Solat Tarawih and Laylat al-Qadar

Solat Tarawih and Laylat al-Qadar

Dividing Qiyām al-layl into two parts during the last ten days of Ramadhān

I hope that you could enlighten me with regard to the ruling on dividing Solāt Tarawīh in the last ten days of Ramadhān into two parts: at the beginning of the night and at the end, as is done in many masajid. Please also mention the evidence if possible.

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

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

It is mustahabb during the nights of Ramadhān is to spend them in qiyām, making duā’ and worship, and striving hard during the last ten nights with extra worship, seeking Allah’s forgiveness and mercy in seeking Laylat al-Qadr which its merit better than a thousand months. 

Solat Tarāwīh is a Qiyām (night prayers) of Ramadhān and it is called Tarāwīh because it is supposedly done in easy manner and taking brief breaks between raka’ahs. Its scope is broad, with no limit of its raka’ahs, and it is permissible to offer it in any number of raka’ahs he wants, at any time of the night he wishes beginning after the Solat Isha’ until before Fajar. 

It says in Al-Mawsu ‘ah al-Fiqhiyyah that there is no difference of opinion among the fuqaha’ with regard of it being a Sunnah because the Prophet (Sallallāhu 'alayhi wa sallam) said: 

“Whoever spends the nights of Ramadhan in prayer, out of faith and seeking the reward of Allah, his previous sins will be forgiven.” 

[ Muslim]

The fuqaha’ said: Tarawīh is the qiyām (Qiyām al-layl) of Ramadhan. Hence it is best to spend most of the night in it, because it is Qiyām al-layl. 

[Al-Mawsu ‘ah al-Fiqhiyyah (34/123)]

What many imams do nowadays - especially in the last ten days of Ramadhān - leading the people in Solat Tarawīh immediately after ‘Isha’, then going back to the masjid in the last part of the night after having some sleep to observe qiyām ( Tahajjud). This is permissible and prescribed act of worship. There is no reason to suggest it is not allowed. One is required to strive hard in the last ten days according to its ability. If a person breaks up his night between prayer, making duā’, resting, sleeping, and reading Qur'ān, then he has done well. 

Shaikh ‘Abd-Allāh Abābatīn said: 

In response to some people’s tendency of  objecting those who performs extra prayers during the last ten days of Ramadhān than usual as in the first twenty days, on the grounds that this is more than  usual and is ignorance of the Sunnah and the practice of the Sahābah, Tābi‘īen and imams of Islam, 

We like to say: Indeed there are hadīths from the Prophet (Sallallāhu 'alayhi wa sallam) which encourage observing Qiyām al-layl during Ramadhan, and to strive it during the last ten days. 

It should be clear that there is no specific number of raka’ahs prescribed for Solat Tarawīh; and that the time for doing it according to all scholars is from after the Sunnah of ‘Isha’ until the break of dawn; and that spending the night in worship is a confirmed Sunnah; and that the Prophet (Sallallāhu 'alayhi wa sallam) performed Solat Tarawīh for many nights in congregation. It is invalid for anyone to object those who performed more prayers during the last ten nights than he did at the beginning of the month. So, during the last ten days, he prays at the beginning of the night, as he did at the beginning of the month, or less, or a lot, without praying Witr, took a  sleep  and wake up at the later part of the night to performs more prayers in congregation and calls all of it qiyām or tarawīh. 

Perhaps those who object it are a bit confused by what some fuqaha’ said that it is mustahabb for the imam not to pray more than one khatmah (reading of the entire Qur’ān), unless the people behind him prefers it. The reason they gave for not doing more than one khatmah is the hardship that may caused to the people behind him, not because it is not prescribed in sharī’ah. So, if people behind him want to do more than one khatmah, they may well do so, as was clearly stated in the words of the scholars. 

As for many of the common people saying that what is done at the beginning of the night is Tarawīh while offering after it is qiyām, is incorrect. Rather all of it is qiyām or tarawīh.

The qiyām of Ramadhān is called Tarawīh because of its nature to be done in easy manner and having a rest (yastarīhūna) after every set of four rak’ahs of lengthy prayers.

Some people may object to it because it is contrary to the customary practice in their countries and most of the people nowadays; and due to ignorance of the Sunnah and of the practice of the Sahābah, Tābi’ūn and the imams of Islam; and because some people think, that the prayer during the last ten days is a kind of solat al-ta’qīb which was regarded as makrūh by some scholars. In actual fact it is not the case. It should be noted that Solat al-ta’qīb is a voluntary prayer offered in congregation after finishing the Solat Witr after Tarawīh, and thus how ta’qīb was defined by the fuqaha’. 

[Al-Durar al-Saniyyah (4/364)] 

Shaykh Sālih al-Fawzān said: 

In the last ten days of Ramadhan, the Muslims exert their efforts in worship, following the Sunnah of the Prophet (Sallallāhu 'alayhi wa sallam) and seeking Laylat al-Qadr that is deemed better than a thousand months. Those who pray twenty-three raka’ahs at the beginning of the month break it up during the last ten days, so they offer ten raka’ahs at the beginning of the night, calling it Tarawīh, and they perform another ten at the end of the night, making them lengthy, and following it with three rak’ahs of Witr, which they call Qiyām. This is a variation in naming only. In fact all of it may be called Tarawīh or it may be called Qiyām.

As for those who perform eleven or thirteen rak’ahs at the beginning of the month, they add ten more raka’ahs to that during the last ten days, which they observed at the end of the night, making it lengthy prayers, increasing their efforts to do good to catch the virtue of the last ten days. The precedents were set by the Sahābah, who performed twenty-three raka’ahs, as stated above. 

Thus, they combine the two opinions: the opinion which favours offering thirteen raka’ahs during the first twenty days and the opinion which favours offering twenty-three during the last ten days. 

[Ithāf Ahl al-Imān bi Majālis Shahr Ramadhān]

And Allah knows best.

[Excerpted from with modification from Islam Q&A (109768)]

Bercakap Benar.

Seeking Laylatul-Qadar.

Seeking Laylatul-Qadar,

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

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

Short Description: Rasūlullāh (sallallāhu 'alayhi wa sallam) said: Whoever stands (for prayer at night) during Laylatul-Qadr (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.”  [Al-Bukhari, Muslim]

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]

Seek the Honoured Night

The Prophet (sallallāhu 'alayhi wa sallam) said: “Seek the Honoured Night in the last ten [days of Ramadhan].”  (Sahih Al-Bukhari).

When is the Night?

The majority of the scholars said that the night occurs in the month of Ramadhan, but there is no agreement on the exact night. Some said it comes on the 27th day of Ramadhan. But the evidence states that the night comes on the last ten days of Ramadhan, without specifying it but on the odd numbered nights. The Messenger of Allāh (sallallāhu 'alayhi wa sallam) advise us and said:

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

 In view of this hadith it is suggested to make a long and extensive Qiyam dzikirullah during the nights on which Lailatul-Qadar could fall [ i.e one of the night of 21, 23, 25, 27, and 29 of Ramadhan].

In a Hadith by Ibn Umar (radiallāhu`anhu), some men among the companions saw the night in a dream occurring in the last seven nights. Responding to this, the Messenger of Allāh (sallallāhu 'alayhi wa sallam) told them, "I see your dreams coincide on the last seven, whoever wants to seek it should do so in the last seven."

In the Sahih Muslim it was reported the Prophet (sallallāhu 'alayhi wa sallam) said, "Seek the night in the last ten days, and if any of you is weak, or can't observe it, he should not miss the remaining seven days." In Hadith by Ubayy bin Ka'ab (radiallāhu`anhu), he said: "By Allāh, I know which night it is. It is the night the Messenger commanded us to observe, the night of the 27th."

[Ahmad; al-Tirmidzi]

Analyzing all these citations indicate still no one knows for sure which night is the Night of Power, at least in a given year. It seems that the night shifts and rotates to different nights from one year to another. It may occur on the 27th in one year, while the next year it will be on the 25th, while on the following year it will be occurring on the 29th, etc. There is an indication to this in Hadith by Bukhari, when the Messenger of Allāh (sallallāhu 'alayhi wa sallam) states: "Seek it on the twenty-ninth; it may be on the twenty-seventh, or on the twenty-fifth."

Imam Ibn Hajar (rahimahullāh), in his book, "Fathul Bari", in the commentary of the Book of Bukhari, said: “I accept the ruling that the night occurs on the odd nights of the last ten days of Ramadhan, namely the twenty-first, twenty-third, twenty-fifth, twenty-seventh and or twenty-ninth.''

Striving Hard in Worship  

In a hadith from ‘Aishah (radiallāhu`anha) who said, “When the last ten days (of Ramadhān) began, the Prophet (Sallallāhu ‘alaihi wa sallam), would tie his lower garment (izār) tight, stay up at night, and wake his family (to offer acts of worship).” [Al-Bukhāri and Muslim] Muslim recorded a sahih hadith with wording from 'Aishah (radiallāhu`anha) who said: “The Messenger of Allāh (Sallallāhu ‘alaihi wa sallam), would strive hard in worship in the last ten nights (of Ramadhān) in a way that he would not do at other times.” [Muslim] In another narration ‘Aishah (radiallāhu`anha) said, “When the last ten days of Ramadhān arrived, the Prophet (Sallallāhu ‘alaihi wa sallam) would stay up at night, wake his family and girded his loins.”  [Al-Bukhāri and Muslim]

The wording of ‘Aishah (radiallāhu`anha), “When the last ten days began, he would tie his lower garment (izār) tight”  indicates  that Rasūlullāh (Sallallāhu ‘alaihi wa sallam) would be paying much heed to those days and striving hard to offer acts of worship during those days.

Abu Hurairah (radiallāhu ‘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 Allāh’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] 

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 [solāt 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 [i.e Solāt Tarawīh], 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 (rahimahullāh) 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]

I’tikaf

The Prophet (Sallallāhu ‘alaihi wa sallam) would be secluding himself in I’tikaf and seeking Lailatul al-Qadar during this period. ‘Aishah (radiallāhu`anha) said, “The Prophet, sallallāhu ‘alayhi wa sallam, would observe I'tikāf during the last ten days of Ramadhān until Allāh  took his soul, then his wives observed I’tikāf after he was gone.” [Al-Bukhāri and Muslim]

Scholars hold the interpretation of 'Aishah’s (radiallāhu`anha) phrase “girded his loins” and ‘tying the lower garment (Izaar) tight’ is a metaphor for his preparing himself to worship and strive hard in worship, more than usual. It has the meaning of “rolling up one's sleeves” to worship (i.e. getting ready to make a great deal of effort). It was also said that it was a metaphor for keeping away from women and abstaining from sexual relations.

Qiyamulail

The phrase “stay up at night” means that he would stay awake, spending the night in prayer, etc.

The words “stay up at night” may mean that he spent most of the night in worship, or that he did not stay up for the entire night, but he did that at the times of ‘Isya’ and Sahur, and other times, in which case it would mean that he stayed up for most of the night.

The phrase “and wake his family” means that he would wake his wives for Qiyamulail. It is known that The Prophet (Sallallāhu ‘alaihi wa sallam) used to wake his wives all year round, but he used to wake them to spend part of the night in qiyam.

The Prophet (Sallallāhu ‘alaihi wa sallam) woke up one night and said: “Subhan Allah! What tribulations have come down tonight! What treasure has come down tonight! Who will wake up the dwellers of the apartments? There may be women who are clothed in this world and naked in the Hereafter.” [Al-Bukhari]

It was narrated that the Prophet (Sallallāhu ‘alaihi wa sallam) used to wake ‘Aishah (radiallāhu`anha) when he wanted to pray Witir. [Al-Bukhāri]

Waking one's family to perform Solāh Tahajjud (voluntary night-prayers) is a recommended act and is even more so in the last ten days of Ramadhān for the great virtue of such nights. It is a great opportunity that every Muslim and his family should make the best of and not miss. The last ten days are the conclusion of this blessed month and what counts in deeds are how they end: It was narrated that the Prophet (Sallallāhu ‘alaihi wa sallam), said: “Indeed, what counts in deeds are their ends.”

But when he woke his wives during the last ten nights of Ramadhān, this was more persistent than at other times of the year. The fact that The Prophet (Sallallāhu ‘alaihi wa sallam) did this indicates the importance he attached to worshipping his Rabb and making the most of this special time.

These are the exemplary of the Prophet (Sallallāhu ‘alaihi wa sallam) to the ummah that we should strive hard in worshipping Allah Subhānahu wa ta’ala. We should not waste the hours of these days and nights. For we do not know, perhaps this time will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.

Performing all different acts of worship

The striving hard in these ten days should not be in a specific kind of worship, rather it should be in all different acts of worship such as praying, giving charity, reciting the Qurān, mentioning Allāh and the like.

Reciting the Qurān

‘Aishah (radiallāhu`anha) also said: “I never saw the Prophet (Sallallāhu ‘alaihi wa sallam) recite the entire Qur’ān in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadhān.” [An-Nasā’ie]

Scholars have mentioned that the last ten days of Ramadhān are better than the first ten days of Dzul-Hijjah. They are the best days of the year as a whole and they include the Night of Al-Qadr, which Allāh has made better than a thousand months.

Abu Hurairah (radiallāhu`anhu) narrated that the Messenger (Sallallāhu 'alaihi 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-Bukhāri, Muslim and Ahmad]

The hadith recorded by Al-Bukhāri and Muslim with phrase "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 extensive Supplications and Repentance

‘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]

Purifying.

Scholars recommended in such nights in which the Night of Al-Qadr is more likely to be, to take a bath, putting on nice fragrance and wear clean, appropriate clothes as prescribed in the Friday and ‘Eid prayers, and it is in fact prescribed to wear one’s finest clothes when performing every prayer. This is because Allāh says:”Take your adornment at every mosque.” [Al-A’raf, 7: 31] Abdullah Ibn ‘Umar (radiallāhu`anhu) said, “Allāh has more of a right over you to be adorned for Him.”  As a matter of fact, outward adornment will never be complete except by adorning the inside as well by turning to Allāh the Almighty in repentance and purifying one’s soul from the filth of sins as the adornment of the external part of the person while the filth of sins exists within will be to no avail.

Allāh Says: “O children of Ādam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best.” [Al-A’raf, 7: 26]

No one will be successful in imploring Allāh the Almighty in seclusion unless he is him who has adorned and purified his outward appearance as well as his inward reality, for Allāh the Almighty knows what is secret and that which is even more hidden than that. Allāh the Almighty does not look at your outward appearance; rather, Allāh looks at your hearts and deeds. So whoever stands before Him should adorn his outward appearance by wearing the appropriate clothing and his inward reality by wearing the clothing of righteousness.

Wallahu’alam.

 [Adapted with modification from Islam Web Aug 30, 2010]

Zakat Fitrah

Zakat Fitrah Menyucikan Jiwa

Dengan  Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allāh; Selawat dan Salam keatas Muhammad Rasullullah.

Sidang Jumaat yang dirahmati Allah sekalian,

Saya berpesan kepada diri saya dan sidang Jumaat yang dikasihi sekalian, marilah kita bertakwa kepada Allah Subhanahu Wa Ta’ala dengan melaksanakan segala perintah-Nya serta menjauhi segala larangan-Nya. Sesungguhnya orang yang paling mulia di sisi Allah Subhanahu Wa Ta’ala ialah orang yang paling bertakwa.

Marilah kita bersyukur kepada Allah Subhanahu Wa Ta’ala yang telah mempertemukan kita di rumah-Nya yang mulia ini iaitu masjid, pada hari Jumaat yang mulia ini dan pada bulan yang paling mulia iaitu bulan Ramadhan Al-Mubarak. Semoga dengan kehadiran bulan yang mulia ini, kita dapat berusaha untuk meraih rahmat, keampunan dan pembebasan daripada api neraka Allah Subhanahu Wa Ta’ala. Disamping itu kita merebut peluang untuk beramal ‘ibadah seperti berpuasa, membaca Al-Quran, solāt tarawih, berzikir, menghadiri Majlis ‘Ilmu dan pelbagai lagi ‘ibadah yang tersedia pada bulan Ramadhan.

Sidang Jumaat sekalian,

Antara amalan yang wajib dilakukan oleh umat Islam setiap kali tibanya bulan Ramadhan ialah menunaikan Zakat Fitrah. Daripada Ibnu Umar radhiallahu‘anhuma, bahawa Rasulullah (Sallallāhu 'alayhi wa sallam) telah bersabda yang bermaksud: “Rasulullah (Sallallāhu 'alayhi wa sallam) menfardhukan Zakat Fitrah satu gantang kurma, atau satu gantang gandum ke atas hamba atau orang merdeka, lelaki atau wanita, kanak-kanak atau dewasa dari kalangan orang Islam. Dan Nabi memerintahkan agar ia ditunaikan sebelum orang ramai keluar untuk melakukan solat (HariRaya)". [Riwayat Imam Bukhari dan Muslim]

Kenapakah ia disebut zakat fitrah?

Imam An-Nawawi (rahimahullāh) menyebutkan, fitrah bermaksud jiwa atau asal usul penciptaan manusia. Oleh itu, Zakat Fitrah diwajibkan oleh Allah Subhanahu Wa Ta’ala kepada orang Islam sebagai penebus jiwa daripada dosa dan kesalahan yang mereka lakukan.

Imam Ibnu Hajar Al-'Asqalani (rahimahullāh) pula menyatakan, Zakat Fitrah bermaksud, zakat yang diwajibkan oleh Allah Subhanahu Wa Ta’ala ke atas orang-orang Islam kerana berbuka pada bulan Syawwal, setelah selesai berjuang menghadapi ujian lapar dan dahaga berpuasa sepanjang bulan Ramadhan. Ia adalah sebagai satu tanda kemenangan melawan hawa nafsu.

Zakat Fitrah adalah satu ‘ibadah wajib yang mesti dilakukan oleh setiap orang Islam sama ada lelaki atau perempuan, kanak-kanak atau dewasa. Ia adalah perintah wajib dari Allah dan rasul-Nya yang mesti dipatuhi, dan sesiapa yang mengengkarinya boleh membawa kepada kekufuran.

Para Fuqaha' menyebutkan, Zakat Fitrah wajib ditunaikan oleh setiap orang Islam yang sempat hidup pada hari terakhir Ramadhan sehingg amalam 1 Syawwal.

Sidang Jumaat yang dikasihi sekalian,

Sesungguhnya, Allah Subhanahu Wa Ta’ala menurunkan sesuatu syariat mempunyai hikmah dan kebaikan yang sangat besar kepada hamba-hamba-Nya. Hikmah ini hanya dapat dirasai oleh manusia yang benar-benar ikhlas dan bermujahadah dalam mengerjakan perintah dan kefardhuan Allah Subhanahu Wa Ta’ala.

Zakat Fitrah mempunyai hikmah dan fadhilat yang amat besar kepada umat Islam. Ia adalah suatu rahmat yang diturunkan oleh Allah Subhanahu Wa Ta’ala sebagai tanda kasih dan sayang-Nya terhadap hamba-hamba yang beriman dengan agama yang diturunkan-Nya iaitu Islam.

Hikmah pensyariatan Zakat Fitrah disebut sendiri oleh Rasulullah (Sallallāhu 'alayhi wa sallam) melalui hadis yang diriwayatkan daripada Ibnu Abbas radhiallahu‘anhuma: Bermaksud: “Rasulullah (Sallallāhu 'alayhi wa sallam) mewajibkan Zakat Fitrah sebagai penyuci bagi orang yang berpuasa dari perbuatan yang sia-sia dan kata-kata keji, serta sebagai pemberian makanan bagi orang-orang miskin”. (Riwayat Abu Daud)

Sidang Jumaat yang berbahagia,

Dr. Yusuf Al-Qardhawi dalam kitabnya Fiqhuz-Zakah menjelaskan, berdasarkan sabda Rasulullah (Sallallāhu 'alayhi wa sallam). ini, hikmah pensyariatan zakat itu terangkum dalam dua perkara :

Pertama : Zakat Fitrah membersihkan hati dan jiwa orang Islam daripada dosa dan perbuatan keji.

Sesungguhnya, setiap orang yang beriman menginginkan pahala dan kesempurnaan dari setiap ibadah yang dikerjakannya kepada Allah Subhanahu Wa Ta’ala seperti ‘ibadah puasa pada bulan Ramadhan. Akan tetapi, kesempurnaan yang  diharapkan itu kadangkala diselubungi kecacatan, kekurangan dalam bentuk  perkataan, perbuatan atau lintasan hati. Namun, Allah Subhanahu Wa Ta’ala yang bersifat Maha Pemurah, yang mengetahui akan kelemahan dan kekurangan diri hamba-Nya, mengurniakan penebus dan pembersih kecacatan dan dosa-dosanya itu melalui ibadah Zakat Fitrah. 

Firman Allah SWT: Bermaksud: “Sesungguhnya amal-amal kebaikan itu menghapuskan segala kejahatan. Perintah-perintah Allah yang demikian itu menjadi peringatan bagi orang yang mahu beringat”. (Hud: 114)

Semoga dengan Zakat Fitrah yang kita tunaikan dapat menampung kekurangan dan kelalaian kita dalam melaksanakan ibadah puasa di bulan Ramadhan. Di dalam kitab Nihayatul Muhtaj diriwayatkan bahawa Imam Waki’ bin Al-Jarrah (rahimahullāh) berkata:

“Sesungguhnya Zakat Fitrah di bulan Ramadhan, seumpama Sujud Sahwi bagi ‘ibadah solāt. Ia menampung kekurangan puasa sebagaimana Sujud Sahwi menampung kekurangan solāt".

Kedua: Zakat Fitrah juga akan menyuburkan perasaan kasih sayang dan tali persaudaraan sesama Muslim.

Sidang Jumaat yang dirahmati Allah sekalian,

Sesungguhnya Hari Raya adalah hari untuk umat Islam bergembira. Gembira kerana menyambut kemenangan mendidik dan melawan hawa nafsu dengan berpuasa Ramadhan, agar nafsu mampu ditundukkan untuk menta‘ati perintah Allah Subhanahu Wa Ta’ala. Umat Islam juga gembira kerana berada pada hari mulia iaitu satu Syawwal yang merupakan hari perayaan bagi seluruh umat Islam.

Dengan menunaikan Zakat Fitrah, Allah sebenarnya ingin mengajar kita agar kegembiraan dan kemenangan 'Eidul-Fitri ini dikongsi bersama oleh umat Islam di sekeliling kita. Justeru, Allah mewajibkan kita agar mengeluarkan sedikit harta yang dimiliki untuk dikongsi bersama golongan fakir dan miskin supaya mereka dapat meraikan 'Eidul-Fitri yang mulia bersama-sama.

Bayangkan, betapa mulianya hati orang yang mengeluarkan Zakat Fitrah kerana sanggup mengeluarkan sebahagian daripada hartanya kepada orang fakir dan miskin semata-mata untuk mengharapkan keredhaan dan keampunan Allah Subhanahu Wa Ta’ala. Dengan zakat itu juga, ia beroleh pahala yang berlipat kali ganda.

Bayangkan pula, betapa gembiranya orang-orang fakir dan miskin, kerana ia dapat membeli pakaian, makanan dan keperluan untuk menyambut 'Eidul-Fitri dengan sumbangan Zakat Fitrah yang ditunaikan oleh saudara Islamnya yang lain. 

Inilah sifat mulia yang diajar oleh Islam kepada umatnya. Mereka adalah umat yang saling bersatu-padu dan bekerjasama dalam apa jua keadaan, samaada susah mahupun senang. Sabda Rasulullah (Sallallāhu 'alayhi wa sallam) yang bermaksud: “Perumpamaan orang-orang beriman dalam kecintaan, kelembutan dan kasih sayang di antara mereka ibarat satu tubuh. Jika salah satu anggota sakit, maka seluruh anggota turut merasakannya dengan tetap berjaga dan demam.” (Riwayat Muslim)

Sidang Jumaat yang dihormati,

Janganlah kita menjadi umat Islam yang hanya membiarkan saudara Islam  yang lain terbiar dalam penderitaan dan kesusahan tanpa kita mempedulikan keadaan mereka. Rasulullah (Sallallāhu 'alayhi wa sallam) mengingatkan kita dengan sabdanya yang bermaksud: “Tidak beriman dengan aku seseorang Muslim yang tidur dalam keadaan kenyang sedangkan dia tahu jirannya dalam kelaparan”. (Riwayat: Al-Bazzar)

Janganlah kita menjadi umat yang bakhil dan kedekut dengan harta kita sehingga tidak mahu mengeluarkannya untuk diberikan zakat kepada orang lain yang sangat memerlukan.

Firman Allah Subhanahu Wa Ta’ala: Bermaksud:  “Jangan sekali-kali orang yang bakhil dengan harta benda yang telah dikurniakan Allah kepada mereka daripada kemurahan-Nya menyangka bahawa kebakhilan itu baik bagi mereka. Bahkan ia adalah buruk bagi mereka. Mereka akan diseksa dengan dirantai menggunakan harta yang mereka bakhilkan itu pada hari kiamat kelak”.[ surah Ali 'Imran ayat 180 ]

Sidang Jumaat yang berbahagia,

Sempena dengan kehadiran bulan Ramadhan yang mulia ini, marilah sama-sama kita berusaha dengan bersungguh-sungguh untuk mendapatkan ganjaran dan keampunan daripada Allah Subhanahu Wa Ta’ala. Sesungguhnya amat rugi bagi mereka yang berada di dalam bulan Ramadhan, tetapi ia gagal untuk meraih keampunan daripada Allah Subhanahu Wa Ta’ala apabila berakhirnya Ramadhan.

Marilah kita berusaha membina keimanan dan ketakwaan kita di bulan yang mulia ini dengan melaksanakan segala perintah dan syariat Allah Subhanahu Wa Ta’ala. Disamping itu, kita berusaha bersungguh-sungguh untuk menjauhkan diri kita daripada dosa dan kemurkaan Allah Subhanahu Wa Ta’ala.

Bersegeralah dan jangan melengahkan untuk menunaikan Zakat Fitrah yang diwajibkan oleh Allah Subhanahu Wa Ta’ala ke atas diri kita, ahli keluarga dan orang-orang yang di bawah tanggungan kita.

Sempena Bulan Ramadhan yang penuh berkat ini, pihak Lembaga Zakat Selangor membuka Kaunter Bayaran Zakat Fitrah di seluruh Kaunter Zakat di Negeri Selangor. Kaunter-kaunter Zakat juga dibuka di kompleks membeli-belah, pasaraya, dan sebagainya. 'Amil Fitrah bertauliah berada di setiap masjid dan surau di Negeri Selangor bagi memudahkan umat seluruh umat Islam untuk menunaikan Zakat Fitrah.

Zakat Fitrah boleh dibayar bermula pada 1 Ramadhan sehinggalah pagi ‘Idul-Fitri. Kadar bayaran Zakat Fitrah pada tahun ini adalah sebanyak RM 7.00 atau bersamaan berat satu gantang beras iaitu 2.7 kg.

Hadirin yang dimuliakan,

Janganlah kita sengaja melewat-lewatkan pembayaran Zakat Fitrah pada saat-saat akhir waktunya. Walaupun Zakat Fitrah boleh ditunaikan sebelum orang ramai melakukan solat sunat 'Idul-Fitri, namun dibimbangi kita akan terlupa atau tidak sempat untuk menunaikannya kerana kesibukan 'amil membuat persiapan Solat 'Idul-Fitri pada pagi itu. Sesungguhnya, orang yang terlewat menunaikan Zakat Fitrah sehingga orang ramai selesai mengerjakan Solat Sunat 'Idul-Fitri, ia hanya akan memperolehi pahala sedekah biasa dan tidak mendapat pahala menunaikan Zakat Fitrah.

Firman Allah Bermaksud : "Perumpamaan orang yang membelanjakan hartanya pada jalan Allah adalah seperti sebiji benih yang menumbuhkan tujuh batang tangkai; setiap tangkai itu pula mengandungi seratus biji. Allah melipat-gandakan pahala bagi sesiapa yang dikehendaki-Nya dan Allah Maha Luas (Kurnia-Nya), lagi Maha Mengetahui". (Al-Baqarah: 261)

Khutbah Kedua

Ya Allah, Engkaulah Tuhan yang Maha berkuasa, kami bersyukur kehadrat-Mu yang telah mengurniakan kami rahmat dan nikmat, sehingga kami dapat meneruskan usaha ke arah memperkukuhkan negara umat Islam khususnya negeri Selangor, sebagai negeri yang maju, sejahtera dan berkebajikan.

Justeru kami pohon kehadrat-Mu Ya Allah, tetapkanlah iman kami, tingkatkanlah amal kami, kukuhkanlah perpaduan kami, murahkanlah rezeki kami, kayakanlah kami dengan ‘ilmu yang bermanfaat, suburkanlah jiwa kami dengan budi pekerti yang mulia, kembalikanlah kami ke jalan yang Engkau redhai, lindungilah kami daripada ujian-Mu yang berat seperti kemarau panjang, banjir besar, wabak penyakit, persengketaan, kemiskinan dan lain-lain, supaya dengan demikian, negeri kami akan sentiasa bertambah makmur dan berkat. Engkau bukakanlah hati umat Islam, khususnya di negeri Selangor untuk melaksanakan ‘Ibadah Zakat sebagaimana yang telah Engkau fardhukan didalam Al-Quran. Berkatilah hidup orang-orang yang melaksanakan tuntutan berzakat, menyayangi faqir dan miskin, sucikanlah harta dan jiwa mereka agar mereka hidup dalam keredhaan-Mu. Kau lindungilah golongan fuqara' dan masakin daripada kekufuran dan kefaqiran yang berpanjangan.

Wallahu’alam

[Via Khutbah Jumaat 5 Ogos 2011, Jabatan Agama Islam Selangor]