- Alhamdulillah, praise and thanks to Allah for the ...
Home
IRSYAD AL-FATWA SERIES 252 : THE RULING OF LEARNING MANTIQ
- Details
- Uploaded by Mohamad Razif Mohamad Fuad
Question:
What is the ruling for learning mantiq or logic?
Answer:
Alhamdulillah, praise and thanks to Allah for the many countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
A Brief History of Mantiq
Mantiq is a type of knowledge or discipline that was first systematically arranged by Aristotle, the great Greek philosopher. When Islam was spread to the Arabian Peninsula and was extended extensively to the east and west, the development of science was also progressing rapidly. The peak for knowledge and study occurred during the reign of the 'Abbasid Caliphate. During this period, Greek philosophy is intensively translated into Arabic, and this includes mantiq knowledge. Since then, mantiq knowledge has been studied attentively by Muslim philosophers such as Abdullah Ibn Al-Muqaffa ', Yaqub Ibn Ishaq Al-Kindi, Al-Farabi, Ibn Sina, Imam al-Ghazali and Ibn Rusyd.
The Definition of Mantiq
There are several definitions regarding the knowledge of mantiq by Islamic scholars, the most famous opinion states:
آلة قانونية تعصم مراعاتها الذهن عن الخطأ في الفكر
“A systematic wasilah or methodology of protecting someone from any wrongful way of thinking.” (Refer Ahmad ibn ‘Umar al-Hazimi, Al-Syarh al-Mukhtasar li al-Sullam al-Munawraq, 1/12)
While al-‘Atthar defines it as a knowledge that through it the right can be differentiates from the wrong. Thus, it is qawaid and usul that bring him to the correct or wrongful thinking.
There are several other names for mantiq, such as Mi’yar al-‘Ilm and Mizan al-Uqul. In truth, it is a collection of the laws of thinking (qawanin ‘aqliyyah), that, if followed will enable someone to come to a right conclusion, free from any mistakes. (Refer Ahmad ibn ‘Umar al-Hazimi, Al-Syarh al-Mukhtasar li al-Sullam al-Munawraq, 1/12)
To put it simply, there are a few important discussions for mantiq, and it is divided into two important topics which are tasawwur and tasdiq. Tasawwur includes the methodology of defining and classification of things, while tasdiq discusses the methodology of deductive reasoning (qiyas).
The Importance of Mantiq
Mantiq is a branch of knowledge that is used as an important tool in understanding the parables in classical books of Islam (turath), in addition to nahu, sorof, balaghah and others. Imam al-Akhdhari (1512-1575 M) in Matan Sullam al-Munawraq emphasize the importance of mantiq by saying:
فَالمَنْطِقُ لِلْجَنَانِ** نِسْبَتُهُ كَالنَّحْوِ لِلِّسَانِ
فَيَعْصِمُ الأَفْكَارَ عَنْ غَيِّ الخَطَا** وَعَنْ دَقِيقِ الفَهْمِ يَكْشِفُ الغِطَا
“Mantiq for the mind is like nahu for speaking (language), it protects thought from mistakes and reveals ambiguity through deep understanding”
The importance of mantiq is also stated by Imam Al-Ghazali through his words written in the prolegomena (muqaddimah) of Al-Mustasfa:
وَمَنْ لَا يُحِيطُ بِهَا فَلَا ثِقَةَ لَهُ بِعُلُومِهِ أَصْلًا
“And whoever is not well-versed in mantiq, then his knowledge is doubtful”
For mantiq, according to him is the introduction of all types of knowledge not just the introduction to usul fiqh. (See Al-Mustasfa, 1/10)
While Imam Ibn Hajar al-Haitami wrote the opinion of Imam al-Qarafi that states that the mastery of mantiq is a condition for ijtihad. (See Al-Fatawa al-Fiqhiyyah al-Kubra, 1/51)
The Ruling of Learning Mantiq
However, there are differing opinion by Islamic scholars regarding the ruling of learning mantiq that has been assimilated with deviant philosophical elements.
Imam al-Akhdhari further wrote:
وَالخُلْفُ فِي جَوَازِ الاِشْتِغَالِ ** بِهِ عَلَى ثَلاَثَةٍ أَقْوَالِ
فَابْنُ الصَّلاَحِ وَالنَّوَاوِي حَرَّمَا ** وَقَالَ قَوْمٌ يَنْبَغِي أَنْ يُعْلَمَا
وَالقَوْلَةُ المَشْهُورَةُ الصَّحِيحَةْ ** جَوَازُهُ لِكَامِلِ القَرِيحَةْ
مُمَارِسِ السُّنَّةِ وَالكِتَابِ ** لِيَهْتَدِي بِهِ إِلَى الصَّوَابِ
There are differing opinions regarding the issue of learning mantiq (that has assimilated with philosophy), and it is divided into three opinions; Imam Ibn Solah and Imam al-Nawawi prohibits it while some scholars hold the opinion that it is obligatory, while the famous and strongest opinion of Islamic scholars said that it is permitted to learn mantiq for perfection of thoughts. Furthermore, it is also permitted to know about the Quran and al-Sunnah to enable him to arrive at the truth.
The phrase يَنْبَغِي أَنْ يُعْلَمَا from the above statement can be understood to be defined with two meanings; which is collective obligation (fardu kifayah), the same as the opinion of Imam al-Ghazali, or the second meaning is it is sunnah.
The main point that we want to emphasize is the differing of opinions among Islamic scholars is only for learning mantiq that has been assimilated with deviant philosophical elements. (Refer Syeikh ‘Ali Jum’ah, al-Bayan lima Yushghilu al-Azhan, 1/60). This is the reason why Sheikhul Islam Ibnu Taimiyyah wrote a book Al-Raddu ‘ala al-Manthiqiyyin to dispute the deviant mantiq teachings.
Whereas, for mantiq knowledge that has not been assimilated with philosophical elements, the permissibility of learning it is agreed by all Islamic scholars. (Refer Ahmad ibn ‘Umar al-Hazimi, Al-Syarh al-Mukhtasar li al-Sullam al-Munawraq, 1/17). This includes the learning of books and important mantiq knowledge such as Mukhtasar by al Sanusi, Syamsiyah by Abi al Hasan al-Qazwini, Matan Isaghuji, Matan Sullam al-Munawraq and Tahzib al-Mantiq by Imam Sa’duddin al-Taftazani.
Conclusion
In conclusion, we hold the opinion that it is permitted to learn mantiq that has not been assimilated with philosophical elements, and it can also be considered as sunnah, and this is the opinion of most of the early and contemporary Islamic scholars.
However, to learn mantiq that has been assimilated with doubtful or deviant philosophical elements, it is prohibited except for those with strong intellect and deep understanding of the Quran and al-Sunnah, so that he can differentiate between the right and the wrong of the knowledge. Wallahua’lam.
IRSYAD AL-FATWA SIRI KE-229a : HUKUM MEMBERI MAKAN HAIWAN TERNAKAN DARIPADA BAHAN YANG DIRAGUI HALAL ATAU HARAM
- Details
- Uploaded by Luqman Tarmizi
Soalan:
Apakah hukum memberi makanan kepada ayam yang sumbernya daripada meat bone meal, lembu (sebagai sumber protein) yang tidak diketahui sumber sembelihannya samada halal ataupun tidak yang ianya diberikan 5 hari sebelum disembelih ayam tersebut? Apakah hukum memakan ayam tersebut?
Jawapan:
Bismillah ar-Rahman ar-Rahim.
Alhamdulillah pujian dan syukur kepada Ilahi dengan pelbagai kurniaan dan anugerah yang tidak terhitung buat kita semua. Selawat dan salam ke atas Nabi SAW, keluarga, sahabat dan yang mengikut jejak langkahnya hingga hari kesudahan.
Isu ini telah dibincangkan oleh para fuqaha’ silam dan ia termasuk di bawah bab haiwan jallalah. Sabda Rasulullah s.a.w:
نَهَى رَسُوْلُ اللهِ عَنِ الْجَلَّاْلَةِ وَ أَلْبَاْنِهَاْ
Maksudnya: Rasulullah s.a.w melarang daripada memakan haiwan jallalah dan susunya.
(Sunan Abi Daud: 3785)
Menurut Imam Nawawi, haiwan jallalah bermaksud haiwan yang memakan najis samada ianya unta, lembu atau ayam yang dagingnya berbau najis. Hukum memakannya ialah makruh. Isunya ialah samada daging tersebut berubah bau, warna dan rasa. Jika tidak, maka ia harus dan tidak makruh. (Rujuk: Al-Majmu’ Syarh al-Muhazzab, 9/28)
Imam Syafii sebelumnya pula menegaskan bahawa haram memakan haiwan jallalah sehingga dikuarantinkan dalam beberapa tempoh tertentu bagi menghilangkan bau atau berubah kekotorannya (Rujuk Al-Umm, 2/265).
Fatwa Imam Syafi’e ini senada dengan fatwa Imam Nawawi, di mana ‘illah pengharaman haiwan jallalah ialah kerana ia akan mengubah bau dan rasa daging tersebut.
Mufti Kerajaan Brunei Darussalam dalam fatwanya yang bertajuk “Makan Ikan Yang Diberi Makan Najis,” Siri Fatwa (35/2006) telah memfatwakan:
“Hukum memakan haiwan jallalah adalah makruh apabila daging dan ususnya berbau seperti bau najis. Tetapi sekiranya daging haiwan jallalah tidak berubah rasa, warna atau bau seperti najis, maka hukum memakannya adalah harus sekalipun haiwan jallalah tidak makan kecuali najis sahaja.
Begitu juga, sekiranya haiwan jallalah yang berbau itu dikurung (dikuarantinkan) untuk diberi makanan yang suci sehingga hilang bau atau kesan najis padanya. Kemudian disembelih, maka tidak makruh memakan daging haiwan jallalah. Walau bagaimanapun, kadar had makanan yang diberi kepada haiwan jallalah dan tempoh masa ianya dikurung (dikuarantinkan) untuk menghilangkan hukum makruh tersebut tidaklah ditentukan kadar dan tempohnya. Ia adalah tertakluk kepada adat kebiasaan yang dijangka bauan kesan najis tersebut akan hilang.
Kedua, memberi makanan haiwan yang boleh dimakan dengan makanan najis. Hukum memberikan makanan haiwan yang boleh dimakan dengan najis hukumnya adalah makruh.
Ketiga, menjual haiwan jallalah. Hukum menjual haiwan jallalah yang sudah mati setelah disembelih sebelum dikurung (dikuarantinkan) untuk diberikan makanan suci agar hilang padanya kesan najis, hukumnya adalah makruh.”
Fatwa Kerajaan Brunei ini menepati fatwa yang dikemukan oleh Imam Syafie dan Imam Nawawi yang dinukilkan di atas.
Namun demikian, Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia (MJFK) Kali Ke-73 yang bersidang pada 4 - 6 April 2006, telah memfatwakan berkenaan isu ikan yang dipelihara di dalam kolam ternakan dan seumpamanya, hukumnya adalah haram dimakan sekiranya ikan tersebut SENGAJA dipelihara di dalam air najis atau SENGAJA diberi makan najis seperti daging babi, bangkai atau sebagainya.
Tanggapan kami terhadap fatwa MJFK ini ialah, fatwa tersebut dikeluarkan sebagai langkah sadd az-zarai’e, iaitu untuk mencegah sikap bermudah-mudahan sebahagian penternak yang tidak mengambil cakna akan soal haram haram dari sudut pemakanan. Ia juga bagi menjaga sensitiviti umat Islam sebagai masyarakat majoriti di Malaysia. Ia juga melibatkan dua isu yang berbeza iaitu babi yang diketahui berbau busuk yang melampau, dan juga daging babi yang tidak disembelih menurut syarak yang tidak demikian sifatnya.
Kesimpulan
Kesimpulannya, kami berpandangan hukum memberi makan kepada ayam daripada meat bone meal yang tidak diketahui status kehalalannya adalah HARUS, tapi MAKRUH menurut pandangan mu’tamad mazhab Syafi’e.
Sementelah lagi meat bone meal yang digunakan juga bukanlah yang haram secara pasti, kerana tidak diketahui sumber perolehannya samada daripada lembu yang disembelih atau tidak. Mengambil hukum setempat dimana Malaysia merupakan negara majoriti Muslim yang amat mementingkan kesucian makanan, maka meat bone meal tersebut bolehlah dianggap sebagai bersumberkan daripada lembu yang disembelih secara syar’ie.
Tempoh 5 hari kuarantin yang diamalkan juga hampir menepati fatwa yang dikeluarkan Imam Syafi’e (7 hari), dimana secara adatnya ayam tersebut akan bersih daripada sebarang kesan najis pada dagingnya samada dari sudut bau atau rasa.
Wallahu a’lam.
IRSYAD AL-FATWA SERIES 240: THE RULING FOR ATTENDING EVENTS OR FUNCTIONS THAT HAS ELEMENTS OF TRANSGRESSIONS
- Details
- Uploaded by Muhammad Fahmi Rusli
Question:
What is the ruling for attending events or functions that has elements of transgressions?
Answer:
Alhamdulillah, praise and thanks to Allah for the many countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
To answer this question, it is better to analyse the ruling of attending wedding receptions as a case example. Then, other events or functions can be compared to it through qiyas.
The original ruling for attending wedding receptions if he is invited specifically, it is obligatory according to most of Islamic scholars from mazhab Maliki, Syafie and Hanbali. They referred to a hadith from Ibn Umar RA, the Prophet PBUH said:
إِذَا دُعِيَ أَحَدُكُمْ إِلَى الْوَلِيمَةِ فَلْيَأْتِهَا
“When you are invited to a wedding (walimah), then attend it.”
Sahih Muslim (1053)
The ruling that it is obligatory is taken from the Prophet PBUH’s words of فَلْيَأْتِهَا, that is a command word that brings the obligatory ruling in fiqh.
The following are scholars’ discussions on the original ruling of attending weddings. Mazhab Hanafi and one opinion in mazhab Syafie and Maliki states that it is sunnah. While there is another opinion in mazhab Hanbali and Syafie that states that it is fardu kifayah (collective obligation), which means it is enough if some people of the community attend it. Refer Al-Mausu’ah al-Fiqhiyyah al-Kuwaitiyyah (45/235-236).
The Ruling of Accepting an Invitations to Functions or Events That Has Elements of Transgressions
All Islamic scholars agrees that if someone is invited to a wedding that he knows the event would have elements of transgression, such as they serve alcoholic beverages, and he cannot refuse it, then it is no longer an obligation for him to attend it. (See Hasyiyah al-Dusuqi: 2/377, Syarh al-Zurqani: 4/53, al-Hawi al-Kabir: 12/199, Raudhah al-Talibin: 7/334).
This is in accordance to a statement by Allah SWT:
وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ |
“And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so, do not sit with them until they enter into another conversation. Indeed, you would then be like them. Indeed, Allah will gather the hypocrites and disbelievers in Hell all together,”
Surah al-Nisa’ (140)
According to the verse above, the act of sitting in an event that has transgressions and insults the verses of Allah SWT, then it is prohibited. This is clearly stated with the phrase بِهَا فَلَا تَقْعُدُوا مَعَهُمْ that comes from ‘la al-Naahiyah’ that would result in the ruling of prohibition.
Imam Abu Ja’far al-Thabari Rahimahullah in his commentaries on the verse said:
وفي هذه الآية، الدلالة الواضحة على النهي عن مجالسة أهل الباطل من كل نوع، من المبتدعة والفسَقة، عند خوضهم في باطلهم
This verse is a clear evidence of the prohibition of sitting in an event with the falsehood people of any kind. This includes people of bid’ah and the fasiq people, when they are committing sins and transgressions. See Al-Jaami’ al-Bayan, al-Thabari (9/320).
Furthermore, there is another clear narration from the Prophet PBUH about the prohibition of sitting or attending an event where alcoholic beverages are served. From Ibn bbas R.Anhuma, the Prophet PBUH said:
من كان يؤمنُ باللهِ واليومِ الآخرِ فلا يشربِ الخمرَ من كان يؤمنُ باللهِ واليومِ الآخرِ فلا يجلسْ على مائدةٍ يشربُ عليها الخمرَ
“Whoever believes in Allah and the Last Day, don’t drink wine. And whoever believes in Allah and the Last Day, let him not sit at a table over which wine is being served.”
Sunan al-Haithami (1/283)
Siyaq or the context of this hadith, clearly states the prohibition of sitting in an event where wine is served. This is due to the words used, whoever believes in Allah and the last day, don’t drink wine. The restriction on drinking wine does not refers to it being undesirable but as a prohibition to the act. Thus, the next restriction of sitting in an event where wine is served follows the same ruling of drinking wine, which is, it is prohibited.
Fatwa by Authorized Bodies
First: Dar al-Ifta’ al-Misriyyah
In a fatwa issued by Syeikh al-Allamah Jaad al-Haq Ali Jaad al-Haq in 1979 M, he said, regarding events where there is giving or receiving of drugs, his words are: Allah SWT praises His servants that avoids any events that are frivolous or unbeneficial. Allah SWT states:
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ
“And they who turn away from ill speech”
Surah al-Mu’minun (3)
Abu Daud narrated from Umar R.Anhu, he said:
نَهَى رسُولُ الله صلَّى الله عليه وسَلَّم عَنِ الجُلُوسِ عَلَى مَائِدَةٍ يُشربُ عَلَيهَا الخَمْرُ
“The Prophet PBUH prohibits sitting where wine is being served,”
The lesson that could be taken from both the Quranic and prophetic evidences is that they both prohibit attending or sitting in the same event with those that transgressed the Islamic rulings in any form. And whoever that sits in such events would act with the same attitude of those that commits the transgressions. They would follow what is normally done by the transgressors such as drinking alcoholic beverages.
Second: There are differing opinions of attending such events. The azhar and strong opinion from mazhab Syafie and mazhab Hanbali prohibits it, referring to the hadith from Jabir bin Abdullah, where the Prophet PBUH prohibits sitting at a table where wine is served. This is due to the fact that attending an event where he knew there are elements of transgression, is as if he wants to hear or see the transgression. Refer Al-Hawi al-Kabir, Al-Mawardi 12/199, Raudhah al-Talibin, Al-Nawawi 7/334.
Mazhab Hanafi clearly states that anyone invited to a wedding while he knew there are elements of transgression in it, then it is not obligated for him to attend it. See Hashiyah Ibn ‘Abidin (5/222).
However, there is one opinion from mazhab Syafie, from Iraqis scholars that permits it, on the condition of denying the transgression in the heart. The reason for its permissibility is in hopes that their attendance would make the organizer feel ashamed and stops or decreases the transgressions in the event.
There’s an incident where Imam al-Hasan al-Basri and Muhammad bin Ka’ab were invited to a wedding. In the ceremony, they heard a singing concert, then Muhammad stands up to leave the ceremony, but al-Hasan pulled him back saying; “Their transgressions do not obstruct your obedience.”
Conclusion
To conclude, we would like to state that the ruling of attending events or functions that has elements of transgressions in it should be specified into two conditions:
First: For the general public, where his attendance would not affect the event in any way, then it is not necessary for him to attend it nor is he obliged to do so when he already knew there are elements of transgression before attending the event.
Second: For scholarly figures, such as religious leaders, if their attendance would make the organizer of the event feel ashamed and stop the transgression or at the very least decrease it, then their attendance is permitted.
In our Muslim society of Malaysia today, where the government uphold noble values and pure manners, we suggest that any form of celebration at the farewell party or otherwise, any elements of transgression should be avoided. This is how it should be.
Lastly, may Allah SWT give us the right understanding in religion. Ameen.
IRSYAD AL-FATWA SERIES 225: THE RULING OF PRAYING INSIDE A CAR
- Details
- Uploaded by Muhammad Fahmi Rusli
Question:
Assalamualaikum SS Datuk Mufti. I want to ask your opinion regarding a celebrity that prayed inside his vehicle. Is this act permissible, when there are a lot of other places we can stop to perform our prayer?
Answer:
Alhamdulillah, praise and thanks to Allah for the countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
To answer this issue, there are a few important basics that are needed to be understood first.
The Ruling of Praying in A Car
The discussion regarding this issue, more or less has a basis, for there are a few narrations that mention this. One of them is a hadith from ‘Amir bin Rabi’ah, he said:
رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ عَلَى الرَّاحِلَةِ يُسَبِّحُ يُومِئُ بِرَأْسِهِ قِبَلَ أَيِّ وَجْهٍ تَوَجَّهَ وَلَمْ يَكُنْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَصْنَعُ ذَلِكَ فِي الصَّلَاةِ الْمَكْتُوبَةِ
“I saw the Prophet PBUH on his Mount praying Nawafil by nodding his head, whatever direction he faced, but Allah's Messenger PBUH never did the same in offering the compulsory prayers.”
Sahih al-Bukhari (1097)
Based on this hadith, the mount (animals) are used as a mode of transportation in the time of the Prophet PBUH, it is the same as vehicles used today. Thus, modern mode of transportation such as cars, aeroplanes, trains, boats and the like also falls under the same ruling as mounts.
Hence, is it permissible to pray in a car if someone is travelling? Also, what type of prayer is referred to by the hadith? Is it especially for the obligatory prayer or just for sunnah prayer?
Imam al-Hafiz Ibn Hajr al-Asqalani Rahimahullah when commenting on this hadith put it under the chapter of “Chapter: When He (the Prophet PBUH) Went Down (from His Mount) to Perform the Obligatory Prayer”.
This is one of the signs that signals what type of prayer can be performed on or inside a vehicle, and it is specific to sunnah prayers. While, to perform the obligatory prayer, one must go down of his vehicle. In other words, it is prohibited to perform the obligatory prayer while one is on his mount (animal ride).
Ibn Hajar wrote the opinion of Ibn Batthal regarding this issue, stating: “Scholars and ijma’ has agreed on the condition of (going down from animal mount) for this issue, and it is prohibited for someone to perform his obligatory prayer on animal mount without any reasons or facilitation (that is permitted by Syarak)”.
He further states: “The word praying in this hadith refers to sunnah prayer. This is based on other hadiths that support it.” See Fath al-Bari, Ibn Hajar (2/667).
We divide the issue of praying in vehicles into two types of vehicles used nowadays:
First: Praying on vehicles such as trains, aeroplanes and the like.
In this issue, it is permissible for someone to pray in it, whether it is obligatory prayer or sunnah prayer. This is after taking into consideration of the usual duration for journeys involving this type of transportation. Furthermore, there is no way for him to come down from this type of transportation unless he has arrived at the destination intended. Thus, the concept is clearly different than praying on animal mounts.
The in-depth discussion regarding the rulings of praying in an aeroplane can be accessed through the link https://bit.ly/2r3kfAe
Second: Praying on animal mounts.
Regarding praying on animal mounts such as a horse and a camel, it is very similar to a car that is used nowadays. This is due to the fact that someone that is in a car can easily stops and gets out of his car to pray. Furthermore, we live in a conducive environment, where in Malaysia, there are plenty of places provided, such as the surau in Rest and Recreation (R&R), petrol station and many more places especially for prayer, and someone can easily stop to pray comfortably.
Hence, the ruling of performing prayer in a car is the same as on animal mounts, such as camels and horses. Which means, it is permissible to perform the sunnah prayer in a car, but it is prohibited to perform the obligatory prayer in a car.
Should We be Facing the Qibla When Performing the Sunnah Prayer in a Car?
For this problem, we would like to state the opinions of previous scholars as well as contemporary scholars regarding this issue, they are as follows:
Al-Syeikh Muhammad bin Ismail Daud al-Fathani said: “If someone is in a vehicle and he can face the qibla for the whole duration of the prayer and completing all of its prerequisites or some of them, then he has to stay in that state. If he cannot face the qibla during the whole duration of the prayer, then it is enough for him to face the qibla during takbirat al-ihram. If he can’t, then he does not have to face the qibla.” Refer Matla’ al-Badrain, Syeikh Muhammad bin Ismail (1/3).
Hence, the requirement to face the qibla varies according to the situation of the person performing the prayer.
Al-Imam al-Qadhi Abu Syuja’ Rahimahullah said: “It is permitted for someone to leave the facing of the qiba in two situations; which is when he is in extreme fear or when performing sunnah prayer during travel on animal mount.” See Matan al-Ghayah wal-Taqrib, Abu Syuja’ (pg. 62).
Hence, after considering the environment and situation of the roads in our country, it is permissible for someone to perform sunnah prayer such as dhuha prayer or others, not facing the qibla.
Manners of Performing Prayer in A Car
For someone to perform prayer in a car, it is a bit different than when performing prayer normally. This is due to the fact that praying in a car involves signals by movements of the head, as explained in a few hadiths. There is a narration from Ibn Umar R.Anhuma, where he said:
كَانَ النَّبِيُّ صلى الله عليه وسلم يُصَلِّي فِي السَّفَرِ عَلَى رَاحِلَتِهِ، حَيْثُ تَوَجَّهَتْ بِهِ، يُومِئُ إِيمَاءً، صَلاَةَ اللَّيْلِ إِلاَّ الْفَرَائِضَ، وَيُوتِرُ عَلَى رَاحِلَتِهِ
“The Prophet PBUH used to offer (Nawafil) prayers on his Rahila (mount) facing its direction by signals, but not the compulsory prayer. He also used to pray witr on his (mount) Rahila.”
Sahih al-Bukhari (1000)
Imam al-Khatib al-Syarbini also used this hadith as an evidence in stating his opinion: “That it is enough for someone (that prayed on animal mount) to just use signals (for his ruku’ and sujud) and his sujud must be lower than his ruku’.”.
Conclusion
We conclude this issue as the following:
First: The ruling for performing sunnah prayer in a car is permissible, while for obligatory prayer, it is prohibited with the exception of darurat (desperate) situations.
Second: If someone has great influence or followers, he must avoid any acts that could confuse the community, unless he includes references or arguments from scholars or body of authorities.
Third: The prayer’s and conditions and prerequisites that need to be fulfilled are to be taken into consideration when praying. Thus, it is a priority and most preferred for someone to not pray in his car, if the environment is conducive, and it is easy for him to pray at a comfortable place compared to praying in a car.
Lastly, may Allah SWT give us the right understanding in practising His religion. Ameen.
IRSYAD AL-FATWA SERIES 224: THE RULING OF SITTING IN AN EVENT WHERE ALCOHOLIC BEVERAGES ARE SERVED
- Details
- Uploaded by Muhammad Fahmi Rusli
Question:
Assalamualaikum SS Datuk Mufti WP. I want to ask your opinion regarding the ruling of attending an event where alcohol is served. What is the Islamic perspective regarding this issue and the right steps to be taken?
Answer:
Alhamdulillah, praise and thanks to Allah for the many countless blessings He has blessed us all with. Blessings and salutations to the Prophet Muhammad PBUH, his wives, his family, companions and all those that follow his teachings to the day of judgement.
The Position of Alcoholic Beverages in Islam
The author of al-Fiqh al-Manhaji (3/75-81) explains the position of alcoholic beverages in Islam.
It is prohibited to drink anything that is intoxicating, whether it is wine (خمر), made from grapes or other alcoholic beverages (other than wine), which are made from something else. This is in accordance to a statement by Allah SWT:
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنَّمَا الْخَمْرُ وَالْمَيْسِرُ وَالْأَنصَابُ وَالْأَزْلَامُ رِجْسٌ مِّنْ عَمَلِ الشَّيْطَانِ فَاجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ
“O you who have believed, indeed, intoxicants, gambling, [sacrificing on] stone alters [to other than Allah], and divining arrows are but defilement from the work of Satan, so avoid it that you may be successful.”
Surah al-Maidah (90)
The commandment of avoiding wine is stronger than the prohibition of drinking it. This is due to the fact that the prohibition is just for drinking intoxicants.
While the commandment to avoid it includes the warning against everything related to intoxicating drinks, which also includes drinking, buying and selling, attending an event where it is served and others.
The Ruling of Sitting in an Event Where Alcoholic Beverages is Served
In this issue, there are several Quranic and prophetic evidences that clearly prohibits this act. This is in accordance to a statement by Allah SWT:
وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ
“And it has already come down to you in the Book that when you hear the verses of Allah [recited], they are denied [by them] and ridiculed; so, do not sit with them until they enter into another conversation.”
Surah al-Nisa’ (140)
According to this verse, sitting in an event where there are transgressions and insults to the verses of Allah SWT is prohibited. This is clear in the phrase ( فَلَا تَقْعُدُوا مَعَهُمْ )that comes with ‘La al-Naahiyah’ which results in its prohibition.
Imam Abu Ja’far Rahimahullah in his commentaries of this verse said:
وفي هذه الآية، الدلالة الواضحة على النهي عن مجالسة أهل الباطل من كل نوع من المبتدعة والفسَقة، عند خوضهم في باطلهم
“In this verse, the dalalah is clear for the prohibition of attending events that consists of the people of falsehood. This may be from the people of bid’ah, fasiq and those who commits falsehood.” See Al-Jaami’ al-Bayan, al-Tobari (9/320).
There is also another narration by the Prophet PBUH that clearly prohibits sitting in an event where wine is served in it. From Ibn Abbas R.Anhuma, the Prophet PBUH said:
من كان يؤمنُ باللهِ واليومِ الآخرِ فلا يشربِ الخمرَ من كان يؤمنُ باللهِ واليومِ الآخرِ فلا يجلسْ على مائدةٍ يشربُ عليها الخمرَ
“Whoever believes in Allah and the Last Day, don’t drink wine. And whoever believes in Allah and the Last Day, let him not sit at a table over which wine is being served.”
Sunan al-Haithami (1/283)
Siyaq or the context of this hadith, clearly states the prohibition of sitting in an event where wine is served. The restriction on drinking wine does not refer to it being undesirable but as a prohibition to the act. Thus, the next restriction of sitting in an event where wine is served follows the same ruling of drinking wine, which is, it is prohibited.
Fatwa by Authorized Bodies
First: Dar al-Ifta’ al-Misriyyah
In a fatwa issued by Syeikh al-Allamah Jaad al-Haq Ali Jaad al-Haq in 1979 M, he said, regarding events where there is giving or receiving of drugs, his words are: Allah SWT praises His servants that avoids any events that are frivolous or unbeneficial. Allah SWT states:
وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ
“And they who turn away from ill speech”
Surah al-Mu’minin (3)
Abu Daud narrated from Umar R.Anhu, he said:
نَهَى رسُولُ الله صلَّى الله عليه وسَلَّم عَنِ الجُلُوسِ عَلَى مَائِدَةٍ يُشربُ عَلَيهَا الخَمْرُ
“The Prophet PBUH prohibits sitting where wine is being served,”
The lesson that could be taken from both the Quranic and prophetic evidences is that they both prohibit attending or sitting in the same event with those that transgressed the Islamic rulings in any form. And whoever that sits in such events would act with the same attitude of those that commits the transgressions. They would follow what is normally done by the transgressors such as drinking alcoholic beverages.
Second: Dar al-Ifta’ Jordan
Dar al-Ifta’ through its mufti, Samahah al-Mufti al-‘Am Dr. Nuh Ali Salman Rahimahullah when answering the issue of visiting the non-Muslims, when he knows that there are alcoholic beverages served in the event. He said: “It is prohibited for someone to sit in an event where alcoholic beverages are served in it, according to the statement of Allah SWT in Surah al-Nisa’ verse 140.”
Then he quoted the words of Imam al-Sarakhsi Rahimahullah: “It is commanded for a Muslim to not sit in events such as this. However, he must prevent others from drinking wine in an effort to prevent sins as much as he is capable to. And he must not go past these places, for these people are cursed.” Refer Syarh al-Siyar, al-Sarakhsi (1/57).
Conclusion
To conclude, after we have examined this issue properly, we hold the opinion that a Muslim is prohibited from sitting in an event where there is wine served. Its aims are to show the grandeur and eminence of Islam, guard the dignity and self-esteem of Muslims, avoid fitnah against oneself, and avoid any act that could corrupt the character and personality of a person. Hopefully, this explanation will benefit all of us.
Ameen.
Visitor Counter
Copyright © 2017 Mufti of Federal Territory Office
Best viewed using latest browser for Internet Explorer 10.0 and above,
Mozilla Firefox 3.0 and above & Google Chrome with resolution of 1280 x 800
- Updated Date : 23 August 2019.
 | Online Services Download |
|
|