saidina umar

Saudina umar : apa pendapat kamu tetang si pulan

Kata y : ia okey wahai amir mu'minin

Saidina umar : pernahkah kamu bermusafir bersama

Y: x pernah wahai amir mu'minin

Saidina umar : pernahkah kamu berselisihan dengannya

Y : x pernah wahai amir mu'minin

Saidina umar : pernahkah kamu memberilan amanah kepadanya satu dinar atau satu dirham

Y : x pernah wahai amir mu'minin

Saidina umar : kamu tidak mengenali lelaki ini, bukannya dengan melihatnya sebagai seorang ahli masjid maka kamu mengenalinya

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Bangkai dan Darah

عن ابن عمر (قال: قال رسول الله (ص) أحلت لنا ميتتان ودمان، فأما الميتتان: فالجراد والحوت، وأما الدمان: فالطحال والكبد) أخرجه أحمد وابن ماجه وفيه ضعف

Dari Ibnu Umar-Radiyallahu ‘Anhuma – dia berkata, Rasulullah SAW bersabda, “dihalalkan bagi kamu dua bangkai dan dua darah. Dua bangkai iaitu belalang dan ikan. Adapun dua darah iaitu hati dan limpa” dikeluarkan oleh Ahmad dan Ibnu Majah dan di dalamnya terdapat kedhoifan.

Hadith di atas membincangkan tentang dua jenis makanan yang secara umumnya adalah haram iaitu bangkai dan darah, walaubagaimanapun ianya menjadi halal dengan adanya dalil di atas. Hadith di atas adalah hadith pengecualian yang mengubah hukum umum yang telah ditetapkan sebelumnya. Ini menunjukkan betapa indahnya Islam di mana perkara sekecil belalang pun dibincangkan  di dalamnya demi kesejahteraan penganutnya.

Daripada hadith di atas dapatlah kita mengutip faedahnya sebagaimana berikut:-

(a)       Rasulullah SAW tidak mengeluarkan hukum halal dan haram dengan sendirinya tetapi ianya adalah merupakan penentuan oleh Allah SWT. Dengan kata lain, hanya Allah SWT sahaja yang boleh menghalalkan dan mengharamkan sesuatu. Tugasan seorang Rasul hanyalah untuk menyampaikan hukum bukannya untuk mengadakan hukum. Ini terbukti berdasarkan hadith Rasulullah SAW sebagaimana berikut :-

وقال لهم ذات يوم : ( إته ليس لي تحريم ما أحل الله، ولكنها شجرة أكره ريحها)

Di mana peristiwa ini berlaku ketika Rasulullah SAW tidak memakan makanan yang berbau seperti bawang, lantas Rasulullah SAW menyatakan bahawa bukan Baginda yang menentukan halal dan haram, akan tetapi Allah SWT yang menentukannya dan keengganan untuk memakannya adalah disifatkan oleh sifat semulajadi seorang manusia, ada yang disukai dan ada yang tidak disukai.

(b)    Hadith secara tidak langsung menjelaskan tentang pengharaman bangkai secara keseluruhannya (kecuali yang disebut di dalam hadith ini). Untuk itu, isu penyembelihan halal amat perlu diperhatikan dan dipertimbangkan, bukan hanya pada sijil semata-mata.

(c)        Walau bagaimanapun, bangkai ikan dan belalang adalah dihalalkan.

(d)     Ikan dan belalang yang mati di dalam air tidak akan menyebabkan air tersebut menjadi kotor (bernajis). Ini adalah kerana sifat bangkai tersebut adalah tidak bernajis. Ini adalah berlawanan dengan bangkai yang asalnya adalah najis seperti bangkai lembu dan kambing. Kedua-dua bangkai ini adalah bersifat najis dan airnya juga akan turut menjadi najis.

(e)        Darah juga adalah dalam kategori najis kecuali yang dimaksudkan di dalam hadith ini.

Haram and Makruh Transaction

Haram literally means ‘the prohibited, unlawful. It is a prohibition determined by Allah SWT to His servants from engaging in it. Dr Yusuf Al-Qardhawi define it as ‘that which the law-giver has absolutely prohibited; anyone who engages in it is liable to incur the punishment of Allah in the Hereafter as well as a legal punishment in this world.

Meanwhile haram transaction can be defined as a prohibited muamalah activity instructed by Allah SWT to His servants from involving in this activities. Basically, the haram transactions are clearly mentioned in the Al-Quran and it is an obligation for Muslims to avoid them. Salman Al-Farisi reported that when the Messenger of Allah (PBUH) was asked about animal fat, cheese and fur, he replied, “The halal is that which Allah has made lawful in His book and the haram is that which He has forbidden, and that concerning which He is silent. He has permitted as a favor to you. (Reported by Al-Tarmidhi and Ibn Majah).

Basically all transactions which giving benefits for the involved parties are permitted or halal. Nothing is haram except what is prohibited by a sound and explicit nas (nas means either a verse of the Al-Quran or a clear, authentic and explicit sunnah.) It is solely the right of Allah SWT in making any transaction halal or haram. There is no other party who has being given the same right no matter who they are.

Transactions of Haram activity

The transaction is not an aim of any activity but it is a tool in achieving the targeted aim. For an example, in order to have a good shelter, a man needs to buy a house. The aim of this activity is to own a house but in order to get it he needs to enter into sales and purchase agreement. In a straight forward transaction, this agreement is halal for both i.e. the means and the end.

However, if the end is haram, for example to involve in an alcoholic business, it will lead to a haram transaction even as per mentioned above that all transactions are permissible. This is based on Islamic principle that if something is prohibited, anything which leads to it is likewise prohibited. In Arabic, it is stated as :-

ما لا يتم الواجب إلا به فهو واجب

To support this argument, Muslim jurists have established the criterion that whatever is conducive to or leads toward haram is itself haram. On the same ground, the Muslims believe that the sin of haram is not limited to the person who is engaged into the transaction but it will include others who have supported him in this, materially or morally; each is held accountable according to his share.

Makruh

Based on layman understanding, makruh (the detested) is something which is disapproved by Allah SWT but not in a strong way. Dr Yusuf Al-Qardhawi defined makruh as that which is disapproved by the Law-Giver but not very strongly. The makruh is less in degree that the haram, and the punishment for makruh acts is less than for those that are haram, except when done to excess and in a manner which leads an individual toward what is haram.

However, makruh tansactions are related to the transactions which the purpose is to cater the makruh activity or the activity which fall under the gray area. For example, to sell grapes is halal but to sell it to a guy that having a rumor that he will use it for the wine production is makruh except the seller has a proof that the guy will confirm is a wine producer and will use it in his production and the latter is haram because it is clear involving in the haram activity.

Hanafis divided makruh into two sectors, one is makruh tanzihan and the second is makruh tahriman. Makruh tanzihan has been defined as an act from which one is required to refrain in a non-absolute and non-compulsive manner. It is far from haram. On the other hand, makruh tahriman being closer to unlawfulness means that it is an act of which one should beware and one is not liable to punishment by fire and it is closer to haram compared to the makruh tanzihan.

In the issues of makruh, Muslims are advisable to avoid it as it will make them more closer to Allah SWT. The Prophet SAW said :-

عن أبي عبدالله النعمان بن بشير رضي الله عنهما قال : سمعت رسول الله صلي الله عليه وسلم يقول : (إن الحلال بين وإن الحرام بين وبينهما أمور مشتبهات لا يعلمهن كثير من الناس فمن اتقي الشبهات فقد استبرأ لدينه وعرضه ومن وقع في الشبهات وقع في الحرام كالراعي يرعي حول الحمي يوشك أن يرتع فيه ألا وإن لكل ملك حمي ألا وإن حمي الله محارمه ألا وإن في الجسد مضغة إذا صلحت صلح الجسد كله وإذا فسدت فسد الجسد كله ألا وهي القلب.

The meaning:

On the authority of Abu Abdillah An Nu’man Bin Basheer (radiyallahu Anhuma) who said: I heard the Messenger of Allah (SAW) say:-

That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters (eventually) falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh, which, if it be whole, all the body is whole, and which, if it is diseased, all of (the body) is diseased. Truly, it is the heart. (Hadith by Al-Bukhari and Muslim)

From the above hadith we can extract that, it is better not to involve in any makruh transaction no matter either it is makruh tanzihan or makruh tahriman as it is in a grey area and the involvement will sometime is very difficult to judge. The good judge for such activity is only he himself and Allah SWT. It is why the hadith is directly discussed about the function of the heart.

Hudud : Rawatan atau Pencegahan

Hadis Ubadah Bin Al-Samit dalam perbincangan mengenai ‘perjanjian’ menyebut mengenai hudud, sama ada ianya satu rawatan atau pencegahan.

Secara kasarnya daripada hadith tersebut, hudud adalah merupakan ‘balasan’ berdasarkan kepada hadith Rasulullah SAW yang berbunyi :-

(ومن أصاب من ذلك شيئا فعوقب به – أي : فعوقب به في الدنيا-فهو كفارة له) زاد أحمد : (له) وكذا هو للمصنف من وجه أخر، يعني : البخاري رواه في وجه أخر بزيادة : (فهو كفارة له) في باب: المشيئة من كتاب التوحيد، وزاد: (وطهور) يعني: كفارة وطهور

Sesiapa yang melakukannya, maka dia akan dibalas dengannya, iaitu dibelas dengannya didunia – iaitu balasan baginya) Ahmad menambah (dengannya), begitu juga dengan jalan yang lain , iaitu : Al-Bukhari yang diriwayatkan dengan tambahan (ianya adalah balasan baginya) pada bab : ‘Al-Mashiah Kitab Al-Tauhid, dan ditambah (dan dibersihkan) iaitu : balasan dan pemurnian.

Berkata Imam Al-Nawawi secara umum mengenai ini berdasarkan firman Allah yang berbunyi :

(إن الله لا يغفر أن يشرك به (– النساء: 48

Sesungguhnya Allah tidak mengampuni dosa orang yang menyekutukanNya

Seorang yang murtad (iaitu yang keluar dari Islam) yang dijatuhkan hukuman mati dan hukuman matinya itu adalah bukan merupakan balasan. Ini kerana Allah tidak mengampuni dosa mereka yang menyekutukannya. Seseorang yang telah menerima balasan hudud ianya dibangkitkan di akhirat kelak adalah bersih daripada kesalahan yang dilakukan. Ini adalah berlawanan dengan hukuman murtad di mana pelakunya yang tidak kembali kepada Islam akan dibangkitkan di akhirat kelak sebagai seorang yang kafir. Seorang yang murtad sekiranya bertaubat dan kembali kepada Islam, dia tidak akan dihukumkan dengan hukuman ‘hadd riddah’.

Sebagai sokongannya, diriwayatkan oleh Muslim daripada Tariq Abi Al-Ash’as dari Ubadah bahawa apabila seseorang itu mati kerana hukuman murtad , dia tidak dikenakan hukuman ‘had/hudud’ ini kerana istilah yg digunakan adalah 'daripada kamu' yang bermakna daripada kamu wahai kaum muslimin dan golongan murtad adalah bukan dari kaum muslimin

Qadi 'iyad berkata : ramai ulama berpendapat hudud adalah merupakan balasan dan ada juga setengah daripada mereka tidak memihak kepada mana-mana samada ianya adalah balasan atau sebaliknya.

Berdasarkan pendapat di atas, dapatlah kita fahami bahawa menegakkan hudud yang disyara'kan Allah SWT adalah merupakan rawatan dan pencegahan. Pencegahan kepada masyarakat umum dari melakukan kesalahan dan rawatan bagi mereka yang melakukannya daripada mengulangi kesilapan yang sama.

Ilmu dan Amalan Soleh

Allah SWT berfirman:
(ومن أحسن قولا ممن دعا إلي الله وعمل صالحا وقال إنني من المسلمين (فصلت: 33
“Dan siapakah yang lebih baik perkataannya daripada orang yang menyeru kepada Allah, mengerjakan amal yang soleh, dan berkata: “Sesungguhnya aku termasuk orang-orang yang menyerah diri”

Sebaik-baik pertuturan adalah seruan ke jalan Allah, seruan bagi melakukan amalan soleh dan pengisytiharan tentang kemusliman diri. Perkara ini adalah bersifat ‘inclusive’ di mana ianya tidak terhad kepada para ilmuan, penyeru, pendakwah mahupun siapa sahaja tetapi ianya bersifat terbuka dan 'dibenarboleh' kepada semua individu, yang penting ianya hendaklah berasaskan ilmu yang selari dengan apa yang diajar oleh Rasulullah SAW.

Ayat di atas juga menggalakkan agar wujudnya suasana ilmu di kalangan muslimin. Suasana ilmu yang menggalakkan ke arah semakin kenal seorang hamba kepada tuhannya. Ilmu di mana seseorang itu mengetahui betapa kerdilnya diri ini berbanding sempurnanya Allah SWT. Ilmu yang membawa seseorang itu menjadi lebih yakin dan hampir kepada Allah bukannya ilmu yang semakin lama semakin jauh kita dariNya.

Ilmu agama adalah asas di dalam mengenali Allah SWT dan ilmu-ilmu lain adalah cabang yang membawa hampirnya seseorang itu di dalam mengenali ciptaan Allah dan menghampirkan diri kepadanya. Kombinasi ilmu agama dan ilmu-ilmu lain yang diamalkan akan menghasilkan masyarakat yang bertamadun dan bersifat sempurna.

Walau bagaimanapun, ianya tidak terikat dengan ruang masa yang sekejap. Ianya adalah proses yang berterusan dan usaha kearahnya adalah bernilai biarpun ia harus melalui ruang waktu yang panjang. Pepatah lama Cina berbunyi “Andai inginkan kebahagian setahun, semailah benih, andai inginkan kebahagian sepuluh tahun, tanamlah pokok dan andai inginkan kebahagian seratus tahun, didiklah manusia’ (Belajar Dari Perjanjian Hudaibiyah, Hepi Andi Bastoni, Ogos 2010)

The History of Islamic Banking

Financial institutions became a nucleus in a development of neo-economical societies. The richer started to give loan to the needy groups in continuing their daily life. The needy groups will work hard to get the income and paying back the richer with certain additional amounts on top of the original amount borrowed. Failure to do that will result in a repossession of any material owned by the needy groups or to impose a higher interest which was impossible for them to repay. As a result a loaner will become richer and richer and a needy will become poorer and poorer. The situation became worst when the richer set up an institution called as ‘banking institutions’ in legalizing the mentioned activities.

From the above discussion, it seems that the existing financial institutions are corrupted and not in line with Islamic objectivity for example to help each other, unity and to avoid disunity. Allah SWT mentioned this in a few verses in Al-Quran for example:-

(1) واعتصموا بحبل الله جميعا ولا تفرقوا (ال عمران: 103)
“Grab hold of the rope of Allah collectively and do nor disunite”

(2)(الأنفال) وأطيعوا الله ورسوله ولا تنازعوا فتفشلوا وتذهب ريحكم واصبروا إن الله مع الصابرين
“And obey Allah and His Messenger and do not dispute with one another, lest you falter and your strength will depart from you and be steadfast: indeed Allah is with the steadfast”

(3) تعاونوا علي البر والتقوي ولا تعاونوا علي الإثم والعدوان (المائدة : 2)
“Cooperate with one another unto righteousness and ‘taqwa’ and do not co-operate with one another unto unrighteousness and enmity”

The above verses and many others order human beings to work hard toward social unity and cohesion, construct their societies based on unity and preserve and defend that unity. Unity and social cohesion is so central among the objectives of the Quran for mankind that it can be argued that all conducts prohibited by Islam are those that ultimately will lead to social disintegration. And, conversely, all righteous conducts prescribed by Islam are those that lead to social integration, cohesiveness and unity (Mirakhor, 1995). In order to rectify the problem of financial institutions, Islam in general has provided the solution.

In Islam, the informal financial system has being implemented since the beginning of Islamic history. The system was used to organize resources, finance productive activities and meet consumer needs. This system has proven to be quite effective during the development of Islamic civilization (Abdelhamid, 2005). The fundamental reference of this system is coming from Al-Quran, As-Sunnah, Ijma and Qiyas.

However as the time goes on and the economic activity shifted from Middle Eastern centric to western world, the features of Islamic finance remained un-developed while Western financial institutions prevailed. (Mirakhor, 1995)

Historically, the first Islamic bank was found in Pakistan in the 1950s. It was developed confidence of the ummah at the first attempt but failed to continue in a long period because of the operational failure not the system. The second attempt in establishing the Islamic Banking was held in Egypt, by Ahmed El Najjar in Mit-Ghamr. This institution did not emphasize on its Islamic image in order to avoid conflicts with the existing secular government. However, towards the end of this experiment in 1967, there were nine similar banks established in Egypt (Mirakhor, 1995). In 1963 in Malaysia, another Islamic Financial Institution was created with the name of Muslim Pilgrims Saving Corporation. This institution was responsible to assist people in saving for the Hajj (Pilgrimage) to Mecca, Saudi Arabia. A lot of evolvement occurred to this institution until now and the successful of it led to the establishment of Bank Islam Malaysia Berhad (BIMB), the first Islamic bank in Malaysia.

In the 1970s, a few major events took place acting as pillars for the continuation of Islamic financial systems (Mirakhor, 1995). First is the creation of Islamic Development Bank, the bank that created by Muslim countries from all over the world to support the economic development of Muslim nations whilst complying with Islamic law (Mirakhor, 1995). Other Islamic financial institutions set up at that time were the Faisal Islamic Bank of Sudan, Faisal Islamic Bank of Egypt and the Islamic Finance House in Luxembourg.

There is Nothing being Created for Abandon

All the creatures created by Allah SAW are for the benefits of His Owned creatures; no matter either it is for men or other creatures.

In Surah Ali-Imran Verse 191, Allah SWT clearly mentioned that “those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire”.

In another words, it means that Allah SWT has created enough resources for His creation in utilizing and get benefits from this utilization. This is generally contradicted from the general understanding of contemporary economy in which the resources are scarce in fulfilling the unlimited wants. In cardinal believe in Islam is that Allah SWT has created a bounties of resources which is enough and fit for human and creatures utilization. And at the same time Allah SWT also provides for His Ummah a guideline in controlling their wants and guiding them to the straight path.

There are two sections which can be categorized for Muslim daily activities which are ibadah khususiyyah and ibadah umumiyyah. Ibadah khususiyyah also known as an act of worship, its principle is, everything is not allowable except those religious acts which can be taken only from what Allah Himself reveals (Al-Qardawi, 1960). A hadith said that ‘Any innovation in our matter (worship) which is not a part of it must be rejected’. (This hadith is classified as muttafaq’alayh (agreed upon by the two great scholars al-Bukhari and Muslim). In another word, it is predetermined by Allah SWT through His revelation and being exemplified by His messenger in an act of worship and it is not a human business in creating new ways in worshipping Allah SWT. Any new ways will be penalized and not rewarded by Allah SWT

However in the issue of muamalat transaction, it fell under Ibadah Umumiyyah in which the principle is nothing is haram except what is prohibited by a sound and explicit nas (nas denotes either a verse of the Quran or a clear, authentic, and explicit sunnah (practice or saying) of Prophet Muhammad (SAW) (Al-Qardawi, 1960). It means that all transactions under the categories of muamalat are halal except those identified by the religion as haram. The identification may be recognized via Al-Quran, As-Sunnah, Ijma’, Qiyas and a few other mechanisms proposed by the Islamic Jurists.