Puasa Sunat Syawal, Ganti & Ziarah

Puasa sunat Syawal sememangnya amat popular di kalangan masyarakat kita hari ini. Dikesempatan ini saya suka menasihatkan semua yang ingin mengamalkan puasa sunat ini agar berhati-hati dari tipu daya syaitan yang kerap berjaya menjadikan seseorang individu yang berpuasa itu bermegah dan riya’ dengan amalannya.

” kau , dah hari ker berapa dah?”

“aku dah 5 hari dah ni”

“esok aku raya (sunat syawal)”

Ini adalah antara kata-kata yang kerap didengari di bulan syawal ini.

Ia menjadi seolah-olah satu budaya untuk berlumba menamatkan puasa enam. Ia agak terpuji tetapi ia dicemari oleh habahan-hebahan yang dibuat tentang bilangan hari puasanya bertujuan melihat ’sapa lebih hebat?’.

Amat dibimbangi, tindakan ini bakal menghilangkan seluruh pahala puasa sunatnya. Kerana ia boleh menjadikan seseorang merasa riya, serta memperdengarkan amalan masing-masing yang sepatutnya di sembunyikan khas untuk Allah.

Ziarah & Puasa Sunat

Saya tidak nafikan ada yang terpaksa memberitahu apabila ada rakan yang ajak makan dan menziarahi rumah rakan. Tatkala itu, ia tidaklah terkeji dan masing-masing bertanggung jawab menjaga niat dan hati masing-masing agar tidak timbul perasaan tersebut.

Puasa sunat ini juga tidak sewajarnya menjadi penghalang menerima jemputan rakan-rakan yang membuat rumah terbuka.

Isu Keutamaan Antara Sunat Syawal & Qadha

Selain itu, satu isu yang kerap ditimbulkan berkenaan hal ini adalah tentang penggabungannya dengan puasa ganti ramadhan dan puasa yang mana satu lebih perlu diutamakan.

Jika ada yang bertanya manakah yang lebih baik di antara puasa sunat syawwal dan puasa qadha?. Jawapannya sudah tentu adalah puasa Qadha. Ini terbukti dari hadis Qudsi yang sohih

وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه

Ertinya : “..dan tidaklah hampir kepadaku seorang hambaKu dengan apa juapun, maka yang lebih ku sukai adalah mereka melaksanakan amalan fardhu/wajib ke atas mereka, dan sentiasalah mereka ingin menghampirkan diri mereka kepadaKu dengan mengerjakan amalan sunat sehinggalah aku kasih kepadanya…” (Riwayat Al-Bukhari, no 6021)

Hadis tadi sebagai asas keutamaan, walau bagaimanapun dari sudut praktikal jawapannya mungkin berbeza menurut keadaan diri seseorang.

Maksudnya begini, jika seseorang itu perlu Qadha puasanya selama 30, berpuluh atau berbelas hari (kerana nifas atau haid yang lama di bulan Ramadan sebagai contoh) dan tubuhnya juga sihat dan di yakini masih kuat. Eloklah ia mengerjakan puasa sunat Syawwal terlebih dahulu di ketika itu . Ini adalah kerana waktu sunnat puasa Syawwal yang singkat berbanding Qadha (sepanjang tahun).

Bagaimanapun harus di ingat, walaupun waktu bagi puasa Qadha adalah panjang, kita tetap tidak pasti adakah kita mampu sampai ke tarikh itu atau ajal menjelang dahulu.

Seseorang yang mati sebelum mengganti puasa Ramadannya tetapi sudah berpuasa sunat Syawwal akan pasti bermasalah kerana ia dikira masih berhutang dengan Allah SWT.

Bagaimanapun seseorang yang mati setelah berjaya menggantikan puasanya tetapi tidak sempat berpuasa sunat Syawwal, pastinya tiada sebarang masalah pun, malah mungkin ia juga mungkin boleh mendapat pahala sunat syawal itu sekali. Berdasarkan sabda Nabi SAW

‏إن الله كتب الحسنات والسيئات ثم بين ذلك فمن هم بحسنة فلم يعملها كتبها الله له عنده حسنة كاملة فإن هو هم بها فعملها كتبها الله له عنده عشر حسنات إلى سبع مائة ضعف إلى أضعاف كثيرة ومن هم بسيئة فلم يعملها كتبها الله له عنده حسنة كاملة فإن هو هم بها فعملها كتبها الله له سيئة واحدة

Ertinya ” … barangsiapa yang beringinan melakukan kebaikan tetapi tidak melakukannya, telah di tuliskan oleh Allah baginya pahala penuh, maka jika ia beringinan dan kemudian melakukannya, di tuliskan 10 pahala sehingga 700 kali ganda..” ( Riwayat Al-Bukhari, no 6010)

Kita harus memahami bahawa darjat puasa Qadha adalah lebih tinggi dan tanggungjawab bagi menunaikannya adalah jauh lebih besar dari sunat Syawwal, ini kerana puasa qadha adalah puasa wajib dan merupakan ‘hutang’ ibadah dengan Allah berbanding puasa syawwal yang hanyalah sebagai tambahan pahala.

Isu Gabung Sunat & Qadha

Isu menggabungkan puasa qadha dan syawal sememangnya amat popular, pandangan ringkas saya adalah seperti berikut :-

Tidak elok untuk menggabungkan kedua-duanya bagi mereka yang mampu (dari sudut kesihatan tubuh dan lain-lain) untuk memisahkannya. Ini kerana sepengetahuan saya tiada dalil yang specifik membuktikan Nabi SAW pernah melakukannya atau menganjurkan kepada para sahabat untuk menggabungkannya.

Apabila Nabi, sahabat dan salaf soleh tidak melakukannya maka pastinya ia bukanlah amalan yang terpilih dan terbaik kerana pilihan Nabi SAW dan para sahabat selamanya adalah yang terbaik.

Malah terdapat juga hujjah-hujjah yang menyebabkan pandangan yang yang mengharuskan penggabungan ‘qadha dan ganti’ itu dipersoalkan, iaitu :-

1. Jika seseorang mengatakan boleh gabung puasa qadha (yang wajib) dengan puasa syawwal (yang sunat) maka sudah tentu selepas ini timbul pula individu yang cuba menggabungkan solat wajib dengan solat sunat, seperti gabungan solat isyak dengan terawih, atau subuh dengan ‘tahiyyatul masjid’ atau dengan solat sunat fajar, atau solat jumaat dengan solat sunat ‘tahiyyatul masjid’. Maka ini pasti menyebabkan masalah lain timbul dalam ibadah wajib termasuk rekaan-rekaan pelik seperti solat fardhu subuh campur istikharah dan lain-lain.

2. Menurut Prof. Dr Syeikh Abd Malik as-Sa’dy (ex-Lajnah Fatwa Iraq) dan Prof Dr Mohd ‘Uqlah el-Ibrahim (Jordan) mereka berpendapat bahawa amalan wajib tidak boleh digabungkan dengan apa-apa amalan wajib atau sunat lain, kerana amalan wajib memerlukan tumpuan khusus yang tidak berbelah bahagi semasa pelaksanaannya dan ia perlu bagi mengangkat tuntutan kewajibannya. Justeru, tindakan menggabungkan ini pasti mengurangkan kesempurnaan hamba dalam menunaikan tuntutan wajib mereka. Wallahu a’lam.

3. Tindakan A’isyah ra yang melewatkan Qadha pula boleh di jadikan hujjah bahawa beliau mengasingkan kedua-dua puasa Qadha dan Syawwal. Maka ini lah yang terpilih sepatutnya. (tidak gabungkan kerana aisyah tidak menggabungkannya) . Aisyah menyebut :

كأن يكون عليّ الصيام من شهر رمضان فما أقضيه حتى يجئ شعبان

Ertinya : Kewajiban ke atasku untuk puasa (Qadha) dari puasa Ramdhan, tidaklah aku menggantinya sehingga datang sya’ban” ( Riwayat Muslim, no 101)

4. Amalan wajib (qadha) memerlukan niat yang ‘jazam’ (tepat dan pasti) maka tindakan mengabungkan ia dengan niat puasa sunat mungkin boleh merosakkannya kepastiannya. Kerana itulah ulama yang mengizinkannya mencadangkan agar diniat puasa qadha sahaja, adapun syawwal itu dipendam sahaja dengan harapan Allah menerimanya.

Bagaimanapun, ulama yang mencadangkan ini jelas menyatakan bahawa tindakan menggabungkannya tetap mengurangkan pahala sunat syawwal ini kerana tidak diniat dan tidak dilakukan sepenuhnya (Hasyiah As-Syarqawi ‘ala al-Tahrir, Syeikh Zakaria Al-Ansary, 1/427; naqal dari Min Ahsanil Kalam Fil Fatawa, Atiyyah Saqr, 2/23)

5. Malah ada pula yang berhujjah bahawa amalan sunat tidak boleh ditunaikan sebelum amalan fardu. Demikian menurut Syeikh Abu Raghib al-Asfahani, Syeikh Ihsan Muhammad ‘Aayish al-’Utaibi dan juga di sebutkan oleh Dr Yusof Al-Qaradawi di dalam kitabnya Fiqh Awalwiyyat. Ini ada asasnya kerana berdasarkan hadith Nabi SAW

من صام رمضان ثم أتبعه ستاً من شوال فكأنما صام الدهر

Ertinya: “Barangsiapa telah berpuasa Ramadan kemudian diikuti dengan 6 hari dari dari Syawwal (puasa) maka ia adalah seperti (pahala) puasa ad-Dahr (setahun)” (Riwayat Al-Bukhari, no 6502).

6. Kita dapat melihat penggunaan ‘fe’il madhi’ iaitu ‘past tense’ bagi puasa Ramadan, mungkin sahaja boleh membawa makna sesiapa yang belum lengkap puasa Ramadannya perlulah melengkapkan dahulu, kemudian barulah mereka layak bagi mendapat peruntukan pahala sunat Syawwal.

7. Hujjah ulama yang mengharuskannya adalah hadith

” Sesungguhnya amalan itu berdasarkan kepada niat, dan bagi seseorang apa yang diniatkan.” (Riwayat Bukhari, no 1, 1/12)

Ia dilihat agak umum, memang benar apa yang diniatkan adalah penting, tetapi niat mempunyai kaedah dan cara-caranya bagi diterima, contohnya seperti niat solat yang di cadangkan di dalam mazhab Syafie dimulakan semasa lafaz takbiratul ihram di sebut, jika tidak niat itu tidak dikira. (Rujuk Al-umm, hlm 78, cet Baytul Afkar; Rawdhah At-Tolibin, An-Nawawi, cet Baytul Afkar, hlm 103).

Justeru, niat juga ada displinnya dan tidak boleh di buat sesuka hati di dalam ibadah.

Kesimpulan

Kesimpulan dalam yang mengutarakan perbincangan yang terbatas ini : Elok sangat tidak digabungkan dan elok sangat didahulukan yang wajib (qadha) daripada sunat (syawwal);

Pandangan yang membolehkan saya anggap sebagai rukhsah “keringanan” bagi mereka yang mempunyai kesukaran kerana uzur dan tidak mampu untuk mengasingkannya. Antara ulama yang membolehkan untuk menggabungkannya adalah beberapa ulama dari mazhab Syafie (Mughni al-Muhtaj, 1/602), Assembly of Muslim Jurists in America (AMJA), Syeikh Atiyyah Saqar, panelis fiqh Islam online.net dan beberapa yang lain.

Sekian

Zaharuddin Abd Rahman

Mana Utama: Qadha atau puasa sunat

Ini adalah terjemahan jawapan drpd islamonline oleh Ustaz Mohamad Abdul Kadir bin Sahak (IQ)

http://al-qayyim.dtdns.net/v01/index.php?option=com_content&task=view&id=202&Itemid=2

Seorang wanita yang belum menunaikan qadha Ramadhannya, dia BOLEH melakukan puasa suat 6 hari Syawal dan melewatkan puasa Qadhanya. al-Syeikh Muhammad bin Muhammad al-Mukhtar al-Syanqithi berkata:

“Adapun bagi sesiapa yang ada qadha Ramadhan, maka tidak mengapa dia berpuasa (sunat) 6 dalam bulan Syawal dan melewatkan qadha puasa Ramadhannya, ini berdasarkan hadith ‘A’isyah r.’anha yang thabit di dalam sahih al-Bukhari yang berkata :

إن كان يكون عليَّ الصوم من رمضان فلا أقضيه إلا في شعبان، لمكان رسول الله صلى الله عليه وسلم مني

Maksudnya : “Atas-ku ada hutang puasa Ramadhan, aku tidak mampu mengqadhanya melainkan dalam bulan Sya’ban, disebabkan kesibukan melayani Rasulullah saw menghalang-ku.” Telah thabit pula di dalam al-Muwatha (Imam Malik), dimana ‘Aisyah berpuasa 6 (Syawal), berpuasa ‘Arafah, puasa ‘Asyura, kerana itu kebanyakan para ulama berkata: Sesungguhnya harus melewatkan qadha (Ramadhan).

Sebahagian ulama melarang dan mereka berhujah bagaimana boleh dilakukan sunat sedangkan ada (puasa) yang fardhu ?

Hujah ini tertolak, disebabkan melakukan perkara sunat dalam keadaan ada kewajipan yang perlu dilaksanakan ada pendetailannya. Jika ada waktu yang luas untuk menunaikan yang fardhu, maka yang sunat itu boleh dilakukan sebelum melakukan yang fardhu dengan alasan, anda dibenarkan sembahyang sunat qabliyah Zohor sebelum menunaikan solat Zohor sedangkan anda dituntut untuk melaksanakan solat Zohor, maka setiap orang, apabia masuknya waktu Zohor, dan telah tergelincirnya matahari menjadi wajib ke atasnya menunaikan solat fardhu Zohor, dalam keadaan itu, kita melewatkan kefardhuan itu dan melaksanakan yang sunat dahulu (sunat qabliyah Zohor), kemudian baru kita solat Zohor selepas itu, maka (berdasarkan ini) melakukan perkara sunat sebelum melakukan yang fardhu itu adalah dengan keizinan syara’, maka ii menunjukkan perkara yang sunat itu kadang-kadang berlaku sebelum dilaksanakan kefarduan itu adalah dengan keizinan syara’, maka apabila Nabi saw mengiziankan umm al-Mukminin ‘Aisyah untuk melewatkan puasa qadhanya, menunjukkan waktu menunaikannya (qadha) diberi keluasan (hingga Syaban).”

wallahu a’lam.

Niat Puasa, Qadha puasa dan lain-lain

Niat Puasa, Qadha puasa dan lain-lain

Assalamualaikum wbt…

Saya telah mencari jawapan di ruangan arkib tapi masih ada beberapa soalan yg masih saya keliru berkenaan hal puasa ini. Diharap pihak Al-Ahkam atau sesiapa saja dapat membantu saya.

1) Bagaimanakah niat puasa sunat dan niat qada puasa? (saya ada mencari dalam beberapa buku agama, cuma yg diterangkan niat puasa Ramadhan sahaja).

2) Apakah hukum berkumur dan memasukkan air ke dalam hidung ketika mengambil wuduk di bulan puasa?

3) Benarkah pernyataan seperti di bawah ini:

a) Menelan air liur tidak batal puasa kecuali air liur di antara 2 bibir?
b) Menelan hingus/kahak batal puasa kerana ianya boleh dihindar?
c) Menggosok gigi, miswak dan berkumur tidak batal puasa asalkan tidak sampai masuk ke dalam perut?
d) Masuk air ke dalam telinga tidak batal puasa?
e) Keluar mani kerana mimpi ketika tidur di siang hari bulan puasa, tidak batal puasa tetapi kena mandi wajib?
f) Utk menggantikan puasa Ramadhan yg ditinggalkan dahulu, memadai dgn qada saja, tidak perlu bayar fidyah?
g) Boleh berpuasa di Hari Syak jika ianya kebetulan jatuh pada hari kebiasaan kita berpuasa sunat seperti puasa sunat hari Isnin dan Khamis?

Wassalam….jawapan:

wa’alaikumussalam

Alhamdulillah. Kami akan cuba menjawab soalan sdr Al-Hafiz dengan kadar kemampuan yang ada, Insyaallah.

1) Bagaimanakah niat puasa sunat dan niat qada puasa?
- Niat merupakan azam untuk melakukan sesuatu ibadat, dan letaknya di hati. Jika anda berazam ingin melakukan qadha’ puasa sebelum menjelang fajar, maka itulah yang dikatakan niat. Ini sudah memadai dan tidak perlu melakukan lafaz niat.

2) Apakah hukum berkumur dan memasukkan air ke dalam hidung ketika mengambil wuduk di bulan puasa?
- Imam al-Bukhari didalam sahihnya menyatakan hadith :-

إذا توضا فليستنشق بمنخره الماء
“Apabila seseorang mengambil wudhu’ maka hendak beristinsyaq (masuk air kedalam hidung)” - bermaksud ‘Tidak dibezakan diantara orang yang berpuasa dan tidak berpuasa’ (Fath al-Bari, 7/62). Dr Yusuf al-Qaradhawi menyebut bahawa ada dikalangan salaf mengatakan ia tidak membatalkan puasa tetapi perbuatan tersebut dilarang.

3) Benarkah pernyataan seperti di bawah ini:

a) Menelan air liur tidak batal puasa kecuali air liur di antara 2 bibir?
- Benar, Menelan air liur didalam mulut tidak membatalkan puasa. Ibn Qudamah mengatakan bahawa perkara ini agak sukar dielakkan sepertimana debu dijalan atau dilantai (al-Mughni 3/16). Jika lidah yang mengandungi air liur terjulur keluar sebentar dan masuk kembali, ia tidak membatalkan puasa, oleh kerana pergerakan lidah dikira sebagai sebahagian dari pergerakan mulut.(Haashiyat Qalyoobi, 2/72).

- Menurut Mazhab Syafie, air liur yang diluar mulut atau berada diantara 2 bibir menelannya boleh membatalkan puasa, kerana perkara ini boleh dielakkan.

b) Menelan hingus/kahak batal puasa kerana ianya boleh dihindar?
- Tidak batal puasa menurut Lajnah al-Daa’imah (1/270) kerana hukum menelan lendir hingus semasa puasa adalah sama hukum telan air liur. Ulama’ menasihatkan agar lendir (mucus) tersebut dikeluarkan kerana menurut Sheikh Utsaimin lendir ini sebagai sesuatu benda yang kotor, dan tidak wajar ditelan.

c) Menggosok gigi, miswak dan berkumur tidak batal puasa asalkan tidak sampai masuk ke dalam perut?
- Tidak batal puasa kalau bersiwak, menggosok gigi atau berkumur dengan syarat tidak menelan air tersebut. Syiekh bin Baaz mengatakan boleh menggunakan ubat gigi asalkan dapat mengelak dari menelannya (Fataawa Bin Baaz, 4/247). Syeikh Ibn Utsaimin mengatakan, lebih elok memberus gigi diwaktu malam (Al-Sharh al-Mumti, 6/407, 408).

d) Masuk air ke dalam telinga tidak batal puasa?
- Syiekh Ibn Taimiyah mengatakan bahawa menggunakan ubat mata (eyedrops) dan ubat telinga (eardrops) tidak membatalkan puasa (Majmu’ Fataawa, 25/233, 25/245).

e) Keluar mani kerana mimpi ketika tidur di siang hari bulan puasa, tidak batal puasa tetapi kena mandi wajib?
- Syiekh Ibn Qudaamah menyatakan bahawa :’Jika seseorang mengalami mimpi sehingga terkeluar mani tidak membatalkan puasa, kerana ini merupakan tindakan tidak sengaja dari pihaknya; sama seperti kes sesesuatu yang yang keluar dari tekaknya semasa di sedang tidur’ (al-Mughni, 3/22). Maka hendaklah dia meneruskan puasa dan mandi (wajib) menghilangkan janabah.

f) Utk menggantikan puasa Ramadhan yg ditinggalkan dahulu, memadai dgn qada saja, tidak perlu bayar fidyah?
- Pendapat ini (Qadha’ tanpa fidyah) didokong oleh al-Nakha’i, Abu Hanifah dan sahabat2nya. Syiekh Dr Yusuf al-Qardhawi dialam kitab Fiqh al-Shiyam mengatakan bahawa hukum mengqadha’ dan membayar fidyah tidaklah datang dari dalil yang sahih dan hanya melalui atsar para sahabat. Hendaklah kita mengambil dari sahabat perkara2 yang berkenaan dengan sunnah dan bukan perkara wajib, sebab yang wajib memerlukan dalil dari Rasulullah .

g) Boleh berpuasa di Hari Syak jika ianya kebetulan jatuh pada hari kebiasaan kita berpuasa sunat seperti puasa sunat hari Isnin dan Khamis?
- Dr Mustafa al-Bugha (Fiqh al-Manhaji, 1/361) mengatakan bahawa tidak boleh berpuasa pada hari syak, sebagaimana dithabitkan dari hadith Abu Daud #2334 dan al-Tirmudzi (686) :-

وقال عمار بن ياسر من صام اليوم الذي يُشك فيه فقد عصى أبا القاسم صلى الله عليه وسلم
“Ammar ibn Yaasir berkata : barangsiapa berpuasa pada hari syak oleh manusia maka dia telah mengkianati Abu al-Qaasim (Rasulullah )”

Al-Hafiz Ibn Hajar berkata :”difahami dari perkara ini bahawa adalah haram berpuasa pada hari syak, kerana Sahabat tidak akan berkata demikian berdasarkan pandangan pribadi, maka riwayat yang sedemikian mempunyai status yang sama dengan marfu’ hadith.”

WA. wassalam

Debat Tudung Wanita : Jawapan Kepada Malaysia Today

Debat Tudung Wanita : Jawapan Kepada

Malaysia today

- The Great Tudung Debate : A Respond Malaysia Today's Article

By

Zaharuddin Abd Rahman

This writing is a response to Raja Petra Kamaruddin about muslim women's aurat in his popular blog ( Malaysia today). Source

RAJA PETRA WROTE :

In the article there was a sentence stating: "Apparently, the tudung was 'decreed' for only the Prophet's wives and not for all women..." So I've have looked into the Quran and found some things.

1) "O Prophet! Tell thy wives and thy daughters and the women of the believers to draw their cloaks close round them (when they go abroad). That will be better, so that they may be recognised and not annoyed. Allah is ever Forgiving, Merciful." Surah Al-Ahzab (33), verse 59.

Comment : Firstly, see the words 'so that they may be recognised and not annoyed'. This means at least the face must be visible. It is wrong to say that other women at that time (non Muslim Arabs, Jews, Christians) did not wear the tudung. The truth is that the Jewish and Christian women wore far more conservative tudung than the Muslim women.

Covering the body is also required of men and women in the desert. It has nothing to do with any religion. So when the verse says 'so that they may be recognised' it actually means the women should not cover their face or head in such a way that the people cannot differentiate them from other Christian and Jewish women who also wear tudung and veils. This means there is no such thing as a tudung to cover your head and face.

The verse 33:59 says the following in Arabic:

Ya ayyuhan nabi : O you prophet

qul li-azwajika wabanaatika : tell your wives, your daughters

wa nisaa i mu'mineena : and the believing women

yudneena : to lengthen

Alayhinna : over them

min jalabeebihinna : from their garments/cloaks.

There is absolutely NO mention of head or hair or face in this verse. There is no reference to tudung. The reference is to lengthen your garments over your body. This means women must dress decently.

UZAR'S COMMENT

Unfortunately, you have misinterpret the verse and understanding it out of its context, i assumed that's because you are not examining the whole structure of the verse, besides i think you did not posses adequate knowledges to do so, or maybe you are also very busy with your sumpah declaration and malaysian politic issues.

In reality, as a servant of Allah SWT and the follower of Rasulullah SAW, we are taught to always come back to Al-Quran and Al-Hadith to obtain assurance about the permissibility of a matter. Regarding this, Allah SWT said:-

يَا أَيُّهَا النَّبِيُّ قُل لِّأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاء الْمُؤْمِنِينَ يُدْنِينَ عَلَيْهِنَّ مِن جَلَابِيبِهِنَّ ذَلِكَ أَدْنَى أَن يُعْرَفْنَ فَلَا يُؤْذَيْنَ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا

"O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as a free respectable MUSLIM women) so as not to be molested. "(Al-Ahzab: 59)

It is agreed unanimously by ulama that every verse that is revealed to our prophet Muhammad s.a.w is also intended to Muslim except defined otherwise by our Prophet either in his hadis or by other quranic verses. For example: our prophet has more than four wives at a time, it is called "Khususiyat anbiya" which we are not allowed to follow due to Allah's will and many other logical reasons.

Therefore, in this case, covering aurat including head, hair, neck and chest is strongly commanded not only for prophet's wives but also to all muslim women. It is not just an Arab's custom due to the sandy desert, but it is indeed a religious commandment. It is also very obvious stated in the above verse where it is mentioned :

وَنِسَاء الْمُؤْمِنِينَ

Meaning : "the women of the believers"

Therefore whoever claims they are muslim, they are obliged to uphold and stick to the decree in the verse.

Jilbab is a dress (of similar width to ‘baju kurung') worn by women to cover their bodies. Syeikh Dr Yusof Al-Qaradawi explained that when some women during the Jahiliah period left their houses, they loved to display some parts of their beauty such as the chest, neck and hair until they were being harassed by those wicked men who like to commit zina.

Then, the above verse was revealed commanding the Muslim women to EXTEND (and not only) their jilbab so that the parts that could lead to fitnah will be covered. In this way, they would be identified as women who are protected (‘afifah) and a true MUSLIM WOMEN. As a consequence, they would not be molested.

The above verse elucidates that covering the aurat is an emblem of a Muslim. Allah SWT also said:

وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ

"And anyone who honours the symbols set up by God [shall know that] verily, these [symbols derive their value] from the God-consciousness in the [believers'] hearts " ( Al-Haj : 32 )

Therefore, the main reason (‘illah) for the above ruling is to prevent Muslim women from being molested by wicked men. Attires that display women's beauty or women walking and talking in a seducing manner could arouse a man's sexual desire. Such behavior is an indirect invitation to the male for teasing and molestation. (Adapted from kitab Al-Halal wal Haram fil Islam with slight modification)

It's also WRONG to say that "so that they may be recognised and not annoyed' mean face must be visible in order to be recognized.

Firstly : Is it acceptable to say that we can only recognised a women by looking at her face? Of course not, we can easily recognized them by many other ways, either by listening to her voice or many other things besides her face.

Secondly : Most of the Jahiliyyah womens are not wearing tudung at all and some of them wearing improper veils.( Refer Tafsir Ibn Kathir, 3/285). It is also stated clearly in the hadith narrated by Abu Hurairah, Rasulullah s.a.w. said:

"Two are the types of the denizens of Hell whom I did not see: (1) people having flogs like the tails of the ox with them and they would be beating people (unjust rulers); (2) the women who would be dressed but appear to be naked, who would be inclined (to evil) and make others incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance" (Narrated by Muslim, Sohih).

The JAHILIYYAH womens are said to wear attire but is still naked because they do have cloth on their body but it does not cover the aurat because it is transparent and exposes their skin; like the wearing of many women today. (Al-Halal Wal Haram Fil Islam, Dr Yusof Al-Qaradawi)

‘Bukhtun' in the hadith is a type of camel that has a big hump. Women's hair looks like the hump of a camel when it is pulled and tangled over their head. This shows that Jahiliyyah womens are not covering their head and hair. As for Christian and jews womens who you said wore tudung also at the time of prophet Muhammad s.a.w, you have to provide evidences on that. Besides, do you sure how Christian women exact attire in Mekkah and medina at that time?, Jewish people are too small to take into account and yet we don't know what are their tudung types. The most important, whatever types of thier tudung, we msulim has our own tudung with certain standards and conditions and it is a religious commandment.

Although the hadith was revealed thousand years ago, the Prophet s.a.w. was able to warn us of what would happen now. Today there are various saloons that set hair for women with millions of fashion and sadly men are the hair setter at most of these saloons.

RAJA PETRA WROTE :

2) "And tell the believing women to lower their gaze and be modest, and to display of their adornment only that which is apparent, and to draw their veils over their bosoms, and not to reveal their adornment save to their own husbands or fathers or husbands' fathers, or their sons or their husbands' sons, or their brothers or their brothers' sons or sisters' sons, or their women, or their slaves, or male attendants who lack vigour, or children who know naught of women's nakedness. And let them not stamp their feet so as to reveal what they hide of their adornment. And turn unto Allah together, O believers, in order that ye may succeed." Surah An-Nur (24), verse 31.

Raja Petra Comment : Again there is no mention of head (ru'usa) in this verse or face (wujuh/wajh). Please note the words 'draw their veils over the bosoms'. The arabic is as follows:

walyadribna : and strike / cover

bi khumurihinna : with their outer garments

Ala : over / upon

juyoobihinna : their bosoms / breasts

Women are told to cover their chests/bosoms/breasts. That is all. This tallies with the earlier verse 33:59 above where the women are told to lengthen their clothes/garments. There is absolutely no mention of head (ru'usa), face (wujuh) or hair.

UZAR'S COMMENT FOR NUMBER 1 & 2 :

Raja Pete, it is very obvious that you are not analyzing the verse properly. Your simplistic interpretation is incorrect again, Almighty Allah has said :-

وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَى جُيُوبِهِنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ

Meaning : And tell the believing women to lower their veil and to be mindful of their chastity, and not to display their charms [in public] beyond what may [decently] be apparent thereof..

So you look Pete, why are you only focusing on some words of the verse and didn't give proper attention to the others. You have translated ‘Al-Khumur' wrongly, as that because of your harfiah (word by word)translation and harfiah understanding also, that kind of translation cannot help you in understanding the word correctly. The "al-Khumur" word will provide you the answer on your own created question and false assumption which you said : "There is absolutely NO mention of head or hair".

The true meaning of khumur (veil) is anything that is used to cover the head. Meanwhile ‘juyub' (the plural form of jaibun) is the curvature of the breast that is not covered with cloth. Therefore every woman must cover not only their head but also their chest including their neck and ears and all other parts that may lure a male.

In order to understand Quranic text correctly, he/she must comprehend and find the exact usage of terminologies and words in Arabic language. A person should also know how a term or word is being used in the Arabic community because Quran is using Arabic language. Therefore it is good to have knowledge on conservative Arab's (especially at the time of prophet s.a.w) way of life before he/she can get the true intended meaning; For this reason, we must refer to the tafseer book by great Muslim scholars to avoid ourselves from false impression.

That's also why it's better for those who wish to learn Islam in depth to pay a visit to Arabic countries in order to get some feels and get used to the usage of certain word by contemporary Arabs, it can give you some more clue in order to understand Arabic language in the Quran.

When Allah swt said "Khumurihinna" , so we must know, in a standard Arabic language what does it mean by "khumur", so the answer is veil which cover their head, hair, ear etc and then, when a person said "khumur" in front of knowledgable arab person, what he will understand?. Of course, it s a veil also. This fact has been told by many great classic Muslim scholar like Imam At-Tabarii ( died 301 H) in his famous tafseer book Jami al-Bayan and also Imam Ibn Katheer . (Tafsir At-Tabari, 18/120 ; Tafsir AL-Quran Al-'Azim, 3/285))

Besides the khumur which is a veil which covers the women head, and juyub which covers womens' neck, breast and chest, the verse also stress on :-

وَلَا يُبْدِينَ زِينَتَهُنَّ

Meaning : that they should not display their beauty and ornaments except what (must ordinarily) appear thereof"..

Do you understand what ‘beauty and ornaments' means in this verse?

According to Syeikh Dr Yusof Al-Qaradawi, the adornment mentioned in the above verse refers to anything that is worn to beautify oneself; either natural beauty like face, hair and body; or manmade beautification like dress, embellishment, make-up and others.

In the above verse, Allah commanded women to conceal the adornment without any exemption. However, the exemption was "what is apparent". The scholars therefore have differences in opinion about the meaning and extent of "what is apparent" but all of them agreed unanimously that hair and head are included.

That is due to the following hadith :-

Saidatina Aisyah r.a narrated that her sister Asma' binti Abu Bakar entered the house of the Prophet s.a.w wearing attire made of transparent material that showed her skin. The Prophet s.a.w turned away from her and said:

"Hai Asma'! Verily when a woman has achieved puberty, she should not reveal her body except for this and this - showing the face and the palms (hands)." (Narrated by Abu Daud)

Although there is a discussion about narrators of this hadith, it is strengthen by many other hadith that allows revealing of the face and the palms if it does not bring any harm (fitnah). (Al-Halal Wal Haram Fil Islam)

This hadis also supporting the fact that women head and hair are ‘aurat and must be covered by muslim womens, only the face and palm or hand can be seen by the public.

Yes, there is discussion on what is the meaning of "what is apparent" which ALLOWED TO BE SEEN but it is not about hair, neck and head. Ibnu Abbas r.a, one of the great companions of the Prophet (s.a.w.) interpreted "what is apparent" is eyeliner and ring. Anas Bin Malik r.a is also of the same opinion.

Therefore, the body parts where the eyeliner and the ring are worn (i.e. the face and the palms) would also be considered as apparent. This also the opinon of the Tabien like Said bin Jubair, 'Atha', Auza'i and others.

However, Ummul Mukminin Aisyah r.a, Qatadah and a few others considered bracelet as something apparent. Therefore, the wrist (place of wearing a bracelet) is also considered as apparent if it does not cause any harm (fitnah). Regarding the limit from the wrist to the elbow, it is still under discussion among the scholars; therefore it is better to cover parts between the wrist and the elbow.

RAJA PETRA SAID

3) In order to interpret the Quran, we have to go to people who have knowledge about it. In what circumstance the verse was revealed, etc. But not just any scholar who says that they know.

Comment : We DO NOT interpret the Quran. May I suggest something much simpler? Why not we just read it? If we look at the Quran in its arabic and then look at the translated words just a little carefully, we will understand it. You DONT EVEN have to know Arabic. For example the arabic word for HEAD (kepala) is NEVER mentioned in any of the verses quoted above. Neither are the arabic words for face and hair. So how do the translators include head, face and hair? Someone must explain this.

UZAR'S COMMENT

I have responded to this false statement and it's no longer concern us.

Do you think that Allah will only use ru'asa to express head and sya'run as hair?.. no you are wrong Mr Pete, for example Allah s.w.t forbids us from saying ‘Ah' to our parents. So it is permissible to say ‘uh' and bull shit to your parent only because it is not mentioned in the Quran?.

When Allah forbids ‘ah' so its include all thing that has similar effect and covering not only bad words but also bad behaviour and actions towrd your parent. It is called in Usul Fiqh as Qiyas al-Awla or also can be considered as ‘umum al-lafz will carry all meaning under it.

So, women's head and hair falls under the words "al-khumur"in the verse. As simple as that.

As for the last part of Raja Petra's article, some of the hadith has been misquoted so i don't need to respond.

‘DON'T JUDGE A BOOK BY ITS COVER' MYTH

I always come across with this expression and I believe you are the same. The following are the words of those women who do not cover their aurat who always claim to posess pure and kind hearts although they are wearing indecent outfits which reveal their aurat.

"Even women who put on hijaab commit crime nowadays, indulging in adultery, free-mixing and a lot more" A woman share her thought.

"In fact, we too are well-behaved, we do not bother others, we do not backbite and we stay away from bad things" The woman added.

Is it a sound argument? Is it true that the external appearance does not matter in Islam? Some of them are even one step ahead in their arguments that they reason with the meaning of an authentic hadith of the Prophet, which is:

"Verily Allah does not look at your physical being, your outer appearance nor your wealth, but He looks at your heart and your deeds" (Narrated by Muslim).

I feel sorry and dishearten looking at those who when arguing, easily throw out hadith in supporting their whims; indeed, they only utilize Islam in the matter that bring benefits to them.

An employee was caught playing game during working hours by his employer while he has yet to prepare the document requested by him. The employer thus said, "How are you going to excel in your carreer if this is your attitude towards work."

The employee responded, "You may see me outwardly as playing games but my heart is sincere and I performed my duty excellently."

Do you think that the employer believe in what his employee had said? Does Allah consider one's heart as pure and good through disobeying His commandments?

Indeed, something is only regarded as pure and good by measuring it with the scale of Allah and His Rasul, and not merely with the scale of our minds. If we refer to the scale of Islam, the Prophet SAW had said which means:

"Beware, in the body there is a piece of flesh; if it is sound, the whole body is sound and if it is corrupt the whole body is corrupt, and hearken it is the heart" (Narrated by Muslim)

Based on this hadith, Islamic scale necessitates that the purity of one's heart is apparent in its first stage, which is one's actions. It means that when one's actions always transgress against the commandments prescribed in Islam, it signifies the filth of one's heart. On the other hand, if the external actions submit to the commandment of Islam, thus it should be considered as good in the first stage, which is the external scale of lay people. Nevertheless, the second stage, which is whether one's intention is for seeking Allah's pleasure or for things such as showing off, we should leave the judgment only to Allah.

Therefore, we can judge a book by its cover in certain cases, such as in the case when the fundamentals of Islam are being transgressed; the cover is consequently reflecting what is inside the heart of a person.

Judging based on that which is apparent, does go along with the hadith:

إنما أنا بشر , وإنكم تختصمون إلىّ , ولعلّ بعضكم أن يكون ألحن بحجته من بعض , فأقضي بنحو ما أسمع , فمن قضيت له من حق أخيه شيئاَ فلا يأخذه , فإنما أقطع له قطعة من النار

Which means: "Verily I am only a human being, and you always presented arguments for me to solve. It may be that some of you are better in presenting argument than others. Therefore, I give out rulings based on what I have heard only. He, for whom I have made a ruling that violates the rights of the other party (due to the lack of skill of the person in presenting argument), does not take it. For verily, it will be for him a slice from the slices of hellfire" (Narrated by Abu Dawood, At-Tirmidzi and others; Refer Naylul Awtar, 8/632, no 3920).

This hadith clearly shows that a judge in Islam will give a ruling based on the information and the evident proofs presented to him. Similarly, in the case of covering aurat, if one reveals the aurat, it is a sign of transgression against Allah's commands. Thus, how would it be possible for this kind of heart to be perceived as a sound heart in Islam?

Women should realize that when the aurat is not covered properly, every single man who looks at it will be held accountable for every single gaze. The woman, on the other hand, is not going to be held accountable for that one sin merely; rather she will be held accountable for all the gazes from men that fell on her aurat. Just imagine how sinful she is for revealing the aurat only in one day. This is based on the Prophet's word:

من سن في الإسلام سنة سيئة فعليه وزرها ووزر من عمل بها من غير أن ينقص شيئاً

Which means: "Whosoever initiates a wrongdoing, upon him are a sin and the sin of every single person who does it without his sin being reduced even a little..." (Narrated by Ahmad and others-Authentic)

Included in the meaning of intiating is that someone intiates the revealing of her aurat in that day causing the man who looks at her to be held accountable. In fact, the woman herself is sinful for every single eye that sets on her aurat. Would this type of heart be considered as pure? After mountains of sins had rusted it?

Verily Allah is All Just and the Most Merciful. Rush towards Allah's love and mercy by obeying Him. For those who are hardhearted, no words can be shared except; be certain that Allah is true, His Rasul is true, and Paradise and Hellfire are true. If believe in them, why are the actions speak otherwise?

Thanks for you time.

Regards,

Zaharuddin Abd Rahman

10 Sept 2008