Thursday, August 06, 2009

Kasut Pigskin?

The following post is in Malay since I hope that it can clarify the issue of pigskin...

Penulisan berikut ialah pandangan peribadi penulis, terpulang kepada para pembaca untuk menerima atau tidak.

Isu kasut kulit khinzir ini telah sekian lama menjadi isu di kalangan masyarakat Islam, termasuk kaum kerabat penulis. Oleh itu, penulis berasa perlu untuk menulis agar keterangan mengenai isu ini akan dapat diperjelas.

Pertama sekali, isu kulit haiwan yang telah disertu atau disamak. Menjadi kebiasaan manusia untuk mengambil kulit haiwan yang telah mati, kemudian disertu dan dijadikan pelbagai barangan, daripada khemah, pakaian, kasut, tali pinggang, beg tangan dan lain-lain. Isu pertama yang perlu diperhatikan ialah boleh atau tidak mengambil kulit haiwan ini. Perhatikan dua hadith berikut yang nampak bertentangan.

Hadith pertama (hadith Maymunah radiyallahu 'anha): Bahawa Nabi sallallahu 'alayhi wasallam berjalan dan terjumpa bangkai haiwan, lantas baginda menyarankan kepada para Sahabah agar mengambil manfaat daripada kulit bangkai tersebut. [Riwayat al-Bukhariy, Muslim, Abu Dawud, al-Tirmidhi dan al-Nasa'ie].

Hadith kedua (hadith Abdullah Ibn 'Ukaym rahimahullah): Bahawa Rasulullah sallallahu 'alayhi wasallam pernah menulis surat melarang mengambil sesuatu manfaat daripada bangkai. Perintah ini dikeluarkan setahun sebelum kewafatan baginda. [Riwayat Abu Dawud, al-Tirmidhi, al-Nasa'ie].

Hadith Maymunah nampaknya seolah-olah Rasulullah membenarkan diambil manfaat dari kulit bangkai secara umum, iaitu walaupun belum disertu. Sedangkan hadith Abdullah ibn 'Ukaym pula nampaknya melarang sama sekali diambil manfaat dari kulit bangkai. Permasalahan ini boleh diselesaikan dengan hadith berikut:

Hadith ketiga (hadith Abdullah ibn 'Abbas radiyallahu 'anhuma): Bahawa Rasulullah sallallahu 'alayhi wasallam menyatakan bahawa apabila kulit telah disertu/disamak maka sucilah ia. [Riwayat Muslim, Abu Dawud, al-Tirmidhi dan al-Nasa'ie].

Hadith Abdullah ibn 'Abbas ini jelas menyatakan bahawa kulit yang telah disertu adalah suci. Masih lagi terdapat khilaf di kalangan 'ulama tentang tafsiran hadith-hadith ini. Penulis suka dengan pendapat golongan 'ulama yang menyatakan bahawa sebenarnya ketiga-tiga hadith ini tidak bertentangan. Hadith Abdullah ibn 'Ukaym sebenarnya melarang mengambil manfaat dari kulit bangkai yang belum disertu, sedangkan hadith Maymunah menyarankan diambil kulit bangkai, disertu terlebih dahulu dan barulah diambil manfaat. Ini semua seperti yang terdapat dalam hadith Abdullah ibn 'Abbas.

Kesimpulan Pertama: Kulit bangkai selagi belum diseru maka tidak suci - ini ialah pendapat yang disepakati.

Setelah disertu, adakah ia suci? Mari kita perhatikan pandangan mazhab-mazhab Ahlussunnah wal Jamaah. Peringatan: Mazhab-mazhab Ahlussunnah tidak terhad kepada yang empat sahaja.

Mazhab Ahmad ada dua pandangan. Satu mengatakan sekiranya haiwan tersebut suci ketika hidup, maka sucilah kulitnya setelah disertu. Pandangan kedua Mazhab Ahmad mengatakan kulit bangkai tidak suci walaupun setelah disertu.

Mazhab Malik mengatakan kulit bangkai juga tidak suci walaupun setelah disertu, kecuali sekiranya kulit tersebut disertu dan dijadikan kantung barang atau air. Kulit khinzir langsung tidak boleh.

Mazhab Auza'ie, Abdullah ibn al-Mubarak, Abu Tsaur dan Ishaq ibn Rahawayh mengatakan sekiranya haiwan itu halal dimakan dan telah disembelih mengikut syarak, barulah kulitnya boleh disertu.

Mazhab Syafi'e mengatakan kesemua kulit bangkai yang disertu adalah suci kecuali kulit khinzir dan kulit anjing.

Mazhab Hanafi mengatakan kesemua kulit bangkau yang disertu adalah suci kecuali kulit khinzir.

Mazhab Zahiri dan anak murid Abu Hanifah, Imam Abu Yusuf (Qadi Besar Baghdad pada zaman pemerintahan Khalifah Harun al-Rasyid) pula berpandangan bahawa kesemua kulit apabila disertu adalah suvi, termasuk anjing dan khinzir.

Maka kesemua di atas adalah pandangan-pandangan mazhab yang masih dilingkungi dalam golongan Ahlussunnah wal Jamaah. Sekarang mari kita cuba perhatikan pandangan mereka.

Berdasarkan hadith Abdullah ibn Abbas, lafaz yang digunakan Rasulullah sallallahu 'alayhi wasallam yang mengatakan kulit apabila disertu menjadi suci adalah UMUM. Baginda hanya menyatakan kulit, maka pada pandangan penulis ia termasuk kesemua jenis kulit kerana baginda tidak menyatakan apa-apa pengecualian. Pendapat sebahagian mazhab yang membuat pengecualian ke atas bangkai haiwan yang tidak halal dimakan tidak tepat kerana tiada larangan yang jelas menyebut hanya kulit haiwan yang halal dimakan. Sama juga dengan anjing dan khinzir. Tidak ada sebarang dalil yang jelas mengatakan kulit anjing dan kulit khinzir tidak suci apabila disertu. Yang ada hanyalah pandangan imam-imam mazhab yang mulia, oleh kerana jilatan anjing perlu dibasuh tujuh kali dan khinzir adalah haiwan yang lebih teruk dari anjing, maka imam-imam ini berpendapat kulit anjing dan kulit khinzir tidak boleh disucikan sama sekali. Dan ini hanyalah pendapat tanpa dalil yang jelas menyatakan sedemikian.

Mari kita perhatikan pendapat al-Imam al-Syaukani (penulis Kitab Naylul Awthar). Beliau menyatakan bahawa pandangan Mazhab Zahiri dan Abu Yusuf adalah yang lebih tepat (rajih) kerana hadith-hadith mengenai sertu kulit bangkai menjadi suci tidak membezakan antara anjing, khinzir dan haiwan-haiwan lain. (Kesemua hadith-hadith tersebut hanya menyatakan bahawa kulit bangkai apabila disertu sucilah ia). Antara hadith-hadith tersebut ialah hadith Abdullah ibn 'Abbas: Rasulullah sallallahu 'alayhi wasallam bersabda: "Apa-apa kulit yang disertu menjadi suci" [Riwayat Muslim]; hadith 'Aisyah radiyallahu 'anha: Nabi sallallahu 'alayhi wasallam memerintahkan agar kulit bangkai disertu dan diambil manfaat darinya; dan satu lagi hadith 'Aisyah yang diriwayatkan oleh al-Daruqutniy: "Kesemua jenis kulit menjadi suci apabila disertu."

Kesimpulan Kedua: Mengatakan kulit khinzir dan anjing yang telah disertu menjadi suci adalah pandangan yang tidak terkeluar daripada Mazhab Ahlussunnah. Bahkan menurut al-Imam al-Syaukani itulah pendapat yang lebih tepat. Maka sekiranya anda ingin memakai kasut pigskin, dipersilakan. Cuma janganlah pula memaksa mereka yang tidak mahu (kerana tetap berpendapat ia najis, tidak suci; atau mereka yang mengatakan ia suci tetapi tidak mahu memakai kerana tidak sanggup). Yang mengatakan najis pula janganlah memaksa pendapat ini ke atas orang lain yang tidak sependapat.

Pandangan peribadi penulis, tidak ada selera untuk pakai kasut pigskin. Tetapi kalau tanya hukum, penulis berpendapat boleh.

Wallahu A'lam.

Sunday, August 02, 2009

JIM extremist???

The so-called champion of democracy has somehow lambasted the freedom for Muslims in Penang State Administration to join Jemaah Islah Malaysia (JIM) - an NGO in Malaysia. Why? Because JIM people are extremists. JIM extremist? Yes, because they want to establish Syari'ah Law in Malaysia.

So JIM people, stay away from Penang (Jelutong especially), you are not welcomed. PAS Islamic State is okay, but JIM is not. I must have a headache...

From the Star, 2 August 2009.

Ooi wants JIM-linked Razali out

By IAN MCINTYRE


GEORGE TOWN: Jelutong MP Jeff Ooi is continuing his verbal war with Penang PKR municipal councillor Mohd Razali Abdullah, saying the council should not allow a “religious extremist” in its administration.

Ooi, who is Penang Chief Minister Lim Guan Eng’s chief of staff, said the state was setting a dangerous precedent by allowing an alleged extremist religious activist to infiltrate the local government system.

“Razali has confirmed that he is a Jemaah Islah Malaysia (JIM) member,” he said, adding he would call on Lim and state DAP chairman Chow Kon Yeow to handle the matter.

Ooi, who is a member of the DAP central executive committee, printed out literature from JIM’s portal at www.jim.org.my which stated that the organisation’s mission statement was to develop Malaysia into a country which fully adopted Syariah law by 2020.

“How can the Penang people accept someone who prioritises Syariah law ahead of the Pakatan Rakyat state and the people?” he said at a press conference yesterday.

“We are transparent. Before my public outburst, I had raised the matter internally with Penang PKR chairman Datuk Zahrain Mohd Hashim and the state government about two PKR councillors including one who is constantly absent. But there were no answers,” he said.

Zahrain, when contacted, said he would address the issue at the next state Pakatan meeting scheduled for Monday in Lim’s office at Komtar.


Children in Masjid Part III

Event 3:
People were praying in the masjid. Suddenly while prostrating, one kid climbed behind the imam.

If this happens in Malaysia... Oh my God! If this happens in Malaysia, I belief the imam or someone who pray near the imam will hit the kid and push him until he fall! Then the imam will call for the father, and scold him to teach his kid to behave (Kurang ajar punya budak!). The father will be asked to leave the masjid with his kid, and told that his kid is not welcomed until he can behave! Or maybe the imam, while prostrating, will just ignore the kid and lift his head, no matter what happens to the kid - he might just fell off, but who cares! How dare you climb behind the imam, do you think that I'm a horse?

But it happened in the past...

It was narrated that Shaddad-bin-Aws, May Allah be pleased with him, said:

"(One day), the Prophet, peace be upon him, came in, at the time of one of the two evening prayers, carrying Al Hassan or Al Hussein. Then, the Prophet, peace be upon him, went forward, laid the small kid aside, and he started praying. During the prayer, he made one of his prostrations so long that I raised my head (up from the prostration position on the ground). I found the small kid mounting on the back of the Prophet, peace be upon him. So, I lowered my head down again (continued the prostration). After the Prophet, peace be upon him, ended the prayer, the companions asked: "Messenger of Allah, we have noticed that one of the prostrations was so long, that we thought there was something unusual, or that you were receiving revelation (of some Qur'an)." "All that did not happen", was the Prophet's reply, adding: "My grandson was mounting on my back, and I did not like to rush the kid before getting enough of what he likes."

Narrated by al-Nasa'i, sahih according to al-Albaniy. The kids were allowed to play behind the Prophet's back until they were satsified. Something almost impossible to happen in any masjid in Malaysia, I belief.

Children in Masjid Part II

Event 2:
People were praying in the masjid. The imam was reciting a long verse. Suddenly a kid cried loudly.

If this happens in Malaysia... I think the imam will continue to pray as if nothing happens, and after prayer the jamaah will ask the mother to leave the masjid with the kid. Next time leave the kid at home, or just pray at home with your kid. Bikin kacau saja!

But it happened in the past!

The Prophet, peace be upon him, said:

"I stand for praying, and I intend to make it long. I hear a baby crying. So, I tolerate to shorten it, as I dislike making it unbearable for the mother."

Narrated by al-Bukhariy.

Children in Masjid Part I

Event 1:
The imam was delivering the khutbah. Suddenly two kids came into the masjid, walking and tumbling, as they just learnt how to walk. They walked and fell, many times.

If this happens in Malaysia... I think given the current mind set of the Muslims in Malaysia, the jamaah will scold the kids, ask the father to leave the masjid with his kids.

But it happened in the past!

Boraida, May Allah be pleased with him, said:

While the Prophet, peace be upon him, was on the platform (minbar) making us a speech, he saw (his grandsons) Al Hassan and Al Hussein (small kids) coming in wearing red shirts, walking and falling over, every now and then. The Prophet, peace be upon him, came down (the platform), carried the kids, and seated them on his lap, and then, he said:

"Verily,Allah (the Almighty), speaks the truth:

(Your wealth and your children are only a temptation…) (Sorah 64, Aya 15), and continued saying: "I saw these two kids walking and tumbling, I felt so impatient that I interrupted my speech in order to help them up.



Narrated by Abu Dawud, al-Tirmidhi and al-Nasa'ie. Sahih according to al-Albaniy.

Row, row your prayer!

Is it true that kids should pray at the back row, behind men?

There is only one hadith that mentioned that the Prophet sallallahu 'alayhi wasallam arranged kids to pray behind men's row. This hadith is narrated by Ahmad, Abu Dawud and al-Bayhaqi. However, Shaykh al-Albaniy commented that this hadith is weak, and could not be used to support any argument. Why? Because this is the only hadith - no other hadith from other chains exist to support this.

On the other hand, al-Bukhariy reported that Anas ibn Malik radiyallahu 'anhu prayed with an orphan in one row behind the Prophet. In Islamic Jurisprudence, an orphan is a kid. So this is actually a proof that kids can pray together with men in one row.

At the same time, Muslim reported that the best row for men is the first, while the best row for women is the last row. That's why, to my understanding, women should pray at the last row, behind girls. If the women are to pray in front of the girls, then the girls will get the best reward.

Saturday, August 01, 2009

Concert Manager better than Masjid Committee?

Last night I prayed Maghrib at Masjid Al-Taqwa although I still cannot forget how the women there treated Maryam. So after Maghrib I intended to stay and listen to the lecture. The management of the masjid managed to ensure that every night of the week, there'll be a lecture. So I stayed, but not for long. The reason being the content of the lecture.

Firstly it seems to be interesting though. The ustaz was teaching on tafsir of two verses from Surah Yasin:

78. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust?" 79. Say: (O Muhammad sallallahu 'alayhi wasallam) "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!"
[Surah Yaasin, 36:78-79]

These verses were revealed in relation to the challenge posed by al-Walid ibn al-Mughirah. The ustaz gave a brief biodata of al-Walid, who is the father of Khalid ibn al-Walid. One day he brought an old bone in front of the Prophet sallallahu 'alayhi wasallam and crashed them into dust, followed by the conversations as told in the verses. Allah can create something from nothing, so creating something from the dust is actually much easier.

Then the ustaz told us that these two verses are used to heal diseases that originate from the bone, including weak bone, almond skin, and many other diseases that I myself did not know. He explained that in our bone, there is a liquid - just as our homeland contain land and water (in Malay: tanahair). Then he went to explain why the water in the sea in salty but the water from the river is not. The almond skin is caused by the liquid in the bone had become 'bad' (in Malay: jahat). So the bad liquid will irritate the skin and made them itchy. Even if we take medicatication, once the medication effect finishes, the bad liquid will affect the skin again. So the ustaz told the audience that only by reading these verses the bad liquid will become good again.

Surprisingly, many of the audience paid full attention to his lecture. No wonder since all of them are already in their golden age (I'm the only one who seems to be weird staying in the masjid). Again, I wonder what will become to the Muslim in Malaysia - they oppose any attempt to bring good scholars (such as the ex-Mufti of Perlis, Dr. MAZA) but rather enjoy listening to good story-tellers.

I pity them a lot - what else they are already in their golden age.

Not wanting to waste my precious time, I left Masjid al-Taqwa and went to Masjid al-Ghufran, another masjid in the neighborhood. Guess what, there was a video lecture of one of the habibs from Yemen. The people inside the video were crying. The same thing that I saw when I attended ESQ training programs, where the speaker managed to create a sense of awareness among the audience to cry asking for forgiveness from Allah - which I think is better than the lecture at Masjid al-Taqwa. However, there were less than 10 people inside the praying hall watching the video. The masjid authority would rather have a video show with less than 10 audience rather than inviting good scholars that could have attracted hundreds easily. Why? Because compared to the sufi sermons that ask people to fear Allah, good scholars tend to evaluate all issues openly and academically that sometimes challenge the current practice of the masjid authority.

Nah, I'm joking. They are actually doing a very good thing for the economy. Less attractive lecture at the masjid will cause the people to rather spend their time at shopping complexes, watch movies in cinema, dine in lavish restaurants, etc. So kudos to the masjid authority for helping the economy!

In economics, a rational concert manager would choose a singer who could attract many audience. Why? Because the manager's return depends on the ticket sales. Even if there is no ticket collection, the crowd numbers somehow represent the quality of the manager. So I guess the masjid management should learn something from the concert manager. Even a layman knows this.