Monday, July 19, 2010

Fasting in Shabaan

1.1 It is Mustahabb (recommended) to fast a great deal in the month of Shabaan

Narrated Aaishah (may Allah be pleased with her): “Allahs Apostle (peace be upon him) used to fast till one would say that he would never stop fasting, and he would abandon fasting till one would say that he would never fast. I never saw Allah's Apostle fasting for a whole month except the month of Ramadan, and did not see him fasting in any month more than in the month of Shabaan.”[1]

1.2 The Reason for Fasting so much in Shabaan

Narrated Usaamah ibn Zayd (may Allaah be pleased with him) said: “I said, O Messenger of Allaah (peace be upon him), I do not see you fasting in any month more than in Shabaan.

He said, That is a month concerning which many people are heedless, between Rajab and Ramadaan. It is the month is which peoples deeds are taken up to the Lord of the Worlds, and I would like my deeds to be taken up whilst I am fasting.’”[2]

1.3 After the Half of Shabaan

Narrated Aboo Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said: “When Shabaan is half over, do not fast.”[3]

Sheikh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: “Even if the hadeeth is Saheeh, the prohibition in it does not mean that this is Haraam, rather it is simply makrooh (disliked), as some of the scholars have understood it to mean. But whoever has the habit of fasting regularly should fast, even if it is after halfway through Sha’baan.”[4]

1.4 Fasting the day of doubt

Narrated Aboo Hurayrah (may Allah be pleased with him): The Prophet (peace be upon him) said, “None of you should fast a day or two before the month of Ramadan unless he has the habit of fasting (Nawafil) (and if his fasting coincides with that day) then he can fast that day.”[5]



[1] (Agreed Upon); Saheeh Bukhaari, Volume 3, Book 31, Number 190; Saheeh Muslim, Book 006, Number 2580
[2] Sunan an – Nasaa’I; Sunan Aboo Daawood; Classed Saheeh by Ibn Khuzaymah; Classed as Hasan by Sheikh al - Albaanee in Saheeh Sunan an – Nasaa’I, Number 2221; as quoted in http://islam- qa.com/en/ ref/13729
[3] Sunan Aboo Daawood, Number 3237; Sunan at – Tirmidhee, Number 738; Sunan Ibn Majaah, Number 1651; Ibn Hibbaan, Number 1651; Classed as Saheeh by Sheikh al - Albaanee in Saheeh Sunan at – Tirmidhee, Number 590; as quoted in http://www.islamqa. com/en/ref/ 13726
[4] Commentary on Riyaadh al-Saaliheen (3/394); as quoted in http://www.islamqa. com/en/ref/ 13726
[5] (Agreed Upon); Saheeh Bukhaari, Volume 3, Book 31, Number 138; Saheeh Muslim, Book 006, Number 2382

Saturday, February 23, 2008

Penyakit Umat

Maka seseorang yang hasad selalu gelisah atau tidak puas hati melihat apa yang dimiliki oleh pihak yang dihasadnya. Jika perasaan itu dilayan, maka maka si pendengki ini akan menyusun strategi agar hasrat buruk itu tercapai. Maka lahirlah angkara-angkara buruk terhadap individu yang dihasadnya, tanpa dosa dan kesalahan melainkan kerana memiliki kelebihan.

Masyarakat yang dipenuhi dengan hasad akan dipenuhi berita utamanya; jatuh menjatuh, umpat mengumpat, fitnah memfitnah, tuduh-menuduh, maki-memaki, kata mengata dan segala macam perkara yang mendengarnya sudah memenatkan jiwa apatahlah lagi mengalaminya.

Lihat dalam dunia politik melayu, tidak habis-habis dari perkara yang seperti itu. Padahal mereka semua mengaku muslim dan orang Islam itu bersaudara.

Dalam dunia golongan agama juga bukan sedikit perkara yang seperti itu. Bahkan dalam dunia akademik universiti juga kadang-kala hasad berjaya mendapat tempat sehingga merobohkan nilaian ilmiah. Dalam dunia pekerjaan dan perniagaan juga demikian.

Sebab itu Nabi s.a.w bersabda: “Akan menjalar kepada kamu penyakit umat-umat yang terdahulu; hasad dan benci membenci. Itu sebenarnya pencukur. Aku tidak menyatakan pencukur rambut, tetapi ia mencukur agama” (Riwayat Al-Bazzar dengan sanad yang sahih, juga diriwayatkan oleh al-Tirmizi).

http://drmaza.com/?p=180#more-180

Kehidupan Dan Kebenaran

Kehidupan memerlukan keinsafan. Bukan semua perselisihan kemenangan mesti berpihak kepada kita. Kemenangan hakiki itu berpihak kepada yang benar. Kebenaran itu pula tertakluk kepada fakta yang benar.

Sebab itulah, insan-insan agung seperti Abu Bakr dan Umar memberikan ucapan yang hampir sama menyebut: “Jika aku benar, bantulah aku. Jika aku menyeleweng, betulkanlah aku”.

Membetulkan semestinya dengan alasan yang benar, bukan fitnah dan pembohongan. Namun apabila insan tidak insaf dia menolak kebenaran kerana ingin menjaga statusnya, sekalipun ternyata pendapatnya salah.

Lalu kita dengar manusia bongkak berbicara: “awak siapa hendak pertikaikan pendapat saya, saya ini ustaz” atau “..saya ini tok guru” atau “..saya ini menteri”.