...Zikir Secara Berjemaah...

Dhikr recited in unison following the prayers - Zikir secara berkoir (bersama) selepas Solat - Oleh: Syeikh Muhammad Shalih Al Munajid Credit: http://www.islamqa.com/ar/ref/10491-Arab- http://www.islamqa.com/en/ref/10491-English- http://al-fikrah.net/-Malay- (Creditx2 pada Tuan Hasan Tuan Lah dan Dr Shiha) I am in Malaysia and women often pray in Jamaah, but the one who is Iman stands one step infront of the others. Is this in the Sunnah? They argue a lot about the interpretation of the Hadith where Aisha RA was seen leading the women in prayer while she was ine the middle of the row. Could you please tell me if there is any daleels for their behaviour or not??? 2/ In Malaysia, people interpret the Zikrin jammah after the Swalaat as something that rasulullah SAW and the Sahabas dulged into. For me it is clear that it is BIDAH. Could you please tell me some daleels that prove that ZIKR in Jamaah( loud chanting of duaahs and SUBHANALLAH ALHAMDOULILLAH And ALLAHU ACKBAR)is not part of the Sunnah...

1/ Saya menetap di Malaysia dan kaum wanita selalu solat secara berjama`ah, tapi yg menjadi Imam maju setapak ke hadapan dari yg lain. Apakah ini sunnah?
Mereka berhujah agak panjang seputar hadith di mana Aisyah bisa menjadi Imam solat berjama`ah (wanita) dgn berada di tengah-tengah saf. Bolehkah tuan jelaskan apakah ada dalil dalam tindakan mereka itu?


2/ Di Malaysia, masyarakat mentafsirkan zikir berjama`ah selepas solat sbg amalan RasuluLlah dan para sahabat. Bagi saya, ia bid`ah yg jelas. Bolehkah dikemukakan dalil-dalil utk membuktikan zikir bersama (melantunkan dgn kuat bacaan do`a dan zikir) itu bukan sebahagian dari sunnah?

Praise be to Allaah. 1 – With regard to a woman leading other women in prayer, please see Questions # 9783, 14247.

Segala puji bagi Allah.

1. mengenai isu wanita menjadi Imam solat (berjama`ah), sila lihat #9783 dan 14247

[Rumusan: Seorang wanita boleh mengimami shalat beberapa wanita dengan berdiri di tengah-tengah mereka, dan jika yang menjadi ma'mum hanya seorang, maka ma'mum ini berdiri di sebelah kanan imamnya.
[Fatawa Al-Lajnah Ad-Da'imah Lil Ifta VII/390, fatwa nomor 8328]

With regard to dhikr recited in unison, the Standing Committee was asked about du’aa’ and dhikr recited in unison, and they answered: The basic principle concerning dhikr and acts of worship is that there is no room for adding or subtracting anything. Allaah should only be worshipped in the ways that He has prescribed; this applies whether it is something that can be done at any time or something that is limited to a specific time and how it is to be done and how many times it is to be done. With regard to dhikrs and du’aa’s that Allaah has prescribed and all kinds of worship that are not limited with regard to time and numbers, location or a particular way in which they are to be done, it is not permissible for us to adhere to a particular way, time or number; rather we are to do these acts of worship without restrictions as it was prescribed.

2. Mengenai isu zikir jama`iy, ia pernah diajukan kepada Lajnah Daimah (AJK Tetap Fatwa KSA) dan berikut adalah penjelasan mereka:

Falsafah atau dasar asasi seputar zikir dan ibadah ialah 'berhenti" yakni tak ada ruang utk menokok tambah atau mengurangi apapun. Allah hendaklah diibadahi menurut cara-cara yang telah ditetapkan; ia merangkumi apa yg boleh dilakukan sepanjang masa, atau utk jangkawaktu terhad, cara ia dilaksanakan, dan berapa kali ia kena dilakukan.
Adapun mengenai zikir2, do`a2 dan apa jua ritual yang tidak bersangkut dgn masa, jumlah, lokasi, atau cara tertentu utk dikerjakan, maka tidak dibenarkan ke atas kita utk terikat dengan cara tertentu, masa dan jumlah, bahkan kita boleh aja melakukan ibadah2 tsb tanpa apa2 sekatan sebagaimana asalnya.

In matters where it isproven in the words or deeds of the Prophet (peace and blessings of Allaah be upon him) that an action is to be done at a certain time or a certain number of times or in a certain place or in a certain manner, then we should worship Allaah in accordance with what has been prescribed. It has not been proven from the words or deeds or approval of the Prophet (peace and blessings of Allaah be upon him) that he recited du’aa’ in unison with others following the prayers, or after reading Qur’aan, or following each lesson, whether that took the form of the imaam reciting du’aa’ and the congregation saying Ameen to his du’aa’, or whether they all recited du’aa’ together in unison. That was not known at the time of the Rightly-Guided Khaleefahs or any of the Sahaabah (may Allaah be pleased with them).

Utk perkara yg telah dibuktikan melalui perkataan atau perbuatan Nabi SAW di mana ianya dilakukan pada waktu tertentu atau untuk bilangan yg tertentu atau di tempat tertentu atau dengan cara yg tertentu, maka kita hendaklah beribadat kepada Allah mengikut cara yg telah ditentukan. Tiada bukti dari perkataan atau perbuatan atau persetujuan dari Nabi SAW yang menunjukkan baginda membaca doa secara berjamaah selepas solat, atau selepas membaca Qu'aan, atau selepas setiap kuliah, samada ianya berbentuk imam membaca doa dan makmum mengaminkan doanya, atau mereka semua membaca doa secara berjamaah. Perbuatan tersebut tidaklah diketahui semasa zaman Khalifah al-Rasyidin atau mana - mana Sahabat RA.

Whoever adheres to the practice of reciting du’aa’ in unison following the prayers or after reading Qur’aan or after every lesson has innovated something and introduced into the religion something which is not a part of it. It was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours (i.e. Islam) that is not part of it will have it rejected.” And he said: “Whoever does something that is not in accordance with this matter of ours (Islam) will have it rejected.”

Sesiapa saja yang mengamalkan pembacaan doa beramai - ramai selepas solat atau selepas membaca Qur'aan atau selepas setiap kuliah telah mencipta sesuatu dan memperkenalkannya ke dalam agama sesuatu yang bukan sebahagian daripadanya. Nabi SAW telah bersabda bahawa: "Sesiapa saja yang mencipta sesuatu mengenai perihal kami (i.e. Islam) yang mana ianya bukan sebahagian daripadanya maka ia adalah tertolak." Dan baginda bersabda: "Sesiapa yang melakukan sesuatu yang tidak mengikut cara kami (Islam) maka ia adalah tertolak".

If it were prescribed to adhere to a certain way of doing it, the Prophet (peace and blessings of Allaah be upon him) and his successors (khulafa’) after him would have adhered to that. We have stated above that no such thing was proven from him or from his companions (may Allaah be pleased with them). All goodness is to be found in following the guidance of the Prophet (peace and blessings of Allaah be upon him) and the guidance of the Rightly-Guided Khulafa’ (may Allaah be pleased with them); all evil is to be found in going against their guidance and following the innovated matters against which the Prophet (peace and blessings of Allaah be upon him) warned us by saying, “Beware of newly-innovated matters, for every innovation is misguidance.” May Allaah bless our Prophet Muhammad and his family and companions, and grant them peace.

Fataawa Islamiyyah, 4/178

Islam Q&A

Jika ianya ditentukan utk berpegang dgn cara tertentu utk melakukannya, maka sudah tentu Nabi dan khulafa' ar-rashidin telah berpegang dengannya. Kita telah tetapkan di atas bahawa tidak ada yg warid (datang) dari baginda maupun para sahabat baginda

Semua kebaikan dengan mengikuti sunnah Nabi dan sunnah khulafa' ar-rasyidin; segala kejahatan ialah dengan menolak petunjuk mereka dan mengikuti apa yang ditokoktambah (bid`ah) sebagaimana amaran baginda dalam sabdanya:
وإياكم ومحدثات الأمور ؛ فإن كل محدثة بدعة
jauhilah perkara2 bid`ah, sesungguhnya semua bid`ah adalah sesat"

salam sejahtera atas junjungan Nabi Muhammad, keluarga dan sahabat2 baginda.

Fataawa Islamiyyah, 4/178

Islam Q&A