'Ibadah di dalam ISLAM

Muqaddimah

Tujuan Hidup Manusia:

“Dan tidaklah Aku menciptakan jin dan manusia melainkan supaya mereka menyembahKu.” (Adz-Dzaariyaat : 56)

“Wahai hambaKu, Aku tidak menjadikan kamu agar Aku terhibur dari kesepian, atau untuk membanyakkan bilangan kamu dari kekurangan, atau meminta pertolongan kamu dalam perkara yang Aku lemah, begitu juga bukan dengan tujuan untuk mendapatkan manfaat atau menolak kemudharatan. Hanyasanya Aku menjadikan kamu untuk beribadat kepadaKu dan berzikir serta bertasbih kepadaKu setiap pagi dan petang." Hadis Qudsi.

Pengertian 'Ibadah

Berasal dari perkataan Arab ('abada) yang membawa maksud merendah diri, tunduk, patuh, taat, menghina diri dan memperhambakan diri kepada yang lain.

Menurut istilah syarak: taat, patuh dan merendahkan diri sepenuhnya kepada Allah swt - mengikut peraturan dan suruhan Allah sebagaimana ditetapkan di dalam Al-Quran dan sunnah Rasulullah saw. Kepatuhan ini hendaklah dilakukan secara berterusan setiap masa hingga ke akhir hayat. Ia merangkumi makna ketundukan dan kecintaan kepada Allah swt.

Asas-asas ibadah

1. Ketundukan - menurut, mengikut dan mendekatkan diri dengan segala perintah yang disyariatkan Allah. Ketundukan ini berasaskan kepada perasaan sedar terhadap keesaan Allah dan kekuasaanNya ai atas segala sesuatu dibandingkan dengan kedaifan dan kekerdilan diri sendiri.
2. Kecintaan - kepatuhan ini hendaklah juga lahir dari rasa cinta kepada Allah. Ia berdasarkan kesedaran manusia terhadap limpah kurnia Allah, nikmat-nikmat dan rahmatNya. Kesedaran ini juga lahir daripada rasa kagum terhadap kemuliaan dan kesempurnaan Allah.

“ Katakanlah: Jika kamu benar-benar mencintai Allah, ikutilah aku, nescaya Allah mengasihi dan mengampuni dosa-dosamu. Allah Maha Pengampun lagi Maha Penyayang.” Ali Imran : 31

“Dan diantara manusia ada orang-orang yang menyembah tandingan-tandingan selain Allah, mereka mencintainya sebagaimana mereka mencintai Allah. Adapun orang-orang yang beriman amat sangat cintanya kepada Allah.” Al-Baqarah : 165

Ciri-ciri 'Ibadah

1. Perhubungan manusia dengan Tuhan adalah secara terus - tidak memerlukan perantaraan sebagaimana ajaran Kristian. Allah sahaja hukum, tempat mengadu dan meminta ampun.
2. Peribadatan tidak terkongkong di tempat-tempat tertentu.
3. Ruang ibadah di dalam Islam sangat luas - meliputi setiap aktiviti kehidupan manusia. Setiap apa yang dilakukan adalah ibadah sekiranya cukup syarat.
4. Perbuatan ibadah itu hendaklah diniatkan atau ditujukan semata hanya kerana Allah.

Syarat-syarat 'Ibadah

1. Amalan yang dilakukan hendaklah diakui Islam dan bersesuaian dengan hukum syarak.
2. Amalan hendaklah dikerjakan dengan niat yang baik - bagi memelihara kehormatan diri, menyenangkan keluarga, memanfaatkan ummat dan mamakmurkan bumi Allah.
3. Amalan hendaklah dibuat dengan seeloknya. “Bahawa Allah suka apabila seseorang dari kamu membuat sesuatu kerja dengan memperelokkan kerjanya.” Al-hadith.
4. Ketika melakukan kerja hendaklah sentiasa mengikut hukum-hukum syariat dan batasnya, tidak menzalimi orang, tidak khianat, tidak menipu dan tidak menindas atau merampas hak orang lain.
5. Dalam mengerjakan sesuatu ibadah, tidak lalai dari ibadah yang wajib.

Peranan 'Ibadah yang Khusus

Ibadah yang khusus seperti solat, puasa, zakat dan haji adalah untuk mempersiapkan individu menghadapi ibadah yang umum yang mesti dilakukan di sepanjang kehidupan.

Solat mengingatkan kita lima kali sehari bahawa sesungguhnya kita adalah hamba Allah dan hanya kepadaNya tempat pengabdian kita untuk mengeratkan hubungan kita dengan Allah.

Puasa menimbulkan perasaan taqwa kepada Allah sehinggakan kita tidak membatalkannya walaupun bersendirian.

Zakat mengingatkan kita bahawa harta yang kita perolehi adalah amanah dari Allah. Di dalam harta kita ada hak-hak orang lain yang mesti ditunaikan.

Haji menimbulkan perasaan cinta dan kasih kepada Allah di dalam hati dan kesediaan untuk berkorban keranaNya.

Matlamat & Tujuan 'Ibadah

Kenapakah kita beribadah menyembah Allah SWT? Kenapakah Allah mewajibkan kita beribadah dan mentaatiNya? Adakah sebarang faedah diperolehiNya daripada perasaan khusyuk dan ikhlas kita yang patuh kepada perintah dan meninggalkan laranganNya? Kiranya ada manfaat maka apakah hakikatnya manfaat itu? Adakah sasaranya semata-mata perintah Allah yang kita mesti melaksanakannya?

“Aku tidak berhajatkan rezeki sedikitpun dari mereka itu dan aku tidak menghendaki mereka memberi Aku makan.” Adz-Dzaariyaat : 57

“Hai manusia, kamulah yang berkehendak kepada Allah, dan Allah Dialah Yang Maha Kaya lagi Maha Terpuji.” Faathir : 15

“Barangsiapa yang mengerjakan amal yang soleh maka (pahalanya) untuk dirinya sendiri.” Fussilat :46

“Dan barangsiapa yang mensucikan diri mereka, sesungguhnya ia mensucikan diri untuk kebaikan diri sendiri.” Faathir : 18

“Dan barangsiapa yang berjihad, maka sesungguhnya jihadnya untuk dirinya sendiri.” Al-Ankabut : 6

Penutup

Kita seharusnya menyedari betapa pentingnya untuk kita mengetahui serta membezakan konsep ibadah yang ditentukan olah Islam dan bukan Islam. Ibadah merupakan pengabdian diri yang berterusan kepada Allah, mengamal serta mengikuti kehidupan sebagaimana yang ditentukan olehNya sepanjang masa.

Tidak cukup bagi kita dengan hanya mengerjakan ibadah khusus semata-mata dan meninggalkan ibadah yang lebih umum. Pun begitu tidak harus ibadah umum melalaikan kita dari ibadah khusus.

Keimanan menuntut kita merealisasikannya di dalam kehidupan:

“Sesungguhnya orang-orang yang mengatakan : ‘Tuhan kami ialah Allah’ kemudian mereka meneguhkan pendirian mereka, maka malaikat akan turun kepada mereka (dengan mengatakan): ‘Janganlah kamu merasa takut dan janganlah kamu merasa sedih, dan gembirakanlah mereka dengan (memperolehi) syurga yang telah dijanjikan olah Allah kepadamu.” Fussilat : 30

Rujukan:
1. Ibadah di dalam Islam; Dr. Yusuf Qardhawi.
2. Al-Ubudiyyah, Ibnu Taimiyah.

PROFIL PERIBADI MUSLIM

Seperti yang digariskan oleh Imam Shaheed Hasan al-Banna

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PROFIL PERIBADI MUSLIM

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1. Salimul Aqidah (Aqidah Yang Bersih)
2. Sahihul Ibadah (Ibadah Yang Benar)
3. Matinul Khuluq (Akhlak Yang Kukuh)
4. Qowiyyul Jismi (Kekuatan Jasmani)
5. Mutsaqqoful Fikri (Intelek Dalam Berfikir)
6. Mujahadatul Linafsihi (Berjuang Melawan Hawa Nafsu)
7. Harisun Ala Waqtihi (Pandai Menjaga Masa)
8. Munazhzhamun Fi Syuunihi (Teratur Dalam Urusan)
9. Qadirun Alal Kasbi (Memiliki Kemampuan Usaha Sendiri)
10. Nafi’un Lighoirihi (Bermanfaat Kepada Orang Lain)

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Al-Qur’an dan Sunnah merupakan dua pusaka Rasulullah (SAW) yang harus selalu dirujuk oleh setiap muslim di dalam segala aspek kehidupan. Salah satu daripada aspek-aspek kehidupan yang penting ialah pembentukan dan pengembangan peribadi muslim. Peribadi muslim yang dikehendaki Al-Qur’an dan Sunnah adalah peribadi yang soleh. Peribadi muslim merangkumi sikap, ucapan dan tindakan berlandaskan oleh nilai-nilai yang datang dari Allah (SWT).

Persepsi atau gambaran masyarakat tentang peribadi muslim memang berbeza-beza. Bahkan banyak yang pemahamannya terlalu sempit sehingga seolah-olah peribadi muslim itu tercermin pada orang yang hanya rajin menjalankan Islam dari aspek ubudiyah atau ibadah yang khusus seperti solat, puasa, zakat dan haji. Padahal itu hanyalah satu aspek saja dan masih banyak aspek-aspek lain yang harus dihayati dan dimiliki oleh peribadi seorang muslim.

Oleh itu, satu piawai peribadi muslim yang berdasarkan Al Qur’an dan Sunnah merupakan sesuatu yang harus dirumuskan, sehingga dapat menjadi acuan bagi pembentukan peribadi muslim. Bila disederhanakan, setidaknya ada sepuluh sifat atau ciri khas yang mesti ada pada peribadi muslim.

[1]. Salimul Aqidah (Aqidah yang bersih)

Salimul aqidah merupakan sesuatu yang harus ada pada setiap muslim. Dengan aqidah yang bersih, seorang muslim akan memiliki ikatan yang kuat kepada Allah (SWT). Dengan ikatan yang kuat itu dia tidak akan menyimpang dari jalan dan ketentuan-ketentuan-Nya. Dengan kebersihan dan kemantapan aqidah, seorang muslim akan menyerahkan segala perbuatannya kepada Allah sebagaimana firman-Nya yang bermaksud:

“Sesungguhnya solatku, ibadahku, hidupku dan matiku, semua bagi Allah tuhan semesta alam” (Al-an’aam:162).
Dalam ayat ini Allah merumuskan aqidah itu berbentuk seluruh kehidupan Muslim sedari dari hidup hinggalah saat kematian. Aqidah itu hanya satu iaitu kepada Allah tanpa berubah.

Kerana aqidah yang salim merupakan sesuatu yang amat penting, maka dalam awal da’wahnya kepada para sahabat di Mekkah, Rasulullah (SAW) mengutamakan pembinaan aqidah, iman dan tauhid.

Di antara perkara kritikal yang perlu dilihat Muslim masa kini adalah perlunya & sebulatnya tekad keyakinan itu pada Allah semata.

Mengaku bahawa hanya Allah sahaja yang wajib disembah, ditaati, dipatuhi. Kemudian turutan ini akan diikuti oleh ketaatan kepada ajaran Muhammad iaitu ajaran & intipati Islam itu sendiri. Inilah pokok utama dalam membentuk peribadi Muslim.

Aqidah seorang Muslim sekali-sekali tidak boleh mempercayai selain Allah sebagaimana yang tercatat dalam Rukun Islam iaitu perkara pertamanya adalah secara bulat hati (100%) mangaku Allah itu sahaja yang wajib disembah. Tidak boleh 99%, kurang 1%. Jika rasa aqidah itu boleh dinisbahkan, maka begitulah analoginya.

KUNCI LAMBANG HARAPAN RAKYAT PALESTIN

Zina and Some Related Issues

Adultery or ‘Zina' in Islam is one of the most heinous and deadliest of sins.

Its enormity can be gauged from the fact that it has often been conjoined in the Qur'an with the gravest of all sins: shirk or associating partners with Allah.The enormity of this sin is no small measure due to its dire consequences affecting individuals, families, and societies. Among these are that it entails infidelity and erodes the trust and tranquility that are the foundations of a fulfilling family life; it dissipates one's energies; it undermines peace at home; it corrodes the purity of one's soul and hence destroys one's faith; finally, it exposes the person to the wrath of Allah, thus resulting in eternal damnation.It is no wonder then that Allah and His Messenger have sounded dire warnings against adultery in so many ways.

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To list only a few instances:

Allah says in the Qur'an, (And come not near unto adultery. Lo! it is an abomination and an evil way) (Al-Isra' 17: 32).

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(And the servants of the Beneficent) are those who do not invoke another god with Allah, and who do not...commit fornication/adultery, for whoever does that shall receive the penalty; for him shall the torment be doubled on the day of resurrection, and therein he shall abide forever, disgraced, save him who repents and believes and does good works; those, Allah shall change their misdeeds into good works. And Allah is Forgiving, Compassionate) (Al-Furqan: 68-70).

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The Prophet (peace and blessings be upon him) said, "Whoever guarantees me that he will guard his chastity, I will guarantee him Paradise" (Al-Bukhari).

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Abu Hurayrah reports that the Messenger of Allah said, "No one commits adultery while still remaining a believer, for faith is more precious unto Allah than such an evil act!" In another version, it is stated, "When a person commits adultery he casts away from his neck the bond that ties him to Islam; if, however, he repents, Allah will accept his repentance" (Al-Bukhari, Muslim, Abu Dawud, An-Nisa'i and others).

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The Prophet (peace and blessings be upon him) further said: "[Under Islamic laws in an Islamic state] It is not lawful to shed the blood of a Muslim except for one of three sins: a married person committing fornication, and in just retribution for premeditated murder, and [for sin of treason involving] a person renouncing Islam, and thus leaving the community [to join the enemy camp in order to wage war against the faithful]." (Al-Bukhari, Muslim, Abu Dawud, Tirmidhi, and An-Nasa'i)

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During his ascension, the Prophet (peace and blessings be upon him) was escorted by Jibreel and shown different types of punishments meted out to those guilty of various major offenses. While recounting the various scenes shown to him, he said, "Then Jibreel took me and we passed by a group of people with terribly inflated bodies emitting worst foul smells just like that of open sewers; when I enquired who they were, he replied, ‘These are those who commit adultery!'" (Ibn Khuzaymah)

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The Prophet (peace and blessings be upon him) said: "Faith is like a shirt that Allah places on those He chooses; but whoever commits adultery his shirt will be taken off from him; if he were to repent sincerely, Allah will place it back on him." (Al-Bayhaqi)

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"There are three types of sinners that Allah will not speak to on the Day of Resurrection; neither He will purify them nor will He even look at them; rather they will suffer severe punishment: an older person who commits adultery, a king or ruler who lies to his subjects, and a poor person who acts arrogantly!" (Muslim and An-Nasa'i)

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"When adultery becomes rampant in a nation Allah will expose them to His chastisement." (Abu Ya`la)

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"When promiscuous behavior becomes rampant in a nation, Allah will send upon them such (strange) diseases that their own ancestors never heard of." (At-Tabarani)

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"There are seven categories of people who will be granted protection under the shade of Allah on the Day when there is no other shade;... among them is a young person who is seduced by a woman of great beauty and wealth and yet he rejected her advances saying ‘I fear Allah!'" (Al-Bukhari and Muslim)

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The Prophet (peace and blessings be upon him) said, "O mankind! Beware of fornication/adultery for it entails six dire consequences: three of them relating to this world and three to the next world. As for the three that are related to this world, they are the following: it removes the glow of one's face, brings poverty, and reduces the life-span. As for its dire consequences in the next world they are: it brings down the wrath of Allah upon the person, subjects him to terrible reckoning, and finally casts him in hell-fire" (Al-Bayhaqi).

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Given the above, it is to be noted that the punishment specified for an unmarried person guilty of fornication in the Shari`ah is 100. In the very beginning of Surat An-Nur, it is stated that: (The woman and the man guilty of adultery or fornication,- flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the Last Day: and let a party of the Believers witness their punishment) (An-Nur 24: 2).

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As for the punishment specified in the Shari`ah for the married adulterer or adulteress, it is stoning to death. In the Kuwaiti Encyclopedia of Islamic Jurisprudence, we read the following:

Ibn Qudamah wrote: "Muslim jurists are unanimous on the fact stoning to death is a specified punishment for married adulterer and adulteress. The punishment is recorded in number of traditions and the practice of the Prophet (peace and blessings be upon him) stands as an authentic source supporting it. This is the view held by all Companions, Successors and other Muslim scholars..."

Using Laboratory Tests to Prove Adultery

Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states: "Truth and justice are the two pivotal values that Islam cherishes deeply and endeavors to establish. As for the first, Allah, the Almighty describes Himself as the Truth, and He orders us to be truthful and strive to know the truth and seek to establish it. Concerning justice, Allah tells us that He is Just, and He enjoins us to establish it, and eliminate injustice.

Many of the great scholars of Islam such as Ibn Taymiyyah and Ibn al-Qayyim and others have reminded us that the essential focus of the Shari`ah, in all its diverse injunctions, recommendations as well as prohibitions, is to establish justice, and nothing but justice. This applies to the Islamic punishments for adultery and fornication as well; they exist for the sole purpose of rendering justice and ensuring perfect justice and this is why the Shari`ah has insisted on the testimony of four witnesses to prove guilt in the case of adultery.

Witnesses in themselves are not the goals but the means to establish the truth beyond a shadow of doubt as far as humanly possible. So if there are other means of proving guilt, as is the case with scientific tests (i.e., DNA, etc.), they can be taken into account in order to render decisions accordingly. The admissibility of such evidence can be established through itjtihad (personal reasoning), the purpose of which is to extend the applicability of the Shari`ah to the ever-changing circumstances of life.

The Shari`ah is not a static system; rather it has all the built-in mechanisms that enable it to adapt to new situations. In conclusion, let me summarize what has been said: Scientific methods of verification to prove guilt or innocence can be readily accommodated into the system of the Shari`ah, which dispenses justice."

What is DNA?

According to Microsoft Bookshelf dictionary (1996-97 Edition), DNA is the deoxyribonucleic acid that carries the genetic information in the cell and which is capable of self-replication and synthesis of RNA or ribonucleic acid.DNA consists of two long chains of nucleotides twisted into a double helix and joined by hydrogen bonds between the complementary bases adenine and thymine or cytosine and guanine. The sequence of nucleotides determines individual hereditary characteristics.Here below are the opinions of scholars regarding the issue:First, the prominent Azharite scholar Sheikh `Abdul-Majeed Subh, states:

I would like to stress that DNA as well as the hereditary print are no more than supporting evidences. In other words, they can not be considered as independent legal evidences on their own.

Thus, if we are to consider DNA as an evidence that is supposed to establish paternity or prove a crime such as Zina, then it must be supported by clear legal proofs such as witnesses or confession.

Second, Sheikh Muhammad Iqbal Nadvi, Imam of Calgary Mosque, Canada, and Former Professor at King Saud Univ., Saudi Arabia, adds:

The DNA testing can be used in Islamic Courts as a supporting evidence in the absence of four just witnesses. However, it cannot be the sole and only evidence to prove a huge crime like Zina which entails inflicting severe punishment on the criminal.

The reason for not accepting DNA as a sole and complete evidence is that DNA testing cannot tell us whether the one who committed adultery did it willingly or unwillingly, be it the man or the woman.

Thirdly, the prominent Muslim scholar and Da`iyah, Sheikh `Abdul-Khaleq Hasan Ash-Shareef, concludes:
First and foremost, I want to state that the crime of Zina is proved by one of two means: the evidence of four reliable witnesses or the confession of the adulterer or the fornicator.However, other things such as pregnancy and the like are merely signs or indications and are not qualified enough to serve as a legal proof. For instance, pregnancy does not necessarily denote fornication. Therefore, it should not be taken as evidence to prove the crime. The scholars state that the prescribed punishments (Hudud ) are to be fended off for the least occurrence of suspicion.As far as DNA test is concerned, if it's proved by reliable physicians and experts that it certainty serves as a valid legal proof, then it is the role of Muslim scholars to decide how to deal with it.

It is clear from the above Fatwas that DNA is not a sufficient proof to establish paternity. It must be corroborated by other proofs. This is due to the continuous change in the principles that govern such things. It stands to reason that Shari`ah principles are based on certainty, and nothing should be left to risk or doubtfulness when it comes to establishing an important issue such as the one referred to in the question.

DNA Analysis to Establish Paternity: Right of the Father or the Mother?

Sheikh Yusuf Al-Qaradawi, states the following: "Allah, the Almighty has prescribed the qadhf penalty for anyone who accuses a certain person of committing adultery without proving his allegation by bringing four trustworthy persons to testify that they have seen the act of adultery with their naked eyes, without having premeditated to spy on the adulterers.

Allah, the Almighty says in this respect: "And those who accuse honorable women but bring not four witnesses, scourge them (with) eighty stripes and never (afterward) accept their testimony - they indeed are evil-doers - save those who afterward repent and make amends. (For such) lo! Allah is Forgiving, Merciful." (An-Nur: 4-5)

However, there is an exception made with regard to the ruling in this verse, that is, when the accuser is a husband of the accused. In this case, he is not required to bring four witnesses; instead, he is to give a solemn oath four times that his wife has committed adultery, and then invokes Allah's curse upon himself if he is telling a lie in this regard.

This would avert from him the penalty of qadhf. Allah, the Almighty says: "And (as for) those who accuse their wives and have no witnesses except themselves, the evidence of one of these (should be taken) four times, bearing Allah to witness that he is most surely of the truthful ones. And the fifth (time) that the curse of Allah be on him if he is one of the liars. And it shall avert the chastisement from her if she testifies four times, bearing Allah to witness that he is most surely one of the liars; And the fifth (time) that the wrath of Allah be on her if he is one of the truthful." (An-Nur: 6-9)

The following step in the case of li' an is that the spouses are to be separated, and the child is called after the name of his/her mother. The mother here is not to be affected by the accusation, which guarantees her and her child protection from scandal, especially that it is not known for certain, who has told the truth: the husband or the wife. After the discovery of the DNA analysis, establishing paternity has become possible. However, the Muslim scholars are unanimous that if the husband has asked to apply the DNA analysis to support his denial of paternity of his wife's child, his request is not to be granted, for this will make the wife miss the protection guaranteed to her by the provision of li` an .

On the other hand, scholars have differed in opinion if it is the wife, who asks for the application of the DNA analysis. The majority of scholars are of the opinion that her request is not to be granted. According to them, the measures of li `an are sufficient, for this is what Almighty Allah has prescribed in this case. However, in my point of view, there is nothing wrong in granting the request of the wife in this case, for she will not ask for that unless she is sure that the result will be in her favor. Requesting the application of the DNA analysis on the part of the wife brings about three important benefits:

Firstly, she proves her innocence of the accusation made against her.

Secondly, she establishes the paternity of her child. (As it is known in Shari `ah, it is of a paramount importance to protect lineage against mixing.)

Thirdly, this will reassure the husband and remove the seeds of doubt in his heart regarding the paternity of his child. Hence, answering the request of the wife will be of a great benefit to the husband, the wife, and the child.

The Shari ah would not refuse a measure that accomplishes such a great benefit and which does not contradict a religious principle. Hence, a parent-child DNA analysis is to be applied if it is the wife who asks for it."

Hukum Lupa Hafalan Quran

Soalan
Apa hukumnya apabila ayat-ayat al-Quran yang dihafal semasa zaman kanak-kanak, terlupa apabila dewasa? Adakah kita berdosa kerana tidak mengulang bacaan ayat-ayat tersebut sehingga menyebabkan kita lupa?

Jawapan Ust Zaharuddin
Asas hukum di dalam isu ini adalah hadith-hadith berikut :-

قال رسول الله صلى الله عليه وسلم : " ما من امرئ يقرأ القرآن ثم ينساه إلا لقي الله عز وجل أجذم "

Ertinya : "Tiada siapa pun yang membaca Al-Quran kemudian melupakannya kecuali ia akan bertemu Allah SWT di hari kiamat dalam keadaan kerdil" ( Riwayat Abu Daud ; Al-Munziri mengatakan ada perawinya Yazid Bin Abi Ziyad, hadithnya tidak dijadikan hujjah; Dhoif menurut Albani ; no 1474, hm 176)

Abu Ubayd menyebut : "Ajzam" di dalam hadith di atas bermaksud terpotong tangan, manakala Ibn Qutaybah pula menyebut ianya bermakna kerdil. ( Ma'alim as-Sunan, AL-Khattabi, 1/253 ; Awnul Ma'bud, Ibn Qoyyim)

Terdapat ulama yang menjadikan hadith di atas sebagai hujjah dalam isu melupakan hafazan al-Quran. Disebut huraian "yaqra" di atas merangkumi maksud membaca dengan melihat, membaca secara hafaz dan membaca makna Al-Quran kemudian meninggalkan pembacaannya secara lupa atau sengaja. Bagaimanapun hadith di atas telah dihukum sebagai dhoif.
Antara hadith lain adalah :-

"عرضت عليّ ذنوب أمتي فلم أر ذنباً أعظم من سورة من القرآن - أو أية - أوتيها رجل ثمّ نسيها"

Ertinya : " Dibentangkan kepadaku dosa-dosa umatku dan tidak aku nampak dosa yang lebih besar dari satu surah dari Al-Quran atau satu ayat ,yang diberikan kepada seorang lelaki kemudian ia melupakannya" ( Riwayat At-Tirmidzi, bab Fadhail Quran dari Rasulullah SAW, no 2840 ; At-Tirmidzi : Gharib; Al-Munziri : Dhoif kerana perawi bernama Abd Majid Bin Abd Aziz ; rujuk Tuhfatul Ahwazi)

Para ulama salaf berbeza pandangan dalam bab melupakan ayat Al-Quran, sebahagian mereka menjadikannya sebagai dosa besar, antaranya Ulama Syafie seperti Syeikh Ar-Ruyani, Al-Qurtubi dan lain-lainnya yang mengatakan melalaikan pembacaanya adalah penyebab kepada lupa ayatnya, lupa ini menunjukkan tidak memberi perhatian sewajarnya terhadap Al-Quran. Malah di sebut dalam sebuah riwayat Mawquf :

" ما من أحد تعلم القرآن ثم نسيه إلا بذنب أحدثه , لأن الله يقول (( وما أصابكم من مصيبة فبما كسبت أيديكم)) "

Ertinya : Tiada seorang pun yang mempelajari Quran kemudian melupakannya kecuali ditimpa dosa, kerana Allah berfirman : " Tiadalah musibah yang menimpa kamu kecuali dengan sebab tangan-tangan kamu sendiri" " mereka menambah : tiada musibah yang lebih besar dari melupakan al-Quran.

Sebuah lagi sambungan hadith di atas tetapi bertaraf mursal menurtu Al-Hafidz Ibn Hajar Al-Asqolani; Ertinya : "..tidak aku nampak dosa yang lebih besar dari dosa penghafaz al-Quran kemudian meninggalkannya" (Dikeluarkan oleh Ibn Abi Daud ; Rujuk Fath Al-Bari)

Imam Al-Qurtubi pula berpendapat bahawa sesiapa yang menghafaz Al-Quran maka telah tinggi darjatnya sekadar mana yang ia hafaz, apabila rosak kedudukan ini kerana lupa maka ia akan membawa kepada jahil, maka jahil selepas berilmu adalah amat buruk. ( Rujuk Fath al-Bari, bab : Kelebihan Al-Quran, no 4650)

Bagaimanapun, sebahagian ulama salaf pula pula menhuraikan maksud lupa di sini adalah melupakannya dengan meninggalkan beramal degan ayat itu. Ini kerana amaran jikakalau lupa ini hanya tertakluk kepada lupakan hafazan al-Quran maka akan berkatalah seseorang , bahawa LEBIH BAIK TIDAK PERLU MENGAHAFAZ TERUS. Maka ia bertentangan dengan objektif Shariah.

Kesimpulannya : Apapun tafsiran dan kekuatan dan kelemahan rawi hadith, sememangnya menjadi kewajiban bagi menjaga hafazan Al-Quran demi mengekalkan ketinggian maqam di sisi Allah, juga amat wajib bagi yang telah mempelajari ilmu-ilmu dari Al-Quran dan memahaminya kemudian melupakannya. Justeru, amat perlu bagi kita umat Islam mengingati hafazan dan ilmu dari al-Qurana untuk di baca dan di amal. Wallahu ‘alam.

Sekian
UZAR

About al Aqsa

Status of Al-Aqsa Mosque

Dr. Muzammil Siddiqi, President of the Fiqh Council of North America, states the following:
The city of Jerusalem was chosen at the command of Allah by Prophet Dawud (David) (peace and blessings be upon him), in the tenth century B.C. After him his son Prophet Sulayman (Solomon) (peace and blessings be upon him) built a mosque in Jerusalem according to the revelation that he received from Allah. For several centuries this mosque was used for the worship of Allah by many Prophets and Messengers of Allah. It was destroyed by the Babylonians in the year 586 B.C., but it was soon rebuilt and was rededicated to the worship of Allah in 516 B.C. It continued afterwards for several centuries until the time of Prophet `Isa (Jesus) (peace and blessings be upon him). After he departed this world, it was destroyed by the Romans in the year 70 C.E. Prophet Muhammad (peace and blessings be upon him) was taken there in his miraculous journey of Al-Israa' and from there he went for Al-Mi`raj. When Muslims took the city of Jerusalem in 636 C.E. during the caliphate of `Umar (may Allah be pleased with him) he ordered for the building of this mosque again and it stands until now as a Masjid for the worship of Allah as it was originally built by our Prophet Sulayman (peace and blessings be upon him).

The significance of Jerusalem is that it is the city of many Prophets of Allah as Makkah is the city of Prophets Ibrahim (Abraham), Isma`il (Ishmael) and Muhammad (peace and blessings be upon all of them). The Mosque of Al-Aqsa is one of the ancient mosques and in the Qur'an Allah called it and its land "the blessed surroundings" (Surat Al-Israa': 1).

When Prophet Muhammad (peace and blessings be upon him) was in Makkah and also for about 17 months after his Hijrah to Madinah, he and his followers used to pray towards the direction of Al-Aqsa Mosque. This was to establish in the minds of Muslims the link between the teachings of Prophet Muhammad and other Prophets of Allah (peace and blessings be upon them all). When this principle was established in their minds then Allah ordered Muslims to turn to the Ka`bah and pray towards its direction.Now, we are not allowed to pray to the direction of Jerusalem and Al-Aqsa Mosque, but we must respect and honor the city of Jerusalem and its blessed mosque. It is also the duty of all Muslims to guard and protect this mosque from any harm and damage, for the mosque belongs to those who believe in all the prophets and messengers of Allah

Confusion About Al-Aqsa Mosque
Sheikh M. S. Al-Munajjid, a prominent Saudi Muslim lecturer and author, in which he states the following:

Al-Aqsa Mosque (in Jerusalem) was the first of the two qiblahs (prayer direction), and is one of the three mosques to which people may travel for the purpose of worship. It is said that it was built by Sulayman (Solomon, peace be upon him), as stated in Sunan an-Nasa'i and classed as authentic by al-Albani. And it is also said that it existed before Sulayman (peace be upon him) and that Sulayman rebuilt it; this is based on the hadith reported by Al-Bukhari and Muslim on the authority of Abu Dharr (may Allah be pleased with him) who said: "I said, ‘O Messenger of Allah, which mosque was built on earth first?' He said, ‘Al-Masjid Al-Haram [in Makkah].' I said, ‘Then which?' He said, ‘Al-Masjid Al-Aqsa.' I said, ‘How much time was there between them?' He said, ‘Forty years. So wherever you are when the time for prayer comes, pray, for that is the best thing to do.'" The Prophet (peace and blessings be upon him) was taken on the Night Journey (isra') to Bayt Al-Maqdis (Jerusalem), where he led the Prophets in prayer in this blessed mosque. Allah says: "Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque (Al-Masjid al-Haram) to the farthest Mosque (Al-Masjid al-Aqsa), whose precincts We did bless, in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things)." (al-Isra': 1) The Dome of the Rock was built by the caliph `Abd Al-Malik ibn Marwan in 72 AH.

It is mentioned in Al-Mawsu`ah al-Filastiniyyah (4/203): "The name Al-Masjid Al-Aqsa was historically applied to the entire sanctuary (Al-Haram Al-Sharif) and the buildings in it, the most important of which is the Dome of the Rock which was built by `Abd Al-Malik ibn Marwan in 72 AH/691 CE, which is regarded as one of the greatest Islamic historical buildings. But today the name is applied to the great mosque which is situated in the southern part of the sanctuary plateau." It also says in al-Mawsu`ah (3/23): "The Dome of the Rock is situated in the middle of the plateau of Al-Masjid Al-Aqsa, which is in the southeastern part of the city of Al-Quds (Jerusalem). It is a spacious rectangular plateau which measures 480 meters from north to south, and 300 meters from east to west. This plateau occupies approximately one-fifth of the area of the Old City of Jerusalem. The mosque which is the place of prayer is not the Dome of the Rock, but because pictures of the Dome are so widespread, many Muslims think when they see it that this is the mosque. This is not in fact the case. The Mosque is situated in the southern portion of the plateau, and the Dome is built on the raised rock that is situated in the middle of the plateau." We have already seen above that the name of the mosque was historically applied to the whole plateau.

The Muslims' fondness for the picture of the Dome may be because of the beauty of this building, but this does not excuse them from the resulting mistake of not distinguishing between the Mosque and the buildings that surround it. This may be one of the plots and tricks of the Jews in order to give importance to the Rock so that they can fulfill their desire to build the so-called Temple of Solomon on the ruins of Al-Masjid Al-Aqsa. This is by making the Muslims think that Al-Masjid Al-Aqsa is the Dome of the Rock, so that if the Jews start to destroy Al-Masjid Al-Aqsa and the Muslims denounce them for that, they will tell them, "Al-Masjid al-Aqsa is fine," and will show them a picture of the Dome of the Rock. Thus they will achieve their aims and be safe from the Muslims' criticism.

Source : Islam Online

Shaking Hands with Women: An Islamic Perspective

Sheikh Muhammad Al-Mukhtar Al-Shinqiti, director of the Islamic Center of South Plains, Lubbock, Texas, states the following:

There are two common hadiths concerning shaking hands with the opposite sex. In the first hadith, the Prophet (peace and blessings be upon him) is reported to have said, "I do not shake hands with women" (Al-Bukhari).The second hadith is narrated on the authority of Anas ibn Malik (may Allah be pleased with him), he said, "The female slave from Madinah would take hold of the hand of Allah's Messenger and lead him wherever she wished, without withdrawing her hands from his hands until the Prophet fulfils her need" (Ahmad).

Based on the two hadiths, we conclude that the basic rule discourages shaking hands with members of the opposite sex, but if one were put in an awkward situation, then there would be no harm to shake hands with members of the opposite sex. This ruling applies to Muslims living in the West because of the social customs prevailing in these countries Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states the following:

This is one of those issues one should decide based on one's conscience and the circumstances. It is best for us to avoid shaking hands with members of the opposite sex in case there are any moral qualms about it. It is best that we do what our conscience tells us; we can always explain our position later.If, however, you are okay with it, and there is nothing to suggest a source of temptation, then you may just get over with it, especially in a society or group where it is a custom. The latter would be the case if we are dealing with societies where shaking hands with everyone, regardless of male and female differences, is customary.It is in the last mentioned case that even some of the jurists of the early times considered shaking hands with females as permissible, provided there is no temptation factor involved. Imam Ibrahim An-Nakh`ie was of this view, as is reported from him.So decide for yourself; if it bothers you, then don't do it. But if you are faced with a society where it is considered strange and unfriendly not to do so, then just do it and get over with it.Having said this, however, I must rush to add that in Islamic societies nurtured by the sound teachings of Islam, it should not pose a problem for you if you were to refuse to shake hands with men. For in this case, the latter rather than the former, is the norm.

The eminent Muslim scholar, Sheikh Dr. Yusuf Al-Qaradawi, states:
There is no doubt that shaking hands between males and females who are not mahrams (illegal for marriage) has become an intricate issue. Reaching an Islamic verdict on this issue away from extremism and dispensation needs a psychological, intellectual, and scientific effort so that the Mufti gets rid of the pressure of all imported and inherited customs unless they are based on the textual proofs of the Qur'an or the Sunnah.
Before tackling the issue in point, I would like to exclude two points on which I know there is agreement among the Muslim jurists of the righteous predecessors.


Firstly : it is prohibited to shake hands with a woman if there is fear of provoking sexual desire or enjoyment on the part of either one of them or if there is fear of temptation. This is based on the general rule that blocking the means to evil is obligatory, especially if its signs are clear. This ruling is ascertained in the light of what has been mentioned by Muslim jurists that a man touching one of his mahrams or having khalwah (privacy) with her moves to the prohibited, although it is originally permissible, if there is fear of fitnah (temptation) or provocation of desire.


Secondly : there is a dispensation in shaking hands with old women concerning whom there is no fear of desire. The same applies to the young girl concerning whom there is no fear of desire or temptation. The same ruling applies if the person is an old man concerning whom there is no fear of desire. This is based on what has been narrated on the authority of Abu Bakr As-Siddiq (may Allah be pleased with him) that he used to shake hands with old women. Also, it is reported that `Abdullah ibn Az-Zubair hired an old woman to nurse him when he was sick, and she used to wink at him and pick lice from his head. This is also based on what has been mentioned in the Glorious Qur'an in respect of the old barren women, as they are given dispensation with regard to their outer garments. Almighty Allah says in this regard:

"As for women past child bearing, who have no hope of marriage, it is no sin for them if they discard their (outer) clothing in such a way as not to show adornment. But to refrain is better for them. Allah is Hearer, Knower." (An-Nur: 60)

Allah explains that there is no sin on the old barren women if they decide to remove their outer garments from their faces and such, so long as they do not do it in a manner in which they would be exposing their beauty wrongly.
Here the object of discussion deals with other than these two cases. There is no surprise that shaking hands with women is haram (unlawful) according to the viewpoint of those who hold that covering all of the woman's body, including her face and the two hands, is obligatory. This is because if it becomes obligatory to cover the two hands, then it would become haram for the opposite sex to look at them. And, if looking at them is unlawful, then touching them would become haram with greater reason because touching is graver than looking, as it provokes desire more.
But it is known that the proponents of this view are the minority, while the majority of Muslim jurists, including the Companions, the Successors and those who followed them, are of the opinion that the face and the hands are excluded from the prohibition.

They based their opinion on Almighty Allah's saying, "And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent ..." (An-Nur: 31) So where is the evidence on prohibiting handshaking unless there is desire?

In fact, I searched for a persuasive and textual proof supporting the prohibition but I did not find it. As a matter of fact, the most powerful evidence here is blocking the means to temptation, and this is no doubt acceptable when the desire is roused or there is fear of temptation because its signs exist. But when there is no fear of temptation or desire, what is the reason for prohibition?

Some scholars based their ruling on the action of the Prophet (peace and blessings be upon him) on the day of the Conquest of Makkah. When he wanted to take the pledge of women he said to them, "Go, for you have given your oath of allegiance." But it is known that the Prophet's leaving a matter does not necessarily indicate its prohibition, as he may leave it because it is haram (forbidden), makruh (reprehensible), or because it is not preferable. He may also leave it just because he is not inclined to it. An example of this last is the Prophet's refraining from eating the meat of the lizard although it is permissible. Then, the Prophet's refraining from shaking hands with women (other than his wives) is not evidence of the prohibition, and there should be other evidence to support the opinion of those who make shaking hands absolutely prohibited.

However, it is not agreed upon that the Prophet (peace and blessings be upon him) refrained from shaking hands with women to take their oath of allegiance. Umm `Atiyyah Al-Ansariyyah (may Allah be pleased with her) reported another narrative that indicates that the Prophet shook hands with women to take their oath of allegiance. This is unlike the narration of the Mother of the Believers `A'ishah (may Allah be pleased with her) who denied this and swore that it had not happened.

It is narrated that `A'ishah, the wife of the Prophet (peace and blessings be upon him), said, "When the believing women migrated to the Messenger of Allah (peace and blessings of Allah be upon him), they would be tested in accordance with the words of Allah, ‘O Prophet! If believing women come unto thee, taking oath of allegiance unto thee that they will ascribe nothing as partner unto Allah, and will neither steal nor commit adultery nor kill their children, nor produce any lie that they have devised between their hands and feet, nor disobey thee in what is right, then accept their allegiance and ask Allah to forgive them. Lo! Allah is Forgiving, Merciful.' (Al-Mumtahanah: 12)" `A'ishah said, "Whoever among the believing women agreed to that passed the test, and when the women agreed to that, the Messenger of Allah (peace and blessings be upon him) said to them, ‘Go, for you have given your oath of allegiance.' No, by Allah, the hand of the Messenger of Allah (peace and blessings be upon him) never touched the hand of any woman, rather they would give their oath of allegiance with words only." And `A'ishah said, "By Allah, the Messenger of Allah (peace and blessings be upon him) only took the oath of allegiance from the women in the manner prescribed by Allah, and the hand of the Messenger of Allah (peace and blessings be upon him) never touched the hand of any woman. When he had taken their oath of allegiance he would say, ‘I have accepted your oath of allegiance verbally.'" (Reported by Al-Bukhari)

In his explanation of the saying of `A'ishah, "No, by Allah, the hand of the Messenger of Allah (peace and blessings be upon him) never touched the hand of any woman ..." Al-Hafizh Ibn Hajar said: she swore to ascertain the news as if she (`A'ishah) wanted to refute the narration of Umm `Atiyyah. It is narrated on the authority of Ibn Hibban, Al-Bazzar, Al-Tabari, and Ibn Mardawih that Umm `Atiyyah said in respect of the story of taking the oath of allegiance of women, "The Messenger of Allah (peace and blessings be upon him) held out his hand from outside the house and we (the immigrating women) held our hands from within the house, then he said, ‘O Allah, bear witness.'" In another narration reported by Al-Bukhari, Umm `Atiyyah said, "... thereupon a lady withdrew her hand (refrained from taking the oath of allegiance)..." This narration indicates that they (the immigrating women) took their oath of allegiance by shaking hands. Al-Hafizh said: we reply to the first saying that holding out hands from behind a veil is an indication of the acceptance of the allegiance even if there was no shaking of hands. As for the second narration, withdrawing hands indicates the postponement of accepting the pledge of allegiance or that taking the pledge of allegiance happened from behind a veil. This is supported by that narration of Abu Dawud on the authority of Al-Sha`bi that when the Messenger of Allah (peace and blessings be upon him) wanted to take the pledge of allegiance of the immigrating women he brought a garment and put it over his hands saying, "I do not shake hands with women." Furthermore, in his book Maghazi, Ibn Is-haq is reported to have said that when the Messenger of Allah (peace and blessings be upon him) wanted to take the pledge of allegiance of the immigrating women, he would dip his hands in a vessel and a woman would dip her hands with him in the same vessel.

Al-Hafizh Ibn Hajar said: it is possible that taking the pledge of allegiance happened on more than one occasion. Sometimes, it happened without touching hands by any means, as narrated by `A'ishah. Another time it happened that the women's oath of allegiance was accepted by shaking their hands with the Prophet (peace and blessings be upon him), as narrated by Al-Sha`bi. A third time it happened that they dipped their hands in the vessel as mentioned by Ibn Is-haq.

The most correct view seems to be that it occurred on more than one occasion, if we realize that `A'ishah talked about taking the pledge of allegiance from the immigrating women after the Truce of Al-Hudaibiyah, while Umm `Atiyyah talked about what seems to be the oath of allegiance of the believing women in general.

By transmitting these narrations, I mean to clarify that the evidence of those who are of the opinion that shaking hands with women is prohibited is not agreed upon, as is thought by those who do not resort to the original sources. Rather, there is some controversy concerning this evidence.

Furthermore, some contemporary Muslim scholars have based their ruling concerning the prohibition of shaking hands with women on the Hadith narrated by Al-Tabari and Al-Baihaqi on the authority of Ma`qil ibn Yassar that the Messenger of Allah (peace and blessings be upon him) said, "It would be better for one of you to have himself stabbed on the head with an iron needle than to touch a woman that is illegal for him."
Here, the following should be noted:

1. The scholars and Imams of Hadith have not declared the authenticity of this Hadith. Some of them say that its narrators are trustworthy, but this is not enough to prove the authenticity of the Hadith because there is a probability that there is an interruption in the chain of narrators or there was a hidden cause behind this Hadith. That is why Muslim jurists in the periods that followed the death of the Prophet (peace and blessings be upon him) have not based their ruling on the prohibition of shaking hands with women on this Hadith.

2. Some Hanafi and Maliki jurists stated that the prohibition is not proven unless there is a certain qat`i (definitive) piece of evidence such as textual proofs from the Glorious Qur'an or authentic Hadiths on which there is no suspicion regarding the chains of narrators.

3. If we suppose that the above-mentioned Hadith is authentic, it is unclear to me that the Hadith indicates that it is prohibited for males and females who are not mahrams to shake hands. That is because the phrase "touch a woman that is illegal for him" does not refer to the mere touching without desire as happens in normal handshaking. But the Arabic word "al-mass" (touching) as used in the Shar`i texts of the Qur'an and the Sunnah refers to one of two things:

1. Sexual intercourse, as reported by Ibn `Abbas in his commentary to Almighty Allah's saying, ‘... or ye have touched women ...'. He stated that "touching" in the Qur'an refers figuratively to sexual intercourse. This is clear in the following Qur'anic verses that read: "She (Mary) said: ‘My Lord! How can I have a child when no mortal hath touched me?'" (Al `Imran: 47) and "If ye divorce them before ye have touched them ..." (Al-Baqarah: 237)

2. Actions that precede sexual intercourse such as foreplay, kissing, hugging, caressing, and the like. This is reported from our righteous predecessors in the interpretation of the word "mulamasah".
Al-Hakim stated in his Al-Mustadrak `Ala as-Sahihain: Al-Bukhari and Muslim have narrated many Hadiths that show that the meaning of the word "lams" (touching) refers to actions that precede sexual intercourse. Among them are:

a) The Hadith narrated by Abu Hurairah that the Prophet (peace and blessings be upon him) said, "...The hands fornicate. Their fornication is the touch ..."
b) The Hadith narrated by Ibn `Abbas that the Prophet (peace and blessings be upon him) said, "You might caress her."
c) The Hadith narrated by Muslim that Ibn Mas`ud is reported to have said that a person came to Allah's Messenger (peace and blessings be upon him) and told him that he had kissed a woman or touched her with his hand or did something like this. He inquired of him about its expiation. It was (on this occasion) that Allah, Glorified and Exalted be He, revealed this Qur'anic verse that reads "Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill deeds ..." (Hud: 114)
d) `A'ishah (may Allah be pleased with her) is reported to have said, "The Messenger of Allah (peace and blessings be upon him) used to visit us (his wives) and it was his habit to kiss and caress us and do actions other than sexual intercourse until he reached the one whose turn was due and he stayed there."
e) `Abdullah ibn Mas`ud is reported to have said in his commentary to Almighty Allah's saying, "... or ye have touched women, ..." that it refers to actions that precede sexual intercourse for which ablution is obligatory.
f) `Umar (may Allah be pleased with him) is reported to have said, "Kissing is to be considered among the touching acts, so perform ablution if you do." (Al-Mustadrak, vol. 1, p. 135)
Hence, the opinion of Imam Malik and the substantial meaning of the legal verdict issued by Imam Ahmad in this respect are that the touching of a woman that nullifies ablution is that which is accompanied by desire. And this is the way they interpreted Almighty Allah's saying, "... or ye have touched women, ..."
That is why Sheikh Al-Islam Ibn Taimiyah regarded as weak the opinion of those who interpreted "mulamasah" or (touching) in the Qur'anic verse to mean mere touching without desire. In this regard, he says, "As for the nullification of ablution with mere touching, it does agree with the original rulings of the Shari`ah, the unanimous agreement of the Companions and the traceable traditions reported in this respect. Moreover, those who held this opinion have not based their ruling on a textual proof or an analogical deduction."
So, if "touching" in Almighty Allah's saying "... or ye have touched women, ..." refers to touching with hands, kissing or the like, as said by Ibn `Umar and others, then it is known that when "touching" is mentioned in the Qur'an or the Sunnah it refers to that which is accompanied by desire. We would like to cite here the following verse that reads, "... and touch them not, while ye are in retreat in the mosques ..." Here, it is not prohibited for the one who retreats to the mosque for devotion and worship to touch his wife without desire, but touching that is accompanied by desire is prohibited.
Also, this includes the Qur'anic verses that read "O ye who believe! If ye wed believing women and divorce them before ye have touched them, then there is no period that ye should reckon ..." (Al-Ahzab: 49) "It is no sin for you if ye divorce women while yet ye have not touched them ..." (Al-Baqarah: 236) For if he (the husband) touches his wife without desire, then the waiting period is not required and he is not required to pay her the whole dowry, according to the agreement of all Muslim scholars.

So, whoever assumes that Almighty Allah's saying, "... or ye have touched women, ..." includes general touching without desire has exceeded far beyond the language of the Qur'an and that of people. For if "touching" in which a man and a woman are included is mentioned, it is known that it refers to touching with desire. Similarly, if "sexual intercourse" in which a man and a woman are included is mentioned, it is well known that it refers to actual sexual intercourse and nothing else. (See the collection of Fatawa Sheikh Al-Islam Ibn Taimiyah, vol. 21, pp. 223-224)
In another context, Ibn Taimiyah stated: The Companions had debate regarding Almighty Allah's saying, "... or ye have touched women, ...". Ibn `Abbas, supported by a group, held the opinion that touching here refers to sexual intercourse and added: Allah is modest and generous. He euphemizes with what He wills in respect of what He wills. Ibn Taimiyah added: This opinion is believed to be the most correct.

The Arabs disagreed regarding the meaning of touching: does it refer to sexual intercourse or actions that precede it? The first group said that it refers to sexual intercourse, while the second said that it refers to actions that precede it. They sought the arbitration of Ibn `Abbas, who supported the opinion of the first group and regarded that of the second as incorrect.

By transmitting all these sayings, I mean to show that when the word "al-mass" or "al-lams" (touching) is used to mean what a man does to a woman, it does not refer to mere touching but rather refers to either sexual intercourse or actions that precede it such as kissing, hugging, and any touching of the like that is accompanied by desire and enjoyment.

However, if we investigate the sahih (sound) Hadiths that are narrated from the Messenger of Allah (peace and blessings be upon him), we will conclude that the mere touching of hands between a man and a woman without desire or fear of temptation is not prohibited. Rather, it was done by the Prophet (peace and blessings be upon him), whose actions are originally a source of legislation. Almighty Allah says: "Verily in the Messenger of Allah ye have a good example ..." (Al-Ahzab: 21). It is narrated on the authority of Anas ibn Malik (may Allah be pleased with him) that he said, "Any of the female slaves of Madinah could take hold of the hand of Allah's Messenger and take him wherever she wished." (Reported by Al-Bukhari)

The above mentioned Hadith is a great sign of the modesty of the Prophet (peace and blessings be upon him).
Furthermore, it is reported in the two Sahihs that Anas ibn Malik (may Allah be pleased with him) said, "The Prophet (peace and blessings be upon him) used to visit Umm Hiram bint Milhan, who would offer him meals. Umm Hiram was the wife of `Ubadah ibn As-Samit. Allah's Messenger once visited her and she provided him with food and started looking for lice in his head. Then Allah's Messenger slept putting his head in her lap, and afterwards woke up smiling. Umm Hiram asked, ‘What causes you to smile, O Allah's Messenger?' He said, ‘Some of my followers who (in a dream) were presented before me as fighters in Allah's Cause (on board a ship) amidst this sea cause me to smile; they were as kings on thrones ...'"

Al-Hafizh Ibn Hajar has mentioned lessons that are deduced from this Hadith: The guest is permitted to nap in a house other than his own on condition that he is given permission and there is no fear of fitnah. According to this Hadith a woman is also permitted to serve the guest by offering him a meal, drink or the like. Furthermore, a woman is permitted to look for lice in his head, but this last was an object of controversy. Ibn `Abd Al-Barr said, "I think that Umm Hiram or her sister Umm Sulaim had breast-fed the Messenger of Allah (peace and blessings be upon him). So, each one of them had become his foster mother or his foster aunt. That was why he (the Prophet) used to sleep in her house and she used to deal with him as one of her mahrams." Then he (Ibn `Abd Al-Barr) mentioned what indicates that Umm Hiram was one of the Prophet's mahrams, as she was one of his relatives from his maternal aunts, since the mother of `Abd Al-Muttalib, his grandfather, was from Banu An-Najjar.

Others said that the Prophet (peace and blessings be upon him) was infallible and could control his sexual desires even from his wives, so what about other women who were illegal for him while he was granted infallibility from doing any wrong action or obscenity? This was one of his distinctive traits.

Al-Qadi `Iyad replied that the distinctive traits of the Prophet are not proven by personal interpretations of Hadiths. As for his infallibility, it is indisputable, but the original ruling is that it is permissible to take the Prophet's actions as a model unless there is evidence that this action is one his distinctive traits.

Furthermore, Al-Hafizh Al-Dumyati said: It is wrong to claim that Umm Hiram was one of the maternal aunts of the Prophet (peace and blessings be upon him) either by reason of marriage or fosterage. Those who breast-fed the Prophet (peace and blessings be upon him) are well known. None of them was from the Ansar except the mother of `Abd Al-Muttalib. She was Salma bint `Amr ibn Zaid ibn Lubaid ibn Khirash ibn `Amir ibn Ghunm ibn `Adyy ibn An-Najjar. While Umm Hiram is the daughter of Milhan ibn Khalid ibn Zaid ibn Judub ibn `Amir ibn Ghunm ibn `Adyy ibn An-Najjar. Umm Hiram has a common ancestor with Salma only in their grandfather `Amir ibn Ghunm. So, they are not among his mahrams because it is a metaphorical relationship. Al-Hafizh Al-Dumyati added: If this is proven, it is reported in the Sahih books of Hadith that the Prophet (peace and blessings be upon him) used not to enter any house in Madinah except the house of Umm Sulaim besides those of his wives. When he was asked why, he said, "I take pity on her, as her brother (Hiram ibn Milhan) was killed in my company."

If this Hadith has excluded Umm Sulaim, then Umm Hiram is granted the same exclusion as her because they are sisters and resided in the same house; each one of them had her own apartment beside their brother Hiram ibn Milhan. So, the case is mutual between them, as reported by Al-Hafizh ibn Hajar.

Moreover, Umm Sulaim is the mother of Anas ibn Malik, the servant of the Prophet (peace and blessings be upon him), and it was the habit of people that the master mixed with his servant and his family and did not deal with them as outsiders.

Then, Al-Dumyati said: There is no indication in the Hadith showing that the Prophet (peace and blessings be upon him) had khulwa (privacy) with Umm Hiram, as this might have happened in the presence of a son, a servant, or a husband.

Ibn Hajar replied: This is a strong likelihood, but it does not refute the original argument represented in looking for lice in the head and sleeping in her lap.

Ibn Hajar added: The best reply is that it is one of the distinctive traits of the Prophet (peace and blessings be upon him) (See Fath Al-Bari, vol. 13, pp. 230-231).

What I conclude from the aforementioned narrations is that the mere touching is not haram. So, if there exists reasons for mixing as that between the Prophet (peace and blessings be upon him) and Umm Hiram and Umm Sulaim and there is no fear of fitnah, then there is nothing wrong with shaking hands when there is a need for it, such as when returning from travel, the non-mahram male relative visiting his female relative, and vice versa, especially if this meeting happens after a long period.

Finally, I would like to ascertain two points:

Firstly, shaking hands between males and females who are not mahrams is only permissible when there is no desire or fear of fitnah. But if there is fear of fitnah, desire, or enjoyment, then handshaking is no doubt haram (unlawful). In contrast, if either of these two conditions (that there is no desire or fear of fitnah) is lacking between a male and any of his female mahrams, such as his aunt or foster sister or the like, then handshaking will be haram (although it is originally permissible).

Secondly, handshaking between males and females who are not mahrams should be restricted to necessary situations such as between relatives or those whose relationships are established by marriage. It is preferable not to expand the field of permissibility in order to block the means to evil and to be far away from doubt and to take the Prophet (peace and blessings be upon him) as a model when there is no proof that he shook hands with a non-mahram woman. Also, it is preferable for the pious Muslim, male or female, not to stretch out his/her hand to shake the hand of anyone of the opposite sex who is not mahram. But if he/she is put in a situation that someone stretches out his/her hand to shake hands with him/her, then he/she can do that.

I have tried to clarify the detailed ruling of the issue here in order to inform those who are in the dark about it how to behave while sticking to the tenets of their religion. Also, when the detailed Islamic ruling is explained and people are fully aware of it, there will be no room for personal justifications that are not supported by legal backing.

Aurat : Apa Sudah Jadi ?

Aurat : Apa Sudah Jadi ?
Oleh
Ust Hj Zaharuddin Hj Abd Rahman
www.zaharuddin.net
http://www.zaharuddin.net/v1/index.php?option=com_content&task=view&id=288&Itemid=72

Semasa saya memberikan kuliah kepada satu kumpulan wanita yang terdiri dari golongan professional termasuk para Datin di satu daerah, ketika itu, sedang heboh isu wanita seksi ditangkap di sebuah kelab malam. Lalu timbul isu hak peribadi wanita untuk memakai apa jua pakaian yang diingininya, termasuk yang seksi. Lalu, semasa kuliah ini saya mengambil peluang bertanya kepada kumpulan wanita ini soalan mudah berikut :-

"Apakah agaknya sebab wanita ingin memakai seksi dikhalayak ramai? Dengan skirt pendek, atau baju sendat dan nipis?"

Ada di antara mereka mula memberikan pandangan, tetapi kerana terlampau ramai yang bercakap, saya tidak mendengar butirannya. Apabila saya meminta seorang wakil, seorang menjawab dengan yakin.

" Untuk nampak cantik ustaz..." katanya sambil tersenyum malu.

Saya bertanya pula : "Agaknya kepada siapa nak ditunjukkan kecantikan itu?"

"Tentulah kepada kaum lelaki ustaz, kaum wanita pun iye juga.." sambungnya.

"Baiklah, jika lelaki tersebut sudah tergoda dengan kecantikan tu, lalu ingin menyentuh bahagian indah yang dilihatnya boleh tak ?" Tanya saya menguji.

" Isyh, ustaz ni.. tentulah tak boleh ustaz, dah kira ‘sexual harassment' (gangguan seksual) tu ustaz" dengan yakin sekali hujjahnya kali ini.

"Jika demikian, tidakkah para wanita merasakan, tindakan mereka yang memaparkan bahagian yang menarik di tubuh mereka itu juga merupakan gangguan seksual kepada lelaki?" Tambah saya.

" Erm, macam mana tu ustaz?" Tanya mereka dengan nampak sedikit bingung sambil berkerut dahi.

"Ye la, bila orang lelaki yang dah naik syahwatnya tu, kerana kecantikan peha wanita tu contohnya, mestilah terganggu syahwatnya, lalu terdetik keinginan seksualnya secara tidak terkawal" ..

"Kerana itu saya katakan berpakaian seksi adalah suatu bentuk gangguan seksual kepada orang lelaki di sekelilingnya"

"Cuba bayangkan, kucing yang lapar diacah-acah dengan ikan ‘fresh' yang digoyang-goyankan di hadapannya tentu geram kucing tu, malah silap haribulan, tentu diterkamnya muka orang yang mengacah juga" Tambah saya lagi memberi keyakinan.

"Tapi perlu diingat, tak semua kucing akan terkam, hanya yang amat lapar dan liar je, demikian juga lelaki, tak semua lelaki gagal kawal nafsunya, tetapi tak dinafikan bahawa ramai juga yang gagal dan liar"

"Akhirnya, kerana suasana yang tak sesuai, mungkin kerana ramai orang dan di tempat awam pula, terselamatlah wanita seksi itu dari terkaman lelaki liar tadi. Masalahnya, anak-anak perempuan kecil berumur 7 hingga 12 tahun yang mungkin menjadi mangsa tempiasan nafsu lelaki begini. Dan di ketika itu, samada wanita itu bertudung, berjubah, kanak-kanak dan sebagainya tidak lagi mampu menahan nafsu si lelaki seperti ini, asalkan suasana cukup sesuai (sunyi dan jauh dari pandangan ramai), akan dilepaskan nafsunya secara kekerasan" Terang saya dengan panjang lebar, mereka mengganguk dengan wajah serius kali ini.

Lebih terangnya, sama-sama fikirkan adakah jika para wanita yakin bahawa jika anda berada di hadapan Baginda SAW hari ini, adakah Rasulullah akan tersenyum atau sebaliknya? . Jika sebaliknya, bagaimana pula peluang wanita seperti ini untuk mendapat Syafaat Nabi SAW di akhirat kelak?. Benar, mungkin sesoerang wanita itu berjaya meraih pandangan istimewa dari kaum lelaki hasil pendedahan kecantikannya yang memukau. Tapi keseronokan itu hanyalah palsu dan sementara sahaja, serta tidak menambah sebarang nilai buat kehidupan kekal di Barzakh dan Akhirat selain menambahkan tahap azab sahaja. Apa yang jelas, pakaian yang ditunjukkan oleh wanita Arab yang solehah dengan penutupan aurat yang sempurna di zaman ini sudah tentu boleh memberi sedikit info kepada kita bahawa inilah mugkin pakaian yang dipakai oleh wanita Islam di zaman Nabi serta mendapat redha dari mata dan hati baginda SAW. Tidakkah para wanita hari ini juga berminat meraih redha dari mata dan hati baginda SAW?.

BENARKAH MENUTUP AURAT DAPAT MENGELAK DARI WANITA DISAKITI?

Ramai wanita professional dan yang kurang didikan agama hari ini mencebik bibirnya apabila tajuk ini disebutkan, mereka tidak percaya langsung fakta yang saya sebut diatas. Malah ada yang berpendapat lelaki sengaja melakukan perkara buruk kepada wanita kerana ingin menunjukkan kekuasaannya terhadap wanita. Kerap benar saya dengar hujah ini di media massa.

Hakikatnya, sebagai hamba Allah SWT dan umat Rasulullah SAW kita diajar untuk merujuk Al-Quran dan Al-Hadith bagi mendapat kepastian tentang baik buruk dan benar salahnya sesuatu perkara itu. Dalam hal ini, Allah SWT berfirman :-

"Hai Nabi! Katakanlah kepada isteri-isterimu, anak-anak perempuanmu dan isteri-isteri orang mu'min semua hendaklah mereka melabuhkan jilbab-jilbab mereka atas (muka-muka) mereka. Yang demikian itu lebih memastikan mereka agar dikenali (sebagai wanita Islam) supaya mereka tidak diganggu." (al-Ahzab: 59)

Jilbab, iaitu pakaian yang lebarnya semacam baju kurung untuk dipakai oleh kaum wanita bagi menutupi tubuh badannya. Syeikh Dr Yusof Al-Qaradawi menerangkan "Sebahagian perempuan Jahiliah apabila keluar rumah, mereka suka menampakkan sebahagian kecantikannya, misalnya dada, leher dan rambut, sehingga mereka ini diganggu oleh laki-laki fasik (jahat) dan yang suka berzina, kemudian turunlah ayat di atas yang memerintahkan kepada orang-orang perempuan Islam untuk melabuhkan jilbabnya itu sehingga semua bahagian-bahagian tubuhnya yang boleh membawa fitnah itu tidak kelihatan. Dengan demikian secara zahirnya pula mereka itu akan dikenali sebagai wanita yang terpelihara (‘afifah) serta tidak mudah diganggu oleh orang-orang yang suka kejahatan atau orang-orang munafik.

Jadi jelasnya, bahawa ayat tersebut memberikan ‘illah (alasan) utama perintah ini adalah kerana bimbang wanita muslimah diganggu oleh orang-orang fasik dan menjadi perhatian orang-orang yang suka berzina. Bukanlah ketakutan yang timbul dari perempuan itu sendiri atau karena tidak percaya kepada mereka, sebagaimana anggapan sebahagian orang, tetapi ia adalah kerana sebahagian wanita yang suka menampakkan perhiasannya, berjalan dengan penuh lenggang lengguk dan bicaranya dibuat-buat manja, sering menarik perhatian nafsu lelaki dan menjadikannya sasaran orang-orang yang suka berzina. (Petikan dari kitab Al-Halal wal Haram fil Islam dengan sedikit pindaan)

Ayat ini juga jelas menunjukkan bahawa salah satu target utama menutup aurat yang diletakkan oleh Allah SWT adalah sebagai kaedah dan cara terbaik bagi mengelakkan wanita Islam dari diganggu dan disakiti.

BANTAHAN KAUM WANITA

"Eleh, tetapi hari ini ramai juga wanita bertudung yang kena rogol, malah setengahnya kena bunuh dijerut dengan tudungnya pulak, kanak-kanak pun kena rogol dan bunuh. Ini maknanya, tudung bukan lagi penyelamat la ustaz. Ha..macam mana ustaz nak jawab tu ?. Hujah balas yang selalu saya dengar bila isu ini ditimbulkan.

"Pernah tak anda merasa amat marah sepanjang hidup anda ?" Tanya saya kembali.

"Pernah juga ustaz..kenapa ustaz, apa kaitannya?" Bingung sekali lagi mereka nampaknya.

"Biasanya bila seseorang itu sedang amat marah, sempat tak agaknya ia berfikir bahaya atau tidak tindakan yang dibuatnya sebagai contoh; ada orang yang sedang marah kerana bising tangisan kanak-kanak, maka ditendang (seperti berita yang saya baca di akhbar baru-baru ini), ditolak jatuh tangga, ditekup wajah kanak-kanak itu dengan bantal dan macam-macam lagi bagi menghilangkan kemarahan atau gangguan bising itu, setelah beberapa ketika mungkin baru seolah-olah dia tersedar, lalu cemas dan mungkin menyesal"

"Demikianlah juga nafsu jahat, bila ia berada di tahap tinggi, ia tidak lagi melihat samada kepada pakaian dan umur wanita mahupun isteri orang dihadapannya, sasarannya hanya mendapatkan hajat jahatnya, kerana itulah wanita yang menutup aurat dengan sempurna serta kanak-kanak perempuan juga terancam, tanpa dapat dinafikan juga peranan vcd, laman, akhbar, majalah dan novel lucah " terang saya.

"Tapi macam mana pulak ayat tadi kata tutup aurat dapat mengelakkan wanita dari disakiti ?" Balas mereka dengan penuh minat kali ini.

"Jika kita lihat dengan teliti, ayat tadi sebenarnya ditujukan kepada seluruh kaum wanita. Ini bermaksud, jika sebahagian besar wanita tidak mentaatinya dan memakai pakaian seksi pula. Di ketika itu, faedah dan kebaikan dari tutup aurat bagi menjaga semua kaum wanita dari disakiti secara umum akan tergugat dariu mencapai matlamat umumnya. Sebenarnya, ayat itu nak beritahu bahawa seluruh wanita bertanggung jawab menjaga keselamatan kaum sejenisnya dengan menjaga aurat masing-masing" Jelas saya

"Maka bila ada yang seksi, ini bermakna, ia sedang mengancam kaum sejenisnya yang lain dan di tempat lain kerana telah menghidupkan nafsu kebinatangan lelaki jahat yang sedang tidur"

PENGALAMAN MENUMPANG KE MASJID

Saya masih ingat, dalam perjalanan ke Masjid untuk menunaikan solat Jumaat di sebuah Masjid di Ibu Negara. Pejabat saya di Jalan Sultan Ismail dan pada hari tersebut saya menumpang kereta seorang rakan. Bersama kami beberapa rakan sekerja yang lain. Tiba-tiba semasa berada di lampu trafik, tiba-tiba suasana dalam kereta agak bising dengan bunyi..uiiiii..oii...peh..mengancam...dan sebagainya, diikuti dengan kata-kata :

"Astaghfirullah..korang ini teruk betul la, kan ustaz ada dengan kita ini.."

Kemudian "disambut dengan kata rakan di belakang, ye la..ini la yang bagus kita pergi masjid dengan ustaz, terjaga sikit"

Anda tentu dapat menggagak apa yang dilihatnya?

Alhamdulilllah saya tidak sempat melihat apa-apa kerana sedang membelek pelbagai mesej soalan hukum hakam tertunda yang memenuhi telefon bimbit saya. Bila saya tanya, kenapa? dengan malu-malu mereka menyalahkan sesama sendiri akibat ‘gatal mata' melihat skirt-skirt pendek wanita KL, samada wanita Melayu mahupun Cina disekitar kawasan segitiga emas itu.

Cuba bayangkan, perasaan lelaki-lelaki ini. Mereka dalam perjalanan ke masjid, semuanya juga telah berumah tangga, tapi nafsu masih teransang apabila didedahkan kepada permandangan seperti itu.

Jahatkah mereka?
"Gatal dan dah miang sangat kot orang lelaki ni, memang teruk mereka ni, tak sangka, harap suami kita tak macam ni" mungkin itulah yang akan dikatakan oleh sebahagian besar pembaca wanita sekarang ini.

Tapi itulah cabaran terbesar lelaki wahai kaum wanita, iaitu ANDA, wanita dan seluruh kecantikan yang dikurniakan Allah SWT kepadanya sebagai ujian, ia disebutkan oleh Allah SWT :
زين للناس حب الشهوات من النساء والبنين ..

"Dihiaskan (diuji) bagi manusia itu, nafsu syahwat dan keinginan serta kecintaan kepada wanita, anak-anak, harta..."

Ayat ini dengan jelas menyebut syahwat utama lelaki adalah pada wanita. Nabi SAW juga pernah bersabda :
ما تركت بعدي فتنة أضر على الرجال من النساء
Ertinya : "Tidak aku tinggalkan fitnah selepasku yang lebih boleh membawa mudarat kepada lelaki selain wanita" (Riwayat Al-Bukhari, 7/11, bab Zikir & Doa )

ANTARA LAWAK & HUKUM

Saya juga masih ingat, sewaktu di tempat lama, rakan-rakan sepejabat sering kali apabila mereka terlihat aurat wanita sebegini akan disebut .. "tak pe ustaz kan, pandangan pertama tak berdosakan?". Sedih saya melihat sikap sebahagian umat Islam hari ini yang kerap mempermainkan hukum hakam akibat kejahilan mereka.

Sebuah hadith : "Dari Jarir bin Abdullah, ia berkata: Saya bertanya kepada Rasulullah s.a. w. tentang melihat (aurat wanita) secara tiba-tiba tanpa sengaja. Maka jawab Nabi: Palingkanlah pandanganmu itu!" (Riwayat Ahmad, Muslim, Abu Daud dan Tarmizi) - Iaitu, Jangan kamu ulangi melihat untuk kedua kalinya sebagainya datang dalam hadith Nabi kepada Sayyidina Ali r.a.

Apabila ia adalah sebuah hukum, maka adalah tidak harus sama sekali sesiapa juga mempermainkan apa jua berkaitan dengannya. Nabi SAW bersabda :-
ان العبد ليتكلم بالكلمة ما يتبين فيها يزلّ بها إلى النار أبعد مما بين المشرق والمغرب
Ertinya : " Sesungguhnya seorang hamba yang bercakap sesuatu kalimah atau ayat tanpa mengetahui implikasi dan hukum percakapannya, maka kalimah itu boleh mencampakkannya di dalam Neraka lebih sejauh antara timur dan barat" ( Riwayat Al-Bukhari, bab Hifdz al-Lisan, 11/256 , no 2988)

O you who sin!

O you who sin! Do not feel immune to punishment for your sins, for such attitude is a greater sin than the original one. When you do not feel ashamed for yourselves before the two guardian angels who are situated at your right & left sides, that too is a more awesome sin than the original one. To laugh after committing a sin, not knowing what punishment is awaiting you is a more ominuos sin as well. To feel excited about what you have gained by committing your sin is yet a greater sin. To feel sorrow for missing an opportunity to gain the forbidden fruit of a sin, is again a greater sin. To feel apprehensive, or afraid, when the wind blows against your window curtains, in fear of being exposed, is yet a greater sin, and when your heart does not shiver, and dismisses the knowledge that you are never away, not even for a fraction of a second, from the sight of Allah, the Lord of majesty and glory-that is yet a more awesome sin....- Abdullah bin 'Abbas
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Wahai diri yang melakukan dosa! Janganlah rasa terhindar dari seksaan dosamu itu, kerana tabiatmu itu adalah lebih besar dosanya daripada dosa asal. Apabila kamu tidak rasa malu dengan dua malaikat penjaga yang berada di kanan & kirimu, itu adalah dosa yang lebih teruk daripada asal. Ketawa selepas membuat dosa, tidak mengetahui seksaan yang bakal tiba adalah jauh lebih parah dosanya juga. Rasa gembira atas apa yang kamu peroleh daripada melakukan dosamu itu, adalah lebih besar dosanya. Rasa sedih kerana hilangnya peluang mendapat pulangan atau hasil daripada dosa yang dibuat, juga dosa yang lebih besar. Rasa tertekan atau takut, apabila angin bertiup pada langsir jendelamu, kerana takut terdedah apa yang kamu lakukan, adalah dosa yang lebih besar dan apabila hati tidak bergetar, dan mengabaikan ilmu yang kamu tidak pernah lekang darinya, walaupun hanya sebahagian saat yang kamu ada, daripada sisi pandangan Allah, Tuhan yang berkuasa dan besar- itu adalah dosa yang lebih teruk dan besar dosanya.

Salam to Non-Muslim. Sinful??

Assalamualaikum

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Let's go straight to the point. As a Chinese convert woman, when my family (non-muslim) give salam to me, why I shouldn't answer? Why I can't give salam to them as well? Could you help explain so that I can share with my fellow friends and especially my husband.My husband told me that it is not right or in other words 'berdosa' to do so. I can't accept that. To my understanding the meaning of 'Assalamualaikum w.b.t.' is 'Peace and the Mercy and Blessings of God be upon you.' Why can't I wish peace to my parents and friends who are not muslim? I thought Islam is a easy to follow religion. Why people tends to make it so complicated?You may want to view this post/discussion

http://www.drliew.net/mt/mt-comments.cgi?entry_id=340Please do help Ustaz to explain so I could understand more clearly as I do not want to disobey my husband too. But at the same time, I do not want to be mislead. Wassalam.
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KAEDAH KECEMERLANGAN: BERSIKAP LUNAKLAH DGN BUKAN ISLAM YG TIDAK MEMUSUHI MUSLIM. IA ADALAH SUARA DAKWAH
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Salam is not just a greeting. It is an Islamic greeting prescribed by Allah. Basically, it is better not to initiate the specific salam to a non-Muslim. The Prophet said: "Do not initiate the greeting of Salam to a Jew or a Christian." (Narrated by Muslim) However, to greet them by using a different version eg "peace be upon you" is permissible.To expand this issue, what happens if a non Muslim were to greet a Muslim with the salam. If a non Muslim greets a Muslim with words which are not clear to a Muslim, just respond by saying, 'wa alaikum' meaning 'same be upon you.'This is based on the Prophet's saying: "When the Jews greet you, they say ‘as-samu alaikum (may death be upon you),' and you respond by saying 'wa alaikum (i.e. and also upon you).'" (Narrated by Bukhari and Muslim) However, if a non-Muslim greets a Muslim with the correct Islamic salam (i.e. by saying ‘as-salamu alaikum'), the scholars differed as to whether the Muslim has to return the greeting. The majority of scholars maintain that Muslims do have to return such greeting, and this is the correct view. According to Ibn Al-Qayyim: "The (Muslim scholars) differed as to whether it is obligatory to return the greeting or not. The majority said that it is obligatory and this is the correct view. A group of scholars said that it is not obligatory to return such greeting, just as it is not obligatory to return the greeting of those who follow bidaah. But the correct view is the first one." (Zad Al-Ma`ad, 2/425, 426) This is based on the Quranic verse: "When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally." (An-Nisa verse 86) Ibn Al-Qayyim also said: "If a Muslim is certain that the words used by zimmi non Muslim in greeting him are ‘as-salamu alaikum’, should he say ‘wa alaika as-salam’ or shorten it to ‘wa alaik’? According to the principles of Syariah, he should say ‘wa alaika as-salam’, because this is more just, and Allah commands us to be just and to treat others well." (Ahkam Ahl Adh-Dhimmah, 1/425, 426)

Dr. Danial Zainal Abidin (M.B.Ch.B; Universiti Alexandria)Pengamal Perubatan 20 Tahun, Pengarah Urusan Danial Zainal Consultancy, Motivator Radio Mutiara FM Pulau Pinang, Penulis 10 buah buku, Kolumnis Majalah i, Pemudah Cara Pelbagai Korporat...