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IRSYAD AL-FATWA SIRI KE- 221 : HUKUM SERTU MENGGUNAKAN SABUN TAHARAH
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Soalan:
Salam, saya ingin bertanya adakah sah samak dengan menggunakan sabun taharah ? Seperti yang kita ketahui, dalam keadaan sekarang kebanyakan orang tinggal di apartment yang mana agak sukar untuk mendapatkan tanah yang sesuai digunakan dalam proses samak. Jadi adakah sah seandainya kita menyamak menggunakan sabun ini ?
Jawapan:
Alhamdulillah, segala puji dan syukur kami panjatkan kepada Allah S.W.T. Selawat dan salam kami ucapkan ke atas junjungan besar Nabi Muhammad S.A.W, para isteri dan keluarga baginda, para sahabat, seterusnya golongan yang mengikuti jejak langkah baginda sehingga hari kiamat.
Mukadimah
Sebelum kami menjawab isu ini dengan lebih lanjut, suka untuk kami menjelaskan berkaitan dengan isu penggunaan bahasa terlebih dahulu. Ini kerana, terdapat perbezaan maksud di antara perkataan samak dan juga sertu.
Menurut Pusat Rujukan Persuratan Melayu (PRPM), Dewan Bahasa dan Pustaka, samak didefinisikan sebagai: Zat yang digunakan utk memasak serta mewarnai kulit binatang: kulit ~ kulit yang sudah dimasak dan diwarnai. menyamak 1 memasak kulit supaya lembut dan berwarna. Rujuk Kamus Pelajar Edisi Kedua.
Manakala kalimah sertu pula membawa maksud: Menyertu menyucikan mana-mana bahagian badan yang terkena najis mughallazah (anjing dan babi) dengan air bercampur tanah sekali dan air mutlak enam kali, menyamak. Rujuk Kamus Dewan Edisi Keempat.
Sekalipun tidak perlu berbalah dalam istilah, namun dengan mengetahui penggunaan kalimah yang tepat dapat membantu kita dengan lebih lanjut dalam memahami sesebuah permasalahan yang berlaku.
Definisi Sabun Taharah
Penamaan sabun taharah agak berbeza dengan sabun-sabun lain yang boleh didapati di pasaran. Ini mengambil kira intipati kandungan yang terdapat di dalam sabun taharah ini.
Secara umumnya, sabun taharah ini juga dikenali sebagai sabun tanah liat. Jika dilihat dari sudut bahan-bahan yang digunakan untuk menghasilkan sabun ini, ia terhasil dari campuran tanah liat, dan beberapa mineral semulajadi seperti sodium, kalsium, dan potassium.
Hukum-Hakam Berkaitan Sertu
Sertu adalah proses menghilangkan najis yang berpunca dari jilatan anjing. Hal ini adalah berdasarkan beberapa riwayat daripada Nabi S.A.W berkaitan isu ini. Dalam sebuah riwayat daripada Abu Hurairah R.A bahawa Rasulullah S.A.W bersabda:
طَهُورُ إِنَاءِ أَحَدِكُمْ إِذَا وَلَغَ فِيهِ الْكَلْبُ، أَنْ يَغْسِلَهُ سَبْعَ مَرَّاتٍ أُولَاهُنَّ بِالتُّرَابِ
Maksudnya: Sucinya bekas salah seorang dari kamu apabila seekor anjing menjilat padanya (bekas tersebut) adalah dengan cara kamu membasuhnya sebanyak tujuh kali, dan basuhan pertama bercampur dengan tanah.
Riwayat Muslim (279)
Begitu juga berdasarkan sabda Rasulullah S.A.W:
إِذَا شَرِبَ الكَلْبُ فِي إِنَاءِ أَحَدِكُمْ فَلْيَغْسِلْهُ سَبْعًا
Maksudnya: Apabila seekor anjing minum di dalam bekas salah seorang kami maka hendaklah kamu membasuhnya sebanyak tujuh kali basuhan.
Riwayat al-Bukhari (172)
Berdasarkan kedua-dua riwayat di atas, dapat kita keluarkan dua perkara berikut:
- Mafhum daripada hadis menunjukkan bahawa jilatan anjing itu merupakan suatu kotoran dan juga najis. Oleh kerana itu ia perlu disucikan.
- Perintah membersihkan bekas yang dijilat anjing membawa kepada kewajipan perkara tersebut.
Imam al-Khatib al-Syarbini Rahimahullah berkata: Wajh al-dalalah nya adalah bersuci itu sama ada kerana hadas, atau kotoran, ataupun suatu kemuliaan. Dan tidak ada hadas pada bekas (minuman), begitu juga tidak ada kemuliaan padanya. Maka yang menjadi penentu (bersuci) di sini adalah bersuci daripada al-khubs (kotoran).
Maka sabit kenajisan mulut anjing itu, sedangkan ia (mulut anjing) adalah bahagian paling bersih dari anggota badannya. Maka selain darinya (mulut) adalah lebih utama (untuk dianggap sebagai najis). Begitu juga khinzir, kerana keadaannya adalah lebih buruk berbanding anjing. Rujuk al-Iqna’, Al-Khatib al-Syarbini (1/105).
Hukum Membasuh Dengan Tujuh Kali Basuhan
Para ulama’ al-Malikiyyah berpandangan bahawa membasuh bekas dengan tujuh kali basuhan adalah bersifat ta’abbudiyy maka dengan itu mereka berpandangan bahawa air yang dijilat anjing adalah suci.[1] Adapun jumhur iaitu ulama’ al-Hanafiyyah, al-Syafi’eyyah dan al-Hanabilah berpandangan bahawa ta’abbud hanya pada bilangan tujuh dan bukan pada amalan menyucikan kerana ia adalah mu’allal (bersebab). Di sebabkan itu, air yang dijilat oleh anjing adalah najis.
Di dalam masalah ini juga, para ulama’ berbeza pendapat adakah wajib membasuh sebanyak tujuh kali kepada dua pendapat:
Pertama: Wajib membasuh tujuh kali dan ini adalah pendapat di dalam mazhab Malik, mazhab al-Syafie dan juga mazhab Ahmad. Mereka ini berdalilkan hadith yang diriwayatkan oleh Abu Hurairah R.A sebagaimana yang telah kami nyatakan pada permulaan perbincangan.
Kedua: Tidak wajib membasuh sebanyak tujuh kali dan ini merupakan pendapat mazhab Abu Hanifah. Ini kerana, mereka mengatakan bahawa air liur anjing seperti najis-najis yang lain cukup sekadar membasuhnya dengan sekali basuhan jika itu telah menghilangkan kenajisannya. Akan tetapi membasuh sebanyak tujuh kali adalah mustahab bukannya wajib. Mereka berdalilkan bahawa Abu Hurairah R.A pernah mengeluarkan fatwa bahawa cukup membasuh sebanyak tiga kali bagi kenajisan air liur anjing seperti yang terdapat di dalam riwayat-riwayat yang diriwayatkan oleh Imam al-Thahawi dan al-Daraquthni. Ini menunjukkan bahawa bilangan tujuh itu termansukh.
Pendapat kedua ini boleh dijawab dengan beberapa jawapan. Antaranya:
- Fatwa Abu Hurairah ini bertentangan dengan apa yang diriwayatkan. Beramal dengan apa yang beliau riwayatkan daripada Nabi S.A.W adalah lebih utama berbanding daripada apa yang beliau fatwakan.
- Abu Hurairah juga pernah berfatwa agar dibasuh sebanyak tujuh kali dan sanadnya lebih kuat.
- Membasuh sebanyak tujuh kali itu bertepatan dengan riwayat marfu’ iaitu sampai kepada Nabi SAW.
Hukum Tatrib (Menggunakan Tanah) Pada Menyucikan Najis Anjing
Berikut kami perincikan beberapa pendapat para ulama dalam isu ini:
Pertama: Ulama’ al-Syafi’eyyah berpandangan bahawa wajib menggunakan tanah bersama air pada menyucikan najis anjing, khinzir dan apa yang lahir daripada keduanya. Mereka beristidlal pada menyatakan pendapat itu dengan apa yang diriwayatkan oleh Abu Hurairah R.A, bahawa Rasulullah SAW bersabda:
طَهُورُ إِنَاءِ أَحَدِكُمْ إِذَا وَلَغَ فِيهِ الْكَلْبُ، أَنْ يَغْسِلَهُ سَبْعَ مَرَّاتٍ أُولَاهُنَّ بِالتُّرَابِ
Maksudnya: “Sucinya bekas salah seorang di antara kamu apabila ia (bekas) dijilat anjing adalah dengan cara membasuhnya sebanyak tujuh kali dan yang pertama (basuhan) dengan tanah”.
Riwayat Muslim (279)
Kedua: Manakala mazhab Imam Ahmad menunjukkan bahawa boleh untuk menggunakan selain daripada tanah dalam proses sertu seperti menggunakan sabun dan selainnya. Rujuk Al-Mughni, Ibn Qudamah (1/74).
Ketiga: Manakala ulama’ al-Hanafiyyah dan al-Malikiyyah berpendapat tidak wajib menggunakan tanah pada menyucikan hal itu (najis anjing atau khinzir). Lihat Mausu’ah al-Fiqhiyyah al-Kuwaitiyyah (114/3).
Hukum Menggunakan Sabun Bagi Menggantikan Turab (Tanah)
Dalam isu ini, bertitik tolak dari perbezaan pendapat berkenaan hukum penggunaan tanah dalam proses sertu kepada yang mewajibkan dan pendapat yang mengatakan tidak wajib, maka para ulama terbahagi kepada dua kumpulan yang kami perincikan seperti berikut:
- Sebahagian fuqaha berpendapat bahawa tidak boleh untuk menggunakan selain tanah sebagai ganti dalam proses sertu.
- Manakala sebahagian ulama lain pula berpendapat; Sekiranya sabun itu membawa kepada sampainya maksud penggunaan tanah (untuk menyucikan) maka ianya sah.
Para ulama yang mengatakan penggunaan sabun itu tidak sah, mereka berhujah dengan beberapa noktah berikut:
- Syarak hanya menaskan tentang turab (tanah). Maka yang wajib adalah untuk mengikut nas.
- Bidara dan seumpamanya terdapat pada zaman Nabi S.A.W. Tetapi Nabi tidak mengisyaratkan kepadanya (untuk digunakan dalam bersuci). Sebaliknya Nabi menyebutkan tentang tanah.
- Boleh jadi hikmah penggunaan tanah adalah kerana wujud padanya jirim yang dapat membunuh bakteria yang keluar dari jilatan anjing.
- Tanah adalah salah satu bahan yang menyucikan selain air. Ini kerana ia mengambil tempat air dalam isu tayammum yang menggantikan wuduk apabila ketiadaan air. Manakala selain darinya seperti bidara dan sabun, tidak dianggap sebagai suatu yang menyucikan.
Fatwa-Fatwa Badan Berautoriti Berkenaan Penggunaan Sabun Untuk Taharah
Pertama: Muzakarah Fatwa Kebangsaan
Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia Kali Ke-76 yang bersidang pada 21-23 November 2006 telah membincangkan Hukum Melakukan Samak Najis Mughallazah Menggunakan Sabun Tanah Liat.
Muzakarah telah memutuskan bahawa sabun yang mengandungi unsur tanah liat boleh digunakan untuk melakukan samak najis mughallazah dengan syarat tanah tersebut suci dan peratusan kandungan tanah dalam sabun melebihi daripada bahan-bahan yang lain serta kaedah samak tersebut dilakukan mengikut syarak.
Kedua: Dar Al-Ifta’ Al-Misriyyah
Dar al-Ifta’ dalam menjawab soalan berkenaan hukum dan kaifiat menyucikan bekas yang dijilat anjing berkata pada penghujung jawapan: ‘’Dimustahabkan untuk menggunakan tanah pada basuhan pertama. Ini berdasarkan sabda Rasulullah S.A.W:
أُولَاهُنَّ بِالتُّرَابِ
Maksudnya: (Basuhan) pertamanya adalah dengan tanah.
Riwayat Muslim.
Dan dibolehkan untuk mengganti tanah dengan sesuatu yang boleh mengambil tempatnya pada zaman ini dengan benda-benda moden yang dapat menyucikan. Ini kerana yang dimuktamadkan adalah taharah (suci) secara mutlak. Rujuk www.dar-alifta.org.eg, fatwa no. 3799.
Ketiga: Fatawa Al-Lajnah Al-Da’imah
Keputusan akhir fatwa berkaitan isu ini menyebut: ‘’Dan pakaian itu apabila dicampakkan ke dalam air yang suci dan ia dibasuh sehingga hilang kesan-kesan najis darinya, maka ia mensucikan keseluruhannya daripada najis-najis anjing dan selainnya. Dengan syarat basuhan untuk najis anjing itu berulang sebanyak tujuh kali, dan basuhan yang pertama adalah dengan tanah atau apa-apa yang menggantikan tempatnya seperti sabun dan selainnya’’. Fatawa al-Lajnah al-Da’imah (4/196).
Kesimpulan
Sebagai penutup, kami cenderung menyatakan bahawa hukum penggunaan sabun taharah atau sabun tanah liat adalah harus. Bahkan proses sertu dan penyucian menggunakannya adalah memadai dan sah sekiranya sabun tersebut mencapai maksud yang sama dengan penggunaan tanah.
Pendapat ini dikemukakan dengan mengambil kira situasi masyarakat kebanyakan terutamanya di kawasan-kawasan bandar yang hidup dalam suasana majmuk, dan terdapat kesukaran untuk mendapatkan tanah bagi tujuan sertu. Adapun penggunaan tanah dalam proses sertu adalah lebih utama sekiranya terdapatnya ia.
Semoga Allah S.W.T memberikan kefahaman yang jelas kepada kita semua dalam beragama. Ameen.
[1] Ini bermaksud, sekiranya jilatan anjing itu terkena pada selain bekas seperti baju, seluar, dan tempat-tempat lain maka hukumnya adalah suci. Ini kerana perintah syarak untuk membasuh bekas yang terkena jilatan anjing itu adalah bersifat sebagai ibadah, dan hanya dilakukan pada keadaan tersebut sahaja.
IRSYAD AL-FATWA SIRI KE- 215 : HUKUM HAKAM BERKAITAN ZIHAR
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Soalan:
Assalamualaikum, bolehkah tuan jelaskan serba sedikit berkenaan isu zihar. Bagaimanakah ia berlaku ?
Jawapan:
Alhamdulillah segala puji dan syukur kami panjatkan kepada Allah S.W.T. Selawat dan salam ke atas junjungan besar Nabi Muhammad S.A.W, para isteri dan keluarga baginda, para sahabat, seterusnya golongan yang mengikuti jejak langkah baginda sehingga hari kiamat.
Begitu banyak persoalan berkaitan isu zihar yang telah sampai kepada kami di Pejabat Mufti Wilayah Persekutuan. Kami merasai kegusaran bagi sebahagian penyoal yang mengadu, bahawa mereka telah mengatakan kepada isteri mereka dengan ungkapan: ‘’Hidung awak sama mancung dengan hidung ibu saya’’, ‘’wajah awak seperti wajah ibu saya’’, ‘’awak macam adik perempuan saya’’ (dengan merujuk kepada ketinggian), dan beberapa perkataan yang seumpama dengannya. Justeru, kami mengambil tanggungjawab untuk memberikan penjelasan yang tepat dalam merungkai isu ini dengan lebih lanjut.
Pengertian Zihar
Dari segi bahasa, zihar (ظِهَار) adalah kata terbitan (masdar) yang berasal daripada kata kerja bahasa arab ‘za ha ra’ (ظَاهَرََ) dalam ungkapan ‘zahara min imra’atihi’ (ظَاهَرََ
مِن َامْرَأتَِهَِ) yang bermaksud ‘menziharkan isterinya’. Dalam aplikasi sebenar, zihar merujuk kepada perkataan seseorang suami terhadap isterinya:“Anti kazahri ummi” (أنَْتِ كَظَهْرَِ أ مِي) yang bermaksud: “Engkau seperti belakang ibuku.”
Dari segi istilah, zihar ditakrifkan sebagai perkataan suami menyamakan isterinya yang belum tertalak secara bain dengan wanita yang mahram muabbad (selamanya) kepadanya. Rujuk Mughni al-Muhtaj, al-Khatib al-Syarbini (hlm. 448).
Imam Ibn Kathir Rahimahullah berkata: Asal zihar adalah dari kalimah al-zahr (bahagian belakang). Hal ini kerena, golongan jahiliyyah apabila mereka saling menziharkan isteri mereka, dia akan berkata kepada isterinya: ‘’Kamu ke atas diriku sama seperti bahagian belakang ibuku’’.
Manakala menurut syarak, zihar itu berlaku pada keseluruhan anggota badan diqiyaskan kepada bahagian belakang. Dahulunya zihar di anggap sebagai talak pada zaman jahiliyyah. Kemudian Allah memberikan rukhsah (keringanan) kepada umat ini dengan menjadikan pada zihar itu ada kaffarah dan tidak menjadikan ia sebagai talak sebagaimana yang berlaku pada zaman jahiliah. Rujuk Tafsir al-Quran al-Azhim, Ibn Kathir (8/42).
Menurut Kamus Dewan Edisi Keempat, zihar adalah perbuatan suami melafazkan kata kata yang menyamakan salah satu anggota isterinya dengan ibunya atau mahramnya sehingga haram suami tersebut menyetubuhi isterinya dalam keadaan demikian, (si suami wajib mwmbayar kifarat zihar).
Ia dinamakan sebagai zihar kerana merujuk kepada perbuatan yang berasal daripada perkataan suami menyamakan isteri dengan anggota belakang ibunya. Aspek penyamaan yang dibuat itu menggambarkan seolah-olah isterinya haram disetubuhi seperti mana haramnya ia menyetubuhi ibu kandungnya sendiri atau mahramnya yang lain.
Hukum Zihar
Secara asasnya, terdapat beberapa nas yang menceritakan berkenaan isu zihar. Di antaranya adalah firman Allah S.W.T:
الَّذِينَ يُظَاهِرُونَ مِنْكُمْ مِنْ نِسَائِهِمْ مَا هُنَّ أُمَّهَاتِهِمْ ۖ إِنْ أُمَّهَاتُهُمْ إِلَّا اللَّائِي وَلَدْنَهُمْ ۚ وَإِنَّهُمْ لَيَقُولُونَ مُنْكَرًا مِنَ الْقَوْلِ وَزُورًا ۚ وَإِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
Maksudnya: Dan mereka yang menziharkan isteri-isteri mereka dari kalangan kamu bahawanya mereka itu (para isteri) diserupakan sebagai ibu-ibu mereka (dari sudut keharaman). Sesungguhnya ibu-ibu mereka itu tidaklah melainkan yang mengandungkan mereka. Sesungguhnya mereka mengatakan sesuatu yang mungkar dan juga dusta. Sesungguhnya Allah itu Maha Pemaaf lagi Maha Pengampun.
Surah al-Mujaadilah (2)
Merujuk kepada ayat di atas, zihar disifatkan sebagai ucapan yang mungkar lagi dusta. Keduanya itu merupakan suatu bentuk keharaman yang menjadikan zihar dalam maksudnya yang sebenar adalah haram hukumnya. Manakala di dalam kitab Al-Majmu’ Syarah al-Muhazzab, disebutkan hukum zihar adalah haram dan termasuk daripada dosa besar dan siapa yang melakukannya dianggap berdosa dengan ijma’. Lihat Takmilah al-Majmu’ (16/341).
Berikut kami kongsikan beberapa tafsiran yang dikemukakan oleh para mufassir berkenaan ayat ini. Di antaranya:
Imam Ibn Jarir al-Thabari Rahimahullah berkata: Dan mereka yang mengharamkan isteri-isteri mereka ke atas diri mereka sendiri dengan sesuatu yang Allah S.W.T haramkan ke atas mereka, iaitulah bahagian belakang ibu-ibu mereka. Lalu mereka mengucapkan kepada isteri mereka: ‘’Kamu adalah seperti bahagian belakang ibu aku ke atas diriku’’. Hal sebegini merupakan suatu bentuk talak seorang lelaki kepada isterinya pada zaman jahiliah. Dari Abu Qilabah beliau berkata: “Zihar merupakan talak pada zaman jahiliah’’. Lihat Ibn Jarir al-Thabari, Al-Jaami’ al-Bayan (23/228).
Imam al-Qurthubi Rahimahullah pula mengulas ayat ini dengan katanya: Hakikat zihar adalah menyerupakan bahagian belakang dengan bahagian belakang. Iaitu menyamakan bahagian belakang yang halal kepada bahagian belakang yang haram. Oleh yang demikian para ulama telah ijma’ (bersepakat) bahawa sesiapa yang mengatakan kepada isterinya: ‘’Kamu ke atas aku seperti bahagian belakang ibu aku’’, merupakan seorang yang melakukan zihar. Manaka kebanyakan ulama pula berpandangan zihar berlaku sekiranya seorang suami berkata kepada isterinya: ‘’Kamu ke atasku seperti belakang anak perempuanku, atau belakang adik beradik perempuanku’’, dan selainnya dari kalangan mahram. Rujuk Al-Jaami’ Li Ahkam alQuran, Al-Qurthubi (17/246).
Lafaz Zihar
Kami berpendapat bahawa di antara cara terpenting untuk menghilangkan kerisauan dan kekeliruan terhadap isu zihar ini adalah dengan kita menekuni secara mendalam berkenaan lafaz-lafaz zihar. Secara asasnya, lafaz zihar mempunyai dua bahagian. Iaitu lafaz yang sarih (jelas) dan juga kinayah (kiasan).
Lafaz yang sarih seperti: ‘’Kamu ke atasku seperti bahagian belakang ibuku’’. Demikian juga ungkapan seperti: ‘’Kamu ke atasku seperti perut ibuku’’, atau seperti kepalanya, atau farajnya, atau seumpama dengannya. Begitu juga dengan ucapannya: ‘’Faraj kamu, atau kepala kamu, perut kamu, atau kaki kamu, ke atas diriku sama seperti bahagian belakang ibu aku’’. Maka orang yang mengucapkan ini telah melakukan zihar.
Dan lafaz kinayah pula, ungkapan seorang suami kepada isterinya: ‘’Kamu ke atasku seperti ibuku, atau seumpama ibuku’’. Maka dalam hal ini perlu diambil kira pada niat pengucapnya. Sekiranya dia memaksudkan zihar, maka itu merupakan zihar. Sekiranya dia tidak memaksudkan zihar maka dia tidak dianggap sebagai pelaku zihar di sisi Imam al-Syafie dan juga Imam Abu Hanifah.
Pendapat di atas ini adalah di antara 23 permasalahan yang berkaitan dengan isu zihar yang telah disebutkan oleh Imam al-Qurthubi Rahimahullah di dalam tafsirnya. Rujuk al-Jaami’ Li Ahkam al-Quran, al-Qurthubi (17/246).
Kaffarah Zihar
Sebagaimana yang telah kami sebutkan sebelum ini, bahawa Allah S.W.T telah memberikan keringanan dalam isu zihar dengan menjadikan padanya kaffarah dan bukannya talak seperti pada zaman jahiliah. Kaffarah bagi seseorang yang melakukan zihar adalah seperti berikut:
Pertama: Bebaskan seorang hamba.
Kedua: Sekiranya tidak ada, perlu berpuasa dua bulan secara berturutan.
Ketiga: Sekiranya tidak mampu, perlu beri makan kepada 60 orang miskin.
Hal ini adalah berdasarkan kepada firman Allah S.W.T:
وَالَّذِينَ يُظَاهِرُونَ مِنْ نِسَائِهِمْ ثُمَّ يَعُودُونَ لِمَا قَالُوا فَتَحْرِيرُ رَقَبَةٍ مِنْ قَبْلِ أَنْ يَتَمَاسَّا ۚ ذَٰلِكُمْ تُوعَظُونَ بِهِ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
Maksudnya: Dan mereka yang menziharkan isteri-isteri mereka, kemudian ingin menarik semula apa yang telah mereka katakan maka (kaffarah ke atas mereka) dengan memerdekakan seorang hamba sebelum keduanya (suami isteri) itu bercampur. Dan sesiapa yang tidak mendapatinya hendaklah dia berpuasa selama dua bulan berturut-turut, sebelum mereka berdua bersama. Sesiapa yang tidak mampu (untuk berpuasa dalam tempoh itu) hendaklah dia memberi makan kepada 60 orang miskin. Yang demikian itu supaya kamu beriman kepada Allah dan juga RasulNya. Dan itulah hudud (batasan) Allah. Dan buat orang kafir itu azab yang pedih.
Surah al-Mujaadilah (3-4)
Kesimpulan
Setelah kami menyatakan beberapa nas dan hujahan daripada kenyataan para ulama di atas, maka kami berpandangan bahawa seseorang suami hendaklah berhati-hati dan menjaga lidahnya dari bermudahan mengucapkan sesuatu yang boleh merosakkan hubungan suami isteri di dalam perkahwinan. Tambahan pula, pada perkataan-perkataan yang boleh menimbulkan keraguan dan kerisauan terhadap status perkahwinan seperti talak dan juga zihar.
Sekiranya ungkapan-ungkapan seperti yang telah kami sebutkan itu tadi diucapkan, dan memang benar seorang suami itu memaksudkan zihar, maka hukumnya adalah haram. Dalam kes ini kami mencadangkan agar pasangan suami isteri merujuk kepada pihak mahkamah syariah atau pihak berkuasa agama, terhadap kenyataannya itu. Sekiranya sabit zihar, maka talak tidak jatuh. Akan tetapi, wajib kaffarah zihar ke atas suami sebagaimana yang telah kami sebutkan.
Namun, perkataan suami kepada isteri: ‘’Awak cantik macam ibu saya’’, awak pandai memasak seperti ibu saya’’, ‘’ketinggian awak macam adik perempuan saya’’, ‘’saiz badan awak macam kakak saya’’, dan ucapan yang seumpama dengannya ini tidaklah membawa kepada maksud zihar yang sebenar. Kerana seseorang yang mengungkapkan ucapan seperti ini tidaklah bertujuan untuk mengharamkan isterinya ke atas dirinya sendiri dengan perkataan tersebut.
Akhir kalam, semoga dengan pencerahan ini dapat menghilangkan kerisauan dan kekeliruan dalam kalangan masyarakat. Semoga Allah S.W.T memberikan kefahaman yang jelas kepada kita dalam beragama. Ameen.
IRSYAD AL-FATWA SERIES 214: THE RULING OF SENDING SUPPLICATION (DOA) TO THE HOLY LAND
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Question:
Assalamualaikum Ustaz, some people send their doa to the holy land, which one is better? Whether we make doa for ourselves in Malaysia or ask someone else to make doa for us in the holy land?
Answer:
Alhamdulillah, praise and thanks to Allah SWT for the countless blessings He has blessed us all with. Blessings and salutations to the prophet Muhammad PBUH, his family, companions and all those that follow his teachings.
The act of supplication (doa) is a form of worship that is encouraged in Islam. There is a lot of Quranic and prophetic evidence that explains the importance of supplication to Allah SWT. One of it is a hadith from An-Nu’man bin Basyir RA, the Prophet PUH said:
الدُّعَاءُ هُوَ الْعِبَادَةُ
“Verily supplication is worship.”
And then he recited the verse of Allah SWT:
وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
"Call upon Me; I will respond to you." [1]
Sunan Abu Daud (1479)
According to the hadith and verse above, supplication is not only a form of ibadah, but it is a commandment from Allah SWT for His slaves to make doa to Him. Furthermore, Allah SWT even gives a guarantee that He would surely respond to every doa that His slaves make to him. This clearly shows how important supplication is and that it is a commandment from Allah SWT for His servants to make doa to Him.
Imam al-Hafiz Ibn Kathir Rahimahullah when commenting on this verse cited the words of Imam Sufyan al-Tsauri: “O the beloved servants of Allah SWT, they are among those who ask to Him and they ask a lot. And among the people that receive Allah SWT’s wrath is those that did not ask to Him.”
He also includes the words of a poet: “Allah SWT’s wrath befalls those who didn’t ask from him. Whereas the son of Adam is angry when others ask something (from him).” See Tafsir al-Quran al-Azhim, Ibn Kathir (7/156).
There are a few manners and situations that should be observed for Allah SWT to grant what we ask from Him. We detail the manners in supplication as the following:
First: Make Doa With Hope and Certainty
Among the manners for supplication is, he has to ask Allah SWT with sincerity and good thoughts towards Allah SWT that He would grant the doa. Furthermore, he has to supplicate with hope (that the doa would be granted) and fear (that the doa would be rejected). This is in accordance with a statement by Allah SWT:
إِنَّهُمْ كَانُوا يُسَارِعُونَ فِي الْخَيْرَاتِ وَيَدْعُونَنَا رَغَبًا وَرَهَبًا
“Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive.”
Surah al-Anbiya’ (90)
The verse above explains about the prophets and how they make doa to Allah SWT. The Prophet Job (Ayyub) AS ask Allah SWT to heal him from his illness, then Allah grants his supplication. The Prophet Jonah (Yunus) AS supplicate to Allah SWT to free him from the belly of the whale, and then Allah grants his doa. The next prophet is Prophet Zechariah (Zakaria) AS, who make doa to be blessed with children, and Allah grants his supplication by gifting him a son which is Prophet Yahya AS. These three prophets doa is granted for they made supplication with hope and fear to Allah SWT.
The same is stated in a hadith from Abu Hurairah RA, where the Prophet PBUH said:
ادْعُوا اللَّهَ وَأَنْتُمْ مُوقِنُونَ بِالإِجَابَةِ وَاعْلَمُوا أَنَّ اللَّهَ لاَ يَسْتَجِيبُ دُعَاءً مِنْ قَلْبٍ غَافِلٍ لاَهٍ
“Call upon Allah while being certain of being answered, and know that Allah does not respond to a supplication from the heart of one heedless and occupied by play.”
Sunan al-Tarmizi (3479)
Second: Glorifying Allah SWT before supplication
One of the manners of supplication is to glorify and praise Allah SWT before asking for anything. To give a simple example is by analysing Surah al-Fatihah. This is in accordance with a long narration by Abu Hurairah RA, where he said the Prophet PBUH explains about the recitation of al-Fatihah in prayer. Allah SWT divided the prayer into two parts; one is for Him and the other for His servants.
It is clear in Surah al-Fatihah where there are five praises in the first few verses until the fifth verse from Allah SWT. Then on the sixth verse, it is followed by a request or the first supplication, which is:
اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ
“Guide us to the straight path,”
Surah al-Fatihah (6)
The same is mentioned in another verse of the Quran where Allah state the supplication of the Prophet Abraham AS, he begins his doa with:
الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ (78) وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ (79) وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ (80) وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ (81) وَالَّذِي أَطْمَعُ أَن يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ
“Who created me, and He [it is who] guides me. And it is He who feeds me and gives me a drink. And when I am ill, it is He who cures me. And who will cause me to die and then bring me to life? And who I aspire that He will forgive me my sin on the Day of Recompense."
Surah al-Shu’ara (78-82)
All the phrases above if studied would show that it is the praises of a servant to his God. Thus, the Prophet Abraham AS did not stop with these five praises but also added five requests to Allah SWT, as recorded in the Quran:
رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ (83) وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِينَ (84) وَاجْعَلْنِي مِن وَرَثَةِ جَنَّةِ النَّعِيمِ (85) وَاغْفِرْ لِأَبِي إِنَّهُ كَانَ مِنَ الضَّالِّينَ (86) وَلَا تُخْزِنِي يَوْمَ يُبْعَثُونَ
"My Lord, grant me authority and join me with the righteous. And grant me a reputation of honor among later generations. And place me among the inheritors of the Garden of Pleasure. And forgive my father. Indeed, he has been of those astray. And do not disgrace me on the Day they are [all] resurrected –”
Surah al-Shu’ara (83-87)
Hence, it is understood through the Quranic evidence that we should begin our supplication with praises to Allah SWT.
Supplication in the Holy Land
Making doa in the holy land is undeniably a great act of worship and has its own benefits and priorities. Here, we share the statement of Imam Ibn Rajab al-Hanbali Rahimahullah from his book Lathaif al-Ma’arif (pg. 269) that states:
There is an increase or amplification for the rewards of worship for several reasons as stated below:
First: The honor of a place where the worship is performed, for example, the holy land. This is the reason why praying in the two great mosques in Mecca and Medina would result in the manifold of rewards. This is in accordance with a sahih hadith from the Prophet PBUH, where he said:
صَلاَةٌ فِي مَسْجِدِي هَذَا خَيْرٌ مِنْ أَلْفِ صَلاَةٍ - أَوْ كَأَلْفِ صَلاَةٍ - فِيمَا سِوَاهُ مِنَ الْمَسَاجِدِ إِلاَّ أَنْ يَكُونَ الْمَسْجِدَ الْحَرَامَ
“Prayer in this mosque of mine is better than a thousand prayers. or. is like one thousand prayers observed in other mosques besides It, except that it be in al-Masjid al-Haram.”
Sahih Muslim (1394)
Hence, it is clear that an act of worship done in the holy land will be rewarded with a manifold of rewards, and this includes the supplication as an act of worship when done in the holy land.
Conclusion
To close, we hold the opinion of the act of asking the chosen people of Allah SWT to perform worship in the holy lands to make good doa for us, while they are there, which is known as sending supplication in our culture is permissible. We would like to share the narration from Saidina Umar al-Khattab RA, where he came to ask for permission from the Prophet PBUH to perform umrah, and the Prophet gave his permission and said to Umar:
لاَ تَنْسَنَا يَا أُخَىَّ مِنْ دُعَائِكَ
“My younger brother, do not forget me in your supplication.”
Sunan Abu Daud (1498)
We would like to add that, at the same time, we ourselves should not neglect our supplication in our own country, following the manners that have been stated above. May this explanation give us a clear understanding of religion. Ameen.
[1] Surah al-Ghafir (60)
IRSYAD AL-FATWA SERIES 212: THE RULING OF JOKING AROUND
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Question:
What is the ruling for joking around in Islam?
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.
Mukadimah
Truthfully, Islam as guidance in humans’ lives never prohibits entertainment and jokes. It is a part of human’s nature to love entertainment and to joke around among themselves, and without it, life would be dull and boring, and people will be sad and unmotivated to carry and fulfil their responsibilities.
We include the statement of Prof Dr Yusuf al-Qaradhawi in his book al-Halal wa al-Haram (pg.543) that we translated as follows:
“Hence, Islam does not obligate humans to utter the words of zikir for every speech he said, all that he thinks of is contemplation of his deeds, all that he hears are the verses of al-Quran al-Karim and all his time be filled with worship in mosques. Furthermore, Islam acknowledges the nature and fitrah of humans, as has been instilled in them when Allah SWT created humans. Allah SWT created humans with the need to be happy, laugh and joke around, the same as He has created humans with the need to eat and drink…”
Then, he told a story of a companion of the Prophet PBUH, where he was worried and feared that he should not entertain himself and be happy with his family, being cautious so that he will not be among the munafik. One day, Hanzalah RA came to meet the Prophet PBUH with Abu Bakar RA and said: “Hanzalah has become a hypocrite O Messenger of Allah!”. The Prophet PBUH asked, “Why is that?” Hanzalah answered, “When we are with you we remember the Fire and Paradise as if we can see them with the naked eye. But when we return we are busy with our wives and livelihood, and we forget so much.”. So, the Messenger of Allah PBUH said:
وَالَّذِي نَفْسِي بِيَدِهِ إِنْ لَوْ تَدُومُونَ عَلَى مَا تَكُونُونَ عِنْدِي، وَفِي الذِّكْرِ، لَصَافَحَتْكُمُ الْمَلَائِكَةُ عَلَى فُرُشِكُمْ وَفِي طُرُقِكُمْ، وَلَكِنْ يَا حَنْظَلَةُ سَاعَةً وَسَاعَةً - ثَلَاثَ مَرَّاتٍ
“If you were to abide in the state that you are in when you are with me, then the Angels would shake hands with you in your gatherings, and upon your bedding, and in your paths. But O Hanzalah! There is a time for this and a time for that. – The Prophet PBUH said it three times.”
Sahih Muslim (2750)
Which means, only the angels would have the level of faith that Hanzalah thought he should have to not be a munafiq in the beginning. They always praise and glorify Allah SWT in every circumstances and time. Whereas for humans, there is a time for study, worship, contemplation and reminders. There is also time for rest, sleep and time for work and a time for himself and time for his family, which is not the case for the angels.
The Prophet PBUH Jokes Around
This statement is supported by the actions of the Prophet PBUH himself. This is stated in al-Syama`il al-Muhammadiyyah, written by Imam al-Tirmidhi (w.297) Rahimahullah, among the narrative of the Prophet PBUH, there is an incident where the Prophet PBUH jokes with an elderly lady.
From al-Hasan RA, he said: “An old woman came to the Prophet PBUH and made a request, “O Messenger of Allah make do that Allah grants me entrance into Jannah.” The Prophet PBUH replied, “O Mother, an old woman cannot enter Jannah. That woman started crying and began to leave. The Prophet PBUH said:
أَخْبِرُوهَا أَنَّهَا لَا تَدْخُلُهَا وَهِيَ عَجُوزٌ إِنَّ اللَّهَ تَعَالَى يَقُولُ: {إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً فَجَعَلْنَاهُنَّ أَبْكَارًا عُرُبًا أَتْرَابًا}
“Say to the woman that one will not enter a state of old age, but Allah will make all the women of Jannah young virgins. Allah Ta'ala says, Lo! We have created them a (new) creation and made them virgins, lovers, equal in age. (Surah Waaqi'ah, 35-37).
Sunan al-Tirmizi (241) in al-Syama’il al-Muhammadiyyah
Which means, Allah SWT will turn all the elderly people young again, once they enter heaven.
The Prophet PBUH also jokes with children to make them happy. From Mahmud bin al-Rabi’ R.Anhuma:
عَقَلْتُ مِنَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَجَّةً مَجَّهَا فِي وَجْهِي وَأَنَا ابْنُ خَمْسِ سِنِينَ مِنْ دَلْوٍ
“When I was a boy of five, I remember, the Prophet PBUH took water from a bucket (used for getting water out of a well) with his mouth and threw it on my face.”
Sahih al-Bukhari (77)
Imam Syihabuddin al-Qastalani (w.923) in Irsyad al-Sari Li Syarh Sahih al-Bukhari (1/177) said: “The action of the Prophet PBUH is to joke or tabrik (blessed) him (Mahmud), as he did with the children of the companions.”
The same is stated in another narration from Anas bin Malik RA, about how the Prophet PBUH console his nephew that had a sparrow and it has just died:
كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَحْسَنَ النَّاسِ خُلُقًا، وَكَانَ لِي أَخٌ يُقَالُ لَهُ أَبُو عُمَيْرٍ - قَالَ: أَحْسِبُهُ - فَطِيمًا، وَكَانَ إِذَا جَاءَ قَالَ: يَا أَبَا عُمَيْرٍ، مَا فَعَلَ النُّغَيْر؟ نُغَرٌ كَانَ يَلْعَبُ بِهِ
“The Prophet PBUH was the best of all the people in character. I had a brother called Abu `Umar, who, I think, had been newly weaned. Whenever he (that child) was brought to the Prophet PBUH used to say, "O Abu `Umar! What did Al-Nughair (nightingale) (do)?" It was a nightingale with which he used to play.”
Sahih al-Bukhari (6203)
However, even if the Prophet PBUH jokes around with his companions, he never lies in his jokes. From Abu Hurairah RA, the companions once said to the Prophet PBUH: 'O Messenger of Allah! You joke with us?' He said:
إِنِّي لَا أَقُولُ إِلَا حَقًّا
“Indeed, I do not say except what is true."
Sunan al-Tirmizi (1990)
We can see that the Prophet PBUH’s jokes are useful words of wisdom, giving understanding and affects the hearts of people, such is the noble character of the Prophet PBUH that is protected from harm and ignorance. This is the best character set for us as an example!
Ethics in Joking
Hence, there are a few guidelines to be followed when joking:
- Joke in moderation and not excessively, that he neglects his responsibilities and obligations
Al-Qaradhawi said: “It is not wrong for someone to joke around to calm himself, it is not wrong for him to entertain himself and his friends with light entertainment. However, do not make entertainment as a norm for him all the time, that it prevented him from his obligations when he jokes around when he should be seriously working. That’s why there’s a saying:
اعطِ الكَلَامَ مِنَ المَزْحِ بِقَدْرِ مَا يُعْطَي الطَّعَامُ مِنَ المِلْحِ
“Give your speech a little humor, just as enough salt is added to food.”
- Don’t ridicule people
This is in accordance with a statement of Allah SWT:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِّن قَوْمٍ عَسَىٰ أَن يَكُونُوا خَيْرًا مِّنْهُمْ وَلَا نِسَاءٌ مِّن نِّسَاءٍ عَسَىٰ أَن يَكُنَّ خَيْرًا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَن لَّمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
“O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them, nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent - then it is those who are the wrongdoers.”
Surah al-Hujurat (11)
- There should be no deception in a joke
From Bahz bin Hakin (bin Muawiyah bin Haidah al-Qusyairi), from his father, from his grandfather, the Prophet PBUH said:
وَيْلٌ لِلَّذِي يُحَدِّثُ بِالحَدِيثِ لِيُضْحِكَ بِهِ القَوْمَ فَيَكْذِبُ، وَيْلٌ لَهُ وَيْلٌ لَهُ
"Woe to the one who talks about something to make the people laugh, in which he lies. Woe to him! Woe to him!"
Sunan al-Tirmizi (2315)
Syeikh Abu al-Ala al-Mubarakfuri (w.1353H) in Tuhfah al-Ahwazi (6/497-498), in commenting on this hadith said: “‘Wail’ means a great disaster or a deep valley; ‘li yudhika…’ is the derivative verb for ‘idhak’ (make people laugh); ‘bihi’ means laugh because of his words or lies….. The meaning of the hadith is if someone speaks honestly to joke with his people, it is permissible, this is in reference to what happened to Umar RA when he was with the Prophet PBUH, when he was angry towards the Ummahat al-Mu’minin (wives of the Prophet PBUH). Al-Ghazzali said: Hence, it must be known that the Prophet’s jokes and humor is only in the truth, not offensive and is not excessive.”
- Does not joke about Islam or Islam’s eminence
This is in accordance with the statement of Allah SWT:
وَذَرِ الَّذِينَ اتَّخَذُوا دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْيَا
“And leave those who take their religion as amusement and diversion and whom the worldly life has deluded.”
Surah al-An’am (70)
And in another statement of Allah SWT:
الَّذِينَ اتَّخَذُوا دِينَهُمْ لَهْوًا وَلَعِبًا وَغَرَّتْهُمُ الْحَيَاةُ الدُّنْياَ
“Who took their religion as distraction and amusement and whom the worldly life deluded.”
Surah al-A’raf (51)
The commentaries for the verses above, clearly states the prohibitions of joking about anything related to Islamic teachings. This is to protect and maintain the honor of Islam as a religion itself, as has been set in Islamic maqosid of dhoruriyyat of protecting the religion. This is stated in the Quran by Allah SWT:
ذَٰلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّـهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ
“That [is so]. And whoever honors the symbols of Allah - indeed, it is from the piety of hearts.”
Surah al-Hajj (32)
Refer Al-Kafi #620: Using Islam’s Symbols or Eminence as a Joke
Conclusion
Humor and jokes are a part of humans’ nature as a result of living in a society. Islam does not forbid this activity as long as its purpose and intentions are good according to Syarak and it does not violate the prescribed ethics set in Islam. The problem today is jokes made are lacking in good teachings and values. The same goes to, jokes that humiliate, defame, deceive, done towards someone without his consent and dishonor himself and his acquaintances, causing pressure and depression problems, even though the one making it call it as jokes. This is what is prohibited by Islam because Islam puts the maqasid syariah to guard the self and honor of a human being. As a result, the phenomenon of jokes or gags made today is made to embarrass or bully, whether it is through words uttered or through words written in the cyber world such as social media and others.
On the other hand, for jokes that are useful, as well as entertaining, it will stimulate the audience to think and take lessons from the jokes made by stating or mentioning and criticizing attitudes in various fields of life, and from the lessons, it could motivate an individual to be better in the future. This kind of jokes should be promoted to replace the low-quality jokes made today. Hence, we say that jokes are permissible in Islam, as long as it conforms to the criteria we mentioned above. Wallahua'lam
IRSYAD AL-FATWA HAJJ AND SACRIFICE (QORBAN) SERIES 20: KAIFIAT (METHODS) AND THE TIME OF TAKBIR FOR EIDUL ADHA
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Question:
Assalamualaikum. When is the time of takbir for Eidul Adha? Is it the same with Eidul Fitri or are there any differences between these two festivities? Thank you.
Answer:
Waalaikumussalam w.b.t,
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.
Mukadimah
Allah SWT says in the Quran:
وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّـهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
“For you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.”
Al-Baqarah (185)
Takbir during ‘Eid is an eminence which is a Sunnah for us to practice. However, there are details and differences between takbir for Eidul Adha and Eidul Fitr. They are as follows:
Types of Takbir for ‘Eid
The jurists divide takbir for ‘Eid into two categories; Takbir Mursal and Takbir Muqayyad.
- Takbir Mursal: It is also said as Takbir Mutlaq because its practice is not subjected to the time of prayers. Hence, starting from the setting of the sun on the night of Eidul Adha and Eidul Fitr until the takbiratul ihram of the ‘Eid prayers, it is Sunnah for us to recite takbir within this time. The scholars state that the practice of Takbir Mursal for Eidul Fitr is more emphasized than Eidul Adha.
- Takbir Muqayyad: The practice of this kind of takbir is subjected to the time of obligatory prayers (five daily prayers). So, when it is time for takbir for ‘Eidul Adha, it is Sunnah for us to recite takbir after performing the obligatory prayers. Takbir Muqayyad only happens for Eidul Adha and not for the night of Eidul Fitr. However, Takbir Mursal is more emphasized for Eidul Fitr. [1]
كَانَ يُكَبِّرُ مِنْ يَوْمِ عَرَفَةَ صَلَاةَ الْغَدَاةِ وَيَقْطَعُهَا صَلَاةَ الْعَصْرِ آخِرَ أَيَّامِ التَّشْرِيقِ
“The Prophet PBUH always recite takbir on the ‘Arafah day after al-Ghadah prayer (Subh) and end it after performing ‘Asr prayer on the last day of tasyriq”
Al-Hakim (1111) with a valid sanad
This takbir is done by jahar method (loud voice) as the eminence of the Muslims. Refer al-Mu’tamad fi al-Fiqh al-Syafi’e (1/559) by Syeikh Muhammad al-Zuhaili & al-Taqrirat al-Sadidah (page 347).
The Time for Takbir
As being mentioned before, there are differences in the time of takbir for Eidul Adha and Eidul Fitr. These following Kaifiat (methods) we gathered from the actions of the Prophet PBUH and his companions, which passed on to the scholars.
- Eidul Adha: The time of Takbir Muqayyad for Eidul Adha starts from the Subh of Arafah day and continues to the end of ‘Asr on the third day of tasyriq. [2] Which means, when it is Subh of the 9th Zulhijjah, it is Sunnah for those who do not performing hajj to recite takbir on the end of each obligatory prayers to ‘Asr of 13th Zulhijjah, which makes the time of takbir is 5 days and 4 nights. However, for those performing hajj, the Sunnah of takbir starts from when the sun has passed its zenith, which is the Zuhr of Eidul Adha (10th Zulhijjah) until the rise of fajar sadiq, which is the Subh of the 13th However, if they finish the second tahallul, then they may recite takbir until ‘Asr prayer, like the others.
- Eidul Fitr: The time of Takbir Mursal starts from the setting of the sun on the ‘Eid’s night, starting from the Maghrib of 1st Syawwal until the takbiratul ihram of ‘Eidul Fitr prayer.
Here, we cite statements on this from Sabila al-Muhtadin (page 57) by Syeikh Muhammad Arsyad al-Banjari:
“Takbir (for those) without performing hajj starts from the Subh of Arafah day, which is the ninth [Zulhijjah] until the ‘Asr of the last day of tasyriq”
Second, from the book Kifayah al-Muhtadi (Page 103) by Syeikh Muhammad Nur bin Muhammad bin Isma’il al-Fathani:
“Starting from after performing Subh prayer of Arafah day until the finish of ‘Asr prayer of the last day of tasyriq”
Third, from the book Bughyah al-Tullab (page 233) by Syeikh Daud bin Abdullah al-Fatani, a knowledgeable Malay world scholar as follows:
“And Takbir Muqayyad is also done on the day of Eidul Adha, starting from the Subh of Arafah day for those who do not perform hajj until the performance of ‘Asr prayer of the last tasyriq day”
Sighah of Takbir
It is Sunnah for us to recite takbir on Eidul Adha and Eidul Fitr according to sighah or lafaz which is warid (transmitted) from Rasulullah PBUH, the companions R.anhum, and are accepted as well as practiced by the past scholars in their respective times. Among the renown verses are:
- Narrated by Saiyiduna Ibn Abbas R.anhuma, in which, he recites takbir starting from Subh of Arafah day until the last day of Nafar, and not on the Maghrib, three times with the following verse:
اللهُ أَكْبَرُ اللهُ أَكْبَرُ اللهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ اللهُ أَكْبَرُ وَأَجَلُّ اللهُ أَكْبَرُ عَلَى مَا هَدَانَا
Refer Sunan al-Kubra by al-Baihaqi (6280)
- Imam al-Nawawi states in his al-Majmu’ Syarh al-Muhadzdzab (2/81) in which Syeikh Ibn Sibagh, the author of al-Syamil said, “There is no wrong with practicing takbir as people do normally, three times, by the following verse [3]:
اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ لَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ
"Allah is the greatest, Allah is the greatest, there is no god but Allah.”
- It is Sunnah to add the following verses: [4]
اللَّهُ أَكْبَرُ كَبِيرًا وَالْحَمْدُ لِلَّهِ كَثِيرًا وَسُبْحَانَ اللَّهِ بُكْرَةً وَأَصِيلًا لَا إلَهَ إلَّا اللَّهُ وَلَا نَعْبُدُ إلَّا إيَّاهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ لَا إلَهَ إلَّا اللَّهُ وَحْدَهُ صَدَقَ وَعْدَهُ وَنَصَرَ عَبْدَهُ [ وَأَعَزَّ جُنْدَهُ ] [5] وَهَزَمَ الْأَحْزَابَ وَحْدَهُ لَا إلَهَ إلَّا اللَّهُ وَاَللَّهُ أَكْبَرُ [ اللَّهُ أَكْبَرُ وَلِلَّهِ الْحَمْدُ]
“Allah is the Greatest, all Praise is due to Him, And Glory to Allah, eventide and in the morning. There is no god, but Allah. He alone we worship. With sincere and exclusive devotion, even though the infidels hate it. There is no deity but Allah the Unique. He has fulfilled His Promise, and made Victorious His worshipper, and made Mighty His soldiers and defeated the confederates. There is no deity but Allah. Allah is the Greatest. Allah is the Greatest and to Him goes all praise.”
Conclusion
The time of takbir for Eidul Adha and Eidul Fitr is different between each other. However, its purpose is the same in which it is meant to glorify Allah SWT on the days where Syarak tells us to celebrate them. This is the eminence and symbol of our religion that wants us to celebrate it whole-heartedly as a manifestation of our commitment and obedience to the One and Only God.
Endnotes:
[1] According to the strongest opinion, as there is no narration from the Prophet PBUH regarding takbir muqayyad on the night of Eidul Fitr.
[2] According to Imam Ibn Hajar al-Haitami, its time ends after the performance of ‘Asr prayer.
[3] According to Imam al-Nawawi, what is stated by the author of al-Syamil, which cited by the author of al-Bahru al-Mazhab; Imam al-Ruyani as a saying of Imam al-Syafie in Mukhtasar al-Buwaiti, he said: “This verse is recited”. This is also stated by al-Nawawi in Minaj al-Talibin. Recited three times, just like the practice of Ibn Abbas.
[4] This is as being indicated by Imam al-Syafie in al-Umm. He also holds the opinion that any addition in zikrullah is okay. Refer to al-Majmu’ (5/39)
[5] This addition is practised by the scholars, even according to al-Nawawi in al-Adzkar, it is not warid (transmitted from Rasulullah PBUH). Refer Fath al-Wahhab Syarh Manhaj al-Tullab (1/98) by Syeikh al-Islam Zakariyya al-Ansari and Hasyiah al-Qalyubi wa Umairah (1/359).
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