Dr. Abdullaah Jalil

(Petikan daripada buku “

”)

Daripada Saidatina ‘A’ishah , beliau berkata:

“Rasulullah  tidak pernah berpuasa di dalam sesuatu bulan [selain

Ramadan] lebih banyak dari puasa Baginda  di dalam bulan

Sha’ban.

Dan Baginda  pernah berkata: Ambillah daripada amalan-amalan

[yang baik] ini apa yang kamu mampu lakukannya [secara

berterusan], sesungguhnya Allah tidak akan jemu sehinggalah kamu

merasa jemu5.

Dan Baginda  juga berkata: Amalan yang paling dicintai oleh Allah

adalah apa yang dilazimi (dilakukan secara berterusan) oleh

pelakunya/ pengamalnya walaupun sedikit.”

T: (Muslim (261H), 2006 - al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 1158
[Lafaz di atas]; (al-Nasāʿī (303H), 1986 - al-Sunan al-Sughrā / al-Mujtabā
min al-Sunan), No. 2180; (Aḥmad (241H), 1995 - al-Musnad), No. 27802 &
24445 dan lain-lain. [Status: Sahih] Penuntut Ilmu

5 Mutashābihāt: Maha Suci Allah daripada sifat jemu (malal). Lafaz “jemu” di sini

ialah kiasan dengan makna: “Allah tidak akan memberhentikan kurniaan-Nya
kepada orang yang berterusan melakukan amalan baik, sehinggalah orang
tersebut sendiri yang berhenti melakukannya.”

Daripada Saidatina ʿAʾishah , beliau berkata:

“Rasulullah  itu sering berpuasa, sehingga kami berkata: Baginda

tidak berbuka, dan Baginda  juga sering berbuka sehingga kami

berkata: Baginda  tidak berpuasa.

Dan aku tidak pernah melihat Rasulullah  menyempurnakan puasa

sebulan penuh melainkan dalam bulan Ramadan, dan aku tidak

pernah melihat Baginda  [berpuasa di bulan selain Ramadan] lebih

banyak daripada puasa Baginda  di bulan Shaʿban.”

T: (al-Bukhārī (256H), 1999 - Ṣaḥīḥ al-Bukhārī), No. 1969 [Lafaz di atas];
(Muslim (261H), 2006 - al-Jāmiʿ al-Ṣaḥīḥ / Ṣaḥīḥ Muslim), No. 1962, 1963 &
1964 dan lain-lain. [Status: Sahih] Penuntut Ilmu

Daripada Saidatina A’ishah , sesungguhnya beliau berkata:

“Aku tidak pernah melihat Rasulullah  berpuasa di dalam sesuatu

bulan [selain Ramadan] lebih banyak daripada puasa Baginda  di

dalam bulan Sha’ban.

(Dan) Baginda  sering berpuasa pada [hari-hari] bulan Sha’ban

melainkan sedikit sahaja, bahkan Baginda  pernah berpuasa

padanya (bulan Sha’ban) keseluruhannya.”

T: (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No. 736
(ii) [Lafaz di atas]; (al-Tirmidhi (279H),  - al-Shama'il al-Muhammadiyyah),
No. 303; (al-Nasāʿī (303H), 1986 - al-Sunan al-Sughrā / al-Mujtabā min al-
Sunan), No. 2178 & 2180; (Aḥmad (241H), 1995 - al-Musnad), No. 23982,
24404 & 25383 dan lain-lain. [Status: Hasan] Penuntut Ilmu

Daripada Saidatina Ummu Salamah , beliau berkata:

“Aku tidak pernah melihat Baginda Nabi  berpuasa dua bulan

berturut-turut melainkan Sha’ban dan Ramadan.”

T: (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No.  736
(i) [Lafaz di atas] dan beliau berkata: ( َحَسنُ َُحِديثُ َُسَلَمةَُُأ مُ َُحِديثُ  ); (Abū Dāwud

(275H), 2010 - Sunan Abī Dāwud), No. 2336 dan lafaznya: ( ُالسََّنةُُِِمنََُُيص ومُ َُيك نُمُلَُم
رًا ِبَرَمَضانََُُيِصل هُ َُشعمَبانَُُِإّلَُُّتَامًّاَُشهم ); (al-Nasāʿī (303H), 1986 - al-Sunan al-Sughrā / al-

Mujtabā min al-Sunan), No. 2175, 2176, 2352 & 2353; (Ibn Mājah (273H),
2010 - Sunan Ibn Mājah), No. 1648; (al-Dārimī (255H), 2000 - Sunan al-
Dārimī), No. 1739 dan lain-lain. [Status: Hasan atau Sahih] Penuntut Ilmu

Daripada Usāmah bin Zayd (w.54H) , beliau berkata:

“Aku telah berkata: Wahai Rasulullah! Aku tidak pernah melihat

Tuan berpuasa [sunat] di dalam sesuatu bulan daripada bulan-bulan

[selain Ramadan] seperti mana Tuan berpuasa di dalam [bulan]

Shaʿban?

Baginda  bersabda:

Itulah bulan yang mana ramai manusia lupa berkenaan

[kelebihan]nya, di antara Rajab dan Ramadan.

Dan ia adalah satu bulan yang diangkatkan padanya amalan-amalan

seseorang kepada (Allah) Tuhan Sekalian Alam. Maka, aku suka

untuk diangkatkan amalanku dalam keadaan aku sedang berpuasa.”

T: (al-Nasāʿī (303H), 1986 - al-Sunan al-Sughrā / al-Mujtabā min al-Sunan),
No. 2357 [Lafaz di atas]; (al-Ḍiyāʾ al-Maqdisī (643H),  - al-Aḥādīth al-
Mukhtārah); (al-Nasāʿī (303H), 1986 - al-Sunan al-Kubrā); (Ibn Abi
Shaybah (235H),  - Musnad Ibn Abi Shaybah); (al-Bazzār (292H), 1997 - al-
Baḥr al-Zakhkhār bi Musnad al-Bazzār) dan lain-lain. [Status: Hasan]
Penuntut Ilmu

Daripada Anas bin Malik , beliau berkata:

“Nabi  ditanya: Puasa yang manakah paling afdal selepas

Ramadan?, maka Baginda  menjawab: [Bulan] Sha’ban kerana

memuliakan/ mengagungkan Ramadan.

Dan Baginda  ditanya lagi: Sedekah yang manakah paling afdal?,

Baginda  menjawab: Sedekah di dalam bulan Ramadan.”

T: (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No. 663
[Lafaz di atas] dan beliau berkata: ( ،َُحِديثُ َُهَذا ُِبَذاكَُُِعنمَده مُمُلَيمسَُُم وَسىُبمنُ َُوَصَدَقةُ َُغرِيب
 No. 7866; (al-Bazzār ,(al-Bayhaqī (458H), 2000 - al-Sunan al-Kubrā) ;(المَقِويُ

(292H), 1997 - al-Baḥr al-Zakhkhār bi Musnad al-Bazzār), No. 2395; (Abū
Yaʿlā al-Mawṣilī (307H), 1992 - Musnad Abī Yaʿlā al-Mawṣilī), No. 3421;
(al-Bayhaqī (458H),  - Shuʿab al-Imān), No. 3819; (al-Tahawi (321H),  -
Sharh Ma'ani al-Athar), No. 2145 & 2144 dan lain-lain. Penuntut Ilmu

Penjelasan:

Imam al-Nawawī (w.676H) menyatakan bahawa hadith Abū Hurayrah

 di dalam Sahih Muslim amat jelas dalam menyatakan bahawa bulan

Muharram adalah bulan yang paling afdal bagi ibadat puasa selepas

bulan Ramadan. Ia berbeza dengan makna hadith di atas.

Dan selanjutnya Imam al-Nawawī (w.676H) menerangkan bahawa

terdapat dua kemungkinan mengapa Baginda Rasulullah 

memperbanyakkan puasa di bulan Sha’ban [berbanding bulan

Muharram] iaitu:

(i) kelebihan ini hanya diketahui di akhir hayat Baginda ; dan

(ii) kemungkinan terdapat keuzuran seperti permusafiran, sakit

atau lain-lain yang berlaku pada Baginda  pada bulan

Muharram sehingga menghalang Baginda  melakukan hal

yang sedemikian.

Ensiklopedia Fiqh (Kuwait) menyatakan bahawa:

“ – dan Majoriti para fuqaha’ Hanafiyyah, Malikiyyah Shafiʿ – iyyah

berpandangan bahawa untuk berpuasa di dalam bulan disunatkan

Sha’ban.”

R: (WASI, 1983 - al-Mawsūʿah al-Fiqhiyyah), Jilid 28, p. 95.

Dan:

“ berpandangan bahawa Ulama’ Hanabilah (mazhab Hanbali) tidak

berpuasa pada bulan Sha’ban. Dan ini adalah pandangan disunatkan

kebanyakan daripada mereka, sedangkan Sahib al-Irshad [dari

kalangan Hanabilah] berpandangan bahawa ia disunatkan.”

R: (WASI, 1983 - al-Mawsūʿah al-Fiqhiyyah), Jilid 28, p. 96.

Nota: Sahib al-Irshad adalah merujuk kepada [Imam] Abu ʿAli bin Abu

Musa [Rujuk al-Dhayl ʿala Tabaqat al-Hanabilah oleh Ibnu Rajab al-

Hanbali, Jilid 2, p. 176]. Penuntut Ilmu

Daripada Saidatina ʿAʾishah , beliau berkata:

“Aku pernah mendapati Rasulullah  tiada bersamaku pada satu

malam, maka aku pun keluar [mencari Baginda ] dan aku

mendapati Baginda  sedang berada di [perkuburan] al-Baqīʿ.

[Apabila melihat daku], Baginda  pun bersabda [kepadaku]: Adakah

kamu takut Allah dan Rasul-Nya akan menzalimi kamu?.

Aku berkata: Wahai Rasulullah! Sesungguhnya aku menyangka Tuan

mungkin telah pergi kepada sebahagian isteri-isterimu.

Baginda  lantas bersabda: Sesungguhnya [rahmat/ perintah/

malaikat] Allah  turun pada malam Nisfu Sha’ban ke langit dunia,

lalu [dengan itu] Allah memberi keampunan kepada [para makhluk-

Nya] dengan [bilangan yang] lebih banyak daripada bilangan bulu

kambing Bani Kalb.”

T: (al-Tirmidhī (279H),  - al-Jāmiʿ al-Kabīr (Sunan al-Tirmidhī)), No. 739
[Lafaz di atas] dan beliau berkata: ( هَُُِهَذاُِمنُمُِإّلَُُّنَ عمرِف هُ َُّلَُُعاِئَشةََُُحِديثُ  المَوجم ); (Ibn Mājah

(273H), 2010 - Sunan Ibn Mājah), No. 1389;(Aḥmad (241H), 1995 - al-
Musnad), No. 25485;(Ibn Abi Shaybah (235H), 2004 - Musannaf Ibn Abi
Shaybah), No. 30356 dan lain-lain. [Hadith ini mempunyai

mutabi’at/tawabiʿ dan shawahid yang sangat banyak] Penuntut Ilmu

Rasulullah  menyebut “Bani Kalb” kerana mereka adalah qabilah yang

memiliki kambing yang paling banyak di kalangan orang Arab.

Makna “nuzūl” di dalam hadith di atas tidak boleh ditafsirkan dengan

makna zahir atau literal kerana ia membawa makna “berpindah atau

bergerak dari atas ke bawah”. Makna zahir nas mutashabihat sebegini

mengandungi unsur tashbih dan tajsim yang boleh membawa kepada

kekufuran dan syirik. Makna zahir ini juga bertentangan dengan makna

nas-nas muhkamat yang lain. Oleh itu, para ulama’ Salaf dan Khalaf

berijma’ bahawa nas-nas mutashabihat wajib ditakwilkan secara ijmālī.

Namun mereka berbeza pandangan berkenaan takwil tafṣīlī.

Berkenaan takwil atau tafsiran bagi lafaz “Nuzūl” yang dinisbahkan

kepada Allah  di dalam nas mutashabihat seperti hadith di atas, Imam

al-Zurqani menyatakan bahawa ia boleh ditakwil dengan dua tafsiran:

(i) turun rahmat-Nya atau perintah-Nya, atau

(ii) ia adalah dalam bentuk kiasan (majāzī-istiʿārah) yang

membawa makna sifat berlembut (al-talaṭṭuf) dan penerimaan

Allah (al-ijābah) bagi doa dari para hamba-Nya dan

seumpamanya.

Kemudian beliau menyebut:

“Dan begitulah juga dinukilkan dari [Imam] Malik bahawa beliau

mentakwilkannya dengan turun rahmat-Nya atau perintah-Nya atau

malaikat-Nya.”

Ibn ʿAbd al-Barr pula menyatakan bahawa jika takwilan ini benar

daripada Imam Malik, maka maknanya ialah: waktu tersebut adalah

waktu kebiasaan bagi doa dimakbulkan. Al-Bājī pula berkata ia adalah

perkhabaran bagi penerimaan doa orang yang berdoa dan pemberian

keampunan kepada orang yang memohon ampun serta satu penekanan

tentang kelebihan waktu tersebut (iaitu malam Nisfu Shaʿban).

R: (al-Zurqani (1122H), 2003 - Sharh al-Zurqani 'ala al-Muwatta'), Vol.2,
ms: 47. Penuntut Ilmu

Daripada Saidina ‘Ali bin Abu Talib , beliau berkata: Rasulullah 

bersabda:

“

. Sesungguhnya [rahmat/perintah/malaikat] Allah turun6

padanya ke langit dunia apabila terbenam matahari, dan berkata:

Apakah tidak ada sesiapa yang mahu meminta keampunan dari-Ku,

lalu Aku beri keampunan kepadanya; Apakah tidak ada sesiapa yang

mahu meminta rezeki dari-Ku, lalu Aku memberinya rezeki; Apakah

tidak ada sesiapa yang ditimpa bala, lalu (dia berdoa), maka Aku

memberinya keafiatan; Apakah tidak ada begitu; Apakah tidak ada

begini; ... sehingga terbitnya fajar (Subuh).”

T: (Ibn Mājah (273H), 2010 - Sunan Ibn Mājah), No. 1388 [Lafaz di atas];
(al-Shajari (499H), 2001 - al-Amali al-Khamisiyyah), No. 951 & 1380; (al-
Bayhaqī (458H),  - Shuʿab al-Imān), No. 3822; (al-Bayhaqī (458H), 1990 -
Fada'il al-Awqat), No. 24; (al-Mizzi (742H), 2002 - Tahdhib al-Kamal), No.
3719 dan lain-lain. Pada sanadnya Ibnu Abi Sabrah. Namun hadith ini

6 Mutashabihat: Makna nuzul di sini juga boleh ditafsirkan sebagai kiasan

(majaz-istiʿ . Dalam arah) kepada dekatnya doa dan amalan diterima oleh Allah

makna yang lain, ia merujuk kepada waktu yang mustajab. Lafaz nuzul di sini
tidak boleh difahami secara literal atau tajsim seperti berpindah atau turun dari
atas ke bawah kerana sifat-sifat jisim adalah mustahil bagi Allah. Bahkan
meletakkan sifat-sifat jisim kepada Allah seperti berpindah atau turun dari atas
ke bawah adalah satu bentuk syirik dan kekufuran.

mempunyai tawabi’ dan shawahid yang banyak. [Status: Hasan li ghayrih
atau sahih li ghayrih].

Daripada Muʿadh bin Jabal , beliau meriwayatkan bahawa Nabi 

bersabda:

“Allah  memerhatikan para makhluk-Nya (hamba-Nya) (sedangkan

Dia Maha Mengetahui) pada malam Nisfu Sha’ban, lalu Dia (Allah)

memberi keampunan kepada semua mahkluk-Nya melainkan: (i)

seseorang yang menyekutukan Allah atau (ii) seseorang yang saling

bermusuhan (sesama Muslim)/ahli bid’ah.”

T: (Ibn Ḥibbān (354H), 1993 - Ṣaḥīḥ Ibn Ḥibbān) No. 5782 [Lafaz di atas];
(al-Tabarānī (360H),  - Musnad al-Shāmiyyīn), No. 203, 205 & 3570; (al-
Tabarānī (360H),  - al-Muʿjam al-Awṣaṭ), No. 6776; (al-Tabarānī (360H),  -
al-Muʿjam al-Kabīr), No. 16669; (al-Shajari (499H), 2001 - al-Amali al-
Khamisiyyah), No. 950, 1089 & 1377; (al-Bayhaqī (458H),  - Shuʿab al-
Imān), No. 3833 & 6628; (al-Bayhaqī (458H), 1990 - Fada'il al-Awqat), No.

22 dan lain-lain. Hadith ini mempunyai mutabi’at/tawabiʿ dan shawahid
yang sangat banyak. [Status: Sahih] Penuntut Ilmu

Penerangan:

Al-Imam ‘Abd al-Rahman al-Awza’i (157H) berkata:

“Baginda () mengkehendaki dengan lafaz mushahin di sini adalah

ahli bid’ah yang berpecah dari himpunan/ perpaduan umat Islam.”

R: (Ibn al-Athir (606H), 1979 - al-Nihayah fi Gharib al-Hadith wa al-Athar),
Vol. 2, ms. 449.

Nota penting: Ahli bid’ah ialah seorang yang beragama Islam tetapi

memiliki aqidah yang bertentangan dengan aqidah Rasulullah , para

Sahabat , para ulama’, imam dan ulama’ mujtahid serta majoriti umat

Islam. Ada bid’ah yang menyebabkan pemiliknya jatuh fasik (bidʿah

mufassiqah) (iaitu fasik aqidah, ia lebih berat berbanding fasik amalan),

dan ada bid’ah yang menyebabkan pemiliknya jatuh kufur dan syirik

(bidʿah mukaffirah).

Berdasarkan kajian dan penilitian, penulis dapat membuat rumusan

bahawa hadith-hadith berkenaan kelebihan malam Nisfu Sha’ban telah

diriwayatkan melalui jalur lima belas (15) orang sahabat Rasulullah

termasuk isteri Baginda  iaitu:

1. Saidina Abu Bakar al-Siddiq

2. Saidina ʿAli bin Abu Talib 

3. Saidatina ʿAʾishah  (isteri Rasulullah )

4. Saidina Muʿadh bin Jabal

5. Saidina Abu Hurayrah

6. Saidina Abdullah Ibnu ʿAmr

7. Saidina Ubayy bin Kaʿb

8. Saidina Abu Thaʿlabah al-Khushani

9. Saidina Abu al-Dardaʾ (ʿUwaymir bin Malik)

10. Saidina Anas bin Malik

11. Saidina Abu Umamah al-Bahili

12. Saidina ʿUthman bin Abu al-ʿAs

13. Saidina ‘Awf bin Malik

14. Saidina Abu Musa al-Ashʿari (ʿAbdullah bin Qays)

15. Saidina Yazid bin Jariyah al-Ansari

Hadith-hadith ini datang dengan pelbagai status sanad dan lafaz

termasuk sahih. Ada juga sahabat yang disebut dengan secara mubham

seperti di dalam kitab Fadaʾil Shahr Ramadan oleh Imam Ibnu Abi al-

Dunya (w.281H). Sebahagian lagi datang secara mursal. Tanpa syak lagi

hadith-hadith yang banyak ini saling bantu membantu pada

kekuatannya sehingga hadith-hadithnya yang daʿif boleh mencapai

hasan li ghayrih atau sahih li ghayrih.

Saidina ʿAbdullāh Ibnu ʿUmar  (w.73H) berkata:

“Lima (5) malam yang tidak ditolak doa padanya, iaitu:

(i) Malam Juma’at,

(ii) Malam pertama dari bulan Rejab (1 Rejab),

(iv) Dua malam Hari Raya (Hari Raya Adha (10 Zul Hijjah) dan

Hari Raya Fitri (1 Shawwal)).

T: (al-Bayhaqī (458H),  - Shuʿab al-Imān), No. 2501 [Lafaz di atas]; (al-
Bayhaqī (458H), 1990 - Fada'il al-Awqat), No.149 & (ʿAbd al-Razzāq al-
Sanʿānī (211H), 1403H - al-Muṣannaf), No. 7927. Penuntut Ilmu

Imam al-Khaṭīb al-Baghdādī (w.463H) meriwayatkan di dalam kitabnya

“Ghunyat al-Multamis fi Tawḍiḥ al-Multabis” bahawa:

“Sesungguhnya [Saidina] ʿUmar bin ʿAbd al-Aziz (w.101H) menulis

kepada ʿAdī bin Arṭāh [al-Fazārī] (gabenor Basrah) [dengan berkata]:

Hendaklah engkau memerhatikan (menghidupkan) empat malam

dalam setahun, sesungguhnya Allah  melimpahkan padanya

rahmat, iaitu:

(i) Malam pertama dari bulan Rejab (1 Rejab), dan

(ii) , dan

(iii) Malam Hari Raya Aidil Fitri (1 Shawwal), dan

(iv) Malam Hari Raya al-Nahr (Aidil Adha) (10 Zul Hijjah).”

T: (al-Khatib al-Baghdadi (463H),  - Ghunyat al-Multamis fi Tawdih al-
Multabis). Penuntut Ilmu

Imam al-Mujaddid (kurun ke-2 Hijrah) Muhammad bin Idris al-Shāfiʿī

(w.204H) menyebut di dalam kitabnya yang masyhur “al-Umm”:

“Dan telah sampai [riwayat] kepada kami bahawa sesungguhnya

dikatakan bahawa:

Doa itu diterima (diperkenankan) pada lima malam, iaitu: pada

(i) Malam Jumaat,

(ii) Malam Hari Raya Adil Adha (10 Zul Hijjah),

(iii) Malam Hari Raya Aidil Fitri (1 Shawwal),

(iv) Malam pertama daripada bulan Rajab (1 Rejab), dan

(v) .”

R: (al-Shafi'i (204H), 1990 - al-Umm), Jilid 1/8, p. 264. Penuntut Ilmu

( https://penuntutilmu.com/risalah-penuntut-ilmu-rpi/ )

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“Ramadan Karim”
April 24, 2020April 24, 2020
Penuntut Ilmu
[Boleh atau tidak menyebut “Ramadan Karim”]
Isu/Permasalahan:
Telah tersebar satu video yang menyatakan bahawa “Tidak Boleh” menyebut sifat Karim pada bulan Ramadan.
Jawapan ringkasnya:
Pusat Fatwa Jordan (Da’irat al-Ifta’ al-‘Amm al-Urduniyyah) telah menjawab isu ini.
Berikut adalah nas dan terjemahannya.
ينبغي للمسلم إظهار فرحته بالمناسبات الدينية، وبقدوم مواسم الخير والبركة كشهر رمضان المبارك، بل في ذلك ما يدل على انتمائه لهذا الدين الحنيف والاعتزاز به، قال تعالى: قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ يونس/58.
Hendaklah seseorang Muslim itu menzahirkan kegembiraannya pada waktu munasabah-munasabah keagamaan Islam, juga pada waktu datangnya musim-musim kebaikan dan barakah seperti bulan Ramadan al-Mubarak. Bahkan pada penzahiran [kegembiraan] itu terdapat [bukti] yang menunjukkan betapa dia menyandarkan dirinya/menisbahkan dirinya kepada agama [Islam] yang lurus ini dan dia berbangga dengannya.
Allah SWT berfirman: Katakanlah (wahai Muhammad), dengan limpah kurnia Allah dan kasih sayangNya, maka hendaknya mereka bersukacita, kerana ia lebih baik daripada apa yang mereka himpunkan (dari segala benda dan perkara yang tidak kekal)” (Yunus:58)
ومن ذلك تهنئة الناس بعضهم بعضاً بشهر رمضان واستعمال عبارة “رمضان كريم”؛ إذ لم يرد ما ينهى عن ذلك، كما يجوز إطلاق صفة الكرم على رمضان لما فيه من تفضّل الله تعالى على عباده في هذا الشهر العظيم من الخير والبركة ومضاعفة الأجر، ونسبة الشيء إلى سببه جائزة، ومن ذلك تعليق الزينة والأنوار والأهلة والفوانيس وغيرها، مما يدخل الفرح والسرور إلى النفوس.
Dan di antaranya ialah mengucapkan tahniah kepada orang ramai, sesama mereka, dengan [kedatangan] bulan Ramadan, dan dengan PENGGUNANAN ibarat “RAMADAN KARIM”, kerana tidak ada larangan yang datang [dari Shariat] bagi melarang perkara tersebut.
Begitu juga, HARUS untuk menggunakan/meletakkan sifat AL-KARAM (Mulia) bagi bulan Ramadan kerana padanya terdapat limpah kurnia Allah Ta’ala kepada para hambaNya di dalam bulan yang sangat mulia ini daripada [pelbagai bentuk] kebaikan dan keberkatan serta pahala yang digandakan.
Dan penisbahan sesuatu perkara kepada sebabnya adalah harus [seperti Menisbahkan kemuliaan kepada Ramadan kerana kemuliaan limpah kurnia Allah padanya].
Dan di antaranya (penzahiran kegembiran dengan kedatangan musim kebaikan seperti Ramadan), ialah menggantungkan perhiasan, lampu-lampu, imej anak bulan, pelita dan seumpamanya, yang memasukkan kegembiraan dan kebahagian ke dalam jiwa-jiwa [umat Islam].
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PENUNTUT ILMU
Dr. Abdullaah Jalil
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Issued on: 3 August 2016 BNM/RH/PD 028-7

Qard

Applicable to:
1. Licensed Islamic banks
2. Licensed takaful operators and professional retakaful operators
3. Licensed banks and licensed investment banks carrying on Islamic banking business
4. Prescribed institutions carrying on Islamic financial business

Qard

TABLE OF CONTENTS

PART A     OVERVIEW .............................................................................................. 1

1. Introduction ............................................................................................... 1

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

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

4. Effective date ............................................................................................ 2

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

6. Related legal instruments and policy documents ..................................... 2

PART B     SHARIAH REQUIREMENTS AND OPTIONAL PRACTICES ................. 3

7. Compliance with Part B ............................................................................ 3

8. Definition .................................................................................................. 3

9. Nature....................................................................................................... 3

10. Components of qard contract ................................................................... 3

11. Contracting parties ................................................................................... 3

12. Offer (ijab) and acceptance (qabul) .......................................................... 4

13. Money....................................................................................................... 4

14. Salient features of qard contract ............................................................... 4

15. Arrangement of qard with fee (ujrah) ........................................................ 6

16. Completion of qard contract ..................................................................... 6

PART C     OPERATIONAL REQUIREMENTS ......................................................... 7

17. Governance and oversight ....................................................................... 7

18. Structuring ................................................................................................ 9

19. Risk management .................................................................................. 10

20. Business and market conduct ................................................................ 11

21. Financial disclosure ................................................................................ 13

22. Transition period and revision of terms and conditions .......................... 13

Appendix 1   Legitimacy of qard contract ............................................................ 15

Appendix 2   Glossary ............................................................................................ 16

Qard  1 of 16

Issued on: 3 August 2016

PART A     OVERVIEW

1. Introduction

1.1 Compliance with Shariah requirement is a prerequisite in ensuring the
legitimacy and integrity of Islamic financial products and services. In meeting
this expectation, it is essential for an Islamic financial institution to establish
sound operational framework and infrastructure to ensure that its conduct of
Islamic financial transactions is consistent with Shariah.

1.2 The Shariah contract-based regulatory policy is intended to promote

consistency of Shariah contract application in Islamic financial products and
services. This policy is envisaged to strengthen legal certainty and Shariah
compliance practices by an Islamic financial institution.

1.3 This policy document aims to–
(a) provide reference on the Shariah rulings applicable to qard;
(b) set out key operational requirements for the implementation of qard;

and
(c) promote end-to-end compliance with Shariah requirements, which

further promote sound Islamic banking and takaful practices and
safeguard consumer interests.

1.4 This policy document sets out the following:
(a) salient features and essential conditions of qard in Part B; and
(b) regulatory and supervisory expectations for the operational

requirements on governance and oversight, structuring, risk
management, business and market conduct as well as financial
disclosure in Part C.

1.5 This policy document also sets out the requirements for the revision of

wadi`ah yad dhamanah involving fungible asset to qard, subject to the
transition period.

2. Applicability

2.1  This policy document is applicable to Islamic financial institutions as defined

in paragraph 5.2.

3. Legal provisions

3.1 The requirements in Part B of this policy document are specified pursuant to–

(a)  section 29(1) of the Islamic Financial Services Act 2013 (IFSA); and
(b)  section 33E(1) of the Development Financial Institutions Act 2002

(DFIA).

3.2 The requirements in Part C of this policy document are specified pursuant to–
(a)      sections  29(2), 57, 135(1) and 155 of IFSA; and
(b)      sections 33E(2), 41, 42C(1) and 116 of the DFIA.

Qard  2 of 16

Issued on: 3 August 2016

3.3 The guidance in this policy document is issued pursuant to section 277 of the
IFSA and section 126 of the DFIA.

4. Effective date

4.1 This policy document comes into effect on 31 July 2018, except for paragraph
22 which takes effect immediately upon issuance of this policy document.

5. Interpretation

5.1 The terms and expressions used in this policy document must have the same
meanings as assigned under the Financial Services Act 2013 (FSA), IFSA and
DFIA, as the case may be, unless otherwise defined in this policy document.

5.2 For the purpose of this policy document–

“S”  denotes a standard, an obligation, a requirement, specification,
direction, condition and any interpretative, supplemental and
transitional provisions that must be complied with. Non-compliance
may result in enforcement actions;

“G”  denotes guidance which may consist of statements or information,

intended to promote common understanding and advice or
recommendations that are encouraged to be adopted;

“direct costs” refers to costs that are directly related to the qard transaction,
either based on actual or estimated amount, without any profit or mark-up
element;

“contractual benefit” refers to any form of incentives, gifts, privileges or
benefits that the borrower is legally bound to give to the lender under the
qard contract or any other contracts that relate exclusively to the qard;

“Islamic financial institution” or “IFI” means–
(a) licensed Islamic banks;
(b) licensed takaful operators and professional retakaful operators;
(c) licensed banks and licensed investment banks approved under section

15(1)(a) of the FSA to carry on Islamic banking business; and
(d) prescribed institutions approved under section 33B(1) of the DFIA to

carry on Islamic financial business.

5.3 A glossary of terms used in this policy document is set out in Appendix 2.

6. Related legal instruments and policy documents

6.1 This policy document must be read together with other relevant legal
instruments and policy documents that have been issued by the Bank.

Qard  3 of 16

Issued on: 3 August 2016

PART B     SHARIAH REQUIREMENTS AND OPTIONAL PRACTICES

7. Compliance with Part B

         S

7.1 An IFI which uses the qard contract for its products and services must ensure
that such products and services are in compliance with Part B of this policy
document.

8. Definition

S

G

8.1 Qard refers to a contract of lending money by a lender to a borrower where
the latter is bound to repay an equivalent replacement amount to the lender.

8.2 Money may include cash in any currency, gold or silver.

9. Nature

S 9.1 A qard contract is established when ownership of a sum of money belonging
to the lender is transferred to the borrower and the borrower is obliged to
repay the lender in full.

S

S

9.2 The inherent nature of a qard contract is the obligation of the borrower to
repay the money borrowed in full.

9.3 Terms and conditions of the qard contract that have been mutually agreed
upon between the contracting parties and consistent with Shariah shall be
binding on the contracting parties.

10. Components of qard contract

S 10.1 Qard contract shall consist of the following components:
(a) contracting parties, comprising lender and borrower;
(b) offer (ijab) and acceptance (qabul); and
(c) money.

11. Contracting parties

S 11.1 The contracting parties in a qard contract shall be a lender and a borrower.

S 11.2 The lender must be the owner of the money to be lent to the borrower under
the qard contract.

Qard  4 of 16

Issued on: 3 August 2016

12. Offer (ijab) and acceptance (qabul)

13. Money

S 13.1 The subject matter in a qard contract shall be fungible, deliverable and
recognised by Shariah.

S 13.2 The borrower has the obligation to repay the subject matter in a qard contract
to the lender at all times and in all circumstances.

G 13.3 In relation to paragraph 13.2, the obligation to repay the subject matter may
be secured through arrangement such as third party guarantee (kafalah),
pledge/charge (rahn) and takaful.

14. Salient features of qard contract

 No contractual benefit to the lender

S 14.1 The qard contract must not contain any contractual benefit to the lender. This
includes–

(a) execution of contracts for sale of assets conditional on the purchaser
(borrower) borrowing money from the seller (lender);

(b) pre-agreed periodic rebate (ibra’) to the purchaser on the instalment
of a deferred selling price which is linked to the qard contract from the
purchaser to the seller;

(c) any form of incentives based on a binding promise (wa`d mulzim) to a
lender to enter into a qard contract; or

(d) hibah granted by the borrower to the lender in the form of cash, in
kind or benefit that is conditional to the qard contract.

1
 Legal capacity of a person, from Shariah perspective, is defined as the 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. In Malaysia, this legal capacity is subject to the
Contracts Act 1950 and the Age of Majority Act 1971.

S 11.3 The contracting parties shall be a natural person or a legal entity that must
have the legal capacity1 to enter into the qard contract.

G 11.4 Any party to the qard contract may enter into the contract through an agent

(wakil).

S 12.1 The qard contract must be entered through an offer and acceptance between
the contracting parties.

G 12.2 The offer and acceptance may be expressed orally, in writing or by any other

methods recognised by Shariah.

Qard  5 of 16

Issued on: 3 August 2016

S 14.2 Contractual benefit that is generic in nature, not dependent on qard contract
and not exclusive to the lender, is allowed.

S

S

14.3 Any ibra’ upon settlement of the full selling price of the sale contract that is
independent from the qard contract shall not be construed as a contractual
benefit to the lender.

14.4 Identified services, facilities or privileges provided by the borrower which are

not exclusive to the lender shall not be construed as contractual benefit to the
lender and are permissible.

 Granting of hibah in qard

S 14.5 The borrower under a qard contract must not grant hibah that is conditional to

the qard contract to the lender, in the form of cash, in kind or benefit.

S 14.6 The granting of hibah that is solely based on the borrower’s discretion to the
lender is allowed.

S 14.7 The borrower must not disclose, promote or market the indicative rate or
prospective granting of hibah.

S 14.8 The borrower shall have the discretion to disclose historical information on the

hibah granted provided that such information shall not–
(a)      be construed as an indicative hibah; or
(b)     give rise to any obligation on the part of the borrower to provide such

hibah to the lender.

 Benefit or revenue to the borrower

S 14.9 The borrower shall be entitled to any benefit or revenue gained from the
money borrowed.

Repayment of qard

S 14.10 The money borrowed under the qard contract must be repaid according to the
agreed term of the qard contract or, in the event that there is no such term, at
the request of the lender.

S

G

14.11 In the event the contracting parties agree that the money borrowed under the
qard contract is to be repaid in a different currency, such repayment must be
based on the prevailing exchange rate on the payment date or any rate
agreed by the parties on the payment date.

14.12 In the event that the borrower fails to repay the money, the borrower may be

subject to late payment charges as determined by the relevant authorities.

Qard  6 of 16

Issued on: 3 August 2016

ARRANGEMENT OF QARD WITH OTHER CONTRACTS OR CONCEPTS

15. Arrangement of qard with fee (ujrah)

COMPLETION (INTIHA’) OF QARD CONTRACT

16. Completion of qard contract

S 16.1 A qard contract completes upon fulfilment of all obligations of the contracting
parties under the qard contract, which include settlement of the qard amount
either by way of–
(a) full settlement of the qard amount at maturity;
(b) early settlement through mutual agreement of the contracting parties;
(c) full transfer of the obligation of the borrower to pay the qard amount to

a third party;
(d) full waiver by the lender of his right to receive the qard amount; or
(e) full set-off (muqassah) of the qard amount between the contracting

parties.

S 16.2 Upon completion of the qard contract, the contracting parties are free from
any contractual obligations under such qard contract.

G 15.1 A lender in a qard contract may impose an ujrah in exchange of providing
identified services, benefits, facilities or privileges which are in accordance
with paragraph 14.4.

S 15.2 In relation to paragraph 15.1, the identified services, benefits, facilities or

privileges must be Shariah compliant and must not in any way be related to
the qard contract or provided exclusively to the lender.

S 15.3 The lender must not charge ujrah for providing the identified services,

benefits, facilities or privileges that relate to the qard contract.

G

S

15.4 Notwithstanding paragraph 15.3, the lender may impose charges to cover the
direct costs of providing the identified services, benefits, facilities or privileges
that relate to the qard contract.

15.5 The imposition of ujrah must be fixed and mutually agreed by the contracting
parties.

G 15.6 The amount of ujrah may vary according to the value of different types of the
identified services, benefits, facilities or privileges.

S 15.7 The ujrah must not be imposed on loan extension, delay in loan repayment or
exchange of cash with cash at a different value (cash back services).

Qard  7 of 16

Issued on: 3 August 2016

PART C     OPERATIONAL REQUIREMENTS

17. Governance and oversight

G

S

17.1 The requirements under this part complement the broad governance and

oversight expectations specified under the relevant policy documents on
governance issued by the Bank.

17.2 While the broad governance and oversight principles are applicable to qard,
an IFI must observe specific requirements on governance arrangements as
outlined in this policy document to address distinct risks associated with qard.

S 17.3 An IFI must have sufficient understanding of its risk profile and ensure the
availability of personnel with the appropriate knowledge and skills to offer
qard.

 Board of Directors

S 17.4 The Board of Directors of an IFI (the Board) must establish sound governance

structure to facilitate effective oversight on the management and
implementation of qard. The adequacy of the governance structure shall
commensurate with the nature, complexity and risk profile of qard.

S 17.5 The Board has overall responsibility for Shariah governance and Shariah

compliance of an IFI. As such, the Board must–
(a) approve the business and risk strategies of an IFI with regard to the

application of qard;
(b) approve and oversee the implementation of policies and procedures

governing the application of qard, which must include, at minimum, the
following aspects:
(i) acceptance of funds for deposit or other liabilities;
(ii) risk management;
(iii) reserve management, if applicable;
(iv) information disclosures;
(v) marketing strategies; and
(vi) fees and charges;

(c) ensure that appropriate internal controls, systems and infrastructure
are in place to implement qard in accordance with Shariah
requirements;

(d) ensure that sufficient resources are in place, and that the IFI has
adequate and qualified personnel with sufficient knowledge and
competency on the concept, application and risks associated with the
qard arrangement; and

(e) ensure that independent reviews are conducted regularly to assess
compliance with the policy documents issued by the Bank and internal
policies established by the IFI.

Qard  8 of 16

Issued on: 3 August 2016

 Shariah Committee

S 17.6 The Shariah Committee has the responsibility to advise an IFI in ensuring its
business, affairs and activities involving qard transaction comply with
Shariah. As such, the Shariah Committee must–
(a) endorse the application of Shariah requirements in the relevant policies

and procedures governing the qard;
(b) review the terms and conditions stipulated in the legal documentation

and other documents such as information published on promotional
materials, product manuals or other publications, and endorse that the
terms and conditions are in compliance with Shariah;

(c) endorse policies on fees and charges imposed on a qard transaction or
identified services, benefits, facilities and privileges that relate to the
qard to ensure that such fees or charges do not contain any profit or
mark-up element;

(d) endorse policies relating to acceptance of funds for deposits or other
liabilities to ensure that the IFI is not exposed to reputational risk
arising from any Shariah non-compliant activities associated with the
source of the funds;

(e) advise and provide clarification on relevant Shariah rulings, decisions
or policy documents on Shariah matters issued by the Bank, and if
relevant, any other authorities; and

(f) assess the work carried out by Shariah review and Shariah audit and
endorse any rectification measures that are needed to ensure that the
qard complies with Shariah requirements.

 Senior management

S

17.7 The senior management has the responsibility to ensure that the business
and operations of an IFI complies with Shariah requirements. As such, the
senior management must–
(a) develop and implement internal control and risk management policies

and procedures in line with the business and risk strategies approved
by the Board;

(b) establish policies, procedures and processes with regard to proper
management of the qard including those relating to fees and charges
and acceptance of funds for deposits or other liabilities;

(c) implement relevant internal systems and infrastructure and adequate
mechanisms to identify, measure, control and monitor risk associated
with qard are effectively managed;

(d) identify, assign and train key personnel with the appropriate skill and
ensure that the roles and responsibilities are properly delegated to the
relevant functions to undertake the different activities under the qard;

(e) undertake regular review and monitor compliance with the approved
internal policies; and

(f) ensure timely disclosure of relevant information to the Board and the
Shariah Committee.

Qard  9 of 16

Issued on: 3 August 2016

18. Structuring

 Shariah compliance

S

18.1 An IFI must ensure that–

(a) the overall operations of qard are in compliance with Shariah
requirements as provided in Part B of this policy document;

(b) product structure, legal documents, internal policies and procedures
involving qard are endorsed by the Shariah Committee;

(c) any issues pertaining to Shariah matters must be discussed and
deliberated by the Shariah Committee; and

(d) the opinion of the Shariah Advisory Council of the Bank (SAC) is
sought if there are any unresolved Shariah issues involving qard.

S 18.2 In structuring a qard product, an IFI must ensure that the product developed
does not contravene the following basic features of qard:
(a) ownership of money from the lender is transferred to the borrower;
(b) an IFI as borrower is obliged to repay the principal amount to a lender

in accordance with the agreed terms and conditions;
(c) no contractual benefits offered by a borrower to a lender unless it is

based on the borrower’s discretion and not made conditional to the
qard; and

(d) fees and charges are based on the direct costs of the identified
services, benefits, facilities or privileges that relate to the qard.

 Purpose

S

18.3 In the event that an IFI acts as a lender under the qard contract, the IFI must

take reasonable steps to ensure that the purpose of lending is only for
Shariah compliant activities.

 Contracting parties

S

18.4 An IFI must ensure that the contracting parties’ roles and responsibilities are

stipulated clearly in the legal documentation.

S 18.5 In cases where the customer is a minor, the IFI must ensure that consent
from his or her guardian is obtained for the purpose of entering into a qard
contract. The guardian must have the right to act on behalf of the minor in the
qard arrangement.

S 18.6 Where an agent acts on behalf of an IFI in executing a qard transaction, the

IFI must–
(a) ensure that the agent has the requisite capacity and capability to

perform its duties and obligations in the qard transaction;
(b) ensure that the agent complies with the requirements of this policy

document; and
(c) remain accountable for its agent’s conduct in relation to the qard

transaction.

Qard  10 of 16

Issued on: 3 August 2016

 Gold or silver

S

18.7 For qard transaction involving gold or silver, an IFI must, at minimum, clearly

prescribe the following details in the legal documentations:
(a) nature or type of gold or silver;
(b) quantity of gold or silver; and
(c) market value of gold or silver.

  Offer and acceptance

S

18.8 In entering into a qard contract, an IFI must ensure that an offer and

acceptance is clearly evidenced by appropriate documentation or record2.

 Fees and charges

S 18.9 An IFI must ensure that fees and charges are based on the direct costs of
completing the qard transactions.

 Documentation

S

18.10 An IFI must develop a complete set of legal documentation for qard contract
that complies with Shariah.

S

S

18.11 For the purpose of paragraph 14.1, an IFI must ensure that legal documents
do not stipulate any contractual benefits to the lender.

18.12 An IFI must ensure that legal documents specify the agreed terms and
conditions for the qard transactions. The legal documentation must include at
minimum, the following terms:
(a) purpose of the qard;
(b) contractual relationship between the contracting parties;
(c) rights and obligations of the contracting parties to the qard;
(d) arrangement with other Shariah contracts or concepts such as ujrah,

where applicable;
(e) arrangement in the event of customer’s death or termination of qard

contract;
(f) arrangement upon completion of the qard contract; and
(g) fees and charges.

S 18.13 Where there is an arrangement of qard with other Shariah contracts or

concepts in one transaction, an IFI must ensure that the qard documentation
is independent from other Shariah contracts or concepts.

19. Risk management

G

19.1 The distinct risk profile of qard may expose an IFI to various types of risks,

such as Shariah non-compliance risk, legal risk, liquidity risk, credit risk,
operational risk and reputational risk. The adoption of sound risk

2
 This is to avoid legal risk as well as to safeguard the interest of the customer.

Qard  11 of 16

Issued on: 3 August 2016

management framework is critical to ensure that the inherent risks associated
with qard are effectively managed.

S 19.2 An IFI must institute and implement sound risk management framework and

internal controls to manage risks associated with qard in line with its risk
appetite, which shall include, at minimum, the following:
(a) processes and procedures for the identification, measurement,

monitoring and control of risks associated with qard;
(b) appropriate risk management policies, including policies relating to

asset liability management and liquidity management;
(c) measures to mitigate potential reputational risk on acceptance of funds

for deposits or other liabilities; and
(d) reporting requirements to the Board, Shariah Committee and senior

management.

S

19.3 For the purpose of paragraph 19.2(b), the liquidity management policy must
enable an IFI to maintain sufficient liquidity to meet an IFI’s obligations at all
times, particularly for repayment of qard deposits. At minimum, an IFI must
observe the regulatory requirements on liquidity risk management as
prescribed by the Bank.

S

S

19.4 In lending activities, an IFI must adhere to the requirements with regard to risk
management practices outlined by the Bank which includes, at minimum:
(a) approach in identifying customer and vulnerable segment that

heightens the level of credit risk;
(b) mechanism to monitor the lending portfolio, for example delinquencies;
(c) method to measure potential credit losses; and
(d) controls to ensure credit risk is mitigated, including recovery process in

managing any customers in default as well as collateral management.

19.5 An IFI must establish a systematic process to regularly review and update its
policies and procedures, processes and internal limits to ensure consistency
with its risk appetite, taking into account significant changes that would
increase its risk exposures.

20. Business and market conduct

 General principle

S 20.1 An IFI must take into consideration customer’s interests in developing
policies, processes and procedures to ensure that a qard transaction is
conducted in a fair, transparent, responsible and professional manner.

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Fair dealings

S

20.2 An IFI must ensure that its internal policies and procedures on business and
market conduct for the qard transaction must reflect fair dealings, including–
(a) information provided must be accurate and clear;
(b) fees and charges must be disclosed, if any; and
(c) reasonable care must be taken prior to providing suitable advice and

recommendations, if any.

 Disclosure of information

S 20.3 An IFI must develop and implement appropriate disclosure and promotional
and marketing materials to ensure that the customer receives clear and
adequate information, including at pre-contractual stage, on the following:
(a) features and purpose of the qard;
(b) overview of product structure including roles and responsibilities of the

contracting parties;
(c) terms and conditions of the contract including arrangement with other

Shariah contracts or concepts such as ujrah; and
(d) fees and charges.

S

20.4 An IFI must ensure that all promotional and marketing activities comply with
qard requirements. This includes promoting and marketing identified services,
benefits, facilities or privileges through–
(a) debit card, credit card, charge card, online banking, system and

services;
(b) facilitating the customer in this contract or other financial products; or
(c) other marketing channels or promotional activities which are approved

by the Shariah Committee.

S 20.5 In the event an IFI discloses any historical information on hibah granted under
a qard contract, the IFI must–
(a) ensure that the historical hibah information is based on the actual

hibah rate; and
(b) provide a clear disclaimer that at minimum, contains–

(i)  a customer may or may not receive any hibah for qard deposits;
and

(ii)  the historical hibah information is not to be construed as an
indicative or prospective rate of return, a guarantee or a legally-
binding promise that hibah will be granted on placement of qard
deposits.

S 20.6 An IFI must adequately clarify the use of Arabic terminology, if any, in its

documentation to enhance the customer’s understanding on the Shariah
contract.

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21. Financial disclosure

         S 21.1 An IFI must maintain proper accounting and other records for the reporting of
financial performance in a timely manner to ensure that financial statements
are prepared in a true and fair manner.

 22. Transition period and revision of terms and conditions

S

22.1 The requirements under this paragraph is applicable to existing products and

services using wadi`ah yad dhamanah3 as the underlying contract.

S

S

        S

22.2 An IFI is given until 31 July 2018 to revise all products based on wadi`ah yad
dhamanah to qard and fully comply with the requirements in this policy
document.

22.3 An IFI must notify the customer of any changes in terms and conditions
arising from the transition from wadi`ah yad dhamanah to qard.

22.4 Pursuant to paragraph 22.3, an IFI must allow its customer to terminate the
contract at no cost if the customer does not wish to accept the changes in the
terms and conditions.

 Product name

S

22.5 An IFI must not use the words “wadi`ah”, “wadi`ah yad dhamanah”,
“safekeeping” or any other derivatives of such words for any new deposit
products that are structured based on qard.

 Implementation plan

S

22.6 An IFI must conduct a comprehensive impact assessment on the revision of

existing wadi`ah yad dhamanah products to qard in compliance with the
requirements in this policy document. An IFI must–
(a) submit the implementation plan to Jabatan Perbankan Islam dan

Takaful (JPIT) latest by 30 December 2016;
(b) revise any relevant documentations to be consistent with the

requirements in this policy document;
(c) configure any relevant systems to comply with this policy document;
(d) conduct necessary processes and procedures for product variation or

approval;
(e) revise marketing materials, campaign, strategy and any other related

materials to be consistent with the requirements in this policy
document;

3
 IFI shall refer to paragraph 16 of Wadi`ah policy document issued by the Bank of which outlined
that a wadi`ah contract shall be construed as a qard contract and shall be governed by the
principles of qard if–
(a) the wadi`ah asset is fungible asset (mal mithli) such as money; and
(b) the custodian is allowed to utilise the asset.

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S

(f) communicate and provide training to the business lines and relevant
functions of an IFI; and

(g) undertake operational adjustments to comply with this policy
document, if any.

22.7 An IFI must conduct independent Shariah review on the operational

adjustments made under this transition to ensure compliance with this policy
document.

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APPENDICES

Appendix 1   Legitimacy of qard contract

 1. The legitimacy of qard contract is derived from the Quran and founded on
Sunnah of the Prophet Muhammad (peace be upon him), and the consensus
of the muslim jurists (ijma`).

 The Quran
2. The following verse of the Quran implies the general permissibility of the qard

contract:

َواللَـُّه يـَْقِبُض َويـَْبُسُط َوإِلَْيِه  .مَّن َذا الَِّذي يـُْقِرُض اللَـَّه قَـْرًضا َحَسنًا فـَُيَضاِعَفُه لَُه َأْضَعافًا َكِثريَةً
 .تـُْرَجُعونَ

“Who is that will grant Allah a goodly (sincere) loan so that He will repay him
many times over? And (remember) it is Allah who decreases and increases
(sustenance) and to Him you shall return.”4

Sunnah of the Prophet Muhammad (peace be upon him)
3. The following hadiths imply the permissibility of qard contract:

(a) يقرض مسلم من ما :قال وسلم عليه اهلل صلى النيب أن ،رضي اهلل عنه مسعود ابن عن

 .مرة كصدقتها كان إال مرتني قرضا مسلما

Ibn Mas`ud narrated that the Prophet (peace be upon him) said: “Every two
loans extended by one muslim to another count as one charitable
payment.”5

(b) من أخذ أموال الناس  :عن النيب صلى اهلل عليه وسلم قال، عن أيب هريرة رضي اهلل عنه
 .ومن أخذ يريد إتالفها أتلفه اهلل ،يريد أداءها أدى اهلل عنه

Abu Hurairah narrated that the Prophet (peace be upon him) said: “Whoever
takes people’s wealth with the intention of repaying it, Allah will repay it on his
behalf; and whoever takes it in order to use it up, Allah will destroy him.”6

 Consensus of the muslim jurists (ijma`)
4. Muslim jurists have reached ijma` on the permissibility of qard contract.

4
 Surah al-Baqarah, verse 245.

5
 Ibn Majah, Sunan ibn Majah, hadith no. 2421.

6
 Al-Bukhari, Sahih al-Bukhari, hadith no. 2212.

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Appendix 2   Glossary

Terms Definition

Hibah A transfer of ownership of an asset from a donor to a
recipient without any consideration

Ibra’ Rebate

Ijma` Consensus of the muslim jurists

Kafalah A contract where the guarantor conjoins the
guaranteed party in assuming the latter’s specified
liability

Muqassah Offsetting

Rahn A contract between a pledgor and a pledgee whereby
an asset is pledged as collateral that will be used to
fulfill the liability or obligation against the pledgee in the
event of default

Ujrah Fee

Wakil Agent

Wa`d mulzim A binding promise


Kitab yang sedang ditatap oleh pembaca ini merupakan terjemahan bagi hasil karya dan
ketekunan seorang ulama’ hadith, al-Imam al-Hafiz Abu al-ʿAbbas al-Uqlishi. Kitab ini
merupakan bukti kecintaan beliau kepada Rasulullah  dan kegigihan beliau di dalam
mengetengahkan  amalan berselawat ini kepada masyarakat. Beliau menghimpunkan
sekitar empat puluh satu (41) hadith yang berkaitan dengan keutamaan dan
keistimewaan berselawat kepada junjungan kita, Rasulullah  di dalam kitab ini.

Di samping itu, beliau juga ada menyelitkan sedikit kata-kata Saidina ʿUmar al-Khattab
, Sufyan al-Thawri dan ruʾyah ṣāliḥah oleh para ṣāliḥīn sebagai faedah tambahan.
Beliau juga memberikan sedikit syarahan sebelum atau selepas hadith-hadith yang
berkaitan. Kitab ini disusun oleh pengarangnya dengan ringkas tanpa meletakkan bab
yang khusus bagi setiap hadith. Oleh itu, penterjemah/editor meletakkan nombor serta
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Penterjemah dan Editor
Dr. Abdullaah Jalil



Dr. Abdullaah Jalil

Sarjana Muda Shariah (Fiqh and Pengajian Islam), Universiti Yarmouk (Kelas
Pertama/Mumtaz); MBA (Perbankan dan Kewangan Islam) (Anugerah Pelajar Terbaik
Program), Unversiti Islam Antarabangsa Malaysia; PhD Kewangan Islam, INCEIF.
Beliau sekarang ini berkhidmat sebagai pensyarah kanan di Fakulti Ekonomi dan
Muamalat, Universiti Sains Islam Malaysia. Beliau juga merupakan Pengerusi
Jawatankuasa Syariah Prudential BSN Takaful, Ahli Jawatankuasa Syariah Bank Rakyat,
Ahli Jawatankuasa Panel Syariah USIM, Panel Penyelidik Fatwa Negeri Sembilan, Ahli
Panel Deradikalisasi dan Pakar Rujuk Bagi Kes-kes Keganasan Yang Disiasat Di Bawah
Akta Kesalahan Keselamatan (Langkah-langkah Khas) 2012, Kementerian Dalam
Negeri.

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40 Hadith Selawat Uqlishi.pdf   1   11/02/2020   9:00:00