1

APPENDIX 1 - BURSA MALAYSIA INFORMATION MONTHLY USAGE REPORTING FORM

 (To be taken, read and construed as an essential part of the Agreement)

To:  SVP, Information Services & Channels
        Bursa Malaysia Information Sdn Bhd

Licensee: _________________________________________

Declaration for: _______________  (Month)   ____________  (Year)

Type of Information: Equities/ Indices / Bond / Derivatives

Frequency of Information: Real Time/ Delayed Information
(Please delete whichever is inapplicable. Use a separate form for each type of Information and frequency of Information)

1) For Unit of Count

No
Recipients

ID

Real Time Distribution

TOTAL
(RM/USD)

Variable Fee (RM/USD) based on Unit of Count

Institutional Recipient
(Qty)

Retail Recipient
(Qty) Public

display
(RM115/
USD26)

Mobile Access
Other

Devices
5 Market

depth
(RM80/
USD18)

10 Market
depth

(RM115/
USD26)

5 Market
depth

(RM2.20/
USD0.50)

10 Market
depth

(RM5.80/
USD1.30)

1

2

3

4

5

Grand Total Due

No
Recipients

ID

Delayed Distribution

Unit of Count

Institutional Recipient
(Qty)

Retail Recipient
(Qty)

Public
display

Mobile Access Other Devices 5 Market
depth

10 Market
depth

5 Market
depth

10 Market
depth

1

2

3

4

5

2

2) For Non-Display Data Usage and Original Created Works

No
Recipients

ID
Non-Display Usage Purpose

Please
Tick

If Yes/Which
Location(s)

Which
vendor(s)
supply the
feed?

Are you currently using Bursa
Malaysia Information for
internal Non-Display Data
Usage purposes?

Real Time

Delayed

End of Day

Are you currently using Bursa
Malaysia Information for
external/ Distribution Non-
Display Data Usage
purposes?

In Real Time

Delayed

End of Day

No
Recipients

ID
Original Created Works  Purpose

Please
Tick

If Yes/Which
Location(s)

Which
vendor(s)
supply the
feed?

Are you currently using Bursa
Malaysia data for the creation
of Original Created Works?

Index/Financial
Benchmark Creation

Creation of Financial
Products Internally

Creation of Financial
Products Externally

All Other Purposes
(Please State)

I hereby certify that the above declaration is true and accurate for the purposes of computing the Variable
Fee payable to Bursa Information. It has been prepared from, and is in agreement with the books or records
of the Company.

NAME:  _________________________________________

DESIGNATION:  _________________________________________

DATE:  _________________________________________

SIGNATURE:  _________________________________________

NOTE:
Please send the declaration via email to infoservices@bursamalaysia.com by 15th of each month for as
long as this Agreement is still in force.

mailto:infoservices@bursamalaysia.com


Bai``Inah

(Shariah Requirements and Optional Practices)

Exposure Draft

Issuance date: 6 December 2013

BNM/RH/CP 028-2 Islamic Banking and Takaful
Department

Bai` `Inah (Shariah Requirements
and Optional Practices)
Exposure Draft

Table of Contents

PART A  Overview .......................................... .............................................. 1

1. Objective ...................................................................................... 1

2. Applicability .................................................................................. 1

3. Legal provisions ........................................................................... 1

4. Effective date ................................................................................ 1

5. Interpretation ................................................................................ 2

6. Related legal and policy document ............................................... 2

PART B  Definition and nature of bai` `inah  ............................................... 4

7. Definition ...................................................................................... 4

8. Nature .......................................................................................... 4

PART C  Components of bai` `inah  ............................................................. 5

9. Contracting parties ....................................................................... 5

10. Asset  ..........................................................................................  6

11. Price  ........................................................................................... 8

12. Requirements of the bai` `inah arrangement............................... 10

PART D  Arrangement of bai` `inah  with other contract or concept ...... 12

13. Arrangement of bai` `inah with assurances ................................. 12

 a) Assurance through kafalah ............................................... 12

 b) Assurance through takaful cover ....................................... 13

 c) Assurance through rahn .................................................... 13

14. Incorporation of ibra’ (rebate) in bai` `inah .................................. 14

15. Arrangement of bai` `inah with ta`widh and/or gharamah............ 14

PART E  Dissolution ( fasakh ) and completion ( intiha’ ) of bai` `inah  ..... 15

16. Dissolution in bai` `inah .............................................................. 15

17. Completion of bai` `inah.............................................................. 16

APPENDICES ..................................................................................................... 17

18. Appendix 1 Legitimacy of bai` `inah ............................................ 17

19. Appendix 2 Glossary .................................................................. 19

BNM/RH/CP 028-2 Islamic Banking and Takaful
Department

Bai` `Inah (Shariah Requirements
and Optional Practices)
Exposure Draft

As part of the objective to strengthen the Shariah-compliance culture among

Islamic financial institutions (IFIs), Bank Negara Malaysia (the Bank) is

embarking on an initiative to develop a Shariah-based regulatory framework.

The purpose of the framework is to ensure that the IFI comply with Shariah. In

this regard, the Bank is issuing a series of policy documents on Shariah

contracts to enhance the end-to-end compliance with Shariah.

This Exposure Draft (ED) outlines the Shariah requirements and optional

practices relating to bai` `inah to facilitate IFIs in developing Islamic financial

services and products including the features of bai` `inah and its arrangement

with other Shariah contracts or concepts.

The Bank invites written comments from your institution on this ED, including

suggestions for particular issues, areas to be further clarified/ elaborated and

any alternative proposal that the Bank should consider. To facilitate the Bank’s

assessment, please support each comment with clear rationale, accompanying

evidence or illustrations, as appropriate.

Written comments in the form of a softcopy are preferable and may be

submitted to shariahstandard@bnm.gov.my  by 10 January 2014. Hardcopy

of the written feedback may also be submitted to:

Pengarah
Jabatan Perbankan Islam dan Takaful
Bank Negara Malaysia
Jalan Dato' Onn
50480 Kuala Lumpur
Malaysia

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PART A OVERVIEW

1. Objective

1.1 This policy document outlines the Shariah requirements and optional

practices relating to bai` `inah to be observed by the Islamic financial

institution in developing Islamic financial services and products.

1.2 This policy document also covers arrangement of bai’ ‘inah with other

Shariah contracts or concepts.

1.3 This policy document aims to facilitate the understanding of the

Shariah requirements relating to bai’ ‘inah that the IFIs must adhere  in

order to ensure its validity.

2. Applicability

2.1 This policy document is applicable to all IFIs as defined in paragraph

5.2.

3. Legal provisions

3.1 The requirements in this policy document are specified pursuant to

section 29(1) of the Islamic Financial Services Act 2013 (IFSA).

4. Effective date

4.1 This policy document comes into effect on XX XX XXXX.

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5. Interpretation

5.1 The terms and expressions used in this policy document shall have the

same meanings assigned to them in the Financial Services Act 2013

(FSA), IFSA and DFIA unless otherwise defined in this policy

document.

5.2 For the purpose of this policy document:

“S”  denotes a standard, requirement or specification that must be

complied with. Failure to comply may result in one or more

enforcement actions;

“G”  denotes guidance which may consist of such information,

advice or recommendation intended to promote common

understanding and sound industry practices which are

encouraged to be adopted.

“Islamic financial institutions” or “IFI”  means –

(a) licensed Islamic banks and licensed takaful operators under

the IFSA;

(b) licensed banks and licensed investment banks under the FSA

which are approved  under section 15(1)(a) FSA to carry on

Islamic banking business; and

(c) prescribed institutions under the DFIA which are approved

under section 129(1) DFIA to carry on Islamic banking

business or Islamic financial business.

6. Related legal and policy document

6.1 This policy document must be read together with the following legal

and policy documents:

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(a)   any Shariah Advisory Council (SAC) rulings published by the

Bank1; and

(b)    Shariah Governance Framework for Islamic Financial

Institutions.

1  Including Shariah resolutions in Islamic Finance, standards, circulars or any directive

pertaining to Shariah matter issued by the Bank.

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PART B DEFINITION AND NATURE OF BAI` `INAH

7. Definition

S 7.1 Bai` `inah refers to an arrangement that involves sale of an asset to the

purchaser on a deferred basis and subsequent purchase of the asset

at a cash price lower than the deferred sale price or vice versa, and

which complies with the specific requirements of bai` `inah.

8. Nature

S

8.1 Each sale contract in a bai` `inah arrangement is binding in nature.

Thus, neither of the sale contracts shall be terminated unilaterally by

any of the contracting parties.

S

8.2 The inherent nature of each sale contract in a bai` `inah arrangement

is the transfer of ownership of the asset from the seller to the

purchaser in two separate and independent sale contracts.

G 8.3 The bai` `inah arrangement may occur in the following forms:

(a) the owner sells the asset to the purchaser at a deferred price

and subsequently the initial owner buys the asset on a cash

basis at a lower price than the deferred sale price; or

(b) the owner sells the asset to the purchaser on a cash basis and

subsequently the initial owner buys the asset at a deferred

price which is higher than the cash sale price.

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PART C COMPONENTS OF BAI` `INAH

9. Contracting parties

S 9.1 Contracting parties in a bai` `inah arrangement are a seller and a

purchaser in two separate and independent sale and purchase

contracts.

S 9.2 The contracting parties shall have the legal capacity2 to enter into the

bai` `inah arrangement.

G

9.3 The contracting parties in a bai` `inah arrangement may be a natural

person or a legal person.

G 9.4 A party to the bai` `inah arrangement may execute the sale contract

through a third party agent.

S 9.5 Each sale contract in the bai` `inah arrangement shall be  entered into

through an offer and acceptance between the contracting parties.

G 9.6 The offer and acceptance may be expressed by appropriate

documentation or by any other methods accepted by customary

business practice (`urf tijari) which do not contravene the Shariah

principles.

S 9.7 Any term or condition mutually agreed upon which does not contravene

the Shariah shall be binding on the contracting parties.

2 The legal capacity of a person is defined as capacity to assume rights and responsibilities; and capacity

to give legal effect to his action. Among the important conditions are that the person must possess
sound mind and the capacity to distinguish between what is harmful or beneficial to one’s interests.
Legal capacity of a legal entity is defined as eligibility of an entity to acquire rights and assume
responsibilities.

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10. Asset

S

10.1 Asset to be traded in a bai` `inah arrangement shall meet the following

conditions:

 (a) the asset is recognised by the Shariah, valuable, identifiable

and deliverable; and

(b) the asset is already in existence and owned by the seller.

G 10.2 The bai` `inah asset may be a tangible or an intangible asset.

S 10.3 The following assets shall not be traded under bai` `inah arrangement:

(a) asset to be constructed or asset under construction; and

(b) asset which is debt in nature.

S 10.4 Trading of ribawi asset under a bai` `inah arrangement shall meet the

following conditions:

(a) any of sale contract in the bai` `inah arrangement shall not be

effected on ribawi asset within the same type and category;

and

(b) any of the sale contract in the bai` `inah arrangement shall not

be effected on ribawi asset within the same category but of

different type on deferred basis.

S 10.5 The ownership in the bai` `inah asset must be effectively transferred

from the seller to the purchaser.

S 10.6 The transfer of ownership is effected upon entering into a valid sale

and purchase contract even though there is no legal registration of the

ownership, provided that the sale and purchase is supported by

evidence of transaction.

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S 10.7 The transfer of ownership shall take effect by the seller disposing of

the right of ownership (takhliyah) resulting in the purchaser having

access to the asset (tamkin) and assuming its risk through any

mechanism permitted by the Shariah and generally accepted by

business practices (‘urf tijari).

S 10.8 Possession of the asset shall be either in the form of physical

possession (qabd  haqiqi) or constructive possession (qabd hukmi).

S 10.9 The rights and liabilities of the purchaser as the owner of the asset are

established upon his possession of the asset.

S 10.10 The seller shall bear the liability for loss or damage of the asset before

disposing of the right of ownership (takhliyah) that results in the

purchaser having access to the bai` `inah asset (tamkin).

G 10.11 Multiple bai` `inah arrangements shall not be entered into

simultaneously on the same asset.

S 10.12 Any defect in the asset which is discovered and consented to by the

purchaser at the time of entering into each sale contract in the bai`

`inah agreement shall disqualify the purchaser from entitlement to the

defect option (khiyar al-`ayb) with respect to the defect.

S 10.13 Any defect in the asset which occurred upon or before the entering into

of each sale contract in the bai` `inah arrangement but is discovered by

the purchaser after entering into each sale contract, as the case may

be, shall entitle the purchaser to the defect option (khiyar al-`ayb).

G 10.14 Pursuant to paragraph 10.13, the purchaser has the right to terminate

the contract. Alternatively the purchaser may choose to continue with

the contract as it is or with any mutually agreed variation of the terms

of the contract.

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G 10.15 The contracting parties may mutually agree to specify the period for the

exercise of the defect option at the time of entering into the contract.

G 10.16 The contracting parties may mutually agree to stipulate a condition to

waive liability for any defect on the asset before entering into the

contract.

11. Price

S 11.1 The price and the currency used shall be determined and mutually

agreed at the time of execution of each of the two independent sale

contracts.

S 11.2 In the event that the price for any sale contract of the bai` `inah

arrangement is on a murabahah basis, all requirements of price under

a murabahah sale shall be complied with.

G 11.3 The price of each sale contract in bai` `inah arrangement may be paid

on the spot, progressively or by deferred payment in the form of

installments or bullet payments at any time agreed by the contracting

parties.

G 11.4 The purchaser and the seller may agree to make payment of the

instalments or full settlement in a currency different from the currency

specified in the contract at the agreed prevailing exchange rate on the

payment or settlement date respectively.

G

11.5 The contracting parties may agree to extend or reschedule the

payment period of the remaining debt without any increase in amount

to the remaining debt.

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S 11.6 Notwithstanding paragraph 11.5, the contracting parties may agree to

settle the outstanding debt obligation by entering into a new contract

that may results in a new debt obligation.

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12. Requirements of the bai` `inah arrangement

S 12.1 Each sale contract in a bai` `inah arrangement shall satisfy all

necessary conditions of a valid sale and purchase contract under

Shariah.

S 12.2 Bai` `inah arrangement shall be executed by entering two separate and

independent sale contracts.

S 12.3 The sale contracts in bai` `inah arrangement shall be entered into in

such a way that the purchaser in the first sale contract has the right to

take delivery of the asset.

S 12.4 Each sale contract in bai` `inah arrangement shall be entered into

through an offer and acceptance between the contracting parties.

 S 12.5 The execution or signing of the two sale contracts must be performed

at different intervals.

S 12.6 Written documentation of both sale contracts must be prepared and

represented by two separate sets of documents.

S 12.7 All documentary or verbal evidence used in bai` `inah arrangement

shall not:
 (a) stipulate in any part of the documentary or verbal evidence, any

terms and conditions requiring the contracting parties to

repurchase or resell the bai` `inah asset; and/or

 (b) describe in any manner that the whole bai` `inah arrangement

and the sequence of executing bai` `inah arrangement creates

an obligation for any of the contracting parties to repurchase or

resell the bai` `inah asset.

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S 12.8 The offer and acceptance must be executed in the following manner,

whereby the seller sells the bai` `inah asset to the purchaser by

entering into the first sale and purchase contract, and subsequently,

the contracting parties may mutually agree to enter into another sale

and purchase contract.

S 12.9 Pursuant to paragraph 12.8, both contracting parties in the bai` `inah

arrangement are required to fully observe the following requirements:

 (a) the execution and/or signing of both sale and purchase

contracts must be initiated by the respective seller in the

respective contract and followed by the respective purchaser;

 (b) neither contracting party to the bai` `inah arrangement shall pre-

sign both sale and purchase contracts; and

 (c) neither contracting party in the bai` `inah arrangement must

provide either a written or verbal promise to repurchase or resell

the asset.

S 12.10 Any amount paid to the seller before entering into the sale contract in

the bai` `inah arrangement shall not be treated as part of the selling

price including profit.

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 PART D ARRANGEMENT OF BAI` `INAH  WITH OTHER CONTRACT
OR CONCEPT

13. Arrangement  of  bai` `inah with assurances

G 13.1 For the purpose of assurances, bai` `inah may be arranged with other

contract such as kafalah, takaful cover, or rahn.

a) Assurance through kafalah

G

13.2 A guarantee may be arranged to guarantee the payment of the

outstanding debt amount of the sale contract in a bai` `inah

arrangement in the case of default by the purchaser.

S 13.3 Execution of each guarantee contract in any sale and purchase

contract in the bai` `inah arrangement shall be independent of the

other.

G 13.4 Notwithstanding paragraph 13.3, the guarantee may be arranged

before entering into the bai` `inah arrangement to secure debt which is

yet to be established by the contracting parties.

G

13.5 A third-party guarantee through kafalah may be arranged together with

bai` `inah arrangement whereby the arrangement is to guarantee the

following:

 (a) payment of the price of the bai` `inah asset within the agreed

time;

 (b) delivery of the agreed bai` `inah asset by the seller within the

stipulated time; and/or

 (c) acceptance of the agreed bai` `inah asset by the purchaser.

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b) Assurance through takaful cover

G 13.6 The seller may require the purchaser to subscribe to a takaful cover to

guarantee payment of the price of the bai` `inah asset in the event of

loss of legal capacity by the purchaser.

c) Assurance through rahn

G 13.7 Collateral (marhun) in the sale and purchase contract of the bai` `inah

arrangement (if any) shall be a Shariah-compliant asset.

S 13.8 Notwithstanding paragraph 13.7, interest bearing debt based asset

such as Conventional Fixed Deposit Certificate, may be used as

collateral provided the collateral is valued up to the principal amount.

S 13.9 The collateral shall be utilised to recover payment of the outstanding

debt amount.

G 13.10 The contracting parties may agree to include the claim on actual costs

incurred for the recovery of the outstanding debt payment from the

collateral.

G 13.11 For the purpose of extension or variation of the outstanding debt, the

seller may demand additional securities from the purchaser.

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14. Incorporation of ibra’  (rebate) in bai` `inah

G 14.1 The seller may consider waiving part of the outstanding or remaining

unpaid price of the sale and purchase contract in the bai` `inah

arrangement in the form of a discount to the purchaser upon pre-

payment and/or early settlement.

S 14.2  A rebate clause shall be incorporated in the sale and purchase

contract provided that it is a requirement imposed by the authority.

G 14.3 In the event that the sale contract in the bai` `inah arrangement

involves payment of the deferred price in instalment, the seller may

provide periodic rebate based on certain benchmark agreed by the

contracting parties.

15. Arrangement of bai` `inah with  ta`widh and/or gharamah

G 15.1 The contracting parties may agree to include a clause in the sale

contract on late payment charges as determined by the relevant

authorities.

S 15.2 Pursuant to paragraph 15.1, the late payment charges shall consist of:

 (a) ta`widh (compensation) for actual loss borne by the seller,

which may be recognized as income to the seller; and/or

 (b) gharamah (penalty) , which shall not be recognized as income.

Instead, it shall be channelled to charitable bodies.

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PART E DISSOLUTION (FASAKH ) AND COMPLETION ( INTIHA’ ) OF
BAI` `INAH

16. Dissolution in bai` `inah

G 16.1 A bai` `inah arrangement is dissolved upon dissolution of any sale and

purchase contract entered into under the bai’ ‘inah arrangement.

S 16.2 The sale and purchase contract in a bai` `inah arrangement is

dissolved under the following circumstances:

 (a) the purchaser exercises the defect option (khiyar al-`ayb) to

terminate the sale and purchase contract;

 (b) any of the contracting parties exercises the mutually agreed

options to terminate the sale and purchase contract within the

agreed time period;

 (c) the contracting parties exercise the option to terminate the sale

and purchase contract due to breach of terms; or

 (d) both contracting parties mutually agree to terminate the sale

and purchase contract.

S 16.3 Upon dissolution of any of the sale and purchase contracts in the bai`

`inah arrangement, the asset shall be returned to the respective seller

and the price shall be returned to the respective purchaser.

S 16.4 Pursuant to paragraph 16.3, the dissolution of contract shall be

effective provided that the asset can be returned to the seller

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17. Completion of bai` `inah

S 17.1 The bai` `inah arrangement ends upon fulfilment of the contracting

parties’ obligations, which include the following:

 (a) full settlement of the remaining or outstanding deferred selling

price due to the following situations:

 i. settlement by the purchaser prior to or on the maturity

date;

 ii. claim by the seller due to breach of specified terms

(mukhalafah al-shurut) of the contract by the purchaser; or

 iii. settlement after the demise or dissolution of the purchaser.

 (b) transfer of the obligation to pay the remaining or outstanding

deferred selling price to a third party (hiwalah);

 (c) waiving the right by the seller to receive the remaining or

outstanding deferred selling price through a rebate (ibra’); or

 (d) set-off (muqassah) of debt obligations between the contracting

parties.

S 17.2 Upon completion of the bai` `inah arrangement, the contracting parties

are free from any contractual obligations.

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APPENDICES

18. Appendix 1 Legitimacy of bai` `inah

 18.1 The legitimacy of the bai` `inah arrangement is derived from the Quran

and founded on the Sunnah of Prophet Muhammad (peace be upon

him).

 The Quran

18.2 The following Quran verse implies the general permissibility of bai`

`inah.

i. بَاَم الرُه اْلبَـْيَع َوَحرالل َوَأَحل

“...whereas Allah SWT has permitted trading and forbidden usury...”

(Surah al-Baqarah, verse 275)

 18.3 Two sales contracts executed separately and independently, with no

interrelation with one another are the important elements in the bai`

`inah arrangement and, therefore, it is a valid contract in the Shariah.

 ii.  ُى فَاْكتُُبوهِذيَن آَمُنوا ِإَذا َتَدايـَْنُتْم ِبَدْيٍن ِإَىل َأَجٍل ُمَسمَها اليَا أَيـ

”O believers! When you contract a debt from one another for a fixed

period, put it (its amount and period of payment) in writing...”

(Surah al-Baqarah verse 282)

 The Sunnah of the Prophet Muhammad (peace be upon him)

18.4 There is no direct juristic authority from the Sunnah of the Prophet

(peace be upon him) on the legitimacy of the bai` `inah arrangement. It

is deemed permissible based on the general permissibility of sales in

Islamic law.

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 18.5 The following hadiths imply the general permissibility of bai` `inah

arrangement.

i.  سئل: أي  - صلى اهللا عليه وسلم- أن النيب  - رضي اهللا عنه- عن رفاعة بن رافع
  الكسب أطيب؟ قال: عمل الرجل بيده, وكل بيع مربور.

The Prophet Muhammad (peace be upon him) was reported to

have said: “The best earning is what man earns with his own

hands and from a permissible trade” (Narrated by Hakim, Al-

Mustadrak, Hadith no. 2160)

 ii. أن رسول اهللا صلى اهللا عليه وسلم استعمل رجال  عن أيب هريرة رضي اهللا عنه
أكل متر  :على خيرب فجاءه بتمر جنيب فقال رسول اهللا صلى اهللا عليه وسلم

الصاع من هذا بالصاعني  ال واهللا يا رسول اهللا إنا لنأخذ :قال ؟خيرب هكذا
بع اجلمع  ،ال تفعل :فقال رسول اهللا صلى اهللا عليه وسلم ،والصاعني بالثالثة

  .بالدراهم مث ابتع بالدراهم جنيبا

The Prophet (peace be upon him) appointed a person as governor

of Khaybar, who [later] presented him with an excellent type of

dates. The Prophet asked, “Are all the dates of Khaybar like this?”

He replied, “[No, but] we barter one sa` of this (excellent type) for

two sa` of ours, or two sa` of it for three of ours.” Allah’s apostle

said, “Do not do that (as it is a kind of usury), but sell the mixed

dates (of inferior quality) for money, and then buy the excellent

dates with that money (Sahih Bukhari, Hadith no. 2201).”

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and Optional Practices)
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19. Appendix 2 Glossary

Terms  Definition

Bai` `inah An arrangement that involves sale of an asset to the

purchaser on a deferred basis and subsequent

purchase of the asset at a cash price lower than the

deferred sale price or vice versa, and which complies

with the specific requirements of bai` `inah.

Gharamah Penalty.

Hiwalah Assignment of debt from the liability of the original

debtor to the liability of a third person so that the

original debtor becomes free of liability.

Ibra’ Rebate.

Khiyar al-`ayb Option arising from a defect; the option of dissolving

the contract on discovery of a defect in the goods

purchased.

Marhun Collateral.

Mukhalafah al-shurut Breach of terms and conditions.

Muqassah Offsetting.

Qabd haqiqi Physical possession. It refers to a state where a

person has actual possession and the rights to control

an asset.

Qabd hukmi Constructive possession. It refers to a state where a

person does not have actual possession but has the

legal rights to control an asset.

Rahn Pledge/Charge

Ribawi asset Assets which are subject to specific rules in sales to

avoid the implication of riba. These assets consist of

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and Optional Practices)
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six (6) types and are classified into two (2) categories:

(a) Medium of exchange (currency) represented by

gold and silver and any items used as currency;

and

(b) Staple food represented by wheat, barley, dates,

and salts.

If an exchange involves the same type of asset such

as gold for gold or wheat for wheat, then it must be of

equal counter-value and on spot basis. If the exchange

involves assets of different type but within the same

category such as the exchange of gold for paper

currency, then it has to be done on spot basis.

Takaful An arrangement based on mutual assistance under

which takaful participants agree to contribute to a

common fund providing for mutual financial benefits

payable to the takaful participants or their beneficiaries

on the occurrence of pre-agreed events.

Takhliyah Relinquishing or abandoning the rights of ownership.

Tamkin Enabling the person who has the ownership of an

asset transferred to him to make full use and assume

liability of the asset.

Ta`widh Compensation.

`Urf tijari Common business practice which is acceptable by the

community and does not contradict the Shariah rulings.


40 Hadith Kelebihan

Ilmu dan Adab-adabnya

ABDULLAAH JALIL

WISDOM PUBLICATION

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vi

40 HADITH UTAMA

DEDIKASI ............................................................................................................ vii

PRAKATA ............................................................................................................... i

PENDAHULUAN ................................................................................................. ii

LATAR BELAKANG PENULIS ......................................................................... iv

40 HADITH UTAMA .......................................................................................... vi

ISI KANDUNGAN ............................................................................................ viii

MUQADDIMAH ................................................................................................... 1

Hadith 1: Kefahaman Agama adalah Kebaikan Kurniaan Allah  ............... 5

Hadith 2: Kejahilan Agama Itu Dicela ............................................................... 9

Hadith 3: Kewajipan Menuntut Ilmu ............................................................... 14

Hadith 4: Memelihara Niat Dalam Menuntut Ilmu ....................................... 17

Hadith 5: Jalan Menuntut Ilmu Ialah Jalan Ke Syurga ................................... 22

Hadith 6: Orang Berilmu Ditakuti Oleh Syaitan ........................................... 31

Hadith 7: Orang Yang Berilmu Patut Dicemburui ....................................... 35

Hadith 8: Menjadi Sebab Hidayah Adalah Lebih Baik Daripada Kekayaan

Dunia ..................................................................................................................... 38

Hadith 9: Para Ulama’ Akan Memberi Shafa
ʿ
at Dan Lebih Utama

Berbanding Para Shuhada’ ................................................................................. 40

Hadith 10: Seorang Yang Berilmu Dan Yang Menuntut Ilmu Tidak

Dilaknat ................................................................................................................. 44

Hadith 11: Ketinggian Para Ulama’ Berbanding Ahli Ibadat ........................ 47

Hadith 12: Orang Beriman Tidak Akan Berhenti Menuntut Ilmu ............. 50

Hadith 13: Kelebihan Ilmu Adalah Lebih Utama Berbanding Kelebihan

Ibadah .................................................................................................................... 56

Hadith 14: Ilmu adalah Kebaikan Yang Berterusan dan Berkekalan

Pahalanya .............................................................................................................. 62

Hadith 15: Mengajar Ilmu adalah Tugas Kenabian ........................................ 65

Hadith 16: al-Qurʾān - Ilmu Yang Paling Mulia ............................................. 69

Hadith 17: Kepentingan Ilmu Fara’id ............................................................... 71

Hadith 18: Pengertian Ilmu ............................................................................... 73

Hadith 19: Perbezaan di antara Riwayat dan Kefahaman Ilmu ................... 75

Hadith 20: “al-Rasikhun fi al-
ʿ
Ilm” – Ulama’ Yang Teguh .............................. 80

Hadith 21: Ilmu dan Akhlak Tidak Akan Berkumpul Pada Orang Munafiq

 ................................................................................................................................ 85

Hadith 22: Keistimewaan Beberapa Individu dan Masyarakat Dalam Ilmu

 ................................................................................................................................ 91

Hadith 23: Kepentingan Memilih Guru Yang Baik ........................................ 97

Hadith 24: Memuliakan Para Ulama’ ............................................................. 104

Hadith 25: Bertanya adalah Kunci Ilmu ........................................................ 107

vii

Hadith 26: Memuliakan Para Penuntut Ilmu ................................................ 110

Hadith 27: Mengajar Ilmu Yang Bersesuaian dengan Kedudukan Penuntut

Ilmu ...................................................................................................................... 111

Hadith 28: Tuntutan Beramal dengan Ilmu .................................................. 113

Hadith 29: Menjauhi Ilmu Yang Tidak Memberi Manfaat .......................... 119

Hadith 30: Saling Nasihat Menasihati dan Bermuzakarah Dalam Ilmu ... 123

Hadith 31: Menyampaikan Ilmu daripada Rasulullah  dengan Amanah 127

Hadith 32: Berkata “Saya Tidak Tahu” adalah Ilmu ................................... 129

Hadith 33: Orang Yang Berfatwa Tanpa Ilmu adalah Dilaknat ................ 135

Hadith 34: Haram Menyembunyikan Ilmu ketika Hajat ............................ 137

Hadith 35: Penyesalan Orang Berilmu Yang Tidak Beramal dengan

Ilmunya ................................................................................................................ 140

Hadith 36: Menjauhi Ahli-ahli Bid’ah dan Para Penyesat Dalam Mencari

Ilmu ...................................................................................................................... 142

Hadith 37: Rasulullah  Takutkan ke atas Umatnya Para Munafiq Berilmu

 .............................................................................................................................. 151

Hadith 38: Fitnah Orang Berilmu Yang Tergelincir Dari Kebenaran ..... 160

Hadith 39: Ilmu Diangkat Dengan Kewafatan Ulama’................................ 165

Hadith 40: Ahli Ilmu Yang Berada di atas Kebenaran Sentiasa Wujud .. 171

Rumusan dan Pesanan ...................................................................................... 177

Doa Penutup ...................................................................................................... 181

Rujukan ............................................................................................................... 185

viii

ISI KANDUNGAN

DEDIKASI ............................................................................................................ vii

PRAKATA ............................................................................................................... i

PENDAHULUAN ................................................................................................. ii

LATAR BELAKANG PENULIS ......................................................................... iv

40 HADITH UTAMA .......................................................................................... vi

ISI KANDUNGAN ............................................................................................ viii

MUQADDIMAH ................................................................................................... 1

Hadith 1: Kefahaman Agama adalah Kebaikan Kurniaan Allah  ............... 5

1.1 Hikmah (Ilmu) itu Kurniaan Allah ........................................................... 5

1.2 Sebaik-Baik Manusia Ialah Yang Berilmu ................................................ 6

1.3 Perumpamaan Manusia di dalam Mendapat Manfaat Ilmu .................. 6

1.4 Allah Menyintai Orang Berilmu ............................................................... 7

Hadith 2: Kejahilan Agama Itu Dicela ............................................................... 9

2.1 Kejahilan itu Maksiat .................................................................................. 9

2.2 Jahil Murakkab .......................................................................................... 10

2.3 Keburukan Kejahilan ............................................................................... 11

2.4 Orang Yang Jahil seumpama Orang Yang Mati .................................. 11

2.5 Syair Saidina ‘Ali Ibn Abi Talib  (i) ..................................................... 12

2.6 Syair Saidina ‘Ali Ibn Abi Talib  (ii) .................................................... 12

2.7 Tidak Menuntut Ilmu itu adalah Perbuatan Mengabaikan Ilmu ....... 13

Hadith 3: Kewajipan Menuntut Ilmu ............................................................... 14

3.1 Tuntutlah Ilmu Walau Ke Negeri China ............................................. 14

3.2 Kewajipan Menuntut Ilmu ...................................................................... 14

3.3 Ilmu Lebih Penting dari Makanan dan Minuman................................. 15

3.4 Amalan Fardu Menjadikan Ilmunya Satu Kefarduan .......................... 16

3.5 Ilmu Fardu ‘Ain dan Fardu Kifayah ....................................................... 16

Hadith 4: Memelihara Niat Dalam Menuntut Ilmu ....................................... 17

4.1 Menuntut Ilmu Bukan Kerana Allah ..................................................... 17

4.2 Menuntut Ilmu untuk Berdebat, Bertanding dan Kemasyhuran ..... 17

4.3 Pahlawan Syahid, Qari Yang Alim dan Dermawan Yang Tidak Ikhlas

Masuk ke Nerakan kerana Niat Mereka .................................................... 19

4.4 Faedah – Amalan Memperbaiki Niat dalam Ilmu ............................... 20

Hadith 5: Jalan Menuntut Ilmu Ialah Jalan Ke Syurga ................................... 22

5.1 Kemudahan Jalan ke Syurga ................................................................... 22

5.2 Kemuliaan Penuntut Ilmu dan Ahli Ilmu .............................................. 22

5.3 Para Malaikat Menghamparkan Sayap Mereka Untuk Para Penuntut

Ilmu .................................................................................................................... 23

5.3 Perjalanan Menuntut Ilmu adalah Sabilillah ......................................... 24

ix

5.4 Perjalanan Menuntut Ilmu seumpama Perjalanan Umrah dan

Perjalanan Mengajar Ilmu seumpama Perjalanan Haji .............................. 24

5.5 Perjalanan Mengajar Ilmu seumpama Perjalanan Haji ....................... 25

5.6 Usaha untuk Ilmu adalah Ibadah ............................................................ 26

5.7 Perkara Paling Utama Selepas Perkara Fardu ..................................... 26

5.8 Kata-kata Imam al-Shafiʿi Berkaitan Menuntut Ilmu .......................... 27

5.9 Syair Imam al-Shafiʿi Buat Penuntut Ilmu ............................................ 28

Hadith 6: Orang Berilmu Ditakuti Oleh Syaitan ........................................... 31

6.1 Ilmu adalah Tunggak Agama ................................................................... 31

6.2 Ahli Ilmu Lebih Utama Dari Ahli Ibadat .............................................. 32

6.3 Ilmu adalah Lebih Utama Berbanding Ibadah ...................................... 32

Hadith 7: Orang Yang Berilmu Patut Dicemburui ....................................... 35

7.1 Kemuliaan Dinisbahkan kepada Ilmu .................................................... 35

7.2 Ilmu itu Lebih Baik Dari Harta .............................................................. 36

Hadith 8: Menjadi Sebab Hidayah Adalah Lebih Baik Daripada Kekayaan

Dunia ..................................................................................................................... 38

8.1 Mendapat Pahala Seumpama Pelaku ..................................................... 38

8.2 Pengajar seumpama Pelaku .................................................................... 38

8.3 Pahala dan Dosa Yang Berterusan ........................................................ 39

Hadith 9: Para Ulama’ Akan Memberi Shafa
ʿ
at Dan Lebih Utama

Berbanding Para Shuhada’ ................................................................................. 40

9.1 Pengampunan Allah  Bagi Para Ulama’ ............................................. 40

9.2 Shafa’at Ahli al-Qur’an ............................................................................ 41

9.3 Ahli al-Qur’an adalah Ahli-ahli Allah Yang Khusus ............................ 41

9.4 Keutamaan Diberikan kepada Ahli al-Quran ...................................... 42

9.4 Ahli Ilmu dan Ahli Jihad ........................................................................... 42

Hadith 10: Seorang Yang Berilmu Dan Yang Menuntut Ilmu Tidak

Dilaknat ................................................................................................................. 44

10.1 Pengajar dan Penuntut Ilmu ................................................................. 44

10.2 Pengajar dan Penuntut Ilmu ................................................................. 44

10.2 Jadilah Ahli Ilmu atau Penuntut Ilmu .................................................. 45

10.3 Jangan Jadi Golongan Kelima ............................................................... 45

Hadith 11: Ketinggian Para Ulama’ Berbanding Ahli Ibadat ........................ 47

11.1 Didoakan Keampunan ........................................................................... 47

11.1 Para Rasul dan Ulama’ .......................................................................... 48

11.2 Para Ulama’ dan Orang-orang Mukmin ............................................. 48

11.3 Ahli Ilmu adalah Nikmat ....................................................................... 48

Hadith 12: Orang Beriman Tidak Akan Berhenti Menuntut Ilmu ............. 50

12.1 Dua Perkara Yang Pencarinya Tidak akan Pernah Kenyang .......... 50

12.2 Penuntut Ilmu Ibarat Seorang Yang Sentiasa Lapar ......................... 50

12.3 Enam Syarat Mendapatkan Ilmu .......................................................... 51

x

12.4 Empat Perkara bagi Kesempurnaan Menuntut Ilmu........................ 51

12.5 Syair Imam al-Shafi’i - Bersabar di Dalam Menuntut Ilmu ............. 52

12.6 Menuntut Ilmu dengan Merendahkan Diri ........................................ 52

12.7 Meninggalkan Maksiat Menguatkan Ingatan ...................................... 53

12.8 Ulama’ Tabi’in dan Tabi’ al-Tabi’in dan Nasihat Mereka Agar

Terus Menuntut Ilmu ..................................................................................... 53

12.9 Mengambil Hikmah Kebaikan Daripada Sesiapa Sahaja .................. 54

Hadith 13: Kelebihan Ilmu Adalah Lebih Utama Berbanding Kelebihan

Ibadah .................................................................................................................... 56

13.1 Amalan dan Ilmu .................................................................................... 56

13.2 Belajar Ilmu itu Lebih Baik daripada Seratus atau Seribu Rakaat

Solat Sunat ....................................................................................................... 57

13.3 Al-Nawawi - Kata-kata Para Sahabat dan Tabi’in ............................ 57

13.4 Majlis Fiqh Lebih Utama daripada Ibadah Puluhan Tahun .............. 59

Hadith 14: Ilmu adalah Kebaikan Yang Berterusan dan Berkekalan

Pahalanya .............................................................................................................. 62

14.1 Ilmu adalah Warisan Yang Baik ........................................................... 62

14.2 Ilmu Berkekalan Pahalanya Walaupun Selepas Mati ........................ 63

14.3 Tujuh Perkara Yang Mengalir Pahalanya Walaupun Selepas Mati 63

Hadith 15: Mengajar Ilmu adalah Tugas Kenabian ........................................ 65

15.1 Majlis Ilmu adalah Taman-taman Syurga ............................................ 65

15.2 Ciri-ciri Guru Yang Baik di dalam Majlis Ilmu .................................. 66

15.3 Wasiat Luqman al-Hakim: Mendampingi Para Ulama’

Menghidupkan Hati ........................................................................................ 66

15.4 Majlis Para Nabi  .............................................................................. 67

15.5 Majlis Ilmu adalah Majlis Zikir.............................................................. 67

15.6 Majlis Ilmu adalah Taman-taman Syurga ............................................ 68

Hadith 16: al-Qurʾān - Ilmu Yang Paling Mulia ............................................. 69

16.1 Amalan Terbaik: Belajar dan Mengajar al-Qur’an ............................ 69

16.2 Ahli al-Quran adalah Ahli-ahli Allah ................................................... 70

Hadith 17: Kepentingan Ilmu Fara’id ............................................................... 71

17.1 Ilmu al-Fara’id Seumpama Separuh Ilmu ............................................ 71

Hadith 18: Pengertian Ilmu ............................................................................... 73

18.1 Ilmu Yang Baik adalah Milik Orang-orang Beriman ......................... 73

18.2 Ilmu itu adalah Buah Iman .................................................................... 73

Hadith 19: Perbezaan di antara Riwayat dan Kefahaman Ilmu ................... 75

19.1 Kata-kata Imam Al-Aʿmash kepada Imam Abu Hanifah ................. 75

19.2 Kata-kata Imam al-Shafi’I kepada Ahli Hadith .................................. 76

19.3 Kata-kata Imam Ahmad Ibn Hanbal ................................................... 76

19.4 Nasihat Imam Malik kepada Dua Anak Saudaranya ........................ 77

19.4 Kepentingan Mempunyai Imam di dalam Amalan Agama .............. 77

xi

19.5 Kefahaman Hadith Ada Pada Para Fuqaha’ ....................................... 78

19.6 Ulama’ Yang Mampu Beristinbat .......................................................... 78

Hadith 20: “al-Rasikhun fi al-
ʿ
Ilm” – Ulama’ Yang Teguh .............................. 80

20.1 al-Rasikhun fi al-‘Ilm di dalam Al-Quran ............................................ 80

20.2 Empat Sifat al-Rasikhun fi al-‘Ilm ......................................................... 81

20.4 Rasulullah  adalah Yang Paling Bertaqwa dan Berilmu ................ 81

20.5 Empat Sifat Orang Yang Teguh Ilmunya ............................................ 81

20.6 Penjelasan Abdullah Ibn ‘Abbas  ..................................................... 82

20.7 Penjelasan Ibn ‘Umar  ....................................................................... 82

20.8 Imam al-Hasan Basri .............................................................................. 83

Penjelasan Imam al-Nawawi ......................................................................... 83

20.9 Penjelasan Imam al-Ghazali  ............................................................. 83

20.10 Penjelasan al-Imam ‘Abdullah Ibn ‘Alawi al-Haddad ..................... 84

Penjelasan Sheikh Abd al-Samad al-Falimbani ........................................... 84

Hadith 21: Ilmu dan Akhlak Tidak Akan Berkumpul Pada Orang Munafiq

 ................................................................................................................................ 85

21.1 Kemuliaan Akhlak dan Kefahaman Agama ........................................ 85

21.2 Sakinah dan Hilm ................................................................................... 86

21.3 Tawadu’ ................................................................................................... 86

21.4 Mulia Berwibawa .................................................................................... 87

21.5 Perkataan dan Sikap Yang Baik ............................................................ 87

30.3 Seorang Yang Berilmu Tidak Bersikap Taksub ................................ 88

21.6 Adab Para Sahabat dengan Ulama’ dan Keluarga Rasulullah  ..... 88

21.7 Adab Imam Malik ................................................................................... 88

21.6 Adab Imam al-Shafiʿi .............................................................................. 89

21.7 Adab Imam al-Nawawi .......................................................................... 89

Hadith 22: Keistimewaan Beberapa Individu dan Masyarakat Dalam Ilmu

 ................................................................................................................................ 91

22.1 Keistimewaan Para Sahabat Rasulullah .......................................... 91

22.2 Para Sahabat  itu Umpama Bintang di Langit ................................ 92

22.3 Setiap Ilmu ada Ahlinya ......................................................................... 93

22.4 Keistimewaan Ahli Ilmu di Madinah ................................................... 93

22.5 Keistimewaan Ahli Yaman ................................................................... 94

22.6 Keistimewaan Alim Quraysh ............................................................... 95

22.7 Keistimewaan Ahli Ilmu Parsi .............................................................. 95

Hadith 23: Kepentingan Memilih Guru Yang Baik ........................................ 97

23.1 Ilmu Agama Perlu Diambil Dari Guru Yang Baik ............................ 97

23.2 Kepentingan Mengambil Ilmu dengan Berguru ................................ 97

23.3 Kemuliaan Ilmu adalah dengan Berguru ............................................ 98

23.4 Bahaya Tafaqquh tanpa Berguru ......................................................... 98

23.5 Bala Musibah Tidak Berguru ................................................................ 99

xii

23.6 Belajar dari Guru yang Berguru .......................................................... 99

23.7: Akibat Tidak Berguru: Kesalahan Lebih Banyak Kebenaran......... 99

23.8 Mengambil Ilmu tanpa Berguru Menyebabkan Kekurangan Adab

.......................................................................................................................... 100

23.9 Menggabungkan Kaedah Berguru dan Membaca/ Menyelidik ..... 101

Hadith 24: Memuliakan Para Ulama’ ............................................................. 104

24.1 Menghormati Para Ulama’ .................................................................. 104

24.2 Adab Ibn ‘Abbas  kepada Rasulullah  ........................................ 105

24.3 Adab Zayd Ibn Thabit  .................................................................... 105

Hadith 25: Bertanya adalah Kunci Ilmu ........................................................ 107

25.1 Sikap Para Wanita Ansar  Dalam Menuntut Ilmu ...................... 107

25.2 Nipisnya (sedikitnya) Ilmu kerana Malu Tidak Bertempat ........... 108

25.3 Lisan Yang Bertanya dan Hati Yang Berfikir ................................... 108

25.4 Jangan Malu Tidak Bertempat atau Sombong ................................. 108

25.5 Pertanyaan Ingkar/ Tidak Perlu bukanlah Jalan kepada Ilmu ....... 109

Hadith 26: Memuliakan Para Penuntut Ilmu ................................................ 110

26.1 Penuntut Ilmu adalah Wasiat Rasulullah  ..................................... 110

Hadith 27: Mengajar Ilmu Yang Bersesuaian dengan Kedudukan Penuntut

Ilmu ...................................................................................................................... 111

27.1 Khutbah Saidina ‘Ali  ....................................................................... 111

27.2 Abdullah Ibn Mas’ud  ....................................................................... 111

27.3 Mensia-siakan Ilmu ............................................................................... 112

Hadith 28: Tuntutan Beramal dengan Ilmu .................................................. 113

28.1 Menerangi Orang Lain tetapi Membakar Diri Sendiri .................. 113

28.2 Pesanan Saidina ‘Ali  ........................................................................ 114

28.3 Ilmu dan Ibadat Bergerak Seiring ...................................................... 115

28.4 Imam al-Sufyan al-Thawri ................................................................... 115

28.5 Imam al-Shafi’e Membahagikan Malam kepada Tiga Bahagian ..... 116

28.6 Penuntut Ilmu Perlu Mempunyai Wirid (Ibadah) di Waktu Malam

.......................................................................................................................... 116

Hadith 29: Menjauhi Ilmu Yang Tidak Memberi Manfaat .......................... 119

29.1 Rasulullah  Berdoa Agar Allah Memanfaatkannya dengan Ilmu

Yang Dikurniakan olehNya ......................................................................... 119

29.2 Rasulullah  Berdoa Agar Dikurniakan Ilmu Bermanfaat ............ 120

29.3 Ilmu di Hati dan Ilmu di Lidah ........................................................... 120

29.4 Ilmu itu Takut dan Jahil itu ‘Ujub ...................................................... 120

29.5 Ilmu Yang Bermanfaat ......................................................................... 121

Hadith 30: Saling Nasihat Menasihati dan Bermuzakarah Dalam Ilmu ... 123

30.1 Para Sahabat Nabi  Sentiasa Bermuzakarah Tentang Ilmu ....... 123

30.2 Abdullah Ibn Mas’ud ............................................................................ 124

30.3 Abdullah Ibn ‘Abbas ............................................................................ 124

xiii

30.4 Abu Sa’id al-Khudri .............................................................................. 124

30.5 Ja’far al-Sadiq – Muzakarah itu Ibarat Air ........................................ 124

3.6 Al-Zuhri – Tidak Bermuzakarah Ilmu Menyebabkan Lupa ............ 124

30.7 Para Salaf Soleh – Ilmu itu Hidup dengan Muzakarah ................... 124

30.8 Abdullah Ibn al-Mu’tazz – Muzakarah Membantu Menguatkan

Ingatan dan Menambah Ilmu Yang Baru ................................................... 125

Hadith 31: Menyampaikan Ilmu daripada Rasulullah  dengan Amanah 127

31.1 Galakan Menyampaikan 40 Hadith (a) ............................................. 127

31.2 Galakan Menyampaikan 40 Hadith (b) ............................................. 127

Hadith 32: Berkata “Saya Tidak Tahu” adalah Ilmu ................................... 129

32.1 Berkata “Saya Tidak Tahu” adalah Ilmu (b) .................................... 129

32.2 Ilmu itu adalah Dengan Rasa Takut kepada Allah  ..................... 130

32.3 Teladan daripada Abdullah Ibn ‘Umar  ........................................ 131

32.4 “Tidak Tahu” adalah Satu Cabang Ilmu ........................................... 131

32.5 Ilmu itu adalah Nur di dalam Hati .................................................... 131

32.6 Kisah Imam Malik ................................................................................. 132

32.7 Teladan daripada Para Sahabat  .................................................... 132

32.8 Orang Yang Alim Berkata: “Allah Maha Mengetahui” .................. 133

32.9 Syair Ibn Lankak ................................................................................... 133

Hadith 33: Orang Yang Berfatwa Tanpa Ilmu adalah Dilaknat ................ 135

33.1 Berani Berfatwa, Berani Untuk Masuk Neraka .............................. 135

33.2 Ahli Ilmu itu Menyaring Ilmu Yang Dipelajari ................................. 135

33.3 Golongan Yang Berbicara Isu Agama Dengan Sangkaan .............. 136

Hadith 34: Haram Menyembunyikan Ilmu ketika Hajat ............................ 137

34.1 Dosa Menyembunyikan Ilmu ............................................................. 137

34.1 Sebab Abu Hurayrah  Banyak Meriwayatkan Hadith ................ 137

34.2 Kewajipan Menzahirkan Ilmu Di Zaman Fitnah dan Bid’ah ......... 138

34.3 Kewajipan Menzahirkan Ilmu Bila Akhir Umat Ini Mencaci

Awalnya .......................................................................................................... 138

Hadith 35: Penyesalan Orang Berilmu Yang Tidak Beramal dengan

Ilmunya ................................................................................................................ 140

35.1 Azab Yang Paling Pedih ....................................................................... 140

35.2 Memperkatakan Apa Yang Tidak Dilakukan ................................... 141

35.3 Celaka kepada Ahli Ilmu Yang Tidak Beramal adalah Lebih Besar

.......................................................................................................................... 141

Hadith 36: Menjauhi Ahli-ahli Bid’ah dan Para Penyesat Dalam Mencari

Ilmu ...................................................................................................................... 142

36.1 Golongan Yang Mengikut Ayat-ayat Mutashabihat........................ 142

36.2 Para Pereka Hadith Palsu ................................................................... 144

36.3 Memuliakan Ahli Bid’ah adalah Meruntuhkan Agama ................... 144

36.4 Memuliakan Ahli Bid’ah adalah Meruntuhkan Agama ................... 144

xiv

36.5 Ahli Bid’ah itu Dihijab dari Taubat ................................................... 145

36.6 Ahli Bid’ah itu Tidak Diterima Amalannya ...................................... 145

36.7 Ahli Bid’ah itu Tidak Diterima Amalannya ...................................... 145

36.8 Mengherdik Ahli Bid’ah....................................................................... 146

36.9 Sikap Tegas Fudayl Ibn ‘Iyad terhadap Ahli Bid’ah......................... 146

36.10 Iblis Lebih Sukakan Bid’ah Berbanding Maksiat ............................ 148

36.11 Amalan Sedikit Dalam Sunnah Lebih Baik Dari Amalan Yang

Banyak Dalam Bid’ah .................................................................................... 148

36.12 Bersederhana Dengan Sunnah adalah Lebih Baik dari Bersungguh

Dengan Bid’ah ............................................................................................... 149

36.13 Maksud Bid’ah .................................................................................... 149

Hadith 37: Rasulullah  Takutkan ke atas Umatnya Para Munafiq Berilmu

 .............................................................................................................................. 151

37.1 Lisan Munafiq, Amalan Zalim ............................................................. 151

37.2 Para Imam Yang Menyesatkan ........................................................... 151

37.3 Tiga Perkara Yang Meruntuhkan Agama ......................................... 152

37.4 Kuat Beramal Tetapi Tergelincir ...................................................... 152

37.5 Golongan Yang Membaca al-Qur’an Tetapi Tidak Memahami

Agama - Khawarij ......................................................................................... 153

37.6 Kemunculan Golongan Khawarij Yang Bercukur Kepala ............. 155

37.7 Orang Jahil Merosakkan Lebih Banyak daripada Memperbaiki ... 156

37.8 Khawarij adalah Ahli Ibadah Yang Jahil Kerana Mengabaikan Ilmu

.......................................................................................................................... 156

37.7 Sebab Kehancuran Umat .................................................................... 157

37.8 Ulama’ Yang Rosak adalah Seperti Golongan Yahudi ................... 157

37.9 Ahli Ilmu Yang Jahat dan Ahli Ibadah Yang Jahil ............................. 158

37.10 Bal’am Ibn Ba’ura’ .............................................................................. 158

37.11 Ahli Kitab Yang Berdusta ................................................................. 159

Hadith 38: Fitnah Orang Berilmu Yang Tergelincir Dari Kebenaran ..... 160

38.1 Fitnah Kafir Mengkafir ......................................................................... 160

38.2 Ketergelinciran Ahli Ilmu ................................................................... 162

38.3 Menjauhi Ketergelinciran Ahli Ilmu .................................................. 163

38.4 Ketergelinciran Ahli Ilmu Boleh Merosakkan Agama ................... 163

38.5 Kecelakaan Dalam Mengikut “Zallat al-ʿAlim” ............................... 164

Hadith 39: Ilmu Diangkat Dengan Kewafatan Ulama’................................ 165

39.1 Mengambil Ilmu Sebelum Kewafatan Para Ulama' ......................... 165

39.2 Tanda Hampir Kiamat: Ilmu Diangkat dan Kejahilan Semakin

Kukuh .............................................................................................................. 166

39.3 Kewafatan Ahli Ilmu adalah Musibah................................................ 166

39.4 Kematian Ahli Ilmu .............................................................................. 167

xv

39.5 Orang-orang Bodoh akan Bercakap Tentang Perkara Penting di

Akhir Zaman .................................................................................................. 167

39.6 Ilmu Di Kalangan Orang-orang Fasiq ............................................... 168

39.7 Siapakah Yang Akan Memperbaiki Ulama’ Yang Rosak? .............. 168

39.8 Ilmu Boleh Berkurangan Walaupun Kitab Masih Banyak ............. 169

Hadith 40: Ahli Ilmu Yang Berada di atas Kebenaran Sentiasa Wujud .. 171

40.1 Kewujudan Golongan Yang Benar .................................................... 171

40.2 Ulama’ Pewaris Nabi  Menolak Penyelewengan Yang Berlaku

dalam Agama.................................................................................................. 172

40.3 Berpegang dengan al-Quran dan al-Sunnah .................................... 173

40.4 Berpegang dengan Sunnah Nabi  dan Sunnah Para Khulafa’ al-

Rashidin al-Mahdiyyin ................................................................................... 173

40.5 Berpegang dengan Kitab Allah dan Keturunan Rasulullah  ....... 175

40.6 Mengikut Majoriti Ulama’ Umat Islam ............................................. 175

40.7 Ghurabā’ di Akhir Zaman ................................................................... 176

40.8 Pesanan al-Fuḍayl Ibn ʿIyāḍ ................................................................ 176

Rumusan dan Pesanan ...................................................................................... 177

Doa Penutup ...................................................................................................... 181

Rujukan ............................................................................................................... 185

~ 17 ~



Hadith 4: Memelihara Niat Dalam Menuntut Ilmu



Abu Hurayrah  berkata: Rasulullah  bersabda:

َّّٰٰتَعلَّمََّّٰٰمنّْٰ َّاِّٰعْلَما ُمهَُّّٰٰلّٰ  اهللَِّّٰٰوْجهُّّٰٰبِهُِّّٰٰيْبَتَغىِِّٰم َّّٰٰيَتَعلَّ اّٰبِهِّّٰٰلُِيِصيَبّّٰٰإِلَّ ِّٰمنََّّٰٰعَرضا

ْنَيا ّّْٰٰالدُّ نَّةَِّّٰٰعْرَفََّّٰٰيِْدََّّٰٰل   اْلِقَياَمةَِّّٰٰيْومَّّٰٰاْْلَ

“Barangsiapa yang mempelajari sesuatu ilmu dari sesuatu (bidang)

yang dicari dengannya keredaan Allah, (akan tetapi) dia tidak

mempelajarinya melainkan untuk mendapatkan sesuatu habuan

daripada dunia, (maka) dia tidak akan mendapat bau syurga pada

Haki Kiamat (kelak).”

T: (Abu Dawud (275H), 2010 - Sunan Abi Dawud) - lafaz di atas; (Ibn Mājah

(273H),  - Sunan Ibn Mājah); (Ahmad (241H), 1995 - al-Musnad); (Ibn Hibban

(354H), 1993 - Sahih Ibn Hibban); (al-Hakim (405H), 1990 - al-Mustadrak 'ala al-

Sahihayn); (al-Bayhaqi (458H), 1420H - al-Madkhal ila al-Sunan al-Kubra); (Abu

Ya'la al-Mawsili (307H), 1992 - Musnad Abu Ya'la al-Mawsili) dan lain-lain.

4.1 Menuntut Ilmu Bukan Kerana Allah

ʿAbdullāh Ibn ʿUmar  meriwayatkan bahawa Baginda Nabi  bersabda:

ّٰاهللِتََّٰمْنّٰ ّٰلَِغْيِ َمِّٰعْلَما ّٰاهللَِّٰأَرادََّٰأْوَّّٰٰعلَّ ْأَّٰمْقَعَدُهِّٰمَنّٰالنَّارِّّٰٰبِِهَّٰغْيَ  َفْلَيَتَبوَّ

“Barangsiapa yang mempelajari sesuatu ilmu kerana selain daripada

Allah atau dia mengkehendaki dengannya selain daripada Allah, maka

sediakanlah tempat duduknya di dalam neraka.”

T: (al-Tirmidhi (279H),  - al-Jami' al-Kabir (Sunan al-Tirmidhi)).

4.2 Menuntut Ilmu untuk Berdebat, Bertanding dan

Kemasyhuran

ʿAbdullāh Ibn ʿUmar  meriwayatkan bahawa Baginda Nabi  bersabda:

~ 18 ~

ّٰاْلُعَلََمَء، َيّٰبِِه ِٰ ّٰلُِيَبا َفَهاَء،َّٰأْو ّٰالسُّ ّٰلُِيََمِرَيّٰبِِه َفُّٰوُجوَهَّّٰٰمْنَّٰطَلَبّٰاْلِعْلَم ّٰلَِيْْصِ َأْو

 النَّاِسّٰإَِلْيِه،َّٰفُهَوِِّٰفّٰالنَّارِّٰ

“Barangsiapa yang menuntut ilmu untuk berdebat-debat dengan

orang-orang bodoh’, atau untuk berbangga-bangga dengannya pada

para ulama’, atau untuk memalingkan wajah-wajah manusia

kepadanya, maka dia adalah di dalam neraka.”

T: (Ibn Mājah (273H),  - Sunan Ibn Mājah).

Di dalam riwayat yang lain, lafaznya adalah seperti berikut:

َفّٰبِِهُّٰوُجوَهّٰ َفَهاَء،َّٰأْوَّٰيْْصِ ّٰبِِهّٰالسُّ ّٰبِِهّٰاْلُعَلََمَء،َّٰأْوّٰلُِيََمِريَّ يَّ
ِٰ َمْنَّٰطَلَبّٰاْلِعْلَمّٰلُِيَبا

 ْقَعَدُهِّٰمَنّٰالنَّارِّْٰوأّٰمَّٰالنَّاِسّٰإَِلْيِه،َّٰفْلَيَتبَّٰ

“Barangsiapa yang menuntut ilmu untuk bermegah-megah dengannya

terhadap para ulama’, atau untuk berdebat-debat dengannya kepada

orang-orang bodoh, atau untuk memalingkan wajah-wajah manusia

dengannya kepadanya (menarik perhatian), maka sediakanlah

tempatnya di dalam neraka.”

T: (al-Ansari (481H), 1995 - Dhamm al-Kalam wa Ahlih)

Di dalam riwayat yang lain pula, lafaznya adalah seperti berikut:

،َّٰمْنَّٰفَعَلَّٰذلَِكّٰدَّٰ ُمواّٰاْلِعْلَمّٰلَِثَلثر واّٰاْلُعَلََمَء،َّٰوُتَاُرواّٰبِِهّٰلَّٰتَعلَّ ُٰ َخَلّٰالنَّاَر:ّٰلُِتَبا

ُفواُّٰوُجوَهّٰالنَّاِسّٰإَِلْيُكمّْٰ َفَهاَء،َّٰولَِتْْصِ  السُّ

“Janganlah kamu mempelajari ilmu kerana tiga (3) perkara,

barangsiapa yang melakukan perkara tersebut akan memasuki

neraka: (i) untuk kamu saling berbangga-bangga ke atas para ulama’,

(ii) dan untuk kamu saling berdebat-debat dengan orang-orang

bodoh, (iii) dan untuk kami memalingkan wajah-wajah orang ramai

kepada kamu.”

T: (Ibn 'Asakir (571H), 1998 - Tarikh Dimashq).

~ 19 ~

4.3 Pahlawan Syahid, Qari Yang Alim dan Dermawan Yang

Tidak Ikhlas Masuk ke Nerakan kerana Niat Mereka

Abu Hurayrah  meriwayatkan bahawa beliau mendengar Rasulullah 

bersabda:

َلّّٰٰإِنَّّٰ َّّٰٰعَلْيهِّّٰٰاْلِقَياَمةَِّّٰٰيْومَُّّٰٰيْقَضّّٰٰالنَّاسَِّّٰٰأوَّ َفهُّّٰٰبِهَِّّٰٰفُأِِتَّّٰٰاْسُتْشِهَد،َّٰرُجل  ّٰنَِعَمهَُّّٰٰفَعرَّ

َّٰقاَلَّّٰٰفَعَرَفَها، َّٰقاَلّّٰٰفِيَها؟،َّٰعِمْلَتَّّٰٰفََمّٰ: :َّٰقاَلّّٰٰاْسُتْشِهْدُت،َّٰحتَّىّٰفِيَكَّّٰٰقاَتْلُتّٰ:

،ُّٰيَقاَلِّّْٰٰلَنَّّْٰٰقاَتْلَتَّّٰٰوَلكِنََّكَّّٰٰكَذْبَت، َّٰعََلَّّٰٰفُسِحَبّّٰٰبِهُِّّٰٰأِمرَُّّٰٰثمَِّّّٰٰقيَلَّّٰٰفَقْدَّّٰٰجِريء

ّّٰٰالنَّاِر،ِِّٰفُّّٰٰأْلِقيََّّٰٰحتَّىَّٰوْجِههِّٰ َمهُّّٰٰاْلِعْلمََّّٰٰتَعلَّمََّّٰٰوَرُجل  ّٰبِهَِّّٰٰفُأِِتَّّٰٰاْلُقْرآَن،َّٰوَقَرأََّّٰٰوَعلَّ

َفهُّٰ َّٰقاَلَّّٰٰفَعَرَفَها،ّٰنَِعَمهَُّّٰٰفَعرَّ َّٰقاَلّّٰٰفِيَها؟،َّٰعِمْلَتَّّٰٰفََمّٰ: ْمُتّٰ: ْمُتهُّّٰٰاْلِعْلمََّّٰٰتَعلَّ َّٰوَعلَّ

َّٰرْأَتَّٰوقََّّٰٰعاَِل ّّٰٰلُِيَقاَلّّٰٰاْلِعْلمََّّٰٰتَعلَّْمَتَّّٰٰوَلكِنََّكَّّٰٰكَذْبَت،:َّٰقاَلّّٰٰاْلُقْرآَن،ّٰفِيَكَّّٰٰوَقَرْأُتّٰ

وَّّٰٰلُِيَقاَلّّٰٰاْلُقْرآنَّٰ ُّٰٰ، ِِّٰفُّّٰٰأْلِقيََّّٰٰحتَّىَّٰوْجِههَِّّٰٰعََلَّّٰٰفُسِحَبّّٰٰبِهُِّّٰٰأِمرَُّّٰٰثمَِّّّٰٰقيَلَّّٰٰفَقْدَّّٰٰقاِرئ

ّّٰٰالنَّاِر، عََّّٰٰوَرُجل  ِه،ّٰاْْلَالَِّّٰٰأْصنَاِفِّّٰٰمنَّّْٰٰوَأْعَطاهَُّّٰٰعَلْيهِّّٰٰهللُاَّٰوسَّ َفهُّّٰٰبِهَِّّٰٰفُأِِتَُّّٰٰكلِّ ّٰنَِعَمهَُّّٰٰفَعرَّ

َّّٰٰسبِيلرِّّٰٰمنَّّْٰٰتَرْكُتَّّٰٰما:َّٰقاَلّّٰٰفِيَها؟،َّٰعِمْلَتَّّٰٰفََمّٰ:َّٰقاَلَّّٰٰفَعَرَفَها، بُّ
ّٰفِيَهاُّٰيْنَفَقَّّٰٰأنُُّّْٰٰتِ

ّٰ وَّّٰٰلُِيَقاَلَّّٰٰفَعْلَتَّّٰٰوَلكِنََّكَّّٰٰكَذْبَت،:َّٰقاَلَّّٰٰلَك،ّٰفِيَهاَّٰأْنَفْقُتّّٰٰإِلَّ ُّٰٰ، ِّٰقيَلَّّٰٰفَقْدَّّٰٰجَواد

  النَّارِِِّّٰٰفُّّٰٰأْلِقيَُّّٰٰثمََّّّٰٰوْجِههَِّّٰٰعََلَّّٰٰفُسِحَبّّٰٰبِهُِّّٰٰأِمرَُّّٰٰثمَّّٰ

“Sesungguhnya manusia pertama yang akan dihukumkan ke atasnya

pada hari Kiamat ialah: (i) seorang lelaki yang telah mati syahid, lalu

didatangkan dengannya, maka Allah mengingatkan kembali nikmat-

nikmatnya dan dia mengingatinya. Allah bertanya: Maka apakah yang

telah engkau lakukan padanya?. Dia menjawab: Daku telah

berperang kerana-Mu sehinggalah daku gugur syahid. Allah

berfirman: Engkau telah berbohong, akan tetapi engkau telah

berperang kerana mahu dipanggil sebagai seorang yang berani, maka

engkau telah dipanggil demikian. Kemudian diperintahkan dengannya

untuk diheret di atas mukanya sehingga dicampakkan ke dalam api

neraka.

~ 20 ~

(ii) dan seorang lelaki yang telah mempelajari ilmu dan

mengajarkannya dan telah membaca al-Quran. Maka didatangkan

dengannya, lalu Allah mengingatkan kembali nikmat-nikmatnya dan

dia mengingatinya. Allah bertanya: Maka apakah yang telah engkau

lakukan padanya?. Dia menjawab: Daku telah mempelajari ilmu dan

mengajarkannya dan membaca al-Quran kerana-Mu. Allah

berfirman: Engkau telah berbohong, akan tetapi engkau telah

mempelajari ilmu supaya dipanggil "Alim" dan engkau telah membaca

al-Quran supaya dipanggil "Qari'", dan engkau telah dipanggil

demikian. Kemudian diperintahkan dengannya untuk diheret di atas

mukanya sehingga dicampakkan ke dalam api neraka.

(iii) dan seorang lelaki yang telah diluaskan oleh Allah ke atasnya

(rezekinya) dan Dia telah mengurniakannya dengan semua jenis-jenis

harta. Maka didatangkan dengannya, lalu Allah mengingatkan kembali

nikmat-nikmatnya dan dia mengingatinya. Allah bertanya: Maka

apakah yang telah engkau lakukan padanya?. Dia menjawab: Tidaklah

aku tinggalkan mana-mana jalan yang Engkau suka untuk diinfaqkan

padanya melainkan telah aku infaqkan padanya kerana-Mu. Allah

berfirman: Engkau telah berbohong, akan tetapi engkau telah

melakukannya untuk dikatakan sebagai "pemurah", dan engkau telah

dipanggil demikian. Kemudian diperintahkan dengannya untuk

diheret di atas mukanya sehingga dicampakkan ke dalam api neraka.

T: (Muslim (261H), 2006 - al-Jami' al-Sahih / Sahih Muslim); (al-Nasa'i (303H),

1986 - al-Sunan al-Kubra; al-Nasa'i (303H), 1986 - al-Sunan al-Sughra / al-Mujtaba

min al-Sunan); (Ahmad (241H), 1995 - al-Musnad); (al-Hakim (405H), 1990 - al-

Mustadrak 'ala al-Sahihayn); (al-Bayhaqi (458H), 2000 - al-Sunan al-Kubra) dan al-

Bayhaqi dan lain-lain.

4.4 Faedah – Amalan Memperbaiki Niat dalam Ilmu

Niat menuntut ilmu yang telah diajarkan oleh al-Imam ʿAbdullah Ibn

ʿAlawi al-Haddad:

ـرََّٰذّٰالتَّّٰوَّّٰٰ،يمَّٰلِّٰالتَّعّْٰوَّّٰٰلُّمَّٰعَّٰالتَُّّّٰٰتّٰيّْٰوَّٰنَّٰ ّٰةَّٰادَّٰفَّٰاْْلِّٰوَّّٰٰ،اعَّٰتِفَّٰنّْٰاْلِّٰوَّّٰٰعَّٰالنَّفّْٰوَّّٰٰ،يَّٰكِّٰالتَّْذّٰوَّّٰٰكُّ

ّٰالَّْٰوَّّٰٰ،ةَّٰادَّٰفَّٰتِّْٰسّٰاْلِّٰوَّٰ ّٰالتَّمَََّّٰٰلّٰعَّّٰٰثَّ َّٰصّّٰٰ-ّٰهِّٰولُِّٰسّٰرَُّّٰٰسـنَّـةِّٰوَّّٰٰاهللِّٰاِبّٰتَّٰبِكِّّٰٰـِكّٰسُّ ّٰاهللَُّّٰٰلَّ

~ 21 ~

عَّٰوَّّٰٰ،-مَّٰلََّّٰسّٰوَّّٰٰهِّٰآلِّٰوَّّٰٰهِّٰيّْٰلَّٰعَّٰ َلّٰوَّّٰٰى،َدّٰاْلَُّّْٰٰلّٰإِّّٰٰاءَّٰالدُّ ّٰاهللِّٰهِّْٰجّٰوَّّٰٰاءَّٰغَّٰتِّٰابّْٰوَّّٰٰ،ْيِّٰاْلَََّّْٰٰلّٰعَّّٰٰةَّٰلَّٰالدَّ

ّٰ.ّٰاَلّٰعَّٰتَّٰوَّّٰٰهُّٰانََّٰحّٰبُّْٰسّّٰٰابِهِّٰوَّٰثَّٰوَّّٰٰبِهُِّٰقرّْٰوَّّٰٰ،اتِهَِّٰضّٰرّْٰمَّٰوَّٰ

“Sahaja aku berniat untuk belajar dan mengajar, serta mengambil

peringatan dan memberi peringatan, serta memberi manfaat dan

mengambil manfaat, serta memberi faedah dan mengambil faedah,

serta memberi dorongan untuk berpegang dengan Kitab Allah dan

Sunnah Rasul-Nya -  – serta menyeru kepada petunjuk, serta

menunjuk kepada kebaikan, serta mencari keredaan Allah dan

kerelaan-Nya, serta mendekatkan diri kepada-Nya dan

(mendapatkan) ganjaran pemberian-Nya .”


2011 03 07 1

Al-Qawacid Al-Fiqhiyyah

Dibentangkan oleh:
Abdullaah Jalil

Universiti Sains Islam Malaysia

Kursus Sijil Tinggi Muamalat (Asas) - ILMI
Institut Latihan Islam Malaysia (ILMI)

2011 03 07 2

Mutiara Kata, Pembuka Bicara

 Sayyiduna Umar menulis kepada Abu Musa al-
‟Ash‟ari:

فإٌ انحق قذيى، ٔيراجعح انحق خير يٍ انتًادٖ في انثاطم،  ...
انفٓى انفٓى فيًا يختهج في صذرك، يًا نى يثهغل في انكتاب
ٔانسُح، اعرف األشثاِ ٔانُظائر، ثى قس األيٕر عُذك،...

 Imam Malik berkata:

نيس انعهى تكثرج انرٔايح ٔإًَا ْٕ َٕر يضعّ اهلل في قهة يٍ
يشاء

2011 03 07 3

Isi Kandungan

 Definisi dan Konsep
 Sejarah Perkembangan
 Rujukan-Rujukan Utama (Al-Shafi‟iyyah)
 Perbezaannya dengan Al-Dhawabith dan Al-

Nazhariyyah Al-Fiqhiyyah
 Hubungannya dengan Usul Fiqh
 Kedudukannya Sebagai Sumber Hukum
 Pendekatan Perbincangan
 5 Kaedah Fiqh Yang Paling Asas
 Kesimpulan

2011 03 07 4

Definisi dan Konsep

انقٕاعذ انفقٓيح

-Umum dan meliputi
-Jelas dan nyata
-Ringkas dan padat
-Menuntut makna tambahan

-Hukum syar‟ie amali
-5 hukum asas

2011 03 07 5

Definisi dan Konsep

 Definisi: Prinsip amali syar’ie yang menyeluruh dan meliputi
semua juzu’ di bawahnya dengan nyata

 Merupakan pendekatan secara “horizontal” atau
melintang dalam perbahasan hukum fiqh.

 Merupakan hasil kajian terhadap nusus, ijma‟ dan fatwa
para ulama‟ dan mencari prinsip kesamaan yang
mengaitkan hukum-hukum syara‟ yang mempunyai
sifat atau „illah hukum yang sama.

2011 03 07 6

Definisi dan Konsep

Ibadat Muamalat Jinayat Nizam al-Hukm Etc.

Al-Qawaid al-Fiqhiyyah

Al-Dhawabith
al-Fiqhiyyah

Al-Nazhariyyah al-Fiqhiyyah

2011 03 07 7

Definisi dan Konsep

 Kepentingan al-Qawa‟idh Al-Fiqhiyyah
– Pemudah cara bagi penghafalan dan pengetahun bab-bab fiqh

yang pelbagai dan luas

– Pembinaan “al-malakah al-fiqhiyyah” (keupayaan fiqh) dalam
diri pelajar

– Penyelarasan dan pemeliharaan hukum-hukum fiqh agar tidak
bertentangan di antara satu sama lain

– Memberi gambaran umum mengenai sesuatu hukum fiqh

2011 03 07 8

Sumber Pengambilan

Sumber

Al-Quran Al-Sunnah Al-Athar

Al-Sahabah

Al-Tabi‟in

Al-Ijtihad

Al-Istinbath

Al-Istiqra‟

Al-Naqis

2011 03 07 9

Istilah-istilah Yang Hampir Serupa dan
Perbezaannya

 Al-Dhawabith Al-Fiqhiyyah(انضٕاتط انفقٓيح)

 Al-Nazhariyyah Al-Fiqhiyyah(انُظريح انفقٓيح)

 Al-Qawa‟idh Al-Usuliyyah(انقٕاعذ األصٕنيح)

2011 03 07 10

Sejarah Perkembangan

Peringkat Ciri-ciri

1: Pembinaan Asas (Zaman
Rasulullah saw  Akhir Kurun
Ke-3)

Hadis dan athar para sahabat, para tabi‟in dan tabi‟t-
tabi‟in yang berbentuk kaedah

2: Penulisan dan Perkembangan
(Kurun Ke-4 hingga Kurun Ke-
9)

-Pada awalnya, tidak mempunyai penyusan tertentu
mengikut bab sehinggalah pertengahan kurun ke-8

-Ulama‟ 4 mazhab

3: Pengukuhan (Kurun ke-10
hingga penubuhan al-Majallah)

-Perbahasan lebih khusus

-Perbezaan istilah diwujudkan

-Syarah bagi kitab-kitab utama

4: Kebangkitan Ilmiah (Akhir
kurun ke-13 sehingga sekarang)

-Perundangan dan gazet

-Tahqiq kitab turath

-Pengeluaran dari kitab-kitab fiqh utama

-Penyusunan yang lebih terperinci

-Penyelidikan

-Penulisan “muqaddimah”

2011 03 07 11

Rujukan-rujukan Utama (Mazhab Shafi‟e)

Pengaran Tajuk

1: Imam Izz Ibn Abd al-Salam قٕاعذ األحكاو في يصانح األَاو

2: Imam Ibn al-Wakil األشثاِ ٔانُظائر

3:Imam Tajuddin al-Subki األشثاِ ٔانُظائر

4: Imam Ibn al-Mulaqqin األشثاِ ٔانُظائر

5: Imam al-Suyuti األشثاِ ٔانُظائر

6. Imam Nawawi األصٕل ٔانضٕاتط

2011 03 07 12

Al-Qawa‟id Al-Fiqhiyyah:

Hubungannya Dengan Usul Fiqh

2011 03 07 13

Usul Fiqh, Ijtihad dan Fiqh

Mujtahid Usul Fiqh Fiqh

Sumber

Al-Qawaid Al-Fiqhiyyah

Ijtihad

2011 03 07 14

Ijitihad

Ijtihad

Mujtahid
Manhaj/

Metodologi
Sumber

Mutlaq

Muntasab

Mazhab/
Ashab al-Wujuh

Al-Tarjih

Imam Abu Hanifah

Imam Malik

Imam Shafi’e

Imam Ahmad

Utama

Sekunder

Al-Futya/Al-Fatwa

2011 03 07 15

Usul Fiqh dan Fiqh

Sumber-sumber Hukum

Asas dan Disepakati Sekunder dan Tidak Disepakati

Al-Quran

Al-Sunnah

Al-Ijma’

Al-Qiyas

Al-Istihsan

Al-Maslahah

Al-’Urf

Al-Maslahah Al-Mursalah

Al-Istishab

Al-Zara’i

Shar’u Man Qablana

Al-Istiqra’

2011 03 07 16

Usul Fiqh dan Fiqh

Al-Qur’an Al-Sunnah

A
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M
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sl

a
h

a
h

A
l-

Is
ti

h
sa

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A
l-

Is
ti

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b

A
l-

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rf

A
l-

Ij
m

a
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A
l-

Q
iy

a
s

S
h

a
r’

 M
a
n

 Q
a
b

la
n

a

M
a
z
h

a
b

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l-

S
a
h

a
b

i

A
l-

Z
a
ra

i’

Maqasid al-Shari’ah

A
l-

Is
ti

q
ra

’ Mujtahid = Tukang Rumah

Hukum Fiqh = Rumah

Ijtihad = Usaha dan Kaedah

2011 03 07 17

Pembahagian Al-Qawa‟idh Al-Fiqhiyyah

Pembahagian

Keumuman Sumber Kedudukan
Persepakatan

Ulama’

اىق٘اعذ اىنييح
اىنثشٙ

اىق٘اعذ اىنييح
اىصغشٙ

اىق٘اعذج اىخاصح

اىَْص٘صح

اىَسرْثطح

/اىَسرقيح
األصييح

اىراتعح

اىَرفق عييٖا اىَخريف فيٖا

جَيع اىَزإة

أمثش اىَزإة

تيِ اىَزإة

داخو اىَزٕة
اىَعيِ

2011 03 07 18

Kedudukannya Sebagai Sumber Hukum

Pendapat Huraian

1: Imam al-Juawyni, Ibnu Daqiq
al-’Id dan Ibnu Nujaim

Tidak boleh dijadikan sebagai dalil:

-Bersifat majoriti dan bukan menyeluruh

-Kebanyakannya tidak bersandar kepada nusus

-Ia adalah hasil kajian fiqh dan bukan asasnya

2: Imam al-Ghazali, al-Qarrafi,
Ibnu Bashir dan Al-Shatibi

Boleh dijadikan dalil sekiranya tidak bertentangan
dengan nusus dan ijma‟:

-Menyeluruh dan umum

-Tidak rosak walaupun ada pengecualian

-Melihat kepada ijtihad para imam

3: Lujnah Penggubal al-
Majallah (antaranya Muhaqqiq
Mazhab Hanafi, Ibnu Abidin)

Hukum asalnya tidak boleh dijadikan dalil tetapi
sebagai isti‟nas (pra-dalil) kecuali:

-Sumber pengambilannya adalah nusus atau ijma‟

-Tidak bertentangan dengan nusus dan ijma‟

2011 03 07 19

5 Kaedah Fiqh Paling Asas

 األيٕر تًقاصذْا

 انيقيٍ ال يزٔل تانشل

 انضرر يزال

 انًشقح تجهة انتيسير

 انعادج يحكًح

2011 03 07 20

Perbahasan Al-Qawa‟idh Al-Fiqhiyyah

Al-Qa’idah
Al-Fiqhiyyah

Makna/Maksud
Umum

Sumber
Huraian

Terperinci
Aplikasi Pengecualian

Kaedah Lain
Yang

Berkaitan

Cabang
Syarat atau

Qayd

2011 03 07 21

Perbahasan Al-Qawa‟idh Al-Fiqhiyyah

األٍ٘س تَقاصذٕا

Makna/Maksud
Umum

Sumber
Huraian

Terperinci

Kaedah Lain
Yang

Berkaitan

Cabang
Syarat atau

Qayd

ال ث٘اب إال تاىْيح

اىعثشج في اىعق٘د ىيَثاّي ال ىألىفاظ ٗاىَثاّي

األصو أُ اىْيح إرا ذجشدخ عِ اىعَو
ال ذنُ٘ ٍؤثشج في األٍ٘س اىذّي٘يح

األصو ٍقاسّح اىْيح تاىفعو

إال إُ يرعزس أٗ يرعسش فرقذً ٗال
ذرأخش

Aplikasi Pengecualian

2011 03 07 22

Perbahasan Al-Qawa‟idh Al-Fiqhiyyah

اىيقيِ ال يضٗه تاىشل

Makna/Maksud
Umum

Sumber
Huraian

Terperinci

Kaedah Lain
Yang

Berkaitan

Cabang
Syarat atau

Qayd

األصو تقاء ٍا ماُ عيٚ ٍا ماُ

األصو تشاءج اىزٍح

األصو إضافح اىحادز إىٚ أقشب ٗقرٔ

(ٗغيشٕا)األصو في األٍ٘س اىعاسضح اىعذً

ال عثشج ىيرٌٕ٘

ال عثشج تاىظِ اىثيِ خطؤٓ

Aplikasi Pengecualian

2011 03 07 23

Perbahasan Al-Qawa‟idh Al-Fiqhiyyah

اىضشس يضاه

Makna/Maksud
Umum

Sumber
Huraian

Terperinci

Kaedah Lain
Yang

Berkaitan

Cabang
Syarat atau

Qayd

ذصشف اإلّساُ في خاىص حقٔ
إَّا يصح إرا ىٌ يرضشس تٔ غيشٓ

دسء اىَفاسذ أٗىٚ ٍِ جية اىَصيحح

إرا ذعاسضد ٍفسذذاُ سٗعي أعظَٖا ضشس تاسذناب أخفَٖا

اىضشس يذفع تقذس اإلٍناُ

اىضشس ال يضاه تَثئ

اىضشس ال ينُ٘ قذيَا

Aplikasi Pengecualian

2011 03 07 24

Perbahasan Al-Qawa‟idh Al-Fiqhiyyah

اىَشقح ذجية اىريسيش

Makna/Maksud
Umum

Sumber
Huraian

Terperinci

Kaedah Lain
Yang

Berkaitan

Cabang
Syarat atau

Qayd

اىضشٗساخ ذثيح اىَحظ٘ساخ

اىحاجح ذْضه ٍْضىح اىضشٗسج
عاٍح ماّد أٗ خاصح

إرا ذعزس األصو يصاس إىٚ اىثذه

اىضشٗسج ذقذس تقذسٕا

ٍا جاص ىعزس تطو تضٗاىٔ

Aplikasi Pengecualian

(ٗغيشٕا)االضطشاس ال يثطو حق اىغيش

2011 03 07 25

Perbahasan Al-Qawa‟idh Al-Fiqhiyyah

اىعادج ٍحنَح

Makna/Maksud
Umum

Sumber
Huraian

Terperinci

Kaedah Lain
Yang

Berkaitan

Cabang
Syarat atau

Qayd

اىَعشٗف عشفا ماىَششٗط ششطا

اىَعشٗف تيِ اىرجاس ماىَش٘ط تيٌْٖ

اىحقيقح ذرشك تذالىح اىعادج

(ٗغيشٕا)اىنراب مااىخطاب

إَّا ذعرثش اىعادج إرا اضطشدخ أٗ غيثد

اىعثشج ىيغاىة اىشائع ال ىيْادس

Aplikasi Pengecualian

2011 03 07 26

Sekian, terima kasih.


429 Too Many Requests

nginx


PROCEEDINGS

Seminar On Sadaqa House 2015
"Towards the Implementation

of Sadaqa House as a Banking Product"

Thursday, 29 October 2015
16 Muharam 1437H

Menara Bank Islam, Kuala Lumpur

ISBN: 978-967-Cl350-14-6

In Cd!aboraoon with

BANK®M

Seminar on Sadaqa House 2015
"Towards the Implementation of Sadaqa House as a Banking Product"

· TIME ; -,.,_ •• ., r , .... ,. - '!(· "-'., .PROGRAM - .. ,. .. 'r'· ·'i j

,. ·-· .. ;• ~.,.. I....,.'.,, !

08.30 am Registration I Morning Coffee

09.15 am Recita~ion of AI-Quran by

Ustaz Don Daniyal Don Biyajid

09:25 am Welcoming Speech by

Prof. Dato' Dr. Ab. Halim bin Tamuri,
Rector oflnternational Islamic University College Selangor (KUIS)

09.40 am Speech & Official Ceremony by Dato' Sri Zukri Samat,
Managing Director, Bank Islam Malaysia Berhad

09:55 am Keynote Address by Dato' Dr. Abdul Halim bin Ismail,
Award Recipient of the Royal Award for Islamic Finance 2014 at the

Global Islamic Finance Forum 2014

10:45 am Morning Tea Break

Paper Presentations (Theme: Fiqh)
11 :00 am The Classical Islamic View of Sadaqa

Mohd Hafiz Bin Mohd Dasar

1 I. 15 am Maqasid Syariah dalam Pelaksanaan Sedekah

Puan Hasliza Binti Talib

Paper Presentations {Theme: Concept)
11.30 am Proposed Model for the Implementation of Sadaqa House as Banking

Products or Services

Dr. Latifa Bibi Binti Musafar Hameed

11.45 am Identifying Critical Factors Towards Building a Viable Sadaqa

House Model in Malaysia

Prof. Madya. Dr. Rusni Hassan

12.00 pm Malul-Lah Foundation as A Perfect Model for Sadaqa House

En. Dikko Bature Darmc

12.15 pm Towards Implementing Sadaqa House- A Few Relevant Issues

Puan Nazifah Mustafflia

Seminar on Sadaqa House 2015
"Towards the Implementation of Sadaqa House as a Banking Product"

' Paper Presentations (Theme: Acceptance)
12.30 pm A Preliminary Analysis on the Islamic Bank's Acceptance Towards

Establishment of the Sadaqa House
En. Ahmad Yani Ismail

12.45 pm Lunch and Solat

Paper Presentations (Theme: Acceptance)
2.15 pm An Analysis of Private Companies' Acceptance and Establishment

of Sadaqa House
En. Khairul Anuar Ahmad

2.30 pm Mengkaji Kebolehpasaran Produk Bayt Al-Sadaqa/Charity yang
Diurus oleh Institusi Perbankan: Kajian di Lembah Kelang
Dr. Fakhri Sungit

Paper Presentations (Theme: Legal)
2.45 pm Legal Analysis on Sadaqa Implementation as Banking Products in

Islamic Finance
Dr. Hakimah Yaacob

3.00 pm Kerangka Perundangan Rumah Sedekah sebagai Institusi Perbankan:
Satu Tinjauan A wal
En. Mohammad Ramzi Zakaria

3.15 pm Questions and Answers Session

3.30 pm Panel Discussions

Moderator - Dato' Wan Ismail Wan Yusoh
General Manager, Strategic Relations & Product Management, Bank
Islam Malaysia Berhad.

Panel 1 - Dato' Dr. Ahmad Tajudin Abdul Rahman
Former Managing Director, Bank Islam Malaysia Berhad

Panel 2 - Dato' Dr. Ismail Ibrahim
Chairman, Institut Profesional Baitulmal

Panel 3 - Dato' Syed Mohd Ghazali Wafa Syed Adwam Wafa
CEO, Koperasi Pembiayaan Syariah Angkasa Berhad (KOPSY A)

04:45 pm Best Paper A ward
Closing Remarks by Dato' Dr. Abdul Halim bin Ismail

End of programme

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6/11/2017 دار اإلفتاء  سنة صالة الجمعة القبلية

http://www.aliftaa.jo/Research.aspx?ResearchId=4#.WT1JEuGNhH 1/5

English2017 16 رمضان 1438  ,  11 حزيران

الصفحة الرئيسية    ‐

دراسات وبحوث

 عدد التقييمات : 1 عدد مرات الطباعة: 871 عدد القراء: 35094

أضيف بتاريخ : 05‐01‐2010

هذا البحث يعبر عن رأي كاتبه، وال يعبر بالضرورة عن رأي دائرة اإلفتاء العام

 بسم اهللا الرحمن الرحيم

سنة صالة الجمعة القبلية([1])

 سماحة المفتي العام الدكتور نوح علي سلمان

من املعلوم أن صالة اجلمعة حتل حمل صالة الظهر - يوم اجلمعة - يف حق من وجبت عليه اجلمعة٬ وهذا باتفاق املذاهب األربعة كما تقدم.

ومن املعلوم أيضاً أن صالة الظهر تتبعها سنة قبلية وسنة بعدية.

فهل لصالة اجلمعة سنة قبلية وسنة بعدية؟ هذا ما نبحثه يف هذا املوطن فنقول:

أوال: السنة البعدية:

اتفقت املذاهب األربعة على أن للجمعة سنة بعدية([2])٬ وحجتهم يف ذلك قول النيب صلى اهللا عليه وسلم: (إذا صلى أحدكم اجلمعة فليصل بعدها أربع ركعات)([3])

وعن ابن عمر رضي اهللا عنهما: (أن النيب صلى اهللا عليه وسلم كان يصلي بعد اجلمعة ركعتني يف بيته)([4])

ثانيا: السنة القبلية:

وأما قبل اجلمعة:

فقد قال احلنفية([5])  والشافعية([6]) أن سنة اجلمعة القبلية كسنة الظهر القبلية٬ وقتاً وعدداً.

وقال املالكية: يكره لشخص يُقتدى به - كعامل - التنفل عند األذان األول٬ ال قبله٬ جلالس يف املسجد٬ ال داخل؛ خوف اعتقاد العامة وجوبه٬ أما عند األذان الثاين فحرام٬ لكن هذا

أيضاً يف حق من يقتدى به([7]) من العلماء ووالة األمور.

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وقال احلنابلة([8]): ليس للجمعة سنة راتبة قبلها٬ بل يستحب أربع ركعات على وجه النفل املطلق.

وقد احتج القائلون بسنة الجمعة القبلية بما يلي:

1- عن ابن مسعود رضي اهللا عنه كان يصلي قبل اجلمعة أربعاً وبعدها([9]): والظاهر أن هذا توقيف عن النيب صلى اهللا عليه وسلم وليس اجتهاداً من ابن مسعود رضي اهللا عنه.

2- قول النيب صلى اهللا عليه وسلم: (بني كل أذانني صالة٬ قاهلا ثالثا٬ً وقال يف الثالثة ملن شاء)([10])

3- عن عبد اهللا بن الزبري رضي اهللا عنهما مرفوعاً: (ما من صالة مفروضة إال بني يديها ركعتان)([11]) وهذا بعمومه يشمل صالة اجلمعة.

قال ابن حجر رمحه اهللا: "وأقوى ما يتمسك به من مشروعية ركعتني قبل اجلمعة عموم ما صححه ابن حبان من حديث عبد اهللا بن الزبري مرفوعاً: (ما من صالة مفروضة إال بني يديها
ركعتان) ([12])

4- عن ابن عباس رضي اهللا عنهما قال: كان النيب صلى اهللا عليه وسلم يركع قبل اجلمعة أربعاً ال يفصل يف شيء منهما([13])٬ وهذا - وإن ضعفه العلماء - لكن يشهد له األحاديث
الصحيحة اليت قبله.

5- وعن ابن عمر رضي اهللا عنهما: (أنه كان يطيل الصالة قبل اجلمعة ويصلي بعدها ركعتني يف بيته٬ وحدث أن رسول اهللا صلى اهللا عليه وسلم كان يفعل ذلك)([14])

6- عن جابر بن عبد اهللا رضي اهللا عنه قال: (جاء رجل والنيب صلى اهللا عليه وسلم خيطب الناس يوم اجلمعة فقال: أصليت يا فالن٬ قال: ال٬ قال: قم فاركع ركعتني)([15])

وجاء هذا احلديث مفسراً يف رواية ابن ماجه عن أيب هريرة رضي اهللا عنه قال: (جاء ُسليك الغطفاين ورسول اهللا صلى اهللا عليه وسلم خيطب٬ فقال له رسول اهللا صلى اهللا عليه وسلم:
أصليت ركعتني قبل أن جتيء٬ قال ال٬ قال: فصلِّ ركعتني وجتوز فيهما)([16])

ووجه الداللة يف هذه الرواية أن قول النيب صلى اهللا عليه وسلم: (قبل أن جتيء) يدل على أن الركعتني سنة اجلمعة القبلية٬ وليستا سنة حتية املسجد.

7- إن وقت صالة اجلمعة هو وقت صالة الظهر٬ فتكون سنتها كسنة الظهر٬ وهذا ما جعل البخاري رمحه اهللا يقول يف صحيحه: "باب الصالة بعد اجلمعة وقبلها" مث ذكر حديث ابن
عمر رضي اهللا عنهما: (أن رسول اهللا صلى اهللا عليه وسلم كان يصلي قبل الظهر ركعتني وبعدها ركعتني٬ وبعد املغرب ركعتني يف بيته وبعد العشاء ركعتني٬ وكان ال يصلي بعد اجلمعة

حىت ينصرف فيصلي ركعتني)([17])٬ فاإلمام البخاري رمحه اهللا يرى اجلمعة كالظهر٬ مع أن ابن عمر رضي اهللا عنهما ذكر ركعتني بعد اجلمعة٬ ومل يذكر شيئاً قبلها٬ فرأى اإلمام البخاري
أن ما قبل اجلمعة هو ما ذكره ابن عمر قبل الظهر٬ فقال: "الصالة بعد اجلمعة وقبلها".

ومن دراسة هذه األقوال وأدلتها يبدو تقار߾ا٬ فكل املذاهب حتث على صالة النافلة قبل جلوس اإلمام على املنرب ليخطب اجلمعة٬ عمًال حبديث: (ال يغتسل رجل يوم اجلمعة ويتطهر ما
استطاع من طهر٬ ويدهن من دهنه٬ أو ميس من طيب بيته مث خيرج فال يفرق بني اثنني٬ مث يصلي ما كتب له٬ مث ينصت إذا تكلم اإلمام: إال غفر له ما بينه وبني اجلمعة األخرى)

([18])٬ وقد تقدم.

لكن هذه الصالة النافلة اليت قبل اجلمعة هل هي نافلة مطلقة كما يرى املالكية واحلنابلة٬ ولذا تكون قبل األذان الثاين الذي بني يدي اخلطيب٬ أم هي نافلة تابعة للجمعة تكون قبل
الصالة ولو كان اإلمام على املنرب كما يرى احلنفية والشافعية؟

يقول ابن رجب رمحه اهللا: " بعد زوال الشمس وقبل خروج اإلمام - يعين يوم اجلمعة -: هذا الوقت يستحب الصالة فيه بغري خالف نعلمه بني العلماء سلفا وخلفا٬ ومل يقل أحد من
املسلمني إنه يكره الصالة يوم اجلمعة٬ بل القول بذلك خرق إلمجاع املسلمني - مث ذكر آثارا كثرية عن الصحابة يف استحباب هذه الصالة٬ مث قال: - وقد اختلف يف الصالة قبل
وأبو حنيفة والثوري  األوزاعي  منهم:  راتبة٬  أ�ا سنة  العلماء على  وأكثر  العصر؟  قبل  فيها كالصالة  أم هي مستحبة مرغب  قبلها٬  الظهر  الرواتب كسنة  السنن  من  اجلمعة: هل هي
وأصحابه٬ وهو ظاهر كالم أمحد٬ وقد ذكره القاضي أبو يعلى يف " شرح املذهب " وابن عقيل٬ وهو الصحيح عند أصحاب الشافعي. وقال كثري من متأخري أصحابنا : ليست سنة

راتبة٬ بل مستحبة"([19])

لقد ساق احلنفية والشافعية أدلتهم٬ وبعضها يف حق َمن دخل واإلمام خيطب٬ وهو حديث ُسليك الغطفاين٬ وأما املالكية واحلنابلة فدليلهم عدم ورود نص يف املوضوع من وجهة نظرهم٬
مع مالحظة أنه مل يكن يف زمن النيب صلى اهللا عليه وسلم إال أذان واحد للجمعة عند جلوسه صلى اهللا عليه وسلم على املنرب٬ ومل تكن مراعاة التوقيت دقيقة كما هي يف زماننا٬ ويبدو
هذا مما سبق من خالف يف وقت اجلمعة٬ فالبعض يرى أن النيب صلى اهللا عليه وسلم كان يعجل ߾ا وكأ�ا قبل الزوال - كما يرى احلنابلة -٬ والبعض يرى أنه كان يؤخرها إىل ما بعد

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الزوال - كما هو مذهب املالكية واحلنفية والشافعية - وقد كان النيب صلى اهللا عليه وسلم يصلي كل السنن يف بيته٬ فلعله كان يصلي سنة اجلمعة القبلية يف بيته٬ مث خيرج فيصعد املنرب٬
ويؤذن املؤذن بني يديه.

املالكي يقول: "يكره للشيخ أمحد بن ترك  الزكية"  املوضوع٬ فصاحب كتاب "اجلواهر  املالكية واحلنابلة واسعة يف  الفقهاء من  قاله كل مذهب٬ وإذا كانت صدور  فاملسألة حتتمل ما
للجالس أن يتنفل عند األذان األول كما يفعله الشافعية واحلنفية خيفة اعتقاد وجوبه".

أي أن سبب الكراهة خشية التباس السنة بالفريضة ال لورود �ي عنها.

ويقول اإلمام الصفيت يف احلاشية معلقاً على هذا: "فائدة: إذا كان شخص مالكي حبضرة مجاعة شافعية أو حنفية فال بأس أن يصلي عند األذان - أي األول - كما قرره بعض شيوخنا"

  ([20])

ورحم اهللا الشيوخ الذين يزنون كالمهم مبيزان الفقه ويكرهون تفرق املسلمني واختالفهم.

وابن قدامة يقول يف "املغين": "فأما الصالة قبل اجلمعة فال أعلم فيه إال ما روي أن النيب صلى اهللا عليه وسلم كان يركع من قبل اجلمعة أربعاً" رواه ابن ماجه٬ وروى عمرو بن سعيد بن

العاص عن أبيه قال: كنت ألقى أصحاب رسول اهللا صلى اهللا عليه وسلم فإذا زالت الشمس قاموا فصلوا أربعاً" مث ذكر بعض ما احتج به الشافعية ملذهبهم([21])  فكأنه مييل إىل قول
الشافعية واحلنفية نظراً ألدلتهم٬ ولكنه ما أحب اخلروج عن مذهبه يف املسألة.

وِمن كل ما تقدم يبدو يل رجحان مذهب احلنفية والشافعية يف هذه املسألة٬ وأن اجلمعة هلا سنة قبلية مثل صالة الظهر٬ واألحاديث واآلثار فيها كثرية٬ وصرفها عن ظاهرها ال موجب
له٬ واهللا تعاىل أعلم.

([1]) هذا البحث كان خمتصرا يف األصل٬ فأحببت أن أوسعه نظرا لكثرة الكالم فيه بني طالب العلم يف هذه األيام٬ حىت صار البعض ينكر على من يصلي سنة اجلمعة القبلية تأثرا

باملذهب الذي تفقه عليه.

([2]) انظر: عند احلنفية: "االختيار": 1 /٬228 وعند املالكية "االستذكار" (2 /630)٬ حديث رقم: (423)٬ قال: "ويركع اإلمام يف منزله بعد اجلمعة ركعتني وكذلك من خلفه"٬
وانظر: "الشرح الصغري": (1 /511)٬ وعند الشافعية "املنهاج" للنووي (2 /215)٬ "مغين احملتاج" (1 /220)٬ وعند احلنابلة "الكايف" (1 /302) و"نيل املآرب" (1 /70).

([3]) رواه مسلم رقم: (2073)

([4]) روه البخاري رقم: (895)٬ ومسلم رقم: (2077).

([5]) االختيار (1 /2228).

([6]) املنهاج (1 /216).

([7]) الشرح الصغري (1 /511).

([8]) نيل املآرب (1 /70)٬ الكايف (1 /300)٬ كشاف القناع (1 /496)٬ (2 /46).

([9]) روى الرتمذي (2 /٬399 رقم: 523)

([10]) رواه البخاري رقم: (627)

([11]) رواه ابن حبان يف صحيحه رقم: (2488)

([12]) فتح الباري (3 /351).

([13]) ابن ماجه رقم: (1129)

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([14]) سنن البيهقي (2 /349)٬ وصحيح ابن حبان (6/220)

([15]) رواه البخاري رقم: (888)٬ ومسلم رقم: (875).

([16]) سنن ابن ماجه رقم: (1114)

([17]) انظر صحيح البخاري رقم: (895)

([18]) رواه البخاري رقم: (883)

([19]) فتح الباري (5 /541)

([20]) اجلواهر الزكية (2 /74).

([21]) املغين (4 /220).

رقم البحث [ السابق ‐‐‐ التالي ]

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 إرسال

تنبيه: هذه النافذة غري خمصصة لألسئلة الشرعية٬ وإمنا للتعليق على املوضوع املنشور لتكون حمل استفادة واهتمام إدارة املوقع إن شاء اهللا٬ وليست للنشر. وأما األسئلة الشرعية فيسرنا
استقباهلا يف قسم " أرسل سؤالك "٬ ولذلك نرجو املعذرة من اإلخوة الزوار إذا مل ُجيَب على أي سؤال شرعي يدخل من نافذة " التعليقات " وذلك لغرض تنظيم العمل. وشكرا

ادخل كلمة للبحث عنها

بحث الفتاوى المتقدم

• أخي يسد دينا عني، ويأخذ على المبلغ الذي سده 30%، هذا حرام أم حالل؟
هذه الزيادة ربا محرم شرعًا، وال يحل أخذها. والله أعلم.

• هل تتغير مواعيد العادة الشهرية، وكيف تعرف الزيادة؟
إذا رأت المرأة الدم ولم تنقص مدة نزوله عن أربع وعشرين ساعة، ولم تزد على خمسة عشر يوًما، ولم تنقص مدة الطهر بين الحيضتين عن خمسة عشر يوًما؛ فالكل حيض وإن تغيرت مواعيد الدورة أو زادت

مدتها.

• نذر أن يذبح فهل يجوز للناذر أن يأكل من الذبيحة؟
إن نذرها لوجه الله ولم يحدد كيف يتصرف بها فهي للفقراء والمساكين، توزع مثل زكاة الفطر، وال يأكل منها هو وال من تلزمه نفقته. وإن نذر أن يذبح ويقيم عليها مأدبة يدعو إليها أقاربه وغيرهم فيجب أن

يخرج منها ما استطاع للمدعوين، وله أن يأكل منها بالمعروف. والله أعلم.

• هل ينقض الوضوء خروج الدم من األنف أو من جرح؟
نزول الدم من الجرح وكذلك الرعاف من األنف ال يبطل الوضوء، ولكن يستحب له الوضوء خروًجا من خالف من أوجبه.

فتاوى مختصرة

أرسل سؤالك
اقرأ المزيد

حساب الزكاة
اقرأ المزيد

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