Dzikir following Obligatory Solat

The issue raising voice in dzikir after Solat

(I acquire article and this like to share it with you; so much has been debated about it by certain quarter. I found it is indeed a non-issue at all, and that if done accordingly with a voice of normal pitch)

The rule on raising the voice in dzikir after the Solāt

Some brothers raise their voices in dzikir after the solah, especially Fajar prayer, based on the hadith of Ibn ‘Abbas and others, to such an extent that they disturb other worshippers. When they are reminded about it they say: They are following the Sunnah we would not be disturbing others. Are they correct? Should the others raise their voices when among them there are uneducated people and elderly people who cannot keep up with the group? How much the voice should be raised?

In the name of Allāh, Most Gracious, Most Merciful.

All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

The Fuqahā’ states that Dzikir after the obligatory Solāt it is a Sunnah; but differs in opinion with regard to the issue of raising the voice. Indeed Ibn ‘Abbas (radiyallāhu ‘anhu) narrated: “I used to know when they had finished (the prayer) by that, when I heard it [the voice of dzikir]”. [Al-Bukhari (805) and Muslim (583)] One view hold it is a Sunnah, albeit not doing too loud but in low voice; and some regarded it as makruh and hold that the Prophet (Sallallāhu 'alayhi wa sallam) did not do that all the time; Rasūlullah (Sallallāhu 'alayhi wa sallam) did it in order to educate the sahābah, then he would stop doing it.

The difference of opinion stemmed from the sahih hadith narrated from Ibn ‘Abbas (radiyallāhu ‘anhu) that people used to raise their voices in dzikir when they completed an obligatory prayer at the time of the Prophet (Sallallāhu 'alayhi wa sallam).

Ibn ‘Abbas (radiyallāhu ‘anhu) said: “I used to know when they had finished (the prayer) by that, when I heard it [the voice of dzikir]”. [Al-Bukhari (805) and Muslim (583)] According to another report from Ibn ‘Abbas who said:”I knew when the prayer of the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) had finished from the voice of the takbir ( zikir)”. [Recorded by al-Bukhari (806) and Muslim (583)].

They also differed as to whether this indicated something that was done all the time or otherwise.

Allāh Says: “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons, and be not of those who are neglectful” (al-A’raf 7:205).

But among those who favoured raising the voice in dzikir after prayer were al-Tabari, Ibn Rejab, Ibn Hajar, Ibn Hazam, Shaykh al-Islam Ibn Taymiyah and others. And among those who were of the view that it was for teaching were al-Shafi’e and the majority.

Imām Al-Shāfi’e (rahimahullāh) said:

"My view is that the imām and the person praying behind him should observe dzikir after they conclude the solat, but doing it in a low voice unless he is an imām who is to be learned from, in which case he should recite in a loud voice until he thinks that it has been learned from him, then he should recite quietly, because Allāh says: “And offer your solāh neither aloud nor in a low voice” [al-Isra’ 17:110] , meaning – and Allāh knows best–it is the du‘ā; “neither aloud” means do not raise your voice and “nor in a low voice” means, so low that you cannot hear yourself.

I think that what Ibn al-Zubayr (radiyallāhu ‘anhu) narrated is about the tahlil (i.e reciting “Lā ilāha ill-Allāh wahdahu lā sharīka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadīr.Lā hawla wa lā quwwata illa Billāh Lā ilāha ill-Allāh, wa lā na’budu illā iyyāh. Lahu’l-ni’mah wa lahu’l-fadl wa lahu’l-thanā’ al-hasan.Lā ilāha ill-Allāh, mukhlisīna lahu’l-dīna wa law kariha’l-kāfirūn.Allāhumma lā māni’ lima a’tayta wa lāmu’ti lima mana’ta wa la yanfa’ dza’l-jadd minka al-jadd”) of the Prophet (Sallallāhu 'alayhi wa sallam), and what Ibn ‘Abbas narrated about his takbir (i.e saying Lā ilāha ill-Allāh) like what we have mentioned above."

Al-Shāfi’e also said:

“I think he only raised his voice a little in order to teach the people, because most of the reports that we have quoted do not mention reciting tahlil or takbir after saying the taslim. Some hadiths say that dzikir was recited after the prayer, as I have described, and some say that he (Sallallāhu 'alaihi wa sallam) did not recite any dzikir after solat.

Umm Salamah (radiyallāhu ‘anha)  stated that the Prophet (Sallallāhu 'alaihi wa sallam)  would stay after the prayer and she did not refer to any dzikir out loud, and I think he (Sallallāhu 'alayhi wa sallam) only stayed to recite some dzikir that was not done out loud.”

[Al-Umm (1/127)]

Imām An-Nawawi (rahimahullāh) also agrees with the conclusion of Imām al-Shāfi'ie (rahimahullāh). Refer to al-Majmu’ Sharh al-Muhadzab.

Imām al-Baihaqi (rahimahullāh) has stated that: “That dzikir  and du‘ā after solāt ought to be done in sirr (low) form except where the imām would like to teach the dzikir to the people, then ‘jahar’ (amplified) would be done to teach  members of the jama’ah. When the jama’ah had acquired it, the dzikir and du‘ā should be done in ‘sirr’ (slowed down) form.” [Book of Dzikir and Du‘ā of The Prophet (Sallallahu ‘alayhi wa sallam), Sunan al-Kubra]

Imām Ibn Hajar al-Asqalani (rahimahullāh) said: “Dzikir and du‘ā in loud voice is not favoured. Such is also the opinion of the salaf from the companions and tabi'en.” ( Fathul-Bāri, Sharh Sahih Bukhari)

Al-Bahuti said in referring to Ibn Taymiyyah view regarding reciting dzikir out loud as mustahabb: Ibn Taymiyah said: It is mustahabb to recite tasbih, tahmid and takbir out loud following every prayer. [Kashshaf al-Qina’ (1/366]

A contemporary scholar Shaikh Muhammad ibn Salih al-‘Uthaymeen (rahimahullāh) was asked about the ruling on this issue and he replied:

It is a Sunnah to raise voice saying the dzikir following the obligatory solāt. This is indicated by the report from the hadith of ‘Abdallāh ibn ‘Abbas (radiyallāhu ‘anhu), that the people used to recite dzikir out loud when they finished obligatory prayers at the time of the Prophet (Sallallāhu 'alayhi wa sallam). ‘Abdallāh ibn ‘Abbas (radiyallāhu ‘anhu) said: “I used to know when they finished (the solat) by that, when I heard it”. [Narrated by al-Bukhari; Imām Ahmad and Abu Dawud]

In al-Saheehayn it is narrated that Al-Mughirah ibn Shu’bah (radiyallāhu ‘anhu) said: I heard the Prophet (Sallallāhu 'alayhi wa sallam) say when he finished the prayer: “Lā ilāha ill-Allāh wahdahu lā sharīka lah… (There is no god but Allāh alone, with no partner or associate…).” [Al-Bukhari, Muslim]

It should be noted from the above hadiths that words cannot be heard unless the speaker says them out loud.

Shaikh al-Islam Ibn Taymiyah (rahimahullāh) and a number of the earlier and later generations favoured this view, based on the hadiths of Ibn ‘Abbās and al-Mughirah (radiyallāhu ‘anhum). Reciting out loud is general and applies to every dzikir that is prescribed after solāh, whether it is tahlil (saying Lā ilāha ill-Allāh (there is no god but Allāh), tasbih (saying Subhān Allāh (Glory be to Allāh), takbir (saying Allāhu akbar (Allāh is Most Great) or tahmid (saying Al-hamdu Lillāh (praise be to Allāh), because of the general meaning of the hadith of Ibn ‘Abbas. There is no report from the Prophet (Sallallāhu 'alayhi wa sallam) to suggest differentiating between tahlil and other dzikir, rather in the hadith of Ibn ‘Abbas it says that they would know that the solat of the Prophet (Sallallāhu 'alaihi wa sallam) had ended from his takbir (reefing to zikir). Thus, the view of those who say that the voice should not be raised in tasbih, tahmid and takbir is refuted.

With regard to those who say that raising the voice in these dzikir is an innovation (bid‘ah), they are wrong. How can something that was known and practiced at the time of the Prophet (Sallallāhu 'alayhi wa sallam) be a bid‘ah?

Shaikh Sulayman ibn Sahman (rahimahullāh) said: It has been proven that the Prophet (Sallallāhu 'alayhi wa sallam) did that and approved of it, and the Sahabah used to do that at the time of the Prophet (Sallallāhu 'alayhi wa sallam) after he taught it to them, and he approved of them doing it, so they acted upon the teachings of the Messenger (Sallallāhu 'alayhi wa sallam); they did it and he approved of that after teaching them and he did not criticize them.

As for the argument that reciting out loud is disapproved because of the verse “And remember your Lord within yourself, humbly and with fear and without loudness in words in the mornings and in the afternoons” [al-A’raf 7:205], we say: the one who was enjoined to remember his Lord within himself, humbly and with fear, was the same one who used to recite dzikir out loud following obligatory prayers. Does the one who says this know better what Allāh meant than His Messenger did? Or does he believe that the Messenger (Sallallāhu 'alayhi wa sallam) knew what was meant but went against it? Moreover, the verse speaks of dzikir at the beginning and end of the day (“in the mornings and in the afternoons”), not the dzikir that is prescribed following prayers.

In his Tafsir, Ibn Kathir interpreted reciting out loud as meaning too loud or extremely loud.

As for the argument that reciting out loud is disapproved because of the words of the Prophet (Sallallāhu 'alayhi wa sallam) : “O people, take it easy”, the one who said “O people, take it easy” is the same one who used to recite dzikir out loud following the prescribed prayers. There is a place for each situation, and truly following means following every text when appropriate.

Moreover, the context of the phrase “take it easy” indicates that they used to raise their voices in a manner that caused them hardship, hence he said “take it easy”, i.e., be kind to yourselves and do not exhaust yourselves; there should be no hardship or undue effort in reciting dzikir out loud.

As for the one who says that it disturbs others, it may be said to him: If you mean that it disturbs those who do not have the habit of doing that, once the believer understands that it is Sunnah, it will no longer disturb him. If you mean that it disturbs other worshippers, then if there is no one among the worshippers who joined the prayer late and is making up what he missed, then the raising of voices will not disturb them at all, which is what actually happens, because they are all taking part in it. But if there is someone among them who joined the prayer late and is making up what he missed, if he is so close to you that you will be disturbing him, then you should not recite so loudly as to disturb him, so that he will not become confused in his prayer, but if he is far away from you then he will not be disturbed by your reciting out loud.

It is clear that the Sunnah is to raise the voice in dzikir following the obligatory prayers, and that does not go against any sahih text or sound opinion.

When voices are mingled with one another then there will be no disturbance, as you can see on Fridays when the people all read Qur’an out loud, then someone comes and prays and he is not disturbed by that.

What matters most is the correct view. It is a Sunnah to recite the dzikir following the prayers, and it is also a Sunnah to recite it in the manner it would not annoys others. It should always be appropriate. During the time of the Messenger (Sallallāhu 'alayhi wa sallam); when the people raised their voices in dzikir during their return from Khaibar, he (Sallallāhu 'alayhi wa sallam) said: “O people take it easy.” The hadith indicate that raising the voice which does not cause annoyance is permissible.

[Majmu’ Fatawa al-Shaykh Ibn ‘Uthaymeen (13/247, 261)]

It is clear that the matter Zikir after Solāt is non issue and broad in scope. It is a Sunnah. It should be recited in a somber; moderate manner that does not cause annoyance to others. It should serves as a way of teaching the others. Its effect is noble and enormous: refreshing, seeking peace, tranquility and unity. We must recognise the dividing line of the Sunnah; by performing the Sunnah it would brings benefits than those who refuse it. As An-Nu’man bin Bashir (radiyallāhu‘anhu) reported that the Prophet (Sallallāhu 'alayhi wa sallam) said, “Du‘ā is worship.” [Abu Dawud].

And Allāh knows best.

[Excerpted with minor modification from Islam Q&A (87768)

Parents of teens apologise over 'surau' incident

MCA said  the incident happened because the four suspects did not understand and did not think it was a sensitive issue.

SEREMBAN: The parents of four teenagers, who were allegedly involved in throwing paint and bottles at a surau in Taman Pulai Impian, Sikamat, have apologised to the surau committee and Muslims, over the actions of their children.

The parents each apologised and shook hands with surau committee chairman Mohd Hasbi Ismail, during a meeting organised by the Negri Sembilan MCA on Thursday morning.

Also present were state MCA chairman Datuk Dr Yeow Chai Thiam and Taman Panchor Jaya Umno branch chairman Arshad Jawi.

The parents apologised to all Muslims, especially those at the residential area over the actions of their children which had insulted the feelings of Muslims.

Mohd Hasbi said he accepted the apology adding he hoped that the parents would be able to change the attitude of their children so the incident would not be repeated.

He also said he respected MCA’s efforts as it had helped to ease racial tension.

The four boys, aged 16 to 18 were detained on Sunday night about 12 hours after the act of vandalism.

The culprits threw broken pieces of liquor bottles into the drain, apart from red paint on the wall and floor of the new surau, They are being investigated under section 295 of the Penal Code for defiling a place of worship.

Yeow said the incident happened because the four suspects did not understand and did not think it was a sensitive issue.

A buka puasa will be organised by MCA on Friday at the surau where about 500 people are expected to attend.

[Via Bernama]

Seeking Lailatul Qadar

Seeking Lailatul-Qadar

In the Name of Allah, the Most Gracious, the Most Merciful;

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

Short Description: Lailatul-Qadar is the Most Blessed Night and indeed a great amount of value. It falls on one the odd nights of the last ten days of Ramadhan [21, 23, 25, 27, and 29]. The Night is better than a thousand months [i.e. worshiping Allah Subhanahu Wa Ta’ala in that night is better than worshiping Him a thousand months, i.e. 83 years and 4 months]. A believing person should strive to encounter the night with worship, if encountered all of the previous sins and misdeeds will be forgiven.

Lailatul-Qadar Is The Most Blessed Night.

A person who misses it has indeed missed a great amount of good. If a believing person is passionate to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Allah Subhanahu Wa Ta’ala Says:  “Ha-Mim. [These letters are one of the miracles of the Qur’an and none but Allah Alone knows their meanings].By the manifest Book (this Qur’an) that makes things clear. We sent it [this Qur’an] down on a blessed night [i.e. the Night of Al-Qadar in the month of Ramadhan]. Verily; We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein [that night] is decreed every matter of ordainments. As a Command [or this Qur’an or the Decree of every matter] from Us. Verily, We are ever sending (the Messengers), [As] a mercy from your Lord. Verily, He is the All-Hearer, the All-Knower.”

[Surah Ad-Dukhan 44:1-6]

In the above ayat Allah Subhanahu Wa Ta’ala described about Lailatul-Qadar.: “We sent it (this Qur’an) down on a blessed night” [Ad-Dukhan 44:3]. Ibn ‘Abbas and others said: “Allah sent down the Qur’an at one time from Al-Lawah-Mahfouz to Baitul ‘Izzah in the first heaven, then it was revealed to the Messenger of Allah (sallallāhu 'alayhi wa sallam) in stages according to events over twenty-three years.”

[Tafsir Ibn Kathir, 4/529]

The Night Is Better Than A Thousand Months 

Allah Subhanahu Wa Ta’ala mentions its honour and great value:

“Verily, we have sent it [this Qur’an] down in the Night of Al-Qadar [Decree].And what will make you know what the Night of Al-Qadar [Decree] is?. The Night of Al-Qadar [Decree] is better than a thousand months [i.e. worshiping Allah in that night is better than worshiping Him a thousand months, i.e. 83 years and 4 months]. Therein descend the angels and the Ruh [Jibril] by Allah’s Permission with all Decrees; [All that night] there is peace [and goodness from Allah to His believing slaves] until the appearance of dawn.”

[Al-Qadar, 97:1-5]

When is the Night?

The Messenger of Allāh (sallallāhu 'alayhi wa sallam) said:

"Seek it on the odd nights of the last ten days of Ramadhan." [Bukhari]

It is suggested to make a long and extensive Qiyamulail during the nights on which Lailatul-Qadar could fall [ i.e on 21, 23, 25, 27, and 29 of Ramadhan].

Solāt Tarawīh with the imam until he concludes it

Abu Dharr (radiallahu ‘anhu) relates: “We fast with Allah’s Messenger (sallallāhu 'alayhi wa sallam) in Ramadhan. He did not lead us (in qiyam) at all until the last seven (nights of Ramadhan). Then he stood with us (that night – in prayer [tarawīh]) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night passed. So we said, ‘O Allah’s Messenger! Wouldn’t you pray with us the whole night?’ The Prophet (sallallāhu 'alayhi wa sallam) replied: ‘Whoever stands in prayer with the imam until he (the imam) concludes the prayer, it is recorded for him that he prayed the whole night.’…”

[Recorded by Ibn Abi Shaibah, Abu Dawud, At-Tirmidzi (who authenticated it), An-Nasa'i, Ibn Majah, at-Tahawi (in Sharh Ma’an il-Athar, Ibn Nasr, Al-Faraibi, and Al-Baihaqi. Their isnad is sahih.]

Abu Dawud said: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadhan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyam) with the imam and to pray witir with him as well, for the Prophet (sallallāhu 'alayhi wa sallam) said: "When a man prays with the imam until he concludes, it is recorded that he prayed the rest of that night." [Masa'il]

Qiyamulail

Abu Hurairah (radiallahu ‘anhu) narrated that the Messenger (sallallāhu 'alayhi wa sallam) said: “Whoever stands (in qiyam) in Lailatul-Qadar [and it is facilitated for him] out of faith and expectation (of Allah’s reward), will have all of his previous sins forgiven.” 

[Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of ‘Ubadah Ibn As-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night]

Making Supplications

It is also suggested to make extensive supplication on this night. ‘Aishah (radiallahu ‘anha) reported that she asked Allah’s Messenger (sallallāhu 'alayhi wa sallam), “O Messenger of Allah! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: “Allahummainna Ka’afuw Wun Tuhibbul ‘Afwa Fa’fu’ Anna” (O Allah! You are Forgiving, and you love forgiveness. So forgive us)  [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi; Verified to be authentic by Al-Albani]

Abandoning Worldly Pleasures for the Sake of Worship

It is further recommended to spend more time in worship during the nights on which Lailatul-Qadar is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah Subhanahu Wa Ta’ala.

‘Aishah (radiallahu ‘anha) reported: “When the (last) ten started, the Prophet (sallallāhu 'alayhi wa sallam) would tighten his izar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family.”

[Al-Bukhari and Muslim]

And she also said: “Allah’s Messenger (sallallāhu 'alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights.”

[Muslim]

The Prophet (sallallāhu 'alayhi wa sallam) said: “Seek it in the last ten nights, on the odd-numbered nights.”

[Al-Bukhari and Muslim]

Ibn ‘Abbas(radiallahu ‘anhu), narrated that the Prophet  (sallallāhu 'alayhi wa sallam) said: “Seek it in the last ten days of Ramadhan,  when there are nine days left,  and seven days left,  and five days left.”

[Al-Bukhari]

[Adapted from:  The Compilation of Muhammad Al -Jibali, Islam.Com, Reference To "The Night Prayers: Qiyam and Tarawih by Muhammad Nasiruddin Al-Albani (And Other Scholars)" Via Islamhouse]

Equivalent to whole night in prayer

Prayers that is equivalent to spending the whole night in prayer.

One of the imams stated that it is essential to complete Tarawīh prayer with the imam and not to leave halfway through, because what you have done with him, whether it is two raka’at or four, will not count for you. Is this correct?

In the name of Allāh, Most Gracious, Most Merciful;

All the praise and thanks is due to Allāh. Peace and blessings be upon His Messenger.

It is undoubtedly incorrect for the imam to hold the view that it is essential to complete Salāt al-Tarawīh with the imām and not to leave halfway through because what you have done with him will not be counted. Such an action is not permissible for anyone to attribute to something that is not part of it. Allāh has forbidden us to speak of Him without knowledge, as He says:

“Say (O Muhammad): (But) the things that my Lord has indeed forbidden are al Fawāhish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allāh for which He has given no authority, and saying things about Allāh of which you have no knowledge”

[Al-A’raf 7:33]

But it is whoever stands with the imām until he has completed Salāt al-Tarawīh; it is equivalent to spending the whole night in prayer.

The hadith was narrated that Abu Dharr (radiallāhu`anhu) said: The Messenger of Allāh (Sallallāhu `alayhi wa sallam) said:

“Whoever stands with the imam until he concludes, it is equivalent to spending the whole night in prayer.”

[Narrated by al-Tirmidzi, 806; Abu Dawud, 1375; al-Nasa’ie, 1605; Ibn Majah, 1327; Classified as sahih by al-Tirmidzi, Ibn Khuzaymah (3/337), Ibn Hibban (3/340) and al-Albani in Irwa’ al-Ghalil, 447]

This reward (the reward of spending the whole night in prayer) is not attained by anyone except the one who stands with the imam for the whole prayer, until he completes it, as the Prophet (Sallallāhu `alayhi wa sallam) said.

As for the one who prays as much as he can and then leaves before the imam has completed his prayer, only what he has prayed will be recorded for him, but it will not be recorded as if he spent the entire night in prayer.

Allāh says:

“So whosoever does good equal to the weight of an atom (or a small ant) shall see it. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it”

[Al-Zalzalah, 99:7-8]

And Allāh knows best.

[Excerpted from Islam Q&A (65501)]

Kekeliruan Tentang Solat Tarawih

Kekeliruan Tentang Solat Tarawih
Dr Mohammad Asri Zainal Abidin

Soalan: Yang dikasihi Dr Asri, menjelang Ramadhan, baru-baru ini ada penceramah yang berceramah menyatakan bahawa sesiapa yang solat tarawih kurang dari dua puluh raka’at tidak sah. Beliau juga menyata Saidina Umar orang pertama mengadakan solat tarawih berjemaah, maka tidak mengapa kita mencipta ibadah baru sekalipun Nabi (sallallāhu 'alayhi wa sallam) tidak pernah ajar. Beliau kata juga sesiapa yang solat tarawih tapi tidak berselawat beramai-ramai seperti yang biasa dilakukan di tempat kita maka tidak ikut amalan Saidina Umar dan sesat. Soalan saya, betulkah demikian? Khir, Shah Alam.

Dengan Nama Allah, Yang Maha Pemurah, Maha Mengasihani;

Segala pujian keatas Allah Subhanahu wata’ala, Tuhan semesta alam. Selawat dan Salam ke atas Rasul dan Pesuruh-Nya.

Jawapan Dr MAZA:

Saudara, semoga kita semua menyambut kedatangan Ramadhan kali ini dengan ibadah yang diterima Allah. Semoga jiwa kita semua penuh keikhlasan dan kasih-sayang sesama Muslim. Malang sekali, fanatik atau taksub telah melahirkan penceramah-penceramah yang ‘terbabas’ sehingga berbicara apa sahaja yang dia suka tanpa menyemak terlebih nas-nas yang sabit. Untuk soalan saudara saya sentuh beberapa perkara berikut;

1. Sebenarnya, Solat Tarawih berjema’ah yang pertama dilakukan oleh Rasulullah (sallallāhu 'alayhi wa sallam) sendiri. Sesiapa yang membaca hadis, akan menemui hal ini.

Daripada Aishah (radiallahu'anha):

“Sesungguhnya Rasulullah (sallallāhu 'alayhi wa sallam) keluar pada suatu pertengahan malam. Baginda solat di masjid (Masjid Nabi). Beberapa orang mengikut solat baginda. Paginya orang ramai pun bercerita mengenainya. Maka berkumpul lebih ramai lagi (pada malam kedua), baginda pun solat, mereka solat bersama baginda. Paginya orang ramai pun bercerita. Maka bertambah ramai ahli masjid pada malam ketiga. Rasulullah (sallallāhu 'alayhi wa sallam) keluar bersolat, mereka solat bersama baginda. Apabila malam keempat, masjid menjadi tidak muat dengan orang yang hadir. (Baginda tidak keluar) sehinggalah baginda keluar pada solat subuh. Selesai solat subuh, baginda mengadap orang ramai, baginda bersyahadah, dan bersabda amma ba’d, sesungguhnya bukan aku tidak tahu penantian kamu, tetapi aku bimbang difardukan ke atas kamu lalu kamu tidak mampu. Sehinggalah Rasulullah (sallallāhu 'alayhi wa sallam) wafat dalam keadaan begitu (tiada jamaah tarawih di masjid)”.

(Riwayat al-Bukhari dan Muslim).

Hadis ini dengan jelas menunjukkan Nabi (sallallāhu 'alayhi wa sallam) yang memulakan solat qiam atau disebut sebagai tarawih secara berjemaah dengan satu imam. Bukan ‘Umar (radiallāhu`anhu) yang memulakannya. Namun baginda berhenti kerana bimbang ia menjadi kefarduan disebabkan simpati baginda kepada umat. Ini kerana zaman tersebut adalah zaman wahyu diturunkan atau zaman pensyariatan. Baginda tidak berhenti kerana ia salah atau tidak diizinkan, namun berhenti bimbangkan Allah fardukan kepada umat sedangkan umat ini mungkin ada yang tidak sanggup.

Maka dari hadis ini, solat tarawih berjemaah adalah sunnah yang jelas. Mereka selama tiga hari telah solat di belakang baginda. Jika tidak kerana kebimbangan itu, tentu baginda meneruskannya. Apabila baginda wafat kebimbangan itu tiada lagi. Wahyu sudah terputus. ‘Umar Al-Khattab (radiallāhu`anhu) pun menghidupkannya kembali. Pada zaman Abu Bakar As-Siddiq (radiallāhu`anhu), terlalu singkat masanya, dan mungkin beliau tidak berkesempatan menguruskan hal tersebut disebabkan berbagai kesibukan seperti kes murtad dan seumpamanya, atau beliau tidak melihat keperluan untuk itu.

2. Justeru itu al-Imam al-Syatibi (meninggal 790H) dalam karyanya al-I’tisam mengulas hadis ini dengan berkata:

“Renungilah hadis ini. Ia menunjukkan kedudukan solat tarawih adalah sunat. Sesungguhnya solat baginda pada peringkat awal menjadi dalil menunjukkan kesahihan menunaikannya di masjid secara berjama'ah pada bulan Ramadhan. Baginda tidak keluar selepas itu adalah kerana bimbang difardukan. Tidak menunjukkan ia dilarang secara mutlak. Ini kerana zaman baginda ialah zaman wahyu dan tasyri’ (perundangan)…”

(m.s 147, Beirut: Dar al-Kitab al-‘Arabi).

Adapun berhubung dengan perkataan Saidina ‘Umar (radiallāhu`anhu) yang menyebut solat tarawih pada zamannya “sebaik-baik bid’ah hal ini”, al-Imam al-Syatibi mengulas:

“Dia menamakannya bid’ah hanya disebabkan pada zahirnya setelah mana RasululLah (sallallāhu 'alayhi wa sallam) meninggalkannya. Sepakat pula ia tidak berlaku pada zaman Abu Bakar (radiallāhu`anhu) . Bukannya bid’ah pada makna (syarak). Sesiapa yang menamakan bid’ah disebabkan hal ini (muncul semula), maka tiada perlu perbalahan dalam meletakkan nama (istilah). Justeru itu tidak boleh berdalil dengannya untuk menunjukkan keharusan membuat bid’ah”

(m.s 147-148).

Maksudnya bid’ah yang disebut oleh Saidina ‘Umar (radiallāhu`anhu) adalah disudut baru muncul semula setelah Nabi (sallallāhu 'alayhi wa sallam) tinggalkan, maka ia dari segi bahasa boleh dinamakan bid’ah. Bukan bererti keharusan membuat bid’ah yang dilarang syarak.

3. Berdasarkan riwayat yang sahih dalam al-Muwata karya al-Imam Malik bin Anas, bilangan raka’at yang Saidina Umar (radiallāhu`anhu) perintah dilaksanakan adalah sebelas raka’at.

Kata al-Saib bin Yazid:

“Umar (radiallāhu`anhu) telah memerintahkan Ubai bin Ka’ab (radiallāhu`anhu) dan Tamim al-Dari (radiallāhu`anhu) untuk menjadi imam kepada orang ramai sebanyak sebelas raka’at”

(Riwayat Malik).

Maka dengan itu riwayat al-Baihaqi melalui Yazid bin Khasifah daripada al-Saib bin Yazid yang menyebut bilangan yang ‘Umar (radiallāhu`anhu) perintahkan sebanyak dua puluh raka’at adalah bercanggah dengan riwayat sebelas raka’at yang sahih tadi. Sedangkan dari segi kekuatan riwayat, riwayat sebelas raka’at itu lebih kuat, maka riwayat dua puluh dianggap shaz (ganjil) kerana menyanggahi rawi yang lebih kuat.

Justeru, riwayat dua puluh dihukum daif oleh sesetengah ahli hadis. Sebahagian pula menerima riwayat Yazid bin Khasifah dan mentakwilkan bahawa ada hari Umar (radiallāhu`anhu)  memerintahkan sebelas raka’at dan ada hari pula yang diperintahkan dua puluh. Apapun, hadis al-Imam Malik tadi yang menyebut sebelas raka’at menafikan dakwaan yang menyatakan sesiapa yang solat tarawih beserta witir sebelas raka’at tidak sah. Itu adalah dakwaan yang melampau dan zalim.

4. Sebenarnya, para ulama salaf solih sendiri berbeza pendapat tentang bilangan raka'at bagi solat tarawih bersama witir.

Antaranya, pendapat yang menyatakan empat puluh satu, tiga puluh sembilan, dua puluh sembilan, dua puluh tiga, tiga belas dan sebelas. Adapun dari segi riwayat amalan Nabi (sallallāhu 'alayhi wa sallam), Ummul Mukminin Aishah (radiallāhu`anha) ditanya mengenai solat Rasulullah (sallallāhu 'alayhi wa sallam) pada bulan Ramadhan, jawab beliau:

“Rasulullah (sallallāhu 'alayhi wa sallam) tidak pernah melebihi sebelas raka'at samada dalam bulan Ramadhan ataupun selainnya”.

(Riwayat al-Bukhari dan Muslim).

Hadis ini juga menunjuk perbuatan mencela solat tarawih sebelas raka'at adalah menyanggahi sunat Nabi (sallallāhu 'alayhi wa sallam). Bahkan ramai ulama hadis yang mengutamakan bilangan sebelas raka'at ini sebagai mencontohi Rasulullah (sallallāhu 'alayhi wa sallam).

5. Saya bersetuju dengan pendapat bahawa tiada had raka'at yang ditetapkan oleh Nabi s.a.w. dalam hal ini. Seseorang beribadah berdasarkan atas kemampuannya.

Nabi (sallallāhu 'alayhi wa sallam) tidak pernah menetapkan, bahkan memberikan keluasan dalam hal tersebut dengan menyatakan solat malam dua raka’at, dua raka’at sehingga apabila hendak masuk subuh berwitirlah. Lajnah Tetap dan Kajian Ilmiah serta Fatwa, Arab Saudi sendiri ketika mengulas hal menyebut:

“Tiada menjadi salah untuk menambah lebih dari sebelas kerana Nabi (sallallāhu 'alayhi wa sallam) tidak pernah menghadkannya sedikit pun. Bahkan apabila ditanya tentang solat malam baginda menyebut: “Dua raka’at, dua raka'at (secara dua raka'at setiap solat), jika seseorang kamu bimbang masuk waktu subuh, maka solatlah satu raka’at sebagai witir kepada apa yang telah dia solat sebelum” (Riwayat al-Bukhari dan Muslim). Dalam hadis ini baginda tidak menghadkan sebelas atau selainnya. Ini menunjukkan ada keluasan dalam solat malam pada Bulan Ramadhan atau selainnya”.

(Fatawa al-Lajnah al-Daimah, 7/195, Riyadh: Riasah Idarah al-Buhuth).

6. Adapun dakwaan bahawa sesiapa yang tidak berselawat semasa solat tarawih sesat maka itu adalah dakwaan yang melampau. Apakah beliau ingin menyatakan seluruh dunia Islam yang sebahagian besarnya tidak berselawat, termasuk Masjid al-Haram dan Masjid al-Nabi itu sesat?!

Selawat beramai-ramai semasa solat tarawih itu tidak dilakukan di zaman Saidina Umar, juga khalifah al-Rasyidin yang lain. Jika pada zaman Saidina Umar dan Saidina Uthman mereka bersalawat dan menyebut nama khalifah-khalifah selepas Nabi (sallallāhu 'alayhi wa sallam) seperti yang dilakukan oleh sesetengah pihak di negara ini, tentulah para sahabat tidak tertanya-tanya lagi siapakah bakal mengganti kedua khalifah tersebut selepas kewafatan mereka. Tentu tiada perbincangan lagi dalam menentukan para khalifah semasa zaman sahabah. Ini menunjukkan hal ini tidak dilakukan oleh para sahabah. Mencontohi Nabi (sallallāhu 'alayhi wa sallam) dan para sahabah dalam ibadah adalah paling baik dan selamat.

7. Di sana ada riwayat yang sahih.

“Bahawa Nabi (sallallāhu 'alayhi wa sallam) berwitir dengan membaca Surah al-A’la, al-Kafirun dan al-Ikhlas. Baginda menyebut selepas memberi salam Subhana al-Malik al-Quddus sebanyak tiga kali dengan memanjang dan mengangkat suara baginda”

(Riwayat al-Nasāi, Abu Dawud dan Ahmad).

Maka, jika kita mencontohi perbuatan tersebut, ia merupakan sunnah.

[Minda Tajdid, Dr. MAZA Disiarkan pada Aug 06, 2010 dalam kategori Fatwa]