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Assalamu'alaikum
Peserta Milis Hizbi-net...sebelum kajian tentang status hadeeth yg telah
diberikan izinkan saya memberi komen sikit. Menurut Sunnah Rasulullah
SAW baginda memang kerap berpuasa dibulan sha'baan dibawah ini
disertakan hadeeth sahih dari Bukhari dan Muslim. Thayyib
Jika anta nak ikut sunnah yg sebenar puasalah banyak-banyak sepanjang
bulan sha'baan ini. Jangan nak tunggu Nisfu Sya'baan. Yang ditentang
bukanya orang yg membuat amalan di Malam Nisfu Sya'baan, tetapi yg
ditentang ialah orang yg mengkhususkan sesuatu khas untuk nisfu
syaba'aan Dan apa yg dikhususkan itu pula tiada kaitannya dengan Sunnah
Rasulullah SAW. Kemudian dalam pengkhususan itu maka disebutlah "Bahawa
sabda rasulullah SAW sesiapa yang berpusa pada sekian-sekian waktu
dibulan Sya'baan maka akan di berikan ....." Mana datang Hadeeth ini?
Kemudian ada pula yg menyuruh sembahyang 100 rakaat dengan dibacakan
sekian-sekian surah, Mana datangnya Hadeeth ini? Disuruh baca Surah
Yaseen 3 kali, Mana datangya hadeeth ini? Baca Doa Nabi Yunus ada
beberapa ribu kali (ana dah lupa) maka dihindari kesusahannya sehihgga
nisfu Sya'baan yang tahu hadapan, Mana dalilnya. Akhi semua, banyak lagi
bertaburan Fadhilat bulan Rejab, Bulan Sya'baan, Bulan Ramadhan Fadhilat
Tarawikh,, Fadhilat-fadhlat membaca sekian surah Al-Quraan yg didasarkan
kepada hadeeth palsu. Dan kita sebagai orang awam pun percaya. Mana
ulama'-ulama' yg kononnya ingin menegakkan ASWJ. Kenapa Buku-buku
sedemikian bertaburan dipasaran.
Hujjah mereka Malam Nisfu Sya'baan ini diangkat amalan ke langit, kira
macam tukar record book ler tu. Anjuran Manhaj Salafiyyah jika anda
ingin Record Book yg cemerlang, Konsisten / Istiqamah lah dalam
beribadah. Jangan hanya nak tunggu malam Isra' Mi'raj atau Malam Nisfu
Sya'baan baru nak beriya-riya. Di bawah ini adalah Article tentang
amalan Rasulullah SAW di Bulan Sya'baan.
Kepada Sidi, Imran dan Osman jika nak bagi Hadeeth pun sila berikan
Hadeeth No Berapa, Volume berapa., Baru senang kawan saya nak rujuk.
InsyAllah Status hadeeth tersebut akan diberikan, bila nak bagi ana tak
tahu. tertakluk kepda kecepatan rakan ana menganalisa. Jika hadeeth yg
diberikan sidi itu bertaraf hadeeth sahih, maka ana berlapang dada
untuk menerimanya. Itulah Manhaj As-Salafiyyah. Kami mementingkan
kesahihan sesuatu hadeeth itu. Tentang bab Bid'a kalau nak diperhujahkan
pun boleh..but not now...
Sekian Wassalaam.
‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger [an
error
occurred while processing this directive] (peace and blessings of Allaah
be upon
him) used to fast until we thought he would never break his fast, and
not fast until
we thought he would never fast. I never saw the Messenger of Allaah
fasting for an
entire month except in Ramadaan, and I never saw him fast more than he
did in
Sha’baan.” (Narrated by al-Bukhaari, no. 1833; Muslim, no. 1956).
According to a report narrated by Muslim (no. 1957), “He used to fast
all of
Sha’baan, he used to fast all but a little of Sha’baan.”
A group of scholars, including Ibn al-Mubaarak and others, thought that
the
Prophet [an error occurred while processing this directive] (peace and
blessings of
Allaah be upon him) did not fast all of Sha’baan, but he fasted most of
it. This is
supported by a report in Saheeh Muslim (no. 1954) narrated from
‘Aa’ishah (may
Allaah be pleased with her), who said: “I never knew of him – meaning
the Prophet
[an error occurred while processing this directive] (peace and blessings
of Allaah be
upon him) – fasting for any entire month apart from Ramadaan.” According
to
another report also narrated by Muslim (no. 1955), ‘Aa’ishah said: “I
never saw him
fast for any entire month from the time he came to Madeenah, apart from
Ramadaan.”
It was reported in al-Saheehayn that Ibn ‘Abbaas said: “The Messenger of
Allaah
[an error occurred while processing this directive] (peace and blessings
of Allaah be
upon him) did not fast any entire month apart from Ramadaan.” (Narrated
by
al-Bukhaari, no. 1971, and Muslim, no. 1157). Ibn ‘Abbaas regarded it as
makrooh to fast
any entire month apart from Ramadaan. Ibn Hajar (may Allaah be pleased
with
him) said: “He observed more voluntary fasts in Sha’baan than in any
other month,
and he used to fast most of Sha’baan.”
Usaamah ibn Zayd (may Allaah be pleased with them both) said: “I said,
‘O
Messenger of Allaah, I do not see you fasting in any other month like
you fast in
Sha’baan.’ He said, ‘That is a month to which people do not pay
attention,
between Rajab and Ramadaan, and it is a month in which deeds are lifted
up to the
Lord of the Worlds. I like for my deeds to be lifted up when I am
fasting.’”
(Narrated by al-Nasaa’i, see Saheeh al-Targheeb wa’l-Tarheeb, page 425).
According to a
report narrated by Abu Dawood (no. 2076) she said: “The most beloved of
months
for the Messenger of Allaah [an error occurred while processing this
directive]
(peace and blessings of Allaah be upon him) to fast in was Sha’baan, and
his fasting
in Sha’baan was continuous with his fasting in Ramadaan.” (Classed as
saheeh by
al-Albaani, see Saheeh Sunan Abi Dawood, 2/461).
Ibn Rajab (may Allaah have mercy on him) said: “Fasting in Sha’baan is
better than
fasting in the Sacred Months, and the best of voluntary fasts are those
that are
(observed in the months) closest to Ramadaan, before or after. The
status of these
fasts is like that of al-Sunan al-Rawaatib which are done before and
after fard
(prayers) and which make up for any shortfall in the number of
obliagtory prayers.
The same applies to fasts observed before and after Ramadaan. Just as
al-Sunan
al-Rawaatib are better than other kinds of voluntary prayers, so fasts
observed (in
the months) before and after Ramadaan are better than fasts at other
times.
The phrase “Sha’baan is a month to which people do not pay attention,
between
Rajab and Ramadaan” indicates that because it comes between two
important
months, the Sacred Month of Rajab and the month of fasting, people are
preoccupied with those two months and they do not pay attention to
Sha’baan.
Many people think that fasting in Rajab is better than fasting in
Sha’baan, because
Rajab is one of the Sacred Months, but this is not the case.
In the hadeeth quoted above there is an indication that even though
certain times,
places and people may be commonly thought to posses a particular virtue,
there
may be others that are better than them.
It also indicates that it is mustahabb to make good use of the times
when people
tend to be negligent, by doing acts of worship. A group of the Salaf
used to fill the
time between Maghrib and ‘Isha’ with prayer, saying that it was a time
when many
people were negligent. Another example is the remembrance of Allaah
(dhikr) in the
marketplace, because this means one is remembering Him in a place where
people
tend to be negligent and among people who are negligent. There are a
number of
benefits that come from making good use of times when people are often
negligent,
and using these times for worship, including the following:
It is more concealing of one's good works, and hiding and concealing
naafil actions
is better, especially fasting, because it is a secret between a slave
and his Lord.
Hence it was said that there is no element of showing off in fasting.
One of the
Salaf used to fast for years without anybody knowing about it; he would
go from
his home to the marketplace carrying two loaves of bread, which he would
give
away in charity, and he would fast. His family thought that he ate the
bread, whilst
the people in the marketplace thought that he had eaten at home. The
Salaf thought
it was mustahabb for a person who was fasting to do things that would
conceal the
fact that he was fasting. It was reported that Ibn Mas’ood said: “When
you get up
in the morning and you are fasting, then apply perfume.” Qutaadah said:
“It is
mustahabb for the [man] who is fasting to apply perfume so that there
will be no
sign that he is fasting.”
By the same token, doing righteous deeds at times when people are
distracted and
negligent is more difficult. One of the indications of how virtuous a
deed is, is how
difficult it is: if everyone is doing a certain action, it is easy, but
if most people are
negligent, this makes it more difficult for those who do remember
Allaah. Muslim
(no. 2984) narrated from the hadeeth of Ma’qil ibn Yassaar: “[The
Prophet [an error
occurred while processing this directive] (peace and blessings of Allaah
be upon
him) said:] ‘Worship at times of tribulation (fitnah) is like Hijrah to
me.’” (The
phrase “worship at times of tribulation” refers to times of upheavals
and trials,
when people follow their own desires, and those who adhere to Islam are
doing
something difficult.)
The scholars differed as to the reasons why the Prophet [an error
occurred while
processing this directive] (peace and blessings of Allaah be upon him)
fasted so
much in Sha’baan. Their various opinions were as follows:
1.That he had been unable to fast three days out of every month
because he
was travelling or for some other reason, so he made them all up
together in
Sha’baan. When the Prophet [an error occurred while processing this
directive] (peace and blessings of Allaah be upon him) began to do
some
naafil action, he would persist in it, and if he missed it, he
would make it up
later.
2.It was said that his wives used to make up the days that they missed
of
Ramadaan in Sha’baan, so he used to fast because of that. This is
the
opposite of what was reported from ‘Aa’ishah, that she used to
delay making
up days that she had missed in Ramadaan until Sha’baan because she
was too
busy with the Messenger of Allaah [an error occurred while
processing this
directive] (peace and blessings of Allaah be upon him) to fast.
3.It was said that it was because this is a month which people do not
pay
attention to. This is the most correct view, because of the hadeeth
of
Usaamah quoted above, in which it says: “That is a month to which
people do
not pay attention, between Rajab and Ramadaan.” (Narrated by
al-Nasaa’i, see
Saheeh al-Targheeb wa’l-Tarheeb, p. 425)
When Sha’baan began, if the Prophet [an error occurred while processing
this
directive] (peace and blessings of Allaah be upon him) still had some
voluntary fasts
outstanding that he had not fasted, he would make them up during
Sha’baan so that
his naafil fasts would be complete before Ramadaan came. Similarly, if
he had
missed some Sunnah prayers or he had missed Qiyaam al-Layl, he would
make it
up. ‘Aa’ishah used to make the most of this opportunity to make up any
obligatory
Ramadaan fasts that she had missed because of menstruation; during other
months
she was too busy with the Prophet [an error occurred while processing
this
directive] (peace and blessings of Allaah be upon him) to fast. We
should also note
here that anyone who has any missed fasts to make up has to make them up
before
the next Ramadaan comes. It is not permissible to delay it until after
the following
Ramadaan except in cases of necessity (such as a valid excuse that
continues
between the two Ramadaans). Whoever is able to make them up before the
(second) Ramadaan and does not do so, has to make them up after the
(second)
Ramadaan and in addition to that, he has to repent and to feed one poor
person for
each day that he missed. This is the view of Maalik, al-Shaafa’i and
Ahmad.
Another benefit of fasting in Sha’baan is that it is a kind of training
for the
Ramadaan fast, in case a person finds it difficult to fast when Ramadaan
starts; if
he fasts in Sha’baan he will have gotten used to fasting and he will
feel strong and
energetic when Ramadaan comes. Sha’baan is like an introduction to
Ramadaan
and it has some things in common with Ramadaan, such as fasting,
reciting Qur’aan
and giving in charity. Salamah ibn Suhayl used to say: “The month of
Sha’baan is
the month of reciters (of the Qur’aan).” Habeeb ibn Abi Thaabit used to
say, when
Sha’baan came, “This is the month of reciters (of the Qur’aan).” When
Sha’baan
came, ‘Amr ibn Qays al-Malaa’i used to close his store and devote his
time to
reading the Qur’aan.
Fasting at the end of Sha’baan
It was reported in al-Saheehayn from ‘Imraan ibn Husayn (may Allaah be
pleased
with him) that the Prophet [an error occurred while processing this
directive] (peace
and blessings of Allaah be upon him) said to a man, “Have you fasted
anything of
the sirar of this month?” He said, “No.” He said: “If you have not
fasted, then fast
two days.” According to a report narrated by al-Bukhaari: I think he
meant
Ramadaan. According to a report narrated by Muslim, (the Prophet [an
error
occurred while processing this directive] (peace and blessings of Allaah
be upon
him)) said: “Have you fasted anything of the sirar of Sha’baan?”
(Narrated by
al-Bukhaari, 4/2000; Muslim, no. 1161).
There was some dispute as to the meaning of the word siraar. The most
well
known view is that it refers to the end of the month. The end of the
month is called
siraar because the moon is hidden (istisraar) at that time. Someone may
raise the
point that it was reported in al-Saheehayn from Abu Hurayrah (may Allaah
be
pleased with him) that the Prophet [an error occurred while processing
this
directive] (peace and blessings of Allaah be upon him) said: “Do not
pre-empt
Ramadaan by one or two days, except for those who have the habit of
fasting
regularly, in which case they may fast.” (Reported by al-Bukhaari, no
1983; Muslim, no.
1082). How can we reconcile the hadeeth which encourages fasting at this
time with
the hadeeth which says not to fast at this time? The answer is: many of
the scholars
and most of those who commented on this hadeeth said: this man to whom
the
Prophet [an error occurred while processing this directive] (peace and
blessings of
Allaah be upon him) addressed this question was known to have the habit
of fasting
regularly, or else he had made a vow, so the Prophet [an error occurred
while
processing this directive] (peace and blessings of Allaah be upon him)
commanded
him to make up his fast. There are also other points of view on this
issue. In brief
we may say that there are three scenarios for fasting at the end of
Sha’baan.
The first scenario is when a person fasts at the end of Sha’baan with
the intention
of being on the safe side and not missing the first day of Ramadaan.
This is
forbidden.
The second scenario is when a person fasts with the intention of
fulfilling a vow or
of making up a day of Ramadaan that he missed or as an act of expiation
(kafaarah), etc. This is permissible according to the majority.
The third scenario is when this is purely a voluntary fast. This is
regarded as
makrooh by those who said that we should differentiate between Sha’baan
and
Ramadaan by not fasting for a while. Among those who said this was
al-Hasan. If it
happens to coincide with a day when a person habitually fasts, Maalik
and those
who agreed with him permitted this, but al-Shaafa’i, al-‘Oozaa’i, Ahmad
and others
made a distinction between cases where it is a fast which a person
habitually
observes or otherwise.
In conclusion, the hadeeth of Abu Hurayrah quoted above is what we
should follow
according to the majority of scholars. It is makrooh to observe a
voluntary fast one
or two days before Ramadaan for those who do not habitually fast on
those days
and who have not previously fasted until the end of Sha’baan. It may be
asked:
why is it makrooh to fast just before Ramadaan (for those who do not
have a prior
habit of fasting)? The answer is that there are a number of reasons why
this is so,
such as:
Firstly: lest extra days be added to the fast of Ramadaan that are not
part of it.
Fasting on the day of Eid is prohibited for the same reason, lest we
fall into the
same trap as the People of the Book with regard to fasting, as they
added to their
fasts because of their own whims and desires.
For the same reason it is also forbidden to fast on the “day of doubt”.
‘Ammaar
said: whoever fasts on this day has disobeyed Abu’l-Qaasim [an error
occurred
while processing this directive] (peace and blessings of Allaah be upon
him).
The “day of doubt” is a day when people are not sure whether it is
Ramadaan or
not, when news of the sighting of the crescent moon comes from one whose
word
cannot be accepted. As for a cloudy day, some of the ‘ulamaa’ said that
this was
also a ‘day of doubt’ and said that fasting was not allowed on this day.
This is the
view of the majority.
Secondly: to make a distinction between fard (obligatory) fasts and
naafil
(supererogatory) fasts, because making a clear distinction between fard
actions and
naafil actions is prescribed in Islam. Hence it is haraam to fast on the
day of Eid,
and the Prophet [an error occurred while processing this directive]
(peace and
blessings of Allaah be upon him) forbade following an obligatory prayer
immediately with another prayer unless they are separated by saying
salaam or
speaking, especially in the case of the Sunnah prayer performed just
before Fajr. It
is prescribed to make a clear separation between this prayer and the
obligatory
prayer. Hence it is prescribed to pray it at home and to lie down
afterwards.
When the Prophet [an error occurred while processing this directive]
(peace and
blessings of Allaah be upon him) saw a man praying at the time when the
iqaamah
had been given for Fajr, he said to him: “Al-Subh is four rak’ahs.”
(Narrated by
al-Bukhaari, no. 663).
Some ignorant people may think that the reason why we do not fast just
before
Ramadaan is so that we can make the most of eating and have our fill of
our desires
before we have to deny ourselves by fasting. This is an ignorant mistake
on the part
of those who think this. And Allaah knows best.
References:
Lataa’if al-Ma’aarif fimaa li Mawaasim al-‘Aam min al-Wazaa’if, by Ibn
Rajab
al-Hanbali
Al-Ilmaan bi shay’in min Ahkaam al-Siyaam, by ‘Abd al-‘Azeez al-Raajihi
And Allaah is the Source of strength
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