Were you not enjoining us to do good and forbidding us to do evil?’

by Aisha Islam on Monday, 10 January 2011 at 14:40

 

 

Usamah bin Zaid (May Allah bepleased with them) reported: The Messenger of Allah (PBUH) said,
“A man will be brought on the Day of Resurrection and will be cast into Hell, and his intestines will pour forth and he will go round them as a donkey goes round a millstone. The inmates of Hell will gather round him and say: ‘What has happened to you, O so-and-so?

He will reply: ‘I was enjoining you to do good, but was not doing it myself; and I was forbidding you to do evil, but was doing it myself”.
[Al-Bukhari and Muslim]

100 HADIS DHA'IF DAN PALSU YANG MASYHUR DI KALANGAN MASYARAKAT

by Mahmud Bukhari Mohd Tumiran on Tuesday, 23 November 2010 at 07:53

 

 

100 HADIS DHA'IF DAN PALSUYANG MASYHURDI KALANGAN MASYARAKAT

Inilah koleksi 100 Hadis Dha'if dan Palsu yang telah dihimpunkan oleh Syeikh Ihsan bin Muhamad bin 'Ayis al-Utaibi. Telah selesai usaha penterjemahan ke BahasaMelayu pada 9/3/2003.Penterjemahan koleksi 100 hadis dha'if dan palsu ini telah dilaksanakan secarabertahap-tahap di diskusi al-ahkam.net. Perbincangan mengenainya boleh dibaca disini:Tujuan penterjemahan Koleksi 100 Hadis Dha'if dan Palsu ini adalah untuk mendidikdiri kita sendiri agar berhati-hati terhadap periwayatan Hadis Dha'if dan Palsu. Disamping itu ia juga akan cuba disebarkan kepada orang ramai melalui media internet,samada melalui web, forum, senarai mel atau sbgnya. Tujuannya adalah untukmendidik masyarakat serta memberi peringatan kepada mereka tentang mara bahayaHadis Dha'if dan Palsu. Agar mereka dapat menjauhkan diri dari meriwayatkannyadan mengamalkannya.Usaha penterjemahan ini juga adalah atas dorongan dan galakan dari semua ahlidiskusi al-ahkam.net.Kredit kepada semua ahli diskusi dan para moderator al-ahkam online.Terjemahan Hadis no 1 hingga 56 telah dilakukan oleh saya dengan segalakekurangan dan kelemahan.Manakala Hadis 57, 58, 59 dan 60 telah diterjemahkan oleh al-Ustaz Pendekar.Dan, Hadis 61 hingga 100 telah diterjemah oleh saya dan juga ustaz Khairul Abrar.Apa yang diharapkan ialah, para pembaca tidak lupa untuk mendoakan kesejahteraandunia dan akhirat ke atas para penterjemahnya, penyusun asalnya dan kepada semuayang terbabit.

Penterjemah:zain y.shttp://al-ahkam.com.my

Ini adalah 100 buah hadis Dha'if dan Maudhu' yg tersebar luas di kalangankhatib/penceramah/pendakwah. Hadis Shahih sudah memadai tanpa perlu mengambilhadis Dha'if.

1. Barangsiapa yang dengan solatnya tidak dapat mencegah fahsya' dan munkar, tidakakan bertambah daripada Allah melainkan semakin jauh dariNya. (Albani: Bathil &tidak sah dari sudut sanad dan matan)

2. Bercakap di dalam masjid dapat menghapuskan kebaikan-kebaikan sebagaimanabinatang ternak memakan rumput. (Albani: Tidak ada asalnya)

3. Berkerjalah untuk duniamu seolah-olah kamu akan hidup selama-lamanya. Danberamallah untuk akhiratmu seolah-olah kamu akan mati keesokan harinya. (Albani:Tidak sah dari Nabi s.a.w.)

4. Aku adalah datuk kepada setiap orang yang bertaqwa. (Albani: Tiada asalnya)

5. Hanyasanya aku dibangkitkan sebagai guru. (Albani: Dha'if)

6. Ertinya: Allah telah mewahyukan kepada dunia: Berkhidmatlah kepada sesiapa yangberkhidmat kepadaKu dan sengsaralah kepada sesiapa yang berkhidmat kepadamu.(Albani: Maudhu')

7. Berhati2lah kamu terhadap Khadra' ad-Dimn/kehijauan kotoran binatang ternak.Baginda ditanya, "apakah khadra' ad-dimn itu? Sabdanya: Perempuan cantik yangtumbuh disuasana buruk (rupawan tetapi hatinya jahat). (Albani: Terlalu Dha'if)

8. Dua golongan dari kalangan umatku, apabila baik mereka maka baiklah manusia.Iaitu umara' dan fuqaha'. Di dalam satu lafaz lain, umara' dan ulama'. (Albani:Maudhu')

9. Bertawassullah dengan kemegahan dan kemuliaanku kerana sesungguhnya jah-ku disisi Allah adalah agung. (Albani: Tiada asalnya)

10. Barangsiapa yang keluar rumah pergi solat dan mengucapkan: Ya Allah,sesungguhnya aku memohon kepadaMu dengan hak orang yang memohon kepadaMudan aku memohon dengan hak perjalanan ini………… Allah akan mengadapwajahnya dan seribu malaikan akan memohon keampunan untuknya. (Albani: Dha'if)

11. Kebaikan ada padaku dan pada umatku hingga hari kiamat. (Ibnu Hajar: Aku tidakmengenalinya).

12. Barangsiapa yang tidur selepas Asar maka akan terganggulah akalnya. Makajanganlah dia mencela melainkan kepada dirinya sendiri. (Ibnu al-Jauzi di al-Maudhu'aat, al-Sayuthi di al-la'ali al-Masnu'ah & al-Zahabi di Tartib al-Maudhu'aat)

13. Barangsiapa yang berhadas dan tidak berwudhu' maka sesungguhnya dia telahmemalingkan diri dariku. (Albani: Dha'if)

14. Barangsiapa yang berhaji ke Baitillah dan tidak menziarahiku, maka sesungguhnyadia telah memalingkan diri dariku. (al-Zahabi, al-Shaghani & al-Syaukani: Maudhu')

15. Barangsiapa yang berhaji lalu menziarahiku selepas kewafatanku, dia seolah2menziarahiku semasa aku hidup. (Albani: Maudhu')

16. Ikhtilaf di kalangan umatku adalah rahmat. (Albani: Tiada asalnya)

17. Para sahabatku adalah seperti bintang-bintang di langit. Mana2 yang kamu ikuti pastiakan mendapat petunjuk. (Albani: Maudhu')

18. Barangsiapa yang mengenali dirinya maka sesungguhnya dia telah mengenalituhannya. (al-Asrar al-Marfu'ah & tazkirah al-Maudhu'aat: Maudhu')

19. Tuhanku telah mendidikku dan membaikkan adabku. (Ibn Taimiyah: Tiada isnad ygtsabit)

20. Semua manusia ibarat mayat kecuali orang-orang alim. Dan orang-orang alimsemuanya binasa kecuali orang-orang yang beramal. Dan orang-orang beramalsemuanya tenggelam kecuali orang-orang yang ikhlas. Dan orang-orang yang ikhlassemuanya dalam bahaya yang besar. (Al-Saghani: Maudhu')

21. Bekas mulut orang beriman adalah ubat. (Tiada asalnya)

22. Apabila kamu melihat bendera-bendera hitam yang keluar dari arah Khurasan, makakamu datangilah walaupun dalam keadaan merangkak. Kerana sesungguhnya di situada khalifah Allah, al-Mahdi. (Dha'if)

23. Orang yang bertaubat adalah kekasih Allah. (Tiada asalnya)

24. Adapun aku tidak lalai, tetapi dilalaikan agar aku membimbing. (Tiada asalnya)

25. Manusia itu tidur, apabila mereka mati barulah mereka terjaga. (Tiada asalnya)

26. Barangsiapa yang berkata suatu perkataan, kemudian dia bersin, maka perkataannyaitu adalah benar. (Maudhu')

27. Berkahwinlah dan jangan bercerai, maka sesungguhnya talak itu menggoncangkanArasy. (Maudhu')

28. Sembahyang perlu diulang apabila ada darah sekadar satu dirham. (Maudhu')

29. Orang yang pemurah itu hampir dengan Allah, hampir dengan syurga dan jauh darineraka. Orang bakhil itu jauh dari Allah, jauh dari syurga, jauh dari manusia danhampir dengan neraka. Orang jahil yang pemurah itu lebih dicintai Allah daripadaseorang ahli ibadah yang bakhil. (Terlalu Dha'if)

30. Aku berbangsa Arab, al-Quran berbahasa Arab dan lisan para ahli syurga adalahbahasa Arab.

31. Setiap sesuatu itu ada hatinya. Sesungguhnya hati al-Quran adalah Yasiin.Barangsiapa yang membacanya, maka seolah-olah dia membaca al-Quran sebanyak10 kali. (Maudhu')

32. Berfikir sesaat lebih baik daripada beribadah selama 60 tahun. (Maudhu')

33. Tiada sembahyang (tidak sah) bagi orang yang berjiran dengan masjid melainkan dimasjid. (Dha'if)

34. Hajar al-Aswad adalah tangan kanan Allah di mukabumi ini yang berjabat denganhamba-hambaNya. (Maudhu')

35. Berpuasalah, nescaya kamu akan sihat. (Dha'if)

36. Jibril a.s. telah berpesan agar aku berbaik dengan jiran hingga 40 buah rumah.Sepuluh dari sini ke sana. Sepuluh dari sini ke sana. Sepuluh dari sini ke sana.Sepuluh dari sini ke sana. (Dha'if)

37. Kalau tidak kerana engkau (Muhamad), nescaya tidak aku jadikan dunia. (Maudhu')

38. Barangsiapa yang membaca surah al-Waqi'ah setiap malam, nescaya tidak akanditimpa kefakiran selama2nya. (Dha'if).

39. Barangsiapa yang penumpuannya bukan kepada Allah, maka tiada lagi peliharaan dariAllah. Dan barangsiapa yang tidak memerhatikan urusan umat Islam, maka dia bukandari kalangan mereka. (Dha'if)

40. Sebagaimana keadaan kamu sekelian, maka seperti keadan itulah yang diberikankepada orang yang memimpian kalian. (Dha'if)

41. Sebagaimana keadaan kamu sekelian, maka seperti keadan itulah yang diberikankepada orang yang memimpian kalian. (Dha'if)

42. Barangsiapa yang dikurniakan anak, lalu diazankan ditelinga kanannya, dan diiqamahdi telinga kirinya, maka anak ini tidak akan diganggu oleh syaitan/jin.(Maudhu')

43. Barangsiapa yang berpegang dengan sunnah-ku ketika umatku dalam kerosakan,maka baginya seratus pahala mati syahid. (Terlalu Dha'if)

44. Orang yang berpegang dengan sunnah-ku ketika umatku dalam kerosakan, maka diamendapat pahala mati syahid. (Dha'if)

45. Aku adalah anak dua calun yang disembelih (Abdullah bin Abdul Muttalib dan Ismailbin Ibrahim a.s.) – (Tiada asalnya)

46. Melihat al-Quran itu ibadah, anak melihat ibubapanya adalah ibadah dan melihatkepada Ali bin Abi Thalib adalah ibadah. (Dha'if)

47. Barangsiapa yang bersembahyang dimasjid-ku selama 40 fardu tanpa tertinggal satusembahyangpun, nescaya ditulis baginya kelepasan dari neraka dan azab serta bebasdari sifat munafiq. (Dha'if)

48. Sanak saudara itu lebih utama dilayan dengan baik. (Tiada asalnya)

49. Orang terakhir yang akan masuk syurga ialah seorang lelaki dari Juhainah. Diabernama Juhainah. Ahli syurga bertanya: Apakah masih ada orang yang sedangdiazab? Dia menjawab: Tiada. Ahli syurga berkata: Berita yang diyakinikebenarannya ialah yang dibawa oleh Juhainah. (Maudhu')

50. Sebaik-baik nama ialah yang menghambakan diri dan memujiNya. (Maudhu')

51.Tuntutlah ilmu sekalipun ke negeri China. (Maudhu')

52. Berbincanglah dengan mereka (perempuan), dan sanggahlah mereka. (Tiada asalnya)

53. Pada hari kiamat, manusia akan dipanggil dengan nama ibu mereka sebagai tabir dariAllah ke atas mereka (menutup rahsia anak zina). (Maudhu')

54. Sultan adalah bayangan Allah di mukabumiNya. Barangsiapa yang setia kepadanyaakan diberi petunjuk. Dan, barangsiapa yang mengkhianatinya nescaya akan sesat.(Maudhu')

55. Barangsiapa yang takut azab Allah, maka Allah akan menjadikan segala sesuatu takutkepadanya. Dan, barangsiapa yang tidak takut kepada Allah, maka Allah akanmenjadikan takut terhadap segala sesuatu. (Dha'if)

56. Allah Taala berfirman: Barangsiapa yang tidak redha dengan qadha'-Ku dan tidakbersabar atas bala'-Ku, maka hendaklah dia mencari Tuhan selainKu. (Dha'if)

57. Tidak dinamakan mengumpat apabila membicarakan perihal orang yg fasiq. (HadistMaudhu’)

58. Apabila mati salah seorang drp kamu dan setelah selesai kamu mengebumikannya,maka hendaklah salah-seorang yang hadir itu berdiri di sisi kepalanya seraya berkata:Wahai Si Fulan ! Wahai Si Fulanah. Kerana dia (si mati) itu akan mendengarnya.Hendaklah yang bangun itu berkata lagi: Wahai Si Fulan Anak kepada Si Fulanah.Maka si mati itu akan bangun di dalam keadaan duduk. Sebutkanlah apa yang telahmenyebabkan dia keluar daripada dunia iaitu syahadah LA ILAHA ILLAHWAHDAHU LA SYARIKALAH …sehingga akhir. (Hadis ini Dho’ief)

59. Tidaklah sia-sia orang yang melakukan solat istikharah , tidaklah menyesal bagi orangyang meminta pandangan orang lain dan tidaklah berlaku aniaya orang yangbersederhana. (Hadist Maudhu’)

60. Baginda Rasulullah s.a.w apabila digunting rambutnya, ataupun mengerat kukunyaataupun jika Baginda s.a.w dibekam, maka Baginda s.a.w akan membawa lebihantersebut – dari rambut, kuku dan darah yang dibekam – ke tanah perkuburan Baqie’untuk ditanam. (Hadist Maudhu’)

61. Seorang mukmin yang cerdik itu sentiasa berhati-hati. (Maudhuk: Kasyful Khafa')

62. Wahai manusia sesungguhnya kamu berada di dalam bulan yang agung, bulan dimana di dalamnya lebih baik dari seribu bulan, menjadikan puasa di dalamnyasebagai fardu dan qiyamul lail sebagai ibadah.. (Dha'if, al-Ilal Ibnu Abi Hatim)

63. "Wahai Jibril, ceritakan kepadaku tentang sifat neraka dan sifat jahannam?" MakaJibril menjawab: "Sesungguhnya Allah Tabaraka Wa Taala telah memerintahkanjahannam supaya menyalakan apinya selama seribu tahun sehingga menjadi putih.Kemudian memerintahkannya lagi supaya menyalakan apinya selama seribu tahunsehingga menjadi merah. Kemudian diperintahkannya lagi supaya menyalakannyaselama seribu tahun sehingga menjadi hitam yang gelap.." (Maudhu', al-Haitsami)

64. Janganlah kamu banyak bercakap selain dari zikir kepada Allah. Maka sesungguhnyabanyak bercakap selain dari zikir kepada Allah itu mengeraskan hati dansesungguhnya sejauh-jauh manusia kepada Allah ialah yang keras hatinya (Dha'if)

65. Apabila sampai salah seorang dari kamu ingin masuk ke saf dan saf itu telah penuh,maka hendaklah ia menarik seorang untuk bersama dengannya di tepinya. (Dha'if)

66. Wali abdal untuk umat ini ada 30 orang seperti Ibrahim Khalilur Rahman. Ketikaseorang mati, maka Allah akan menggantikan tempatnya dengan seorang lelaki lain.(Maudhu')

67. Tidak lebih Abu Bakar dari kamu dengan banyaknya berpuasa dan solat. Tetapidengan sesuatu yang hebat di dalam hatinya. (Tiada sumbernya)

68. Tahiyat Ka'bah adalah tawaf. (Tiada sumbernya)

69. Sesungguhnya seorang hamba apabila mendirikan solat maka sesungguhnya diaberada di dalam pemerhatian Allah. Apabila dia selesai sembahyang dan berpaling,Tuhan berfirman kepadanya: Wahai anak Adam, kepada siapa engkau mahuberpaling? Kepada yang mereka yang lebih baik untuk engkau daripadaKu? AnakAdam, hadapkanlah solat engkau kepadaKu, maka Aku bagi engkau adalah sebaikbaikyang patut dipalingkan kepadanya. (Dhaif jiddan)

70. Telah terlintas di dalam hati Musa: "Adakah Allah itu tertidur?" Maka Allahmengutus malaikat kepadanya dan tidak menidurkannya selama tiga hari sertamemberikannya dua buah botol. Botol itu dipegang pada kedua-dua tangannya. Diadiperintahkan supaya menjaga botol berkenaan. Kemudian dia tertidur. Kedua-duatangannya hampir berlaga. Diapun terjaga serta menjauhkan semula jarak keduatangan yang memegang botol. Lalu dia kembali mengantuk dan tertidur sehinggaberlagalah kedua-dua tangannya. Dan terpecahlah dua botol itu. Rasulullah s.a.w.bersabda: "Allah telah memberi perumpaan kepada Musa, kalaulah Allah itu tertidursudah pasti langit dan bumi tidak terkendali. (Dha'if)

71. Pandangan/melihat itu merupakan satu panahan dari panahan-panahan Iblis.Barangsiapa yang meninggalkannya kerana takutkan Allah, nescaya Allah akanmemberikannya keimanan yang dirasakannya amat manis di dalam hatinya. (Dha'ifJiddan/sangat lemah)

72. Wudhu' hendaklah diulangi apabila darah mengalir keluar dari hidung. (Maudhu')
73. Iman bukanlah dengan angan-angan dan juga bukan dengan hias-hiasan tetapi apayang tetap di dalam hati serta membenarkannya dengan perbuatan. (Maudhu')

74. Daabbah (binatang melata) akan keluar dengan tongkat Musa a.s. dan cincin Sulaimana.s. Ia berkata ini: "Wahai mukmin." Dan berkata ini: "Wahai kafir." (Munkar)

75. Nabi s.a.w. keluar bersama Abu Bakar ke gua. Mereka berdua masuk. Kemudiandatang labah-labah membuat sarang di pintu gua. (Dha'if)

76. Nabi s.a.w. telah terbau kentut seseorang lalu bersabda: "Bangunlah siapa yangkentut, dan berwudhu'lah." Lelaki (yang kentut) itu malu untuk berdiri. KemudianRasulullah s.a.w. bersabda: "Bangunlah siapa yang kentut dan berwudu'lah.Sesungguhnya Allah tidak malu daripada kebenaran." Lalu Ibnu Abbas berkata:"Wahai Rasulullah s.a.w., apakah tidak boleh kami semua bangun dan berwudhu'semuanya?" Baginda s.a.w. menjawab: "Bangunlah kamu sekelian danberwudhu'lah." (Bathil)

77. Apabila umatku melakukan limabelas perkara ini, bala' bencana akan menimpanya:Apabila ghanimah/rampasan perang berputar-putar di sekitar orang kaya danberkedudukan, apabila amanah menjadi harta rampasan dan apababila zakat sebagaisatu denda (dikeluarkan secara paksaan). (Dha'if)

78. Mencintai dunia adalah kepala/pokok segala dosa kesalahan. (Maudhu')

79. Mencari yang halal itu adalah jihad. Dan sesungguhnya Allah mencintai seorangmukmin yang mempunyai pekerjaan. (Dha'if)

80. Setiap sesuatu itu mempunyai mempelai/pengantin. Mempelai al-Quran adalah surahal-Rahman. (Munkar)

81. Penghulu kepada suatu kaum itu ada khadam kepada mereka. (Dha'if)

82. Hendaklah kamu berubat dengan dua penyembuh: Madu dan al-Quran. (Dha'if)

83. Umaiyah bin Abi Shalt, syairnya beriman tetapi hatinya kafir. (Dha'if)

84. Kebaikan itu tidak akan punah (tidak putus pahalanya). Dosa itu tidak akan dilupakan.Tuhan itu tidak akan tidur. Jadilah sebagaimana yang kamu mahukan sebagaimanayang kamu lakukan maka itulah yang kamu perolehi. (Dha'if)

85. Kesakitan menghadapi malaikat maut itu lebih dahsyat dari seribu pukulan pedang.(Dha'if Jiddan)

86. Bersegeralah beramal sebelum berlaku tujuh perkara: Adakah kamu menunggusehingga jatuh sakit yang membinasakan, tua nyanyuk, atau kekayaan yangmenjahanamkan, atau kefaqiran yang melarat, atau kematian mengejut, atau datangdajjal iaitu sejahat-jahat perkara ghaib yang ditunggu, atau datangnya kiamat, iaituperkara yang paling dahsyat sekali (Dha'if)

87. Memberi fatwa dapat menyebabkan diri terjerumus ke dalam neraka. (Dha'if)

88. Takutilah firasat orang-orang beriman. Maka sesungguhnya dia memandang dengannur Allah. (Dha'if)

89. Dunia adalah rumah bagi yang tiada rumah, harta bagi yang tiada berharta. Yangmenghimpun dunia ini ialah orang-orang yang tidak berakal. (Dha'if Jiddan)

90. Jangan akhiri makan kamu dengan meminum air (Tiada sumbernya)

91. Sesungguhnya hati itu berkarat sebagaimana berkaratnya besi. Dan penghilangnyaadalah istighfar. (Maudhu')

92. Kami kembali dari jihad yang kecil kepada jihad yang lebih besar. (Tiada asalnya)

93. Barangsiapa yang berbuka satu hari dibulan Ramadhan bukan sebab rukhsahdibenarkan oleh Allah, maka ia tidak dapat di-qadha'kan sekalipun dia berpuasaseumur hidup. (Dha'if)

94. Sesungguhnya Abdul Rahman bin Auf masuk syurga dalam keadaan merangkak.(Maudhu')

95. Perkara halal yang paling dimurkai Allah ialah talaq. (Dha'if)

96. Apabila Nabi s.a.w. sampai di Madinah, maka wanita, kanak-kanak dan hambamengucapkan: Thala'al Badru Alaina…..(Dha'if)

97. Jauhilah hasad. Maka sesungguhnya hasad itu memakan kebaikan sebagaimana apimembakar kayu. (Dha'if)

98. Allah S. W. T telah berfirman: Aku adalah Allah, Tiada Tuhan selain Aku. AkulahRaja Segala Raja. Aku memegang hati-hati raja di dalam tangan-Ku. Sesungguhnyaapabila hambaKu mentaati-Ku, Aku akan menukar hati raja-raja menjadi kasihanbelas serta sayang ke atas mereka. Bila orang ramai (rakyat) mengingkari-Ku, Akuakan mengarahkan hati raja-raja ke arah kemarahan dan dendam ke atas mereka.Dengan demikian raja-raja akan meletakkan mereka dalam kesusahan danpenderitaan. Maka daripada kamu mengutuk mereka (pemimpin yang zalim), adalahlebih baik kembali mengingati-Ku dan merayu kepada-Ku supaya Aku dapatmelindungimu daripada kekejaman mereka. (Dha'if jiddan)

99. Hadis azan dan iqamah di telinga bayi. (Dha'if jiddan)

100. Hikmah adalah sesuatu yang hilang dari setiap orang yang bijaksana. Maka apabiladia menemuinya, dia lebih berhak memilikinya. (Dha'if)

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I'TIKAF (Understanding Hadith Qudsi 10)

I'TIKAF (Understanding Hadith Qudsi 10)

by Forty Hadith Qudsi on Saturday, 21 August 2010 at 02:34

 As Salam Alaikum :)

We have come to the end of studies for Hadith Qudsi 10 about SIYAAM.Following is the last but not the least topic related to Fasting. It is my personal favourite during Ramadan.It is a bit long as I have tried to cover every detail into it but plss do give it a read. I pray that Allah SWT guide all muslims to establish this Sunnah and accept our prayers Ameen :)

Hadith Qudsi 10

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ، عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ                                                " يَقُولُ اللَّهُ عَزَّ وَجَلَّ: الصَّوْمُ لِي، وَأَنَا أَجْزِي بِهِ، يَدَعُ شَهْوَتَهُ وَأَكْلَهُ وَشُرْبَهُ مِنْ أَجْلِي، وَالصَّوْمُ جُنَّةٌ(1)، وَلِلصَّائِمِ فَرْحَتَانِ: فَرْحَةٌ حِينَ يُفْطِرُ، وَفَرْحَةٌ حِينَ
."يَلْقَى رَبَّهُ، وَلَخُلُوفُ(2) فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ
  
رواه البخاري (وكذلك مسلم ومالك والترمذي النسائي وابن ماجه

On the authority of Abu Hurayrah (may Allah be pleased with him) from the Prophet (peace and blessings of Allah be upon him), who said:
"Allah (mighty and sublime be He) says: 'Fasting is Mine and it is I Who give reward for it. [A man] gives up his sexual passion, his food and his drink for My sake.' Fasting is like a shield, and he who fasts has two joys: a joy when he breaks his fast and a joy when he meets his Lord. The change in the breath of the mouth of him who fasts is better in Allah's estimation than the smell of musk."

[Bukhari (also by Muslim, Malik, at-Tirmidhi, an-Nasa'i and Ibn Majah).]
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 I'TIKAF

I'tikaaf means staying in the mosque to worship Allaah

The guidance of the Prophet (peace and blessings of Allaah be upon him) with regard to i'tikaaf was the most perfect and moderate of guidance. Once he observed i'tikaaf in the first ten days of Ramadaan, then in the middle ten days, seeking Laylat al-Qadr. Then he was told that it is in the last ten days, so then he always observed i'tikaaf during the last ten days, until he met his Lord.

On one occasion he did not observe i'tikaaf during the last ten days, so he made it up in Shawwaal and observed i'tikaaf during the first ten days thereof. This was narrated by al-Bukhaari and Muslim. In the year in which he died, he observed i'tikaaf for twenty days. Narrated by al-Bukhaari, 2040. It was said that the reason for that is that he knew his life was drawing to a close, so he wanted to increase his good deeds, to show his ummah how to strive hard in doing good deeds when the opportunity for doing so drew to close, so that they could meet Allaah in the best way. And it was said that the reason was that Jibreel used to review the Qur'aan with him once each Ramadaan, but in the year in which he died, he reviewed it with him twice, which is why his i'tikaaf was twice as long as usual.

A more likely reason is that he observed i'tikaaf for twenty days in that year because the year before he had been traveling. This is indicated by the report narrated by al-Nasaa'i and Abu Dawood, and classed as saheeh by Ibn Hibbaan and others, from Ubayy ibn Ka'b who said: The Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten days of Ramadaan, but he travelled one year and did not observe i'tikaaf, so the following year he observed i'tikaaf for twenty days. Fath al-Baari.

The Prophet (peace and blessings of Allaah be upon him) used to order that a kind of tent be pitched for him in the mosque, and he would stay in it, keeping away from people and turning to his Lord, so he could be on his own with his Lord in a true sense of the word.
On one occasion he observed i'tikaaf in a small tent, and put a reed mat over the door. Narrated by Muslim, 1167.

Ibn al-Qayyim said in Zaad al-Ma'aad, 2/90: All of this to achieve the spirit and purpose of i'tikaaf, and is the opposite of what the ignorant do, whereby the place of i'tikaaf becomes a place of gathering and meeting with people and chatting to them. This is one thing, and i'tikaaf as observed by the Prophet (peace and blessings of Allaah be upon him) is something else.

He used to stay in the mosque the whole time, and not leave it except to relieve himself. 'Aa'ishah (may Allaah be pleased with her) said: "He would not enter his house for anything except for a need when he was observing i'tikaaf." Narrated by al-Bukhaari, 2029; Muslim, 297. According to a report narrated by Muslim: "Except for human needs." Al-Zuhri interpreted this as referring to urination and defecation.
He (peace and blessings of Allaah be upon him) made sure he remained clean. He would lean his head out of the mosque into 'Aa'ishah's apartment so that she should wash his head and comb his hair.

Al-Bukhaari (2028) and Muslim (297) narrated that 'Aa'ishah (may Allaah be pleased with her) said: "The Prophet (peace and blessings of Allaah be upon him) used to lean his head towards me when he was observing i'tikaaf in the mosque, and I would comb his hair, when I was menstruating." According to a report also narrated by al-Bukhaari: "And I would wash it." 

Al-Haafiz said: This hadeeth indicates that it is permissible to clean oneself, put on perfume, wash oneself, comb one's hair etc (when in i'tikaaf). The majority of scholars are of the view that nothing is makrooh except that which it is makrooh to do in the mosque.
When he was in i'tikaaf, the Prophet (peace and blessings of Allaah be upon him) did not visit the sick or attend funerals. This was so that he could concentrate fully on conversing with Allaah and achieving the purpose of i'tikaaf, which is to cut oneself off from people and turn to Allaah.
'Aa'ishah said: The Sunnah is for the person in i'tikaaf not to visit the sick or attend funerals, or to be intimate with his wife. But there is nothing wrong with his going out for essential needs. Narrated by Abu Dawood, 2473; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
"or to be intimate with his wife" means intercourse. This was stated by al-Shawkaani in Nayl al-Awtaar.
Some of his wives used to visit him when he was in i'tikaaf. When she stood up to leave, he would take her home – that was at night.
It was narrated from Safiyyah the wife of the Prophet (peace and blessings of Allaah be upon him) that she came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and visited him when he was in i'tikaaf in the mosque, during the last ten days of Ramadaan. She spoke with him for a while, then she stood up to leave. The Prophet (peace and blessings of Allaah be upon him) stood up with her to take her home. Narrated by al-Bukhaari 2035; Muslim, 2175.
In conclusion, his i'tikaaf was moderate and not harsh. He spent all his time remembering Allaah and turning to Him in worship, seeking Laylat al-Qadr.
See: Zaad al-Ma'aad by Ibn al-Qayyim, 2/90; al-I'tikaaf Nazrah Tarbawiyyah by Dr 'Abd al-Lateef Balto.

Itikaf according to the Sunnah

I'tikaaf is prescribed according to the Qur'aan and Sunnah and scholarly consensus.
In the Qur'aan, Allaah says (interpretation of the meaning):

"and We commanded Ibraaheem (Abraham) and Ismaa'eel (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaaf), or bowing or prostrating themselves (there, in prayer)" [al-Baqarah 2:125]

"And do not have sexual relations with them (your wives) while you are in I'tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques"[al-Baqarah 2:187]

With regard to the Sunnah, there are many ahaadeeth, such as the hadeeth of 'Aa'ishah (may Allaah be pleased with her) who said that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten days of Ramadaan until Allaah took his soul, then his wives observed i'tikaaf after he was gone. Narrated by al-Bukhaari, 2026; Muslim, 1172.

With regard to scholarly consensus, more than one of the scholars narrated that there was scholarly consensus that i'tikaaf is prescribed in sharee'ah, such as al-Nawawi, Ibn Qudaamah, Shaykh al-Islam Ibn Taymiyah, and others.
See al-Majmoo', 6/404; al-Mughni, 4/456; Sharh al-'Umdah, 2/711.

Shaykh Ibn Baaz said in Majmoo' al-Fataawa, 15/437: Undoubtedly i'tikaaf in the mosque is an act of worship, and (observing it) in Ramadaan is better than at other times. It is prescribed in Ramadaan and at other times.

The Ruling on I'tikaaf. 

The basic principle is that i'tikaaf is Sunnah, not obligatory, unless one made a vow to do it, in which case it becomes obligatory, because the Prophet (peace and blessings of Allaah be upon him) said: "Whoever vows to obey Allaah, let him obey Him, and whoever vows to disobey Him, let him not disobey Him." Narrated by al-Bukhaari, 6696. 

And 'Umar (may Allaah be pleased with him) said: "O Messenger of Allaah, during the Jaahiliyyah I vowed to observe i'tikaaf for one night in al-Masjid al-Haraam." He said: "Fulfil your vow." (6697).

Ibn al-Mundhir said in his book al-Ijmaa' (p. 53): They were unanimously agreed that i'tikaaf is Sunnah and is not obligatory unless a man obliges himself to do that by making a vow, in which case it becomes obligatory for him. See Fiqh al-I'tikaaf by Dr Khaalid al-Mushayqih, p. 31.
The i'tikaaf which the Prophet (peace and blessings of Allaah be upon him) always observed at the end of his life is i'tikaaf during the last ten days of Ramadaan. These few days may indeed be regarded as an intensive course of spiritual education which brings immediate positive results in a person's life during the days and nights of Ramadaan and in the coming days, until the next Ramadaan comes.
How great is the Muslims' need to revive this Sunnah and establish it in the proper manner, as the Messenger of Allaah (peace and blessings of Allaah be upon him) and his companions used to observe it.
How great will be the success of those who adhere to the Sunnah after the ummah has neglected it and become corrupt.

 The basic goal of the Prophet's i'tikaaf was to seek Laylat al-Qadr.
Muslim (1167) narrated that Abu Sa'eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i'tikaaf during the first ten days of Ramadaan, then he observed i'tikaaf during the middle ten days in a small tent at the door of which was a reed mat. He took the mat in his hand and lifted it. Then he put his head out and spoke to the people, and they came close to him. He said: "I observed i'tikaaf during the first ten days seeking this night, then I observed i'tikaaf during the middle ten days. Then someone came and said to me that it is in the last ten days, so whoever among you wishes to observe i'tikaaf let him do so." So the people observed i'tikaaf with him. 
This hadeeth teaches us a number of things:

1-That the basic goal of the i'tikaaf of the Prophet (peace and blessings of Allaah be upon him) was to seek Laylat al-Qadr and to prepare to spend that night in worship. That is because of the great virtue of that night of which Allaah says (interpretation of the meaning):
 "The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)" [al-Qadr 97:3].

2-The Prophet (peace and blessings of Allaah be upon him) strove to seek that night before he was told when it is. So he started with the first ten days, then he observed it during the middle ten, then he continued to observe i'tikaaf during the last ten days, when he was told that it is in the last ten days. This is the utmost effort to seek Laylat al-Qadr.

3-The Sahaabah (may Allaah be pleased with them) followed the Messenger of Allaah (peace and blessings of Allaah be upon him), because they started i'tikaaf and continued with him until the end of the month, because they were so keen to follow his example.

4-The Messenger of Allaah (peace and blessings of Allaah be upon him) was compassionate towards his companions and showed mercy to them, because he knew that i'tikaaf was difficult for them. So he gave them the choice between staying with him or of leaving, and said: "...so whoever among you wishes to observe i'tikaaf let him do so." 

There are other aims of i'tikaaf as well, including the following:
1- Being alone with Allaah and cutting oneself off from people if possible, so that one may focus completely on Allaah.

2- Renewing oneself spiritual by focusing totally on Allaah.

3-Cutting oneself off completely in order to worship Allaah with prayer, du'aa', dhikr and reading Qur'aan.

4-Protecting one's fast from everything that may affect it of whims and desires.

5-Reducing permissible worldly pleasures and refraining from many of them even though one is able to enjoy them.
See al-I'tikaaf Nazrah Tarbawiyyah by Dr. 'Abd al-Lateef Balto.

Validity of Itikaf

If the mu'takif (person observing i'tikaaf) goes out of the mosque, his i'tikaaf is invalidated, because i'tikaaf means staying in the mosque to worship Allaah.
That applies unless the mu'takif goes out for an unavoidable reason, such as to relieve himself, to do wudoo' or ghusl, or to bring food if he does not have anyone to bring food to the mosque for him, and other similar matters which cannot be avoided and which cannot be done in the mosque.

Al-Bukhaari (2092) and Muslim (297) narrated that 'Aa'ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used not to enter the house except for things that a person needs when he was observing i'tikaaf.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (4/466): What is meant by things that a person needs is to urinate and defecate, because every person need to do that. Similarly, he also needs to eat and drink. If he does not have anyone who can bring him food and drink, then he may go out to get them if he needs to. For everything that he cannot do without and cannot do in the mosque, he may go out for that purpose, and that does not invalidate his i'tikaaf, so long as he does not take a long time doing it.

If the mu'takif goes out to do his work, this is something that invalidates i'tikaaf.
The Standing Committee was asked: Is it permissible for the mu'takif to visit someone who is sick or to accept an invitation or to attend to his family's needs or to attend a funeral or to go to work?

They replied: The Sunnah is that the mu'takif should not visit one who is sick during his i'tikaaf, or accept any invitation, or attend to his family's needs, or attend any funeral, or go to work outside the mosque, because it was proven that 'Aa'ishah (may Allaah be pleased with him) said: "The Sunnah is for the mu'takif not to visit any sick person, or attend any funeral, or touch his wife or be intimate with her, or to go out for any purpose except those which cannot be avoided." Narrated by Abu Dawood, 2473.
Fataawa al-Lajnah al-Daa'imah, 10/410.

Length of Itikaf

The scholars differed as to the minimum length of time for i'tikaaf.
The majority of scholars are of the view that the minimum length of time is a moment. This is the view of Abu Haneefah and Ahmad. See al-Durr al-Mukhtaar (1/445); al-Majmoo', 6/489; al-Insaaf, 7/566.

Al-Nawawi said in al-Majmoo', 6/514: With regard to the minimum length of time for i'tikaaf, the majority stipulated that it must be observed in the mosque, and that it is permissible to do a lot or a little, even a hour or a moment.

They quoted several reports as evidence for that:

1 – That i'tikaaf in Arabic means staying, and the word may be applied to a long period of time or a short one; there is no report in sharee'ah that defines it as being a specific length of time.
Ibn Hazm said: I'tikaaf in the language of the Arabs means staying... any stay in the mosque for the sake of Allaah with the intention of drawing closer to Him is i'tikaaf... whether that is for a short time or a long time, because the Qur'aan and Sunnah do not specify any number or length of time. Al-Muhalla, 5/179

2 – Ibn Abi Shaybah narrated that Ya'la ibn Umayyah (may Allaah be pleased with him) said: I will stay in the mosque for an hour, and I am only staying to observe i'tikaaf. Ibn Hazm quoted this as evidence in al-Muhalla (5/179); it was quoted without comment by al-Haafiz in al-Fath. "Hour" here refers to a period of time but it does not mean an hour in the modern sense of sixty minutes.
Some scholars are of the opinion that the minimum length of i'tikaaf is one day. This was narrated from Abu Haneefah and was the view of some of the Maalikis.

Shaykh Ibn Baaz said in Majmoo' al-Fataawa (15/441): I'tikaaf means staying in the mosque to worship Allaah, whether that is for a long time or a short time, because as far as I know there is no report to indicate a set time, whether one or two days or more. This is an act of worship which is prescribed in Islam unless one vows to do it, in which case it becomes obligatory. This applies equally to men and women.

When to Start Itikaf

With regard to entering the place of i'tikaaf, the majority of scholars (including the four imams Abu Haneefah, Maalik, al-Shaafa'i and Ahmad, may Allaah have mercy on them) are of the view that the one who wants to observe i'tikaaf during the last ten days of Ramadaan should enter his place of i'tikaaf before the sun sets on the night of the twenty-first. They quoted several texts as evidence, including the following:

1 – It was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten nights of Ramadaan, Agreed upon. This indicates that the period of i'tikaaf is counted by the nights, not the days. And Allaah says (interpretation of the meaning):
"And by the ten nights"[al-Fajr 89:2]
The last ten nights start with the twenty-first.
Based on this, he should enter the mosque before the sun sets on the night of the twenty-first.

2 – They (the scholars) said that one of the greatest aims of i'tikaaf is to seek Laylat al-Qadr, and the night of the twenty-first is one of the odd-numbered nights in the last ten nights of Ramadaan, so it may possibly be Laylat al-Qadr, so he should be observing i'tikaaf on that night. This was stated by al-Sindi in Haashiyat al-Nasaa'i.  See al-Mughni, 4/489.

Shaykh Ibn 'Uthaymeen was asked in Fataawa al-Siyaam (p. 501): When does i'tikaaf begin?
He replied: The majority of scholars are of the view that i'tikaaf should begin on the night of the twenty first, not from Fajr of the twenty-first, although some of the scholars are of the view that i'tikaaf should begin from Fajr of the twenty-first, based on the hadeeth of 'Aa'ishah (may Allaah be pleased with her) that was narrated by al-Bukhaari: "When he had prayed Fajr he entered his place of i'tikaaf". But the majority of scholars responded by stating that the Messenger (peace and blessings of Allaah be upon him) withdrew from people in the morning, but the intention to observe i'tikaaf was formed at the beginning of the night, because the last ten nights start when the sun sets on the twentieth.
He also said (p. 503): Entering the place of i'tikaaf for the last ten nights of Ramadaan may be done when the sun sets on the night of the twenty-first, because that is the time when the last ten nights begin. This is not contradicted by the hadeeth of 'Aa'ishah because the wording is different, so it should be understood according to what the language indicates. This is what was narrated by al-Bukhaari (2041) from 'Aa'ishah (may Allaah be pleased with her) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i'tikaaf every Ramadaan and when he had prayed Fajr he would enter the place where he observed i'tikaaf. 
Her words "and when he had prayed Fajr he would enter the place where he observed i'tikaaf" indicate that he was already staying in the mosque, meaning that he was in the mosque before he entered he place of i'tikaaf. 

With regard to coming out of i'tikaaf: 

He should come out when the sun sets on the last day of Ramadaan.

Shaykh Ibn 'Uthaymeen was asked: When should a person come out of i'tikaaf? Is it after the sun sets on the night of Eid or after Fajr on the day of Eid?
He replied: He should come out of i'tikaaf when Ramadaan ends. Ramadaan ends when the sun sets on the night of Eid. Fataawa al-Siyaam, p. 502.

It says in Fataawa al-Lajnah al-Daa'imah, 10/441. The period of i'tikaaf during the (last) ten nights of Ramadaan ends when the sun sets on the last day of the month.

Al-Nawawi said in al-Majmoo' (6/323): Al-Shaafa'i and his companions said: Whoever would like to follow the example of the Prophet (peace and blessings of Allaah be upon him) in observing i'tikaaf during the last ten nights of Ramadaan should enter the mosque before the sun sets on the night of the twenty-first, so that he will not miss any of it, and he should come out after the sun sets on the night of Eid, whether the month is twenty-nine days or thirty. It is better for him to stay in the mosque on the night of Eid so that he can offer the Eid prayer there, or go out to the Eid prayer-place if they pray Eid there.
If he goes directly from i'tikaaf to the Eid prayer, it is mustahabb for him to do ghusl and make himself look good before going out, because this is one of the Sunnahs of Eid.

Place for Itikaf

The scholars differed concerning the characteristics of the mosque in which it is permissible to observe i'tikaaf. Some said that it is valid to observe i'tikaaf in any mosque, even if prayers in congregation are not held there, based on the general meaning of the verse in which
Allaah says (interpretation of the meaning):
"And do not have sexual relations with them (your wives) while you are in I'tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques" [al-Baqarah 2:187]

Imam Ahmad was of the view that it is conditional upon it being in a mosque in which prayers are held in congregation. He quoted the following evidence for that:
1 – The words of 'Aa'ishah: "There should be no i'tikaaf except in a mosque in which prayers in congregation are held (masjid jamaa'ah)." Narrated by al-Bayhaqi, classed as saheeh by al-Albaani in his essay Qiyaam Ramadaan.

2 – Ibn 'Abbaas (may Allaah be pleased with him) said: "There should be no i'tikaaf except in a mosque in which prayer is established." Al-Mawsoo'ah al-Fiqhiyyah, 5/212.

3 – If a person observes i'tikaaf in a mosque in which prayers in congregation are not held, this will lead to one of two things:
(i)   Either he will miss prayer in congregation, and it is not permissible for a man to miss prayer in congregation without a valid excuse.
(ii)  Or he will go out a great deal in order to pray in another mosque, which defeats the purpose of i'tikaaf. See al-Mughni, 4/461.

Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (6/312): I'tikaaf is not valid unless it is observed in a mosque in which people gather (to pray)?
Is what is meant a mosque in which Jumu'ah prayers are held, or one in which prayers in congregation (jamaa'ah) are held?
The answer is: a mosque in which prayers in congregation are held; it does not have to be one in which Jumu'ah prayers are held, because the mosque in which prayers in congregation are not held is not a mosque in the true sense of the word, such as if the mosque has been abandoned by its people or they have moved away.
It is not essential that the mosque be one in which Jumu'ah prayers are held, because Jumu'ah does not happen repeatedly and going out to attend Jumu'ah does not affect i'tikaaf, unlike the five daily prayers which happen repeatedly every day and night.
This condition – that the mosque be one in which prayers are held in congregation – applies if the person observing i'tikaaf is a man. If it is a woman, her i'tikaaf is valid in any mosque, even if it is one in which prayers are not held in congregation, because prayer in congregation is not obligatory for woman.

Ibn Qudaamah said in al-Mughni: A woman may observe i'tikaaf in any mosque; it does not have to be one in which prayers are held in congregation, because that is not obligatory for women. This is the view of al-Shaafa'i.

Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (6/313): If a woman observes i'tikaaf in a mosque in which prayers are not held in congregation, there is nothing wrong with that because she does not have to pray in congregation.

Itikaf for Women

The scholars are agreed that a man's i'tikaaf is only valid if observed in the mosque, because Allaah says (interpretation of the meaning):
"And do not have sexual relations with them (your wives) while you are in I'tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques" [al-Baqarah 2:187]

So i'tikaaf is something that should be done specifically in the mosque.  See al-Mughni, 4/461

With regard to women, the majority of scholars are of the view that as in the case of men, their i'tikaaf is not valid unless it is observed in the mosque, because of the verse quoted above (interpretation of the meaning):
"And do not have sexual relations with them (your wives) while you are in I'tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques" [al-Baqarah 2:187]

The wives of the Prophet (peace and blessings of Allaah be upon him) asked him for permission to observe i'tikaaf in the mosque and he gave them permission, and they used to observe i'tikaaf in the mosque after he died.
If it were permissible for a woman to observe i'tikaaf in her house, the Prophet (peace and blessings of Allaah be upon him) would have told them to do that, because it is better for a woman to remain concealed in her house than to go out to the mosque.
Some of the scholars were of the view that it is valid for a woman to observe i'tikaaf in the "mosque" of her house, which is the place that she allocates for prayer in her house. But the majority of scholars said that this is not allowed and said that the place where she prays in her house is not called a masjid (mosque) except by way of metaphor, and it is not really a mosque, so it does not come under the rulings on mosques, hence it is permissible for people who are junub and menstruating women to enter it. See al-Mughni, 4/464.

Al-Nawawi said in al-Majmoo' (6/505): It is not valid for men or women to observe i'tikaaf anywhere but in the mosque; it is not valid in the mosque of a woman's house or the mosque of a man's house, which is a space that is set aside for prayer. 

Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked in Majmoo' al-Fataawa (20/264) about where a woman who wants to observe i'tikaaf should do so?
He replied: If a woman wants to observe i'tikaaf, she should observe i'tikaaf in the mosque so long as that does not involve anything that is forbidden according to sharee'ah. If that does involve anything that is forbidden then she should not do i'tikaaf.

In al-Mawsoo'ah al-Fiqhiyyah (5/212) it says: The scholars differed as to where women should observe i'tikaaf. The majority are of the view that woman are like men, and their i'tikaaf is not valid unless observed in the mosque. Based on this it is not valid for a woman to observe i'tikaaf in the mosque of her house, because of the report narrated from Ibn 'Abbaas (may Allaah be pleased with him) who asked about a woman who vowed to observe i'tikaaf in the mosque of her house. He said: "(This is) an innovation, and the most hateful of actions to Allaah are innovations (bid'ah)." So there can be no i'tikaaf except in a mosque in which prayers are established. And the mosque of a house is not a mosque in the real sense of the word and does not come under the same rulings; it is permissible to change it, and for a person who is junub to sleep in it. Moreover if it were permissible (to observe i'tikaaf at home), the Prophet's wives (may Allaah be pleased with them) would have done that at least once to show that it is permissible.

May Allah accepts all our prayers and give us a chance to reuvenate ourselves in this blessed month so that we hold onto the right path and never go astray.AMEEN :) :)

Jazakallahkhair

Ciri Isteri Solehah Dan Pemimpin - Cinta

Ciri Isteri Solehah Dan Pemimpin - Cinta

by Khairil Mkhairil on Saturday, 28 August 2010 at 09:44

 

Dalam sebuah hadis yang Rasulullah S.A.W bersabda:

        "Mahukah kamu aku beritahu dari hal sebaik-baik barang yang perlu disimpan oleh seorang lelaki?" Iaitu isteri yang solehah. Jika suami  melihat kepadanya dia akan gembira , jika suaminya menyuruh sesuatu dia akan taati dan jika suami tiada di rumah dia akan menjaga harta suaminya dan memelihara kehormatan dirinya." (HR:Ibnu Majah)

 Daripada Imam Ahmad dan Imam Muslim, daripada Umar r.a., Rasulullah S.A.W bersabda :

"Bermula dunia ini ialah kesukaan dan keseronokan dan sebaik-baik kesukaan itu ialah perempuan yang solehah.

  Isteri yang solehah itu selalu memerhatikan akan tanggungjawabnya sebagai isteri, ia hanya berbuat sesuai dengan ketentuan Allah. Di antara ciri-ciri isteri solehah itu ialah bertanggungjawab terhadap kerja-kerjanya.        

         Pada dasarnya kewajipan isteri solehah itu ialah:        

         1. Patuh dan taat kepada suami yang soleh        

         Rumahtangga bahagia sebenarnya terletak pada isteri yang solehah. Ia taat kepada perintah Allah dan Rasul serta setia kepada suami yang soleh.

         "Wanita yang solehah ialah yang taat kepada Allah lagi memelihara diri(tidak berlaku curang serta memelihara rahsia dan harta suaminya) di belakang suaminya, oleh kerana Allah telah memelihara mereka..."(Surah An-Nisa':34)        

 Isteri yang solehah itu di samping patuh kepada perintah Allah dan Rasulullah S.A.W, ia patuh terhadap suaminya dan menyimpan segala rahsia baik di luar rumah mahupun di dalam rumah. Ia selalu tersenyum dan menunjukkan muka manis terhadap suaminya. Tabiatnya yang baik itu menambah kasih sayang suaminya terhadapnya. Ia tidak pernah membantah kata-kata suaminya yag baik, semuanya dikerjakan dengan patuh kerana Allah.

         Isteri yang baik apabila berkata dengan suaminya dengan suara yang lemah lembut dan penuh kesopanan . Begitu pula tidak boleh memerintah kepada suami, kecuali diucapkan dengan suatu yang baik sebagai suatu pertolongan. Walau bagaimanapun, ketaatan isteri terhadap suami tidak dalam semua perkara. Sekiranya perintah suami boleh membawa dosa, maka isteri dibenarkan membantah.

         Rasululllah S.A.W bersabda,        

         "Jika diizinkan seorang manusia sujud kepada manusia,tentu aku akan suruh wanita-wanita sujud kepada suaminya lantaran begitu besar Allah jadikan hak lelaki keatas wanita"        

         2. Menguruskan rumahtangga

         Seorang isteri Muslimah disuruh oleh Allah agar sentiasa berada dirumah dan tidak boleh pergi kemana-mana sesuka hati tanpa izin suami. Duduk dirumah bukan bererti hanya berdiam diri sahaja tetapi mengerjakan tugas sebagai isteri. Hikmah daripada perintah Allah tersebut iaitu, supaya para isteri dapat menjaga dan mendidik anak secara lebih sempurna ketika suami mencari rezeki. Disamping itu isteri dapat melakukan pekerjaan rumah seperti menghias rumah dan sebagainya.Walaupun ianya nampak remeh,tetapi ianya amat bermanfaat untuk menjamin keharmonian keluarga.        

         3. Berhias untuk suami

         Menghias diri merupakan kegemaran wanita. Namun kadangkala wanita yang tidak faham akan kewajipannya,ia berhias diri ketika akan keluar rumah.Tetapi ketika di rumah ia dalam keadaan tidak bersih, kadangkala rambutnya pun tidak terurus. Padahal di dalam Islam menganjurkan supaya isteri berhias hanya untuk suami.

         Tujuan isteri berhias ketika di rumah ialah supaya suami terhibur. Jika suami pulang dari tempat kerja dalam keadaan letih dengan melihat isteri dalam keadaan berseri-seri serta pakaian yang bersih, maka ia menjadi penawar kepada suami. Sehingga keletihan dalam mencari rezeki tadi menjadi hilang, dan bertambahlah kasih sayangnya terhadap isteri.        

         Sabda Rasulullah SAW:

         "Dari Jabir ra. Ia berkata: Kami pernah pergi bersama-sama Rasulullah didalam satu peperangan. Ketika kami sampai ke Madinah, kami ingin masuk ke rumah masing-masing. Maka Rasulullah SAW pun bersabda: Bersabarlah, iaitu masuklah pada waktu malam iaitu selepas Isyak, supaya isteri dapat  bersikat rambutnya yang kusut dan supaya ia dapat berhias kerana telah lama telah ditinggalkan suaminya."(HR:Muttafaqun Alaihi)

         Berhias bukan sahaja bagi menyambut kepulangan suami dari tempat kerja tetapi juga ketika suami ada di rumah. Wanita Islam hanya boleh berhias untuk dirinya sendiri dan untuk suaminya. Berhias mestilah dilakukan secara besederhana, kerana tujuan berhias agar ia kelihatan bersih dan senang dilihat oleh suami.

         4. Melayani suami

         Hubungan seks merupakan penawar kebahagiaan rumahtangga. Ia dipandang sebagai punca keharmonian rumahtangga. Oleh sebab itu isteri hendaklah memberikan layanan yang baik kepada suami dan tidak boleh menolak kemahuan suaminya .

         Seorang isteri akan dikutuk oleh malaikat apabila ia menolak kemahuan suaminya sehinggalah suaminya reda kepadanya. Mungkin dalam keadaan tertentu isteri boleh menolak kemahuan suaminya seperti dalam keadaan sakit, atau dalam keadaan yang dilarang oleh syara' untuk melakukan persetubuhan seperti dalam keadaan haid dan sebagainya.

         5. Berpakaian menurut ajaran Islam

         Isteri yang menutup auratnya merupakan isteri yang solehah, ramai wanita pada zaman sekarang ini yang berpakaian tetapi telanjang kerana ia menutup bahagian tertentu sahaja, kalau menutup semua pun tetapi bentuk  badannya tetap nampak jelas.

         Allah SWT berfirman, ertinya:

"Hai anak Adam, sesungguhnya Kami telah menurunkan kepadamu pakaian untuk menutupi auratmu dan pakaian indah sebagai perhiasan. Dan pakaian taqwa itulah yang paling baik. Yang demikian itu adalah sebahagian daripada tanda-tanda kekuasaan Allah, mudah-mudahan mereka selalu ingat."(Surah Al-A'raar:26)        

         Jilbab merupakan satu fesyen pakaian wanta Islam yang menutup tubuh atau sebahagian besar badan wanita di sebelah atas, kecuali muka dan tapak tangan. Jilbab tidak menampakkan tubuh badan. Allah memerintahkan supaya berpakaian demikian supaya dapat membezakan antara wanita beriman dan tidak beriman, ia juga supaya terhindar dari golongan munafik.        

         Firman Allah yang bermaksud:

"Hai Nabi, katakanlah kepada isteri- isterimu, anak-anak perempuanmu dan isteri-isteri orang mukmin: "Hendaklah mereka mengulurkan Jilbab mereka ke seluruh tubuh mereka."Yang demikian itu supaya mereka lebih mudah untuk dikenal, kerana itu tidak diganggu. Dan Allah adalah Maha Penganmpun lagi Maha Penyayang."(Surah Al-Ahzab:59)

         6. Memberi motivasi terhadap cita-cita suami         

         Isteri yang solehah adalah isteri yang mahu menjadi teman berunding bagi suami dan menjadi sahabat dalam menyelesaikan pelbagai masalah. Itulah hubungan suami isteri itu diertikan orang sebagai "teman hidup". Jika suami menghadapi masalah untuk mencapai cita-citanya dan cita-cita keluarga maka bermotivasilah kepadanya dan hiburkanlah hatinya. Isteri teladan disamping ia memberi dorongan dan bermotivasi kepada suami ia juga merupakan sumber ilham bagi suami. Ini membuatkan hati suami tenteram apabila bersama isteri dan segala masalah dihadapinya bersama-sama.

         Di antara ciri-ciri isteri solehah yang lain ialah:        
 Mentaati Allah SWT dan mengerjakan segala perintah suami selagi tidak melanggar perintah Allah
 Tidak mengkhianati dan berlaku curang terhadapnya ketika ketiadaan suami.
 Bersyukur di atas apa yang disediakan oleh suami.         
 Sentiasa menghormati keluarga suami .
 Tidak berpuasa sunat tanpa kebenaran suami.          
 Tidak keluar rumah kecuali dengan izin suami.
 Sentiasa menyerahkan diri kepadanya apabila ia memerlukannya.
 Memakai wangi-wangian di hadapan suami.
 Menjaga mulut daripada bau-bauan yang tidak menyenangkan.
 Berdiam diri ketika suami sedang berkata-kata, baru berbicara setelah suami selesai berbicara.
 Berdiri tegak sebagai tanda hormat semasa ia datang dan pergi.
 Bersikap malu terhadap suami.

Wanita-wanita yang keji adalah untuk laki-laki yang keji, dan laki-laki yang keji adalah buat wanita-wanita yang keji

by Ak Qayyum Pg Zainal on Friday, 03 September 2010 at 21:48

Dari seorang yang perihatin...





Jangan Bersedih, Engkau Akan Mendapatkan Pasangan





Sahabatku, diriwayatkan bahawa seorang wanita bernama Ummu Mahjul adalah seorangpelacur. Dia biasa melayani lelaki dengan syarat lelaki itu memberikan wang sebagaiimbalan kepadanya. Kemudian, ada seorang dari kaum muslimin yang ingin mengahwiniwanita itu dan ia pun menyampaikan perkara itu kepada Rasulullah SAW. Maka turunlahayat ini : "…dan perempuan yang berzina tidak dikahwini melainkan oleh lelaki yangberzina atau lelaki musyrik. "QS An-Nuur : 3HR. Ahmad dan An Nasa’i





Sahabatku, alangkah benarnya penafsiran yang diungkapkan tentang ayat ini bahawaseorang fasik yang buruk yang biasa berbuat zina, tidak tertarik untuk menikah denganwanita baik-baik. Akan tetapi, ia hanya ingin menikahi wanita fasik yang berbuat burukseperti dirinya atau wanita musyrik. Wanita fasik yang berbuat buruk tidak tertarik untukdinikahi oleh lelaki baik-baik dan mereka pun lari darinya. Orang yang tertarik untukmenikahinya adalah lelaki yang satu perangai dengannya, iaitu sesama fasik dan musyrik.Kaedah ini berlaku bagi kebanyakan orang, meskipun tidak menutup kemungkinansebaliknya, seperti yang dikatakan orang, ‘Hanya orang yang bertakwa yang melakukankebaikan, tapi ada orang yang tidak bertakwa yang melakukan kebaikan.’ Demikian jugadalam kejadian ini.





Oleh kerana itu, wahai sahabatku, untuk apa engkau membangkitkan auratmu di depanumum? Untuk mendapat pacarkah? Untuk mendapat suamikah? Bukankah membangkitkanaurat di depan umum itu perbuatan zina? Apakah engkau ingin mendapatkan suami / isteriyang buruk perilakunya sama dengan kelakuanmu? Bukankah engkau menuntut kebahagiaansempurna? Lihatlah pasangan hidup yang perilakunya sama-sama buruk, rumahtanggamereka tidak dapat bertahan lama!





Wahai sahabatku, yakinlah dengan janji Allah bahawa engkau akan di beri pasanganterbaik jika engkau beriman dan bertakwa padaNya. Dan adalah Allah tidak pernahsedikit pun menyalahi janjiNya sendiri.





firman allah''


Wanita-wanita yang keji adalah untuk laki-laki yang keji, dan laki-laki yang keji adalah buat wanita-wanita yang keji (pula), dan wanita-wanita yang baik adalah untuk laki-laki yang baik dan laki-laki yang baik adalah untuk wanita-wanita yang baik (pula).” Surah An-Nuur(24) ayat 26.


apa jua kebaikan nikmat kesenangan yg engkau dapati ia adalah dari allah,dan apa jua bencana yg menimpa mu maka ia dari kesalahan dari diri mu sendiri ,dan kami telah mengutuskan engkau wahai muhammad kepada seluruh umat sebagai rasul yang membawa rahmat,dan cukuplah allah menjadi saksi yg membuktikan kebenaran hakikat ini..an nisa 79

inshallah klau kita ikut segala perintah nya allah taala janjikan kan kita..allah tunaikan segala apa yg kita minta

firman allah;;" Dan penuhilah jnjimu keapada-Ku, niscaya Aku penuhi janji-Ku kepadamu. " (QS. Al Baqarah: 40)

adapun org2 yang beriman dan mengerjakan kebajikan kelak kami masukkan kedalam surga yang mengalir dibawahnya sungai2,mereka kekal didalamnya selama2 nya disana mereka mempunyai pasanagan2 yg suci,dan kami masukan mereka ketempat yg teduh lagi nyaman..(an nisa 57)

Karena itu, ingatlah kamu kepada-Ku niscaya Aku ingat (pula) kepadamu. " (QS. Al Baqarah: 152) ^^

dunia adalah perhiasan.sebaik baik perhiasan adalah wanita soleha.

Dalam sebuah hadis yang Rasulullah S.A.W bersabda:"Mahukah kamu aku beritahu dari hal sebaik-baik barang yang perlu disimpan oleh seorang lelaki?" Iaitu isteri yang solehah. Jika suami melihat kepadanya dia akan gembira , jika suaminya menyuruh sesuatu dia akan taati dan jika suami tiada di rumah dia akan menjaga harta suaminya dan memelihara kehormatan dirinya." (HR:Ibnu Majah)

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The Khulafaa are the rulers of the Muslim Ummah

Hadith

by Unity and Brotherhood amongst Muslims on Saturday, 11 September 2010 at 10:09

The Khulafaa are the rulers of the Muslim Ummah

كَانَتْ بَنُو إِسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ كُلَّمَا هَلَكَ نَبِىٌّ خَلَفَهُ نَبِىٌّ وَإِنَّهُ لاَ نَبِىَّ بَعْدِى وَسَتَكُونُ خُلَفَاءُ يَكْثُرُونَ قَالُوا فَمَا تَأْمُرُنَا قَالَ فُوا بِبَيْعَةِ الأَوَّلِ فَالأَوَّلِ وَأَعْطُوهُمْ حَقَّهُمْ فَإِنَّ اللَّهَ سَائِلُهُمْ عَمَّنِ اسْتَرْعَاهُمْ

"The tribes of Israa'il were ruled by the Prophets, every time a Prophet deceased he was followed by another Prophet, and there will be no Prophets after me, and there will be Khulafaa (successors) and they will be many."
The companions then asked "What do you order us?"
To which the Prophet صلى الله عليه وسلم replied "Fulfil your pledge of allegiance to them one after another, and give them their rights, and truly Allah will ask them about their responsibilities"
(Bukhari / Muslim)

Commentary
a. The verb "تسوسهم" - to manage the affairs - indicates that the Prophets before the Messenger of Allah also used to rule their followers, managing their affairs according to whatever had been revealed to them by Allah سبحانه وتعالى.

b. Khulafaa is the plural of Khalifah, and the hadith indicates from the use of the verb "يكثرون" (they will be many) that there will be several after the Prophet صلى الله عليه وسلم, contradicting the claim that the Khilafah was only in existence during the period of the first 4 righteous leaders.

c. There is a narration which mentions the Khilafah remaining for 30 years, and as mentioned by Sheikh ibn Taymiyya this is considered to be the complete example of Khilafah upon the Sunnah and way of the Prophet صلى الله عليه وسلم, and not a restriction to say that the Khilafah was only for 30 years. And in this way the this narration and the hadith of this section are understood together.

d. As mentioned by Imam Nawawi, the phrase "fulfil your pledge of allegaince to them one after another" indicates that it is only permitted to have one Khalifah at a time, and any other pledge given during a time when there is a Khalifah in existence is considered invalid.

AKHLAQ SEORANG ISTERI

Abu Dzar Jundub bin Junadah dan Abu Abdurrahman Mua'dz bin Jabal r.a. menerangkan, Rasullah s.a.w bersabda ; "Bertaqwalah kepada ALLAH dimanapun kamu berada. Dan ikutilah keburukan dengan kebaikan , nescaya kebaikan itu akan menghapuskannya. Dan pergaulilah manusia dengan akhlaq yang terpuji."

Kunci utk menjadi wanita yg solehah, adalah dilihat bagaimana hubungan dgn Tuhannya. Andai rapuh, maka rapuhlah akhlaknya sbg isteri. Andai utuh, maka dia semakin hampir dan diberi pertolongan oleh Allah utk menjadi isteri yang solehah. Saya tidak dapat membayangkan bagaimanakah kebahagiaan rumah tangga mampu wujud daripada pernikahan 2 insan yang tidak ada langsung cahaya keimanan.

Solat diketepikan, Al Quran disimpan, Didikan agama disampingkan. Hati yang tiada roh keislaman mudah dirasuki oleh hasutan-hasutan jahat.

Lantaran itulah perceraian mula kelihatan sbg satu gaya hidup yg lumrah terutama bg artis-artis. Berkahwin mmg seronok. Tapi utk mendpt keseronokan yang berpanjangan hingga ke akhirat, tidak lain hanyalah dgn bekalan iman dan taqwa.

An advice at death about direction in Life

An advice at death about direction in Life

by Amina Isjhaz on Saturday, 04 September 2010 at 15:04

 

 

An advice at death about direction in Life

It is reported that when Al-Hasan Al-Basrî was on his deathbed, some of his companions came to him and said:

O Abû Sa’îd, offer us some words you can benefit us with. He replied, “I will equip you with three words, then you must leave me to face what I am facing.

Be the farthest of people from those things you have been forbidden, and be the most involved of people in the good you have been commanded to do; and know that the steps you take are two steps: a step in your favor and a step against you, so be careful where you come and where you go.

”Abû Na’yam, Hilyah Al-Awliyâ` 2:154ل 

Do'a saat menuju, masuk, dan keluar Masjid

shared By aku adalah Muslim
Wednesday, 11 August 2010 at 23:04

Sahabat, berikut ini do'a yang di sunnahkan untuk di dibaca yang berkaitan dengan Masjid :

1 .Do'a menuju mesjid

Allahummaj alfii qalbii nuuran, wa fii basharii nuuran, wafii sam'ii nuuran, wa'ayyaminii nuuran,wa ayyasaari nuuran, wa fawqii nuuran, wa tahtii nuuran, wa amaamilnuuran, wa khalfil nuuran, wa azhzhamilii nuuran.

Ya Allah ! jadikanlah dalam hatiku suatu cahaya, dalampandanganku suatu cahaya, dalam pendengaranku sutau cahaya, dari arah kanankusuatu cahaya, dari arah kiriku suatucahaya, di atasku suatu cahaya, dibawahku suatu cahaya, didepanku suatu cahaya, dibelakangku suatu cahaya, dan limpahkanlah kepadaku dengan cahaya.

(HR. Buhari Muslim)

2. Do'a masuk mesjid

Allahummaftahlii abwaa ba rahmatika Ya Allah !,

bukakanlah untukku pintu-pintu rahmatmu

(HR.MUSLIM)

3. Do'a keluar mesjid

Allahumma innii as aluka min Fadhlika Ya Allah, aku mohon padamu akan karuniamu

(HR. MUSLIM, ABU DAUD, dan NASA'I)