Understanding Politics In Islam: Fiqh al Siyasah

Adapted and rearranged from the book Fiqh al-Dawlah written by Professor Yusuf al Qaradawi.

1. What is the aim of politics in Islam?

According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah, it is hirasatud din wa siasatud dunya - to uphold the religion and administer the world. Politics is not munkar - is not a depravity - real politics is noble virtuous because it administers the affairs of all creatures, bringing man closer to good and away from fasad - evil. According to Ibn al-Qayyim, politics is really the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him).
The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah, murabbi - teacher, Qadi - Chief Justice, Head of the nation and Imam of the ummah. The Khulafa' al Rasyidun - the rightly guided leaders who succeeded him were also politicians following the Sunnah - way of the Prophet, establishing just administration, practising ihsan - the betterment of good and providing the leadership of 'ilm - knowledge and Iman - belief.
However in the present time, due to 'politics' man faced suffering as a result of deceit and political ploys and scheming and devious politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophy (the ends justifies the means!).
It became common to label and describe committed Muslims as 'political' so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called 'political Islam'. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers - Salat jama'ah are attempted to be labelled 'political'.
It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa - a decree while the members of the Ikhwan al-Muslimun were imprisoned in the detention camps in Egypt in the 50's. The regime wanted to influence the masses to regard the activists and the Dai' (the very people who wanted to uphold the Syari'ah, Al-Qur'an and Al-Sunnah) as the purveyors of fasad - evil by using corrupted 'ulama - paid scholars.

2. The Fight against Fasad and Zulm (Evil, Transgression and Tyranny) is the utmost in Jihad

From the understanding of the Prophet's tradition (mafhum hadith):
Munkar (transgression) is not limited to khamr - liqour, gambling and zina - - unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression, so is cheating in the elections, refusing to give testimony - neglecting to vote, letting government be in the hands of those who are not deserving and undesired, stealing and squandering the nation's wealth and property, monopolising the people's needs for personal gains or cronies' interests, detaining people without crime or just cause, without judgement from a fair court, torturing human beings in prison and the detention camps, giving, accepting and mediating in bribes, cowering up to, praising evil rulers, allowing the enemies of Allah and the enemies of the Muslim community to be leaders and shunning the believers - the mu'min.
These are all grave transgressions!
When a Muslim remains quiet upon seeing all of these it means that he or she does not deserve to live (is not alive) from the mafhum of al-ayat and al-hadith.
Islam requires that every Muslim has political responsibility. A Muslim is required by his Iman - faith to be truly concerned with the affairs and problems of the ummah - community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and being seized by the flames of hell (mafhum ayat).

3. Political Freedom is Our Utmost Need Today

Islam is always rejuvenated, its message spread across, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da'wah, the risalah of tawhid (Unity of God), spread consciousness and enabling the existence of Islamic movements.
True democracy is not the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents.
Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the ruler, change governments without coups and without bloodshed.
The theory, way and system which looks alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Syariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory - the wajib in Islam.
The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, referendums, ensuring majority rights, protecting minority rights, having opposition, have multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws - hukm qat'i, the daruri - the essentials of religion and the non-ijtihadiy must not be compromised or neglected.
Syura:
Syura or consultative decision making must be followed and not just as a debating factor. By practising syura, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the lost wisdom - al-hikmah which has been rediscovered.
Syura enables musyawarah to be conducted, obtains views and opinions, becomes the responsibility of the people to advise and counsel the government (ad-dinu nasiha) and establish amar ma'ruf nahy munkar - enjoining good and forbidding evil. Among the obligations of amar ma'ruf nahy munkar is the highest jihad (struggle) that is to voice out the truth in front of the unjust tyrant.

The State of Politics in the Ummah:
The musibah or calamity of the ummah then and now is the absence and the abeyying of the system of syura and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the force of arms and gold - power and wealth resulting in the syariah being hindered, secularism being forced upon and cultural Westernisation being imposed. Islamic da'wah and the Islamic movement being victimised, brutalised, imprisoned and hounded viciously.

4. Qur'anic Examples of Tyrannical Rulers

The Al-Qur'an denounces all powerful rulers such as Namrud, Fir'aun (Pharaoh), Hamaan and Qarun. Namrud is taghut - the transgressor who enslaves the servants of Allah as his serfs.
There is the pact or collaboration of three parties:
Fir'aun - he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people
Hamaan - the cunning politician, experienced, having self interest, in the service of taghut, propping up and supporting Fir'aun and cheating the people, subjugating them.
Qarun - the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa's own clan who colluded with Fir'aun due to the love of worldly life and materialism.
The combination of taghut and Zulm results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation.
The People:
Al Qur'an denounces the people or citizens who are obedient and loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their attitude that brought forth these fir'auns and taghuts.
Al-Junud (the collaborators):
These are the armies and enforcers of the rule and order of the taghut. They use force, fear and repression to eliminate and subdue all opposition and dissidents of the tyrant.

5. An Example of Leadership

Balqis, the Queen of Saba' as told in the Qur'an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by syura-consulting them. Alas, the story ended with the acceptance of Islam. She led her people towards the goodness of the world and the hereafter.
Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim 'male' leaders. (Prof. Yusuf Qaradawi purposely avoided the term 'al-rijal')

6. Pluralism and Multi Parties in Islam

The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety and specialisation are allowed as long as they do not become contradictory and confrontational. However everyone has to be in one united front when facing the challenges to aqidah - belief, syariah, ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate.
Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences.

7. Counselling and Corrective Participation in Politics

Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence.
Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to to uphold truth and justice, bringing down or changing the government. These parties are capable of monitoring and appraising the government, offer advice and criticism.

8. Voting

Voting in the elections is a form of testimony. A just testimony is considered as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, one has gone against the command of Allah concerning giving testimony.

Wallahu'alam

Parlimen Bukit Gantang Penanda Aras Dakwah Dijalur Politik Perak

Assalamualaikum. Syukur ke hadrat Allah SWT ketika ini kita masih menikmati nikmat Islam dan Iman. Perkembangan politik Perak sangat penting dalam pelbagai konteks termasuk urusan dakwah. Pertemuan pimpinan ABIM Perak bersama pimpinan Jemaah Islam Malaysia (JIM) cawangan Perak secara tidak rasmi membawa banyak kebersamaan pendapat. Perkara besar yang sama dari sudut pandangan ialah perjalanan urusan dakwah khususnya di negeri Perak. Semangat dan mood secara menyeluruh generasi muda rakyat perak tidak kira agama, bangsa, dan negara jelas lebih terarah untuk mengikuti perkembangan politik semasa. Amat besar kesannya terhadap kesuburan dakwah secara tersusun apabila suasana politik negeri Perak berada di dalam suasana yang amat buruk dalam sejarah negara. Bagi saya apabila ada pihak yang menangguk di air keruh dan mengheret institusi Sultan ke kancah politik, ini akan banyak memberi kesan yang besar terhadap Islam itu sendiri. Kita terpaksa akui, kini banyak pihak yang secara terang-terang membela atau menghina semua Institusi penting umat Melayu Islam yang kita sedia maklum. Apabila berlaku pilihanraya peringkat Parlimen Bukit Gantang berlaku, secara umumnya ini adalah peluang dan kesempatan semua pihak yang terlibat dan yang berminat membuktikan sesuatu. Sangat menyedihkan apabila tersebar berita bahawa sudah ada pihak-pihak tertentu yang mengedarkan gambar yang menghina peribadi tertentu dikhalayak umum. ABIM Perak khususnya membantah dan sangat kecewa dan menyarankan agar pihak berkuasa menjalankan siasatan segera ke atas isu. Jika benar inilah antara kesan yang sangat jelek dn hina oleh pihak yang rakus yang menggunakan kalimah "The ends justified means" Nicolo Machiavelli. Urusan politik kini perlu menjadi sebahagian daripada urusan umat. Jangan diabaikan ! Berjuanglah wahai pihak yang benar dengan usaha yang gigih, bersungguh-sungguh dan bertawakal ke hadrat ilahi untuk kemenangan ! Pilihlah susuk tubuh peribadi Muslim yang yang tulen. Pastikan kemenangan " Syakhsiyatul Muslimil Mu'aashir". Sesungguhnya kita sebagai mukmin yakin bahawa tugas kepimpinan perlu diamanahkan kepada mereka yang telah jelas terbukti menonjolkan kewibawaan sebagai seorang mukmin yang utuh di dalam kepimpinan. Yakinlah dengan kebenaran firman Allah SWT:

"Dan Kami hendak berihsan Dengan memberikan pertolongan kepada kaum Yang tertindas di negeri itu, dan hendak menjadikan mereka pemimpin-pemimpin, serta hendak menjadikan mereka orang-orang Yang mewarisi (Apa Yang dimiliki oleh Firaun dan kaumnya)".

(Al-Qashash: 5)

Wallahu'alam

Akhbar Harold Perlu Akur

Angkatan Belia Islam Malaysia (ABIM) Caw. Perak ingin merakamkan ucapan tahniah atas keputusan Kementerian Dalam Negeri (KDN) yang menggantungkan penerbitan edisi Bahasa Malaysia akhbar Katolik Herald minggu lalu. ABIM menyokong penuh atas pergantungan tersebut atas kemaslahatan umat Islam dan Perlembagaan Negara. Pandangan Pemuda Majlis Gereja Malaysia (PMGM) yang mengatakan seolah-olah tidak menggalakkan mereka menggunakan bahasa kebangsaan, adalah satu pandangan yang penuh curiga. Penggunaan Bahasa Melayu dalam penerbitan edisi akhbar Katolik Herald minggu lalu jelas menggambarkan suatu usaha untuk menyebarkan dakyah kristianisasi kepada umat Melayu. Ini jelas bertentangan dengan kandungan perlembagaan bahawa agama Islam itu adalah agama rasmi dan adalah salah mana-mana pihak yang cuba menyebarkan fahaman yang bertentangan dengan agama Islam terhadap orang Islam. Sekiranya akhbar ini dibenarkan, adalah tidak mustahil selepas ini akan ada percubaan sesetengah pihak yang akan menerbitkan pula kitab-kitab peganggan agama lain kepada Bahasa Melayu. ABIM begitu curiga dengan kenyataan setiausaha PMGM Daniel Chai "Bukankah orang beragama Kristian di negara ini juga warganegara yang berhak dan patut digalak menggunakan bahasa kebangsaannya dalam segala urusan hariannya? Kita perlu fahami penggunaan Bahasa Kebangsaan dalam urusan harian adalah amat digalakan tetapi bukan dalam urusan penyebaran dakyah kepercayaan, Seruan pemimpin negara agar rakyat Malaysia berbahasa Malaysia tidak seharusnya disalah ertikan atau dijadikan alasan untuk melaksanakan hal berkaitan. Tidak timbul juga persoalan yang mengatakan bahawa larangan kementerian sebagai "penindasan atau diskriminasi terhadap penganut Kristian yang berbahasa dan berbangsa Malaysia". Penganut Kristian di negara ini bebas dalam mengamalkan kepercayaan sehinggakan sambuatan kebesaran juga mendapat ruang yang sama untuk diraikan tanpa sekatan oleh pihak kerajaan. Malah medium hiburan juga sarat dengan program yang cenderung kepada penganut Krsitian ketika sambutan kebesaran penganut Kristian. Negara Malaysia kini tidak boleh disamakan dengan negara lain yang kononnya penggunaan kalimah Allah turut digunakan oleh penganut Kristian selama beberapa generasi, khususnya di Malaysia Timur, seperti istilah "Allah" yang digunakan di kalangan mereka di negara-negara Arab dan Indonesia. Banyak perbezaan terutamanya peruntukan perlembagaan yang menekan Islam perlu dipelihara dan tidak boleh umat Islam dimurtadkan. Ini membuktikan bahawa pemerintah di negara ini mempunyai kesedaran untuk menjaga Aqidah umat Melayu Islam yang kini semakin terancam. Adalah tidak benar dan salah bahawa negara ini membenarkan umat Melayu Islam diajak untuk menukar agama semata-mata kenyataan yang mengatakan Negara mengamalkan kebebasan beragama. Akhir kata ABIM sekali menegaskan bahawa tindakan yang dilakukan oleh pihak KDN adalah tepat pada masanya sekaligus sebagai satu amaran kepada usaha pihak lain untuk melakukan perkara yang sama. ABIM mengharapkan tindakan tegas ini perlu diteruskan dalam konteks menjaga agama Islam sebagai agama rasmi negara Malaysia.

ABIM: Sebuah Gerakan Islam, Bukannya Gerakan Belia Semata-mata

Maksud Gerakan Islam Menurut Dr. Yusuf Al-Qardhawi, Gerakan Islam ialah segala aktiviti rakyat atau masayarakat yang bersifat bersama (jamaah) dan terorganisasi, yang berkeupayaan mengembalikan Islam kembali memimpin masyarakat dan menjadikan Islam sebagai cara hidup dalam semua aspek.[1] Aktiviti yang berkesinambungan adalah intipati penting dan utama bagi sebuah Gerakan Islam. Beliau juga menambah bahawa aktiviti yang dimaksudkan tidak hanya dengan aktiviti ceramah, buku, seminar berkhutbah, berbicara dan penulisan. Sememangnya semua ini penting tetapi itu hanyalah sebahagian daripada Gerakan Islam, dan bukan Gerakan Islam itu sendiri. Allah swt berfirman: ”Dan katakanlah: Bekerjalah kamu, maka Allah dan RasulNya serta orang-orang Mukmin akan melihat pekerjaanmu itu.” (at-Taubah 105) Aktiviti Yang Bertunjangkan Tauhid Setiap aktiviti masyarakat perlu berpunca atas dasar ”kebangkitan jiwa” dan ”kepuasan diri” yang bertunjangkan harapan dan keyakinan terus kerana Allah swt. Jauh sekali kerana manusia. Maksud kebangkitan jiwa itu ialah pada dasarnya sesuatu yang dirasakan oleh seorang muslim ketika ia tersentuh oleh kebangkitan (syahwah), sehinggalah jiwanya bergetar akibat percanggahan yang berlaku antara iman dan realiti yang berlaku dalam kehidupan umat. Diperkuatkan lagi dengan rasa cinta dan tanggungjawab terhadap Allah dan Rasulnya. Ditambah lagi dengan kesedaran dengan kelemahan dan kelalaian diri dan masyarakat sekitarnya. Secara sedar, semangat untuk berbakti dan mengambil rasa tanggungjawab lahir dengan sendirinya. Tanggungjawab untuk melaksanakan perintah Allah dan RasulNya, menyatukan umat dengan kalimat Allah, membebaskan bumi Islam dari segala dominasi golangan bukan Islam serta semangat untuk mengembalikan Khalifah Islamiyah. Dengan ini sahaja dengan izin Allah, dakwah kembali mekar, perlaksanaan amar maaruf nahi mungkar, berjihad di jalan Allah dengan tangan, lisan atau hati, walaupun dengan teguran melalui hati itu dikira selemah-lemah iman. Akhirnya sehinggalah kalimah Allah dapat ditegakkan semula di atas muka bumi ini. Inilah yang dimaksudkan gerakan itu dan aktivitinya. [1] Dr. Yusuf Al-Qardhawi, Awlawiyat al-Harakat al-Islamiyah fi al-Marhalah al-qadimah, Maktabah Wahbah, Cairo, 1991.

How to seek Laylatul-Qadar

Shaykh Muhammad Nasir-ud-Deen al-Albani Adapted from "The Night Prayers: Qiyam & Tarawih from works by Muhammad Nasir ud-Deen al-Albani (and other scholars)" Compiled by Muhammad al-Jibali, © 1997 QSS Laylat ul-Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If a believing person is zealous 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. Praying Qiyaam It is recommended to make a long Qiyaam prayer during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadeeths, such as the following: Abu Tharr (radhiallahu `anhu) relates: "We fasted with Allah's Messenger (sallallahu `alayhi wa sallam) in Ramadaan. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadaan) left. Then he stood with us (that night - in prayer) 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 had passed. So we said, 'Allah's Messenger! Wouldn't you pray with us the whole night?' He replied: 'Whoever stands in prayer with the imaam until he (the imaam) concludes the prayer, it is recorded for him that he prayed the whole night.'…" [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.] [Point of benefit: Abu Dawud mentioned: "I heard Ahmad being asked, 'Do you like for a man to pray with the people or by himself during Ramadan?' He replied, 'Pray with the people' I also heard him say, 'I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallallahu `alayhi wa sallam) said: "When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night." [Masaa'il] Abu Hurayrah (radhiallahu `anhu) narrated that the Messenger (sallallahu `alayhi wa sallam) said: "Whoever stands (in qiyaam) in Laylat ul-Qadr [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 `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.] Making Supplications It is also recommended to make extensive supplication on this night. `A'ishah (radhiallahu `anha) reported that she asked Allah's Messenger (sallallahu `alayhi wa sallam), "O Messenger of Allah! If I knew which night is Laylat ul-Qadr, what should I say during it?" And he instructed her to say: "Allahumma innaka `afuwwun tuh.ibbul `afwa fa`fu `annee - O Allah! You are forgiving, and you love forgiveness. So forgive me." [Recorded by Ahmad, Ibn Majah, and at-Tirmithi. 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 Laylat ul-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for worshipping Allah. `A'ishah (radhiallahu `anha) reported: "When the (last) ten started, the Prophet (sallallahu `alayhi wa sallam) would tighten his izaar (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 said:"Allah's Messenger (sallallahu `alayhi wa sallam) used to exert more (in worship) on the last ten than on other nights." [Muslim]

Wallahualam

Laylat al-Qadar

Laylat al-Qadr (Arabic: لیلة القدر) (also known as Shab-e-Qadr), basically the Night of Decree or Night of Measures, is the anniversary of two very important dates in Islam that occurred in the month of Ramadan. It is the anniversary of the night Muslims believe the first verses of the Qur'an were revealed to Prophet Muhammad. Shia Muslims believe also that this night is when their fate in the following year is decided and hence pray for God all night long and pray for mercy and salvation. This practice is called Ehyaa (basically meaning "revival"). History Complete revelation to Muhammad Laylat Al-Qadr is the anniversary of the night Muslims believe the first verses of the Quran were revealed to Prophet Muhammad by the angel Gabriel (Jibril in Arabic). It is also the anniversary of the night in which the Quran is believed by Muslims to have been revealed in its entirety. The Laylat Al-Qadr is also be known as the night of excellence. Religious importance of Muhammad. Qur'an (Qur'an 97, 1-5) [1] In the name of God, the Benevolent, the Merciful.1 Lo! We revealed it on the Night of Predestination.2 Ah, what will convey unto thee what the Night of Power is!3 The Night of Power is better than a thousand months.4 The angels and the Spirit descend therein, by the permission of their Lord, with all decrees.5 (The night is) Peace until the rising of the dawn. The verses above regard the Night as better than one thousand months. The whole month of Ramadan is a period of spiritual training wherein believers devote much of their time to fasting, praying, recitating the Qur'an, remembering God, and giving charity. However because of the revealed importance of this night, Muslims strive harder in the last ten days of Ramadan since the Laylat al-Qadr could be one of the odd-numbered days in these last ten (the first, third, fifth, or seventh). Normally, Muslims would perform an i'tikaf in the mosque (i.e they remain in the mosque for the last ten days at a strech) for prayers and recitation. Sunnah Muslims often pray extra prayers on this day, particularly the night prayer. They awake, pray, and hope Allah will give them anything they may desire for on this night. Mostly, they perform tilawat (reading the Qur'an). Those who can afford to devote their time in the remembrance of God stay in the mosque for the final ten days of Ramadan. This worship is called itikaf (retreat). They observe fast during the day and occupy themselves with the remembrance of God, performing voluntary prayers and studying the Qur'an, day and night, apart from the obligatory prayers which they perform with the congregation. Food and other necessities of life are provided for them during their stay in the mosque, thus they may not leave the precincts of the mosque except for a genuine religious purpose. Devoting time to remember God, Muslims hope to receive divine favors and blessings connected with the blessed night. Prophet Muhammad was very particular in these regards. It is related that when the last ten days of Ramadan began, he used to keep awake the whole night and was most diligent in worship. Date All Muslims believe that the incident occurred during the last third of the month of Ramadan but they differ as to the exact date. Sunnis generally consider it to be either the 21st, 23rd, 25th, 27th, or 29th of the month; while Shi'as considers it to be either the 19th, 21st or 23rd of the month. Shi'as believes the 23rd to be the most important and 19th the least of the three. Conventionally, most Sunnis celebrate it throughout the night of the 27th (i.e. the night between the 26th and 27th). However, due to the uncertainty of the exact date, Muslims are recommended to observe all the nights as a matter of precaution. Differences in lexicography Although the literal translation of the word "Qadr" is "measure", the day has been popularly referred to as Night of Power. The proper way to translate "Laylat al-Qadr" has led to some controversy, some Muslims claiming that "Night of Power" is a mistranslation in Abdullah Yusuf Ali translation that got popular. The term "Night of Power" comes from The Holy Qur'an: Text, Translation and Commentary by Abdullah Yusuf Ali (died 1953) who translated surat Al-Qadr verse one as: We have indeed revealed this (Message) in the Night of Power: Marmaduke Pickthall translates it as: Lo! We revealed it on the Night of Predestination. And Muhammad Asad writes: Behold, from on high have We bestowed this [divine writ] on the Night of Destiny. In the corresponding note he adds, "Laylatil-Qadr" can also be translated as "the Night of Almightiness" or "the Night of Majesty". Wallahualam (Reference: Wikipedia)

Pedoman Beriktikaf 10 Malam Terakhir Ramadhan

Pengertian Iktikaf: Iktikaf bermaksud mendiami dan menetap di dalam masjid dengan cara tertentu. Ia merupakan amalan Rasulullah s.a.w yang merupakan kemanisan dalam syarak. Dalil Pensyariatan Iktikaf: Iktikaf merupakan salah satu daripada ibadat yang disyariatkan oleh ALLAH ke atas umat Muhammad s.a.w. Antara hadis sahih yang menguatkan amalan ibadah ini. Aisyah r.a berkata “Nabi s.a.w selalu beriktikaf pada 10 akhir Ramadhan sehinggalah baginda wafat. Kemudian isteri-isteri baginda pula beriktikaf selepas kewafatan baginda” (Bukhari dan Muslim) Hukum Iktikaf: Merujuk para ulama dari 4 mazhab dan serluruh umat Islam bersepakat mengatakan bahawa iktikaf 10 malam terakhir Ramadhan merupakan Sunnah Muakkadah (amalan yang tidak pernah ditinggalkan oleh Rasulullah s.a.w dan kaedah terbaik mendapatkan Lailatul qadar). Amalan tidak diwajibkan kecuali seseorang telah bernazar melakukannya. Iktikaf boleh dilakukan sesiapa sahaja yang duduk di dalam masjid kerana menunggu solat atau sebagainya. Tidak kira dia berada dalam hal dunia atau akhirat. Selagi berniat iktikaf selagi itulah orang itu mendapat pahala iktikaf. Sesorang itu perlu memperbaharui iktikaf sekiranya ia masuk setelah ia keluar dari masjid. Keuntungan Iktikaf Daripada Ibn Abbas r.a, Nabi s.a.w pernah bersabda: “Sesiapa yang beriktikaf satu hari kerana mencari KEREDHAAN ALLAH, DIA akan menjadikan aqntara dirinya dan api neraka sejauh tiga buah parit. Jarak antara setiap satu parit itu lebih jauh daripada jarak antara dua mata angin ” (Tabrani dan Hakim) Tujuan Iktikaf Melapangkan diri daripada kesibukkan kehidupan dunia dan keluarga, sekaligus membina kekuatan dalam melancarkan kegiatan harian (Syarh sahih Muslim) Sekiranya Ramadhan merupakan sebulan ujian yang penuh rahmat bagi setahun, iktikaf pada 10 terakhir adalah ujian khas dan lebih sukar kepada orang-orang yang telah berjaya menempuh ujian sebelum itu. Mencontohi Rasulullah s.a.w yang berusaha mendapatkan Laillatul Qadar. Rukun Iktikaf ada EMPAT Duduk dalam masjid sekurang-kurangnya seketika dan tidak keluar kecuali atas alasan yang diharuskan syarak. Berniat pada permulaan iktikaf atau ketika memperbaharuinya apabila terbatal. Syarat orang yang beriktikaf: Islam, Berakal, Bersih daripada haid, Mendapat keizinan suami kecuali di dalam idah. (Fath Bari), Bersih daripada nifas dan junub. Berlaku di dalam masjid. Masjid yang boleh dilakukan Iktikaf Paling afdal adalah di Masjidil Haram di Mekah, Nabawi di Madinah, Al Aqsa di Baitul Muqaddis, Palestin. Aisyah r.a berkata, ”Tidak boleh beriktikaf kecuali pada masjid jamek”. Berdasarkan hadis umum yang diriwayatkan ini, dirumuskan oleh sebahagian ulama: Dibolehkan beriktikaf di dalam setiap masjid yang didirikan Solat Jumaat. Hal ini berkaitan dengan maksud hadis secara umum, dengan mengambil kira masjid terbesar dan teramai jemaahnya. (Al-Um, al-Imam al-Syafie) Sah iktikaf disemus masjid. (Syarh sahih Muslim) Amalan-amalan semasa beriktikaf Sebenarnya tidak ada amalan dan bacaan khusus bagi orang yang iktikaf. Tetapi kita boleh merujuk Sunnah yang sahih yang menggambarkan cara Rasulullah s.a.w beriktikaf. Aisyah r.a berkata: ”Rasulullah s.a.w bersungguh-sungguh beribadat pada masa sepuluh akhir Ramadhan berbandingh waktu-waktu yang lain” (Muslim) Aisyah r.a berkata ”Apabila masuk sepuluh akhir Ramadhan s.a.w akan mengikat kemas kainnya (tidak tidur bersama isterinya). Baginda menghidupkan malamnya dan mengejutkan isteri-isterinya supaya bangun beribadah bersamanya”. (Bukhari & Muslim) Al-Nukman bin Basyir r.a berkata, ”Kami dapat melakukan qiam Ramadhan bersama Rasulullah s.a.w pada malam ke 23 Ramadhan sehingga sepertiga malam. Kemudian pada malam ke 25, kami bersama baginda sehingga separuh malam, dan pada malam ke 27, kami berqiam sehingga hampir tamat waktu sahur” (Ibn Khuzaimah, sanadnya hasan) Imam al-Syafie dan pengikutnya berkata, ”Yang terbaik bagi orang yang beriktikaf itu ialah memenuhi masanya dengan amalan seperti solat, tasbih, zikir, zikir, membaca al-Quran dan belajar serta mengajar atau mengulangkaji kitab-kitab dan menulisnya” (al-Majmu’jilid: 6) Sesetengah ulama berpendapat bahawa mereka menghabiskan masa yang ada ketika iktikaf dengan amalan asas seperti solat, membaca al-Quran, zikir dan berdoa. Perkara Terlarang ketika Iktikaf Sesiapa yang melakukan iktikaf dilarang sama sekali melakukan perkara yang tidak berfaedah. Misalnya berbual kosong, dan melakukan perkara yang sia-sia. Tambahan lagi melakukan perkara makruh dan haram. Ali bin Abi Talib r.a berkata’ ”Mana-mana nlelaki yang beriktikaf, janganlah memaki orang dan bercakap kotor” (al-Mughni, jil:3) Alangkah ruginya umat Islam yang ketika ini dikurniakan oleh Allah swt kesihatan tubuh badan, kehidupan yang mewah dan penuh kelapangan tidak terlintas untuk melakukan iktikaf di 10 malam terakhir Ramadahan. Sedangkan Rasulullah s.a.w, begitu menekankan ibadah ini dengan menyeru serta menunjukkan komotmen yang tinggi sepanjang hayat baginda. Dalam kesibukan baginda yang diamanahkan sebagai pemimpin besar tetap melakukannya bersungguh-sungguh sehinggalah baginda wafat bertemu Allah swt. Wahai kaum muslimin yang mengharapkan keampunan dan syurga Allah swt marilah kita tanamkan tekad untuk tahun ini kita melaksanakan iktikaf untuk melengkapkan kecemerlangan Ramadhan tahun ini. Bertanyalah pada diri sendiri adakah kita berkesempatan untuk Ramadhan yang akan datang?