisau belati) untuk menikam sesiapa yang menghampirinya. Dalam hadis Muslim, suaminya iaitu Abu Talhah berkata kepada Rasulullah, “Wahai Rasulullah! Ini Ummu Sulain, bersamanya khanjar”. Lalu Rasulullah berkata kepada Ummu Sulaim, “Khanjar apakah ini?”. Ummu Sulaim menjawab, “Aku bawa, jika ada musyrikin (musuh) yang menghampiriku nescaya aku belah perutnya dengan ini”. Begitu juga Umm Haram, apabila dia telah mendengar Nabi s.a.w bersabda: “Tentera yang pertama dikalangan umatku yang berperang di laut wajiblah bagi mereka itu di syurga.” Kata Umm Haram: “Wahai Rasulullah s.a.w! Adakah aku termasuk dikalangan mereka?” Jawab Baginda: “Ya!” Kemudian Baginda bersabda lagi: “Tentara yang pertama dikalangan umatku yang memerangi bandar Qaysar (Caesara) diampunkan dosa mereka.” Aku (Umm Haram) berkata: “Adakah aku dikalangan mereka, wahai Rasulullah?” Jawab Baginda: “Tidak!” (Riwayat al-Bukhari dan Muslim) Sejarah mencatatkan, bahawa peperangan umat Nabi s.a.w yang pertama di laut ialah peperangan Cyprus. Umm Haram telah menyertainya dan panglima tentera Islam dalam peperangan tersebut ialah Mu’awiyah ibn Abi Sufyan. Peperangan ini berlaku pada zaman pemerintahan Sayyidina ‘Uthman ibn ‘Affan. Mu’awiyah yang menjadi amir ketika itu, turut serta ke medan peperangan bersama dengan isterinya (Ibn Hajar al-‘Asqalani, Al-Isabah fi Tamyiz al-Sahabah, 8/223, Beirut: Dar al-Kutub al-‘Ilmiyyah) Wanita juga terlibat menghidangkan makanan kepada lelaki semasa majlis perkahwinan. Dalam hadis al-Bukhari, masa majlis walimah Abu Usaid al-Sa’idi, isteri beliau yang merupakan pengantin baru melayan hidangan untuk tetamu lelaki, termasuk Rasulullah s.a.w. Terdapat juga riwayat di mana Rasulullah dan para sahabat pernah nampak isteri al-Zubair ibn al-‘Awwam iaitu Asma bin Abi Bakr yang sedang membawa benih tamar, lalu baginda menjemputnya untuk naik tunggangan baginda. Dalam riwayat al-Bukhari, Asma berkata: “Nabi s.a.w mendudukkan unta untuk aku menaikinya. Aku malu terhadap Nabi dan teringatkan pula sifat cemburu kamu (al-Zubair)”. Terlalu banyak riwayat yang menunjukkan pergaulan secara terhormat berlaku antara lelaki dan perempuan pada zaman Nabi s.a.w dengan keizinan baginda dan bahkan penglibatan baginda sendiri kadang-kala. Sopan Pun begitu, hubungan lelaki dan wanita mempunyai batasan yang mesti dikawal. Menutup aurat salah satu darinya. Pakaian menutup aurat bukan sahaja disuruh oleh Islam bahkan dalam semua agama yang ada hubung kait dengan wahyu serta kenabian seperti Yahudi dan Kristian, sentiasa menganggap menutup kepala dan jasad secara sopan seperti yang dipakai oleh nun dalam Kristian adalah tuntutan. Persamaan itu tidak pelik. Puasa juga Allah tegaskan (maksudnya) “seperti mana diwajibkan kepada mereka yang sebelum kamu”.(Surah al-Baqarah, ayat 183). Persamaan bukan menunjukkan pengaruh yang salah seperti yang didakwa oleh kelompok anti-tudung kepala. Dalam al-Quran Allah berfirman: (maksudnya) “Wahai Nabi, suruhlah isteri-isterimu dan anak-anak perempuanmu serta perempuan-perempuan yang beriman, supaya melabuhkan jilbab (pakaian) mereka ke atas tubuh mereka; cara yang demikian untuk mereka lebih dikenali (sebagai perempuan yang baik-baik) maka dengan itu mereka tidak diganggu. dan (ingatlah) Allah adalah Maha Pengampun, lagi Maha Mengasihani”. (Surah al-Ahzab, ayat 59). Maka, asas dalam fesyen pakaian seorang wanita muslimah hendaklah berteraskan pakaian yang memberikan gambaran yang pemakainya seorang wanita yang baik dan tidak membangkit nafsu lelaki dengan pendedahan, warna yang melampau, rekaan fesyen yang memberikan nilai yang negatif dan seumpamanya. Juga firman Allah dalam Surah al-Nur ayat 31(maksudnya): “Dan janganlah mereka memperlihatkan perhiasan (tubuh) mereka kecuali yang zahir daripadanya; dan hendaklah mereka menutup belahan leher bajunya dengan tudung kepala mereka”. Berpandukan ayat ini pihak jumhur berhujah dengan dua perkara: pertama; maksud “kecuali yang zahir daripadanya” ialah wajah dan tapak tangan. Ini sama seperti yang ditafsirkan oleh Ibn `Abbas, Umm al-Mukminin`Aisyah, `Abdullah bin `Umar, Anas bin Malik, Abu Hurairah, al-Miswar bin Makhramah dan lain-lain. Sementara kalangan ulama seperti Abu Hanifah memasukkan pergelangan kaki antara yang boleh didedahkan. Dalam bahasa sekarang, tidak wajib memakai stokin. Kedua; ayat di atas menyatakan “dan hendaklah mereka menutup belahan leher bajunya dengan tudung kepala mereka”. Ini bermaksud wanita diperintahkan agar tudung kepala mereka dilabuhkan sehingga menutup bahagian dada yang terdedah kerana belahan leher baju. Bahagian belahan leher yang mungkin mendedahkan dada dan sekitarnya itu perlu ditutup. Inilah pakaian yang syarak tetapkan. Wanita muslimah patut mengetahui identiti mereka seperti yang disebut dalam ayat surah al-Ahzab tadi: ‘cara yang demikian untuk mereka lebih dikenali (sebagai perempuan yang baik-baik) maka dengan itu mereka tidak diganggu’. Pakaian mempunyai nilai yang tersendiri dalam kehidupan masyarakat manusia. Double Standard Cuma mungkin ada yang keliru dengan fatwa yang dikeluarkan kerana hanya mengkhususkan pertandingan ratu cantik sedangkan ada lagi acara lain yang lebih terdedah seperti renang dan olahraga-olahraga lain. Mengapa pula tiada fatwa yang menghalang mereka?! Jawapan mungkin kerana olahraga-olahraga itu mendapat sokongan kerajaan-kerajaan yang berkuasa. Jika difatwa, mungkin tidak panjang ajal kontrak yang mengeluarkannya. Ataupun, seperti mazhab ulama muda sebuah pertubuhan politik, jika kesalahan kerajaan kita jangan bising, diam-diam bisik di telinga menteri sudahlah. Orang lain, mereka bising habis-habisan. Ataupun, seperti kata tetamu Arab saya yang keras tentang wanita itu, ‘para ulama hari ini ramai yang bacul’. Saya rasa saya boleh bersetuju dengannya dalam bab itu. Sukan olahraga yang ada boleh disertai jika penontonnya hanya wanita. Walaupun ada khilaf ulama tentang kadar aurat sesama wanita, namun jika diambil pendapat yang lebih luas maka ruang boleh diberikan kepada mereka. Ataupun, mereka mengenakan suit yang tidak bercanggah dengan syarak. Maka, lelaki boleh melihat acara tersebut. Sekali lagi, walaupun ada pendapat yang sempit, kita memilih pendapat yang sederhana yang lebih memberi kemudahan dalam masa yang sama tidak lari dari nas-nas agama. Namun, tidaklah longgar sehingga melondehkan nas seperti golongan ‘liberal tegar’.