Understanding Fiqh (part 1)

Islamic Fiqh

19/2/2008 | 10 Safar 1429 H | Hits: 2896

By: Tim dakwatuna.com

 

dakwatuna.com - Al-Fiqh is a set of laws that must syar'i held by every Muslim in practical life. These laws include personal and social affairs, including:

1. Al-Worship, the law relating to prayer, pilgrimage and alms.
2. Al-ahwal al-Syahsiyyah, the law relating to the family from beginning to end.
3. Al-Mu'amalat, the law relating to human relationships with each other as the covenant of law, property rights, and others.
4. Al-Ahkam as-Sulthaniyah, the law relating to state and people relations.
5. Harbi wal Ahakmus silmi, namely that govern relations between states.

Indeed the complexity of Islamic fiqh of these problems and the like asserted that Islam is a way of life that not only regulate religion, but also set the state.

Where Syar'i laws dug?

The Muslims are unanimously agreed that the reference of every Muslim to explore the laws of Islam is the Qur'aan and Sunnah. Differences of opinion occurred in the legal sources, namely, ijam ', qiyas, istihsan, maslahah mursalah, and al-urf (custom adab).

In fact the sources of these different remains to refer to the Qur'aan and Sunnah as well. From that can be said that the Qur'an and Sunnah are the two references every Muslim to know the Islamic law. This does not mean that we reject any other legal sources, because the sources of law that any other reference to the Qur'an and Sunnah.

Legal various Syar'i

Syar'i law there are two kinds, namely:

1. Qath'iy, namely a set of laws that shown by the Qur'an and Sunnah to the conclusion that qath'iy (sure), such as:

• The obligation to pray, the word of God.: وأقيموا الصلاة

• The obligation of fasting, from the word of God: فمن شهد منكم الشهر فليصمه

• Obligation of Zakah, the word of God: وآتوا الزكاة

• Liability pilgrimage, from the word of God: ولله على الناس حج البيت

• Prohibition of usury, from the word of God: وذروا ما بقي من الربا

• Prohibition of adultery from the word of God: ولا تقربوا الزنا

• Prohibition of wine, from the word of God: فاجتنبوه لعلكم تفلحون

• The position of intentions, because the words of the Prophet: إنما الأعمال بالنيات

Legal qath'iy syar'i this nature there is no opportunity slip (difference of opinion) among the Muslims in the level of the clergy, schools, and people in general. Therefore, it is the religious laws that are accepted as axiomatic necessity (certainty). And the number is relatively smaller compared with the zhanniy syar'i law.

2. Zhanny, include, first, a set of laws that shown by the Qur'an and as-Sunnah with zhanniy conclusions (hypotheses), and second, a set of laws that was unearthed by scholars from sources other syar'i with berijtihad.

Among the first section is an example:

• The size of the head which required smears done in the purification ritual: the whole head according to Imam Malik and Ahmad, according to some fairly Abu Hanifa and Ash-Shafi'i. This is because the letters "ba" in the word of God can be understood وامسحوا برؤوسكم with understanding, and not limited on one meaning.

• The distance travelers who travel permit for people who break their fasting and prayer mengqashar. Four posts (approximately 90 km) by Madzhab Malikiy, Syafi'iy, and Hanbali, because of the hadeeth narrated by al-Bukhaari bahwasannya Ibn Umar and Ibn Mas'ud r.aa both mengqashar prayer and fasts in the distance four headings.According Madzhab Hanafiy distance is a journey of three days (approximately 82 to 85 km) for Al-Bukhari hadith which reads, is not lawful for a woman who believes in Allah and the Last Day to travel as far as three days without a mahram.

And obviously, that the deduction from the above hadith is zhanniy (hypothesis).

Whereas the second type is an example:

• Wife of missing persons is not known whether still alive or already dead. Ijtihad Madzhab Hanafi and Shafi'i decided that she was waiting for that people the same age as her husband was dead, so as to conclude that her husband was dead, and when it had been decided the end of the status of husband and wife allowed to marry other people. The evidence is that the missing man had been alive. And the principle he is still alive so that there is the argument of his death. This is the proposition that ijtihadiy is zhanniy. While in ijtihad Madzhab Malikiy, can be decided end of the status of husband and wife lost a husband and wife in accordance with the request after a period of four years passed away in peace (not war) and one year in a state of war. The evidence for benefits is to maintain his wife and prevent - bad thing for him, to avoid losses resulting from the hold in a state dependent. This is also ijtihadiy and zhanniy.

History of the Islamic Fiqh

1. In The Messenger of Allah.

Messenger of Allah. during his lifetime to be a reference every Muslim to know the law of his religion. Whether the law was taken from the Qur'an and the Sunnah; which includes actions, words, and ketetapannya. The laws that Allah has commanded the law of God which is shaped qath'iy although understanding the verses of the Qur'an or commentary. Because the Prophet's role is to explain the Qur'an. Word of God, "And We sent down to the Qur'an in order that you explain to mankind what has been revealed to them and so they think." (Surat an-Nahl: 44).

But the friends are not always close to the Prophet, because of the friends there is a traveler or resident in a distant country, so not all the time to ask about the religion law that appears. So, what can they do if something goes wrong? The friends berijtihad limited their ability and knowledge of Islamic laws of the Islamic principles of a general nature. So when I saw the Messenger of Allah, they were asked about what he faced. Prophet confirmed the possibility of their ijtihad, or straightened if there is an error.But the Prophet never once rejected the principle of ijtihad them.

For example as experienced by Ammar ibn Yasir. Ammar ibn Yasir ra said, "Allah sent me perform one task, then I junub and did not find water. Then I rolled on the ground like an animal. Then I met the Prophet and I was told this, then the Prophet said: Verily is enough for you with both hands. Then Nabi slammed his hand on the ground with a single clap, then rub the left on the right hand, back of hands and face. "(Narrated by Ash-Syaikhani with Muslim editor).

Sometimes a group of friends so as ijtihadnya different when the problem was submitted to the Messenger of Allah., He set a correct ijtihad and explain the error is wrong.Once, the Messenger of Allah. received two conflicting ijtihad, that is, when the Prophet ordered the Muslims to go to the Children Quraidhah with words, "Let no one who prays ashar Quraidhah except in Bani." (Read more of this hadeeth narrated by al Bukhariy in Kitaab Maghaziy).

The Muslims immediately set out, and ashar time running out before they reached the Bani Quraidhah. There are some who berijtihad and pray in the street so as not to miss time ashar. They said that the Messenger of Allah. Does not want us to pray ashar mengakhirkan past time. And the other with no prayer berijtihad ashar so until the Bani Quraidhah accordance with instructions of the Prophet, so they ashar after evening prayers. So when it came to the Prophet, the Prophet did not deny the two groups.This indicates the possibility of multiple truths syar'i law to a legal problem.

2. Since the Death of the Prophet Imam Four Until Death Madzhab

After the Messenger of Allah. died and new areas of Islam is very broad, start the Companions of ijtihad needs to rise sharply. This is caused by two things:

1. The entry of Islam into a new society to make dealing with the problems of Islam that never happened in the time of the Prophet., There is no revelation to come down, and there is necessity to know the religious laws and explanations.

2. A Prophet's companions did not know the entire Sunnah. Because the Messenger of Allah. delivered or a law practice in front of some shar'i friends, or even in the presence of only one friend, not covered by the overall best. This has led some of the problems berijtihad friend does not know of the Prophet., At the same time another friend might receive direct syar'i law of the Prophet's.

The distance between the friends that apart after the death of Umar ibn Al-Khattab ra, open space appearance of the two madrassas (schools) that differ in digging fiqh:

1. Madrasatul Hadith in the Hijaz, so called because most of them cling to the history of hadith. Hijaz is the first Islamic lands. Each population sometimes has one or more of hadith. As the nature and problems of people who did not undergo many changes, so does not require ijtihad.

2. Madrasatur-ra'yi in Kufa. So called because many uses of reason in law recognize syar'i. This hadith terpulang to at least result little friends there, and because of the many new problems in the new society that is not basic at all.

At first the difference between the two madrassas were very sharp. Only then narrowed along with the development time, especially after the hadiths were written and published in book form (the accounting books of hadith). Plus the seriousness of the scholars to refine and explain what is authentic, dhaif (weak), and false, so not much need opinions except when there are no texts for the problems that arise. berijtihad The texts in the plot itself was at Madrasatul as found in the Hadith Madrasatur-ra'yi.

In this phase of development occurred very large fiqh and became a separate science by showing great scholars known. They are scholars of four schools, namely:

1. Abu Hanifa, An-Nu'man ibn Thabit (80-150 AH) known as Al-Imam Al-A'zham (great scholars), came from Persia. Holders ahlur-ra'yi leadership, the originator of thought istihsan (assume good thing), and make it as one of the sources of Islamic law. Hanafi whom ascribed.

2. Malik ibn Anas al-Ashbahi (93-179 AH). He was the Imam that combines expert Medina between hadith and thinking in fiqihnya. He was the originator of the term al-mashalih al-mursalah (goodness that is not mentioned in the text) and make it as a source of Islamic law. Ascribed to him that Madzhab Maliki.

3. Muhammad ibn Idris ash-Shafi'i Al-Qurasyi (150-204 H). Madzhabnya closer to the People of hadith, although it took a lot of knowledge from the followers of Abu Hanifa and Malik ibn Anas. Syafi'iy Madzhab whom ascribed.

4. Ahmad ibn Hanbal Ash-Syaibaniy (164-241 H). He is a disciple of Imam Shafi'i, and closer to madzhabnya Ahlul Hadith.

And the fact that before the emergence of these priests, with and after them, there are great scholars who did not lose its role, especially among the clergy friends, such as Abdullah ibn Mas'ud, Abdullah ibn Abbas, Abdullah ibn Umar and Zayd ibn Thabit. Similarly, in the Tabi'in scholars like Said bin Musayyib, Ata 'ibn Abi Rabah, Ibrahim an-Nakha'iy, Al-Hasan Al-Bashriy, Mak-Hul, and Thawus. Then the teacher's four schools of priests, and contemporary scholars such as Imam Ja'far al-Sadiq, Al-Auza'iy, Ibn Syubrumah, Al-Layth ibn Sa'd, and others.

However, four of Imam Madzhab has followers who summarizes his opinion, tidy it up, explain, or summarize to easily presented to the Muslims. Thus, the Muslims can get anything that helped her understand Islamic law to be arranged neatly. Then taught in the mosques, a few years. So that became the foundation for the life of the Muslims, make enough so they do not need to refer to the commentary books, or hadith to see Islamic law for having served with the method of instant fiqh schools.

Introduction to Sharia  (Part 1)

Usul Fiqh

25/2/2008 | 16 Safar 1429 H | Hits: 7863

By: Mochamad Bugi

 

Meaning Shari'a

Shari'ah can be called syir'ah. This means that the language is a source of running water that was brought human or animal to drink. The words "syara'a behavior maa'i" means to come to the source of running water or come to the Shari'ah.

Then the word is used to sense the laws of God are revealed to mankind.

The word "syara'a" means the use of the shari'ah. Also the word "syara'a" or "istara'a" means the form shariah or law. In this regard Allah says, "For every people among you (the people of the Prophet Muhammad and the peoples previously) We made the rules (shariah) and the bright path." [QS. Al-Maidah (5): 48]

"Then We made you to be on top of a shari'ah (law) about the matter (religion), then follow the shari'ah, and do not follow the vain desires of people who do not know." [QS.Al-Maidah (5): 18].

"God has mensyari'atkan (set) for you about religion as what has been handed down to Noah." [QS. Ash-Syuuraa (42): 13].

Meanwhile, according to the Shari'ah meaning of the term is "anzalahullahu ma li 'ahkaami minal ibaadihi AAala lisaani rusulihil min kiraami liyukhrijan naasa Nuril dayaajiirizh zhalaami ilan idznihi wa bi yahdiyahum ilash shiraathil mustaqiimi." Means that the laws (regulations) which Allah revealed. through the apostles, the glorious apostles, to humans, so they came out of the darkness into the light, and get directions to the straight path.

If one added the word "Islam" in the rear, so the phrase Islamic law (al-syari'atul islaamiyatu), the term derivative means, "anzalahullahu ma li 'ahkaami minal ibaadihi AAala lisaani sayyidinaa Muhammadin' alaihi afdhalush shalaati was salaami sawaa akaana un bil-Qur-ani am bisunnati rasuulillahi min qaulin au fi'lin au taqriirin. "That is, Islamic law is the law rules) that Allah revealed. to humankind through Prophet Muhammad. in the form of the Qur'an and the Sunnah of the Prophet which form the words, deeds, and decrees, or endorsement.

Sometimes the Islamic Shari'ah is also intended to understanding Islamic jurisprudence. Thus, the general meaning, but meant for a special sense. Ithlaaqul 'aammi wa yuraadubihil khaashsh (commonly referred to when specific intended).

The division of Islamic law

Law revealed through the Prophet Muhammad. for all human beings are divided into three parts, namely:

1. Ilmu Tauhid, the laws or regulations relating to the basics of Islamic belief, which should not be doubted and should really be our faith. For example, regulations relating to the Essence and the nature of God Almighty. to faith in Him, faith to the apostles His angels, His Books, His, and faith in the final day including pleasure and punishment, and faith in the good and bad qadar. Science is tawhid called also Ilmi Aqidah or Kalam Science.

2. Morals science, namely the rules relating to education and improvement of the soul. For example, all the rules that lead to the protection of virtue and prevent evil, ugliness, as we must do right, to keep promises, be trustworthy, and forbidden to lie and betray.

3. Ilmu Fiqh, ie the rules that regulate human relationships with God and man's relationship with one another. Ilmu Fiqh contains two parts: first, worship, namely explaining the laws of man's relationship with his Lord. And the worship is not valid (not accepted) unless accompanied by an intention. Example of worship such as prayer, alms, fasting, and pilgrimage. Second, Artha Graha, which is the part that explains the laws of the relationship between human beings with one another. Fiqh science can also be called Qanun (Law).

Definition of Islamic Fiqh

Fiqh according to the language is to know or understand something. It is like a letter bermaktub in An-Nisa (4) verse 78, "Then why do these people (munafikin) barely understand the conversation (lessons and advice given)."

Prophet Muhammad. He said, "Whoever Allah wills good, then God will memahamkannya in the case of religion."

Faqiih word is the name for someone who knows syara laws' relating to the actions of mukallaf, these laws taken from his theses in detail.

Islamic jurisprudence is the term according to the science of the laws of God for the actions of people mukallaf, the law was mandatory, or forbidden, and so forth. The goal in order to distinguish between obligatory, forbidden, or must be done.

Ilmu Fiqh is taken by ijtihad. Prolegomena of Ibn Khaldun in his writing, Fiqh is the knowledge of the laws of God, in those acts mukallaf (burdened law) as obligatory, forbidden, sunnah, makruh, and Mubah. The laws were taken from the Qur'an and Sunnah as well as from sources other propositions are established by God Almighty. If the laws are excluded from the control-theorem, it is called Fiqh.

The Salaf (earlier) in issuing the laws of the arguments on the results differ from each other. This difference is a must. Because, in general, the arguments are from the texts (basic text) that the wording Arabic-lafazhnya (his words) to show the meaning of disputed between them.

Islamic jurisprudence is divided into six sections:

1. Part of Worship, which is a part of discussing the laws that used to draw closer to God Almighty. and to glorify His greatness, like prayer, alms, fasting, and pilgrimage.

2. Part ahwal Syakhshiyah (al-ahwaalu ash-syakhsyiyyatu), which is a part of discussing the laws relating to the establishment and regulation of the family and all its consequences, such as marriage, dowry, maintenance, divorce (talaq-reconciliation), iddah hadhanah (raising children), radha'ah (nursing), inheritance, and others. By most of the mujtahidin, the second part is inserted into the mu'amalah.

3. Part Mu'amalah (civil law), which is a part of discussing the laws governing property ownership, covenant (contract or agreement), cooperation among people such as the sale, lease rent (ijara), lien (cheap), perkonsian (shirkah), and others who manage business objects price individual, group, and all bearing such rights and powers.

4. Part Hudud and Ta'zir (criminal law), which is part of the talk about the laws relating to crimes, violations, and its legal consequences.

5. Part Murafa'at (procedural law), which is the part that talked about the laws that govern how litigating, disputes, prosecution, and the ways penetapkan an acceptable demand, and in ways that can protect the rights of a person.

6. Part Sirra wa Maghazi (laws of war), which is part of the talk about the laws that govern warfare between nations, set the peace, the charter agreements, documents and relationships with the people of Islam are not Muslims.

Thus, Islamic jurisprudence is the conceptions needed by Muslims to regulate their life interest in all aspects, providing the basics of administrative procedures, trade, politics, and civilization. This means that Islam is not only a religious creed exclusively, but the creed and the laws, religion and state, which applies all time and any place.

In the Qur'an there are 140 verses that specifically includes the laws of worship, about 70 ahwal syakhshiyah verse, verse 70 of muamalah, 30 verses of uqubah (punishment), and 20 verses of murafa'at. There are also verses that discuss the political relations between Islamic countries with non-Muslims. In addition to the Qur'an, the six themes mentioned above laws are also explained by the hadiths of the Prophet. Some hadith strengthen regulations contained in the verses of the Qur'an, in part because there are detailing the Qur'an mentions only globally, and some mentioned a law which is not mentioned dala mal-Qur'an. Thus, the function of the hadith is a description and explanation of texts (text) of the Qur'an that can meet the needs (hukun certainty) of the Muslims.

Law Syara '

Law syara 'is' Maa tsabata bi khithaabillahil muwajjahi ilaal' ibaadi AAala sabiilith thalabi awit takhyiiri awil wadh'i ". That is, something that has been established by the decree of God addressed to man, the establishment by way of demand (thalab), not a choice (takhyir), or wadha '.

Example syara law ', a direct command of God Almighty., "Tegakkahlah prayer and give alms!" [QS. Al-Muzzamil (73): 20]. These verses establish a claim to do, in a way that shows the necessity demands mandatory law of prayers and alms.

Word of God Almighty., "And do not approach adultery!" [QS. Al-Isra '(17): 32]. These verses establish a demand to leave, in a way that shows the law having unlawful commit adultery.

Word of God Almighty., "And when you have bertahallul (shaving), then berburulah." [QS. Al-Maidah (5): 2]. This verse shows a syara law 'season after tahallul (apart from the Hajj pilgrimage). Mukallaf people may choose between doing hunting or not.

What is meant by wadha 'is something that is put into cause or a requirement, or a deterrent to others. For example, the command of God Almighty. "Male and female thief, cut off both hands." [QS. Al-Maidah (5): 38]. This verse shows that the theft was made because of law cut his hand.

The Prophet said., "Allah Almighty. not accept the prayer is not the purity. "This hadeeth indicates that the purity is used as a condition for prayer.

Another example, the words of the Prophet., "Killer can not inherit anything." This hadeeth indicates that the murder was preventing a murderer to inherit property of the slain.

From the information above, we understand that the law syara 'divided into two, namely taklifi law and wadh'i law.

Taklifi law is something that demands to do, or demands to leave, or may choose between doing and leave.

Examples showing the law demands to do: "Take alms of their wealth!" [QS. At-Tauba (9): 103], "Doing the hajj is a duty men owe to Allah, that is for people who can afford the journey to him." [QS. Al-Imran (3): 97].

Examples showing the law demands to leave: "Do not be among you making fun of other people." [QS. Al-Hujurat (49): 11], "Forbidden to you to eat carrion, blood, and pork." [QS. Al-Maidah (5): 3].

Examples showing the law may choose (easy): "When the prayer has been fulfilled, then you bertebaranlah on earth." [QS. Al-Jumu'ah (62): 10], "And when you travel through the earth, then why do not you mengqashar prayer." [QS. An-Nisa '(4): 101].

Wadh'i law is a show that has been made because the decree anything, conditions, and the seminal '(prevention) for a case.

For example: "O ye who believe, if you want to do the prayer, wash your faces and hands up to elbows." [QS. Al-Maidah (5): 6]. The will to do is to make prayer for ablution diwajibkannya.

Sample requirements: "Doing the hajj is a duty men owe to Allah, that is for people who can afford the journey to him." [QS. Ali Imran (3): 97]. The ability is a requirement diwajibkannya pilgrimage.

Example mani '(prevention): Messenger of Allah. He said, "Pena was appointed (not written sin) of three persons, namely from the bed until she woke up, from a small child until he reaches maturity, and from a madman until he recovered (reasonable)." This hadeeth indicates that the crazy is preventing the imposition a legal and a deterrent to legal action.

Taklifi law is divided into two, namely azimah and rukhshah. Azimah is an original law that never changes for a reason and excuse. Like a prayer of people in the house, not a traveler. While rukhshah is a home that became the law changed because of a hitch (excuse). Like the prayer of the traveler.

Azimah includes a variety of laws, namely:

1. Compulsory. An act which has been sued by syara '(God Almighty.) With the demands of necessity. Legal action should be done. For those who do get a reward and those who left a punishment. For example, the fast of Ramadan is obligatory. Therefore, the texts used to prosecute this action is to show necessity. "O ye who believe, fasting obligatory upon you." [QS. Al-Baqarah (2): 183]

2. Haram. Haram is the decree anything which has been sued by syara '(God Almighty.) To be left with the demands of necessity. The statute is void if the work is done and punished. For example, leaving the adultery charges, claims leaving eat carrion, blood, and pork.

3. Mandub (sunna). Mandub is put to work rather than abandoned, with no obligation. Who do receive rewards, which left not a punishment, though there was criticism.Mandub commonly called sunna, sunnah either muakkadah (which strengthened) or ghairu (not) muakkadah (mustahab).

4. Makruh. Makruh is prioritizing abandoned than done, with no element of necessity. For example, forbidden to pray in the middle of the road. Who do not get a sin even if sometimes get criticism.

5. Mubah. Mubah is the mukallaf allowed to vote (by Allah.) Between doing something or leave it, in the sense that no one is given priority. For example, the word of God Almighty. "And eat and drink with you all." Strictly speaking, there is no reward, no punishment, and no blame for doing or leaving dimubahkan actions.

If God Almighty. demanded to a mukallaf to do something that works and deeds done in accordance with that required of him by rukunnya conditions are met, then the act is called authentic. But if one of the requirements or rukunnya damaged, then the act is called ghairush shahiih.

Ash-shahiih is something that if done having the sequence as a result. For example, could a working mukallaf prayers perfectly, rukunnya requirements are met, then the obligations have fallen for him and his dependents.

Ghairush-shahiih is something that does not have sequence syara consequences'. For example, a prayer mukallaf do rukunnya requirements are not met, such as prayer without bowing. Mukallaf obligation to do these prayers have not fallen. Similarly, if you do not pray on time or do without ablution. Acts done not in accordance with the demands of God Almighty. considered not exist or does not do anything.

Assalamualaikum wr wb.

ustadz kami ingin bertanya bagaimanakah cara sholat Taubat, Sholat Hajat & Sholat Tasbih?

kapan waktu yang tepat untuk melaksanakannya? apakah ketiganya dilakukan secara bersamaan?

Jazakallah atas jawaban ustadz. wassalamualaikum wr wb

Andika Wisudiawan

Jawaban

Waalaikumussalam Wr Wb

Saudara Andhika yang dimuliakan Allah SWT

Shalat Taubat

Shalat Taubat ini disunnahkan menurut kesepakatan para ulama empat madzhab, berdasarkan apa yang diriwayatkan oleh Abu Daud, Nasai, Ibnu Majah, Baihaqi dan Tirmidzi yang mengatakan h adi ts hasan dari Abu Bakar berkata,”Aku mendengar Rasulullah saw bersabda,”Tidaklah seseorang melakukan suatu dosa lalu dia berdiri untuk bersuci (berwudhu) kemudian melakukan shalat—dua rakaat—kemudian memohon ampun kepada Allah kecuali Dia swt akan memberikan ampunan padanya.”

Kemudian beliau saw membaca ayat :

وَالَّذِينَ إِذَا فَعَلُواْ فَاحِشَةً أَوْ ظَلَمُواْ أَنْفُسَهُمْ ذَكَرُواْ اللّهَ فَاسْتَغْفَرُواْ لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلاَّ اللّهُ وَلَمْ يُصِرُّواْ عَلَى مَا فَعَلُواْ وَهُمْ يَعْلَمُونَ ﴿١٣٥﴾

أُوْلَئِكَ جَزَآؤُهُم مَّغْفِرَةٌ مِّن رَّبِّهِمْ وَجَنَّاتٌ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَنِعْمَ أَجْرُ الْعَامِلِينَ ﴿١٣٦﴾

Artinya : “Dan (juga) orang-orang yang apabila mengerjakan perbuatan keji atau menganiaya diri sendiri, mereka ingat akan Allah, lalu memohon ampun terhadap dosa-dosa mereka dan siapa lagi yang dapat mengampuni dosa selain dari pada Allah? dan mereka tidak meneruskan perbuatan kejinya itu, sedang mereka Mengetahui. Mereka itu balasannya ialah ampunan dari Tuhan mereka dan surga yang di dalamnya mengalir sungai-sungai, sedang mereka kekal di dalamnya; dan Itulah sebaik-baik pahala orang-orang yang beramal.” (QS. Ali Imron : 135 – 136)

Didalam riwayat Thabrani dengan sanad hasan dari Abu ad Darda bahwa Nabi saw bersabda,”Barangsiapa yang berwudhu lalu membaguskan wudhunya lalu melaksanakan shalat dua rakaat atau empat rakaat, baik ia shalat wajib atau yang bukan wajib dengan membaguskan ruku, sujudnya lalu memohon ampunan kepada Allah maka Allah akan mengampuninya.”

Intinya bahwa orang itu melakukan taubat dan memohon ampunan kepada Allah swt atas dosa yang telah dilakukannya setelah dia menuanaikan suatu shalat (shalat apa pun) baik setelah shalat-shalat fardhu atau sunnah.

Adapula yang mengatakan bahwa ketika seorang melakukan suatu dosa maka dia bisa mengambil air wudhu lalu shalat dua rakaat dan memohon ampunan kepada Allah swt, sebagaimana h adi ts Abu Bakar diatas. Adapun cara melakukan shalat ini adalah seperti halnya shalat sunnah lainnya.

Shalat Hajat

DR. Abdullah al Faqih, didalam fatwanya, Markaz Ad Da’wah no 1390 mengatakan bahwa telah disebutkan didalam riwayat Tirmidzi, Ibnu Majah serta yang lainnya dari h adi ts Abdullah bin Abi Aufa’ bahwa Nabi saw,”Barangsiapa yang mempunyai suatu keperluan kepada Allah atau kepada seseorang dari anak Adam hendaklah dia berwudhu dan membaguskan wudhunya kemudian melaksanakan shalat dua rakaat kemudian dia memuji Allah bershalawat atas Nabi kemudian berkata

لا إله إلا الله الحليم الكريم سبحان الله رب العرش العظيم الحمد لله رب العالمين أسألك موجبات رحمتك وعزائم مغفرتك والغنيمة من كل بر والسلامة من كل إثم لا تدع لي ذنبا إلا غفرته ولا هما إلا فرجته ولا حاجة هي لك رضا إلا قضيتها يا أرحم الراحمين

Didalam riwayat Ibnu Majah terdapat tambahan,”Kemudian dia meminta kepada Allah tentang urusan dunia dan akherat sekehendaknya maka sesungguhnya ia akan ditetapkan.”

Para ahli ilmu menamakan shalat diatas dengan shalat hajat. Para ahli ilmu berbeda pendapat didalam mengamalkan h adi ts ini dikarenakan perbedaan diantara mereka tentang keberadaan / kekuatan h adi ts tersebut.

Sebagian mereka berpendapat bahwa h adi ts itu tidak boleh diamalkan dikarenakan h adi ts itu tidak kokoh. Karena didalam sanadnya terdapat Faid bin Abdurahman al Kufiy yang meriwayatkan dari Abdullah bin Abi Aufa’, dan ia termasuk orang yang ditinggalkan h adi tsnya dikalangan mereka.

Sebagian ulama lainnya berpendapat bahwa h adi ts tersebut dapat diamalkan karena dua hal :

1. Karena hadi ts tersebut memiliki banyak jalan dan bukti yang saling menguatkan, sementara Faid menurut mereka adalah orang yang haditsnya dapat ditulis (diriwayatkan)

2. Hadits ini termasuk didalam keutamaan amal dan keutamaan amal dapat dengan menggunakan h adi ts yang lemah jika ia berada dibawah asas yang teguh dan tidak bertentangan dengan yang lebih shahih. DR. Abdullah Faqih lebih cenderung kepada pendapat yang kedua.

Adapun tentang cara-caranya telah disebutkan didalam h adi ts diatas. (Fatawa as Sabakah al Islamiyah juz II hal 182)

Shalat Tasbih

Para ulama telah berselisih pendapat tentang hukum shalat tasbih menjadi dua pendapat : pendapat pertama mengatakan bahwa ia adalah sunnah sedangkan pendapat yang kedua melarangnya. Perbedaan pendapat mereka disebabkan perbedaan mereka pula terhadap keshahihan h adi ts yang berbicara tentang shalat ini.

Para ulama yang menshahihkannya mengatakan disunnahkannya shalat itu, diantara mereka adalah Daruquthniy, al Khatib al Baghd adi y, Abu Musa al Madaniy, Abu Bakar bin Abu Daud, Hakim, Suyuthi, al Hafizh Ibnu Hajar dan al Albaniy serta yang lainnya.

Sedangkan para ulama yang melemahkan h adi ts itu melarangnya, diantara mereka adalah Ibnul Jauziy, Sirojuddin al Qozwiniy, Syeikhul Islam Ibnu Taimiyah, Imam Ahmad dan yang lainnya. Namun Ibnu Hajar mengatakan,”Aku mengatakan bahwa terdapat riwayat dari Ahmad bahwa dia menarik kembali hal itu (tentang kelemahan h adi ts itu).

Ali bin Said an Nasai mengatakan bahwa aku bertanya kepada Ahmad tentang shalat tasbih. Lalu dia (Ahmad) menjawab,”Aku melihat bahwa itu tidak sah sama sekali.” Aku mengatakan,”Al Mustamir bin ar Royan dari Abu al Jauzaa dari Abdullah bin ‘Amr.” Ahmad berkata,”Siapa yang telah berbicara kepadamu.” Aku menjawab,”Muslim bin Ibrahim.” Ahmad mengatakan,”Al Mustamir bisa dipercaya.”Tampaknya dia kaget. Penukilan dari Ahmad ini mengindikasikan bahwa beliau kembali kepada pendapat yang mensunnahkannya)

DR. Abdullah al Faqih memilih pendapat yang mensunnahkannya karena h adi ts itu diperkuat dari berbagai jalan dan bukti-bukti sehingga menj adi kannya terangkat dan bisa dipakai sebagai hujjah. (Fatawa as Sabakah al Islamiyah juz III hal 605)

Ketiga shalat diatas—bagi mereka yang mengatakan sunnah—tidaklah terikat oleh waktu-waktu tertentu, artinya shalat-shalat itu bisa dilakukan kapan saja baik siang maupun malam kecuali pada waktu-waktu yang dilarang melakukan shalat, seperti : setelah shalat shubuh dan ashar, pada terbit dan terbenam matahari dan waktu istiwa (matahari benar-benar berada di posisi tengah hari) karena pada waktu-waktu ini terdapat perselisihan dikalangan ulama.

Wallahu A’lam