mbhcsf posted on 30-3-2013 09:11 PM
The Pillars of Prayer
ni from Dr Zaharuddin's book : A comprehensive Prayer formula
i asking u for help, to simply explain salah satu hukumdlm solat yg berbunyi begini..."wajib tapi bukan rukun"
i know about this matter but still confuse, bagaimana mereka boleh istimbat(keluarkan) hukum begitu...
ia ada , bukan mahu merendah2 kan hukum ulamak, siapa saya....cuma sy ingin tahu prosesnya...
ada dalam solat, lazimnya dlm mazhab syafie, yg bukan rukun akan jadi sunat sahaja...tapi ada ulamak keluarkan hukum tu bukan sunat, tetapi wajib, tetapi bukan rukun pula...
maknanya jika tertinggal berdosa, tetapi solat tidak batal...
boleh tolong mod? mcm ada u tulis tadi dlm mazhab hanafi contohnya pasal salam.....hanafi kata wajib.
callmeuncleusin posted on 4-4-2013 09:13 PM
maksud @orang besi ? mohon pencerahan pada @ussopp apa perbezaan Rukun dan Wajib ?
semasa sy belajar mazhab syafie, apa2 yg bukan rukun dalam solat akan jadi sunat....
namun, bila belajar wahabi, baru tau ada mazhab imam muktabar lain seperti yg sy tanyakan pada mod mbhcsf tentang imam hanafi yg guna wajib tp bukan rukun....
ya dlm wahabi memang ada pakai pendapat wajib tp bukan rukun yg membuat sy agak confuse....namun ia memang ada nukilan dr imam2 muktabar yakni ia bukan direka2....
apabila dikatakan wajib tp bukan rukun bermaksud, meninggalkannya berdosa tetapi tidak membatalkan salat....
mod @mbhcsf masih belum menjawap soalan sy bagaimana istimbat hukum itu dibuat..haha
ussopp posted on 4-4-2013 11:42 PM
semasa sy belajar mazhab syafie, apa2 yg bukan rukun dalam solat akan jadi sunat....
namun, bil ...
maksud rukun atau fardhu ialah sesuatu yang dikehendaki dilakukan berdasarkan perintah Allah swt yg sabit berdasarkan bukti dan dalil qat’ie iaitu dari al-Quran dan hadis yang mutawatir atau setaraf dengannya seperti hadis masyhur. hukum yang dikeluarkan dr ayat quran dan hadis mutawatir adalah paling kukuh dan tidak boleh sama sekali dipertikaikan. Sesiapa yang mempersoalkannya boleh menjadi kafir. contoh ibadah yang bersifat rukun dalam solat ialah takbir secara berdiri menghadap kiblat, berdiri, bacaan al-Quran, rukuk dan sujud. dan maksud wajib pula adalah sesuatu yang perlu dilakukan di mana ia berdasarkan bukti atau dalil yang bersifat zanni.
Hadis ahad walaupun sahih ia tidak boleh menyamai ayat al-Quran (membatalkan atau menambahkan hukumnya), demikian juga, hadis ahad lebih rendah statusnya berbanding hadis mutawatir atau masyhur kerana hadis ahad hanya diriwayatkan oleh seorang perawi teratas dari generasi Sahabat ra. menurut fuqaha Hanafi, ada kemungkinan berlaku kesilapan dan kekurangan oleh perawi semasa meriwayatkan hadis tersebut. Berbanding dengan hadis mutawatir di mana terdapat ramai perawi teratas yang meriwayatkannya iaitu sekurang-kurangnya enam orang. Hal ini tidak memungkinkan perawi tersebut melakukan kesilapan. selain itu, hukum wajib juga ditetapkan apabila terdapat bukti dari hadis bahawa Rasulullah (saw) sentiasa melakukan amalan tersebut dan tiada bukti Baginda meninggalkannya. diantara contoh ibadah yang dihukum wajib ialah solat witir, solat Hari Raya, membaca surah Fatihah dan surah dalam solat, thama’ninah dan sebagainya. yang dimaksudkan dengan wajib adalah dari segi perbuatan (wajib dilakukan), bukan dari segi iktikad, dgn pengertian orang yang mengingkarinya tidak dianggap kafir tetapi fasiq.
Imam Ahmad berkata : “Barangsiapa mempunyai anggapan bahwa ia tidak bertaqlid dan tidak bertaqlid kepada seseorang dalam agamanya, maka itu adalah pendapat orang fasiq menurut Allah dan Rasul-Nya”. (Ibnu Abi Ya’la Al Farra’ – Thobaqotul Hanabilah, vol. 1, hlm. 31 dan 65)
ussopp posted on 30-3-2013 11:52 PM
ada dalam solat, lazimnya dlm mazhab syafie, yg bukan rukun akan jadi sunat sahaja...tapi ada ulamak keluarkan hukum tu bukan sunat, tetapi wajib, tetapi bukan rukun pula...
maknanya jika tertinggal berdosa, tetapi solat tidak batal...
Imam al-Shurunbulali says in Imdad al-Fatah his commentary on Nur al-Idah which was later condensed to the well known Maraqi al-Falah,
Wajib in the sacred law is a name for that which we have been ordained by means of a text which has some degree of doubt in it
Know that sacred texts are of four types:
Definite in its transmission and meaning
[A text whose transmission is definite or doubtless is one which has reached us by means of numerous chains of transmission such that there is no room for error or forgery in the report. This is known in Arabic as mutawatir. Every verse of the Quran has reached us by such a means as well as a number of hadiths.
The meaning is the understanding of what the text is saying. A text which is definite in meaning is one whose meaning is unambiguous such that it can not be interpreted in a different way. For example the saying of Allah most high O you who believe, when you prepare for prayer, wash your faces and your hands up to the elbows and wipe your heads and (wash) your feet to the ankles. When Allah says wash your faces it cant mean anything other than that.]
Definite in its transmission and ambiguous in its meaning
[In this case the actual meaning of the verse isnt clear in that it can be explained in more than one way]
Probabalistic in its transmission and definite in its meaning
[In this case the text itself has room for error, even if slight. This includes hadiths whose chain of transmission, although rigorously authenticated, have only one or a few chains of transmission such that it is possible that the hadith narrators could have made an error. However, the content of the text, in this case, is unambiguous and clearly indicates a specific meaning.]
Probablistic in its transmission and ambiguous in its meaning
[Here the both the transmission of the text has an element of doubt and the meaning is unclear, indicating more than one possible meaning.]
The first category establishes something as being fard (obligatory). The second and third establish something as being wajib (necessary) whilst the fourth establishes something as being sunna or mustahabb (recommended). [This is] so that the establishment of a legal ruling can be commensurate with the strength of the evidence that it is based on And know that the necessary rulings were legislated to complete and perfect the obligatory rulings, the sunnas were legislated to complete and perfect the necessary rulings, and the adab (recommended rulings) were legislated to complete and perfect the sunnas; such that each of these is a protection for what it was legislated to complete.
The ruling of a wajib is deserving punishment for leaving it [like the fard], not declaring as an unbeliever the one who denies its necessary nature [due to the probabilistic nature of the evidence; unlike the fard whose denial does cause unbelief if done so knowingly], and reward for its accomplishment [like the fard]. Its specific ruling in the prayer is that the prayer is deemed deficient by leaving a wajib element. It is necessary to perform a prostration of forgetfulness if omitted forgetfully or to repeat the prayer if omitted intentionally. In the case that one neither prostrates for forgetfulness nor repeats the prayer, one is still counted as having offered the obligatory prayer though with deficiency [and doing so is sinful]. [Imdad al-Fattah, 256]
callmeuncleusin posted on 9-4-2013 09:39 PM
maksud rukun atau fardhu ialah sesuatu yang dikehendaki dilakukan berdasarkan perintah Allah swt y ...
imam Ahmad berkata : “Barangsiapa mempunyai anggapan bahwa ia tidak bertaqlid dan tidak bertaqlid kepada seseorang dalam agamanya, maka itu adalah pendapat orang fasiq menurut Allah dan Rasul-Nya”. (Ibnu Abi Ya’la Al Farra’ – Thobaqotul Hanabilah, vol. 1, hlm. 31 dan 65)
adakah anda pikir sang wahabi tidak bertaklid....penat dah cakap
ussopp posted on 12-4-2013 04:15 AM
imam Ahmad berkata : “Barangsiapa mempunyai anggapan bahwa ia tidak bertaqlid dan tidak bertaqlid ...
Harap Tuan @ussopp beri penerangan sikit. Saya bagi contoh Ulama-ulama Wahabiyyah menfatwakan larangan taqlid. Saya bagi contoh pertama yang berfatwa sedemikian rupa.
Aahil_adha posted on 12-4-2013 05:14 AM
Harap Tuan @ussopp beri penerangan sikit. Saya bagi contoh Ulama-ulama Wahabiyyah menfatwakan lar ...
dia kata taqlid babi buta yg tak boleh....kalo taqlid pendapat secara sahih boleh je....banyak je wahabi bertaklid pd imam syafiee, imam malik, imam abu hanifah , tak larat nak list lah...
sy tak larat lah nak explain dekat anti wahabi yg ingat geng wahabi ni buat pendapat baru.....
ni last lah dengar elok2....
semua org awam wahabi bertaklid, kalau anda dapati pendapat mereka bukan syafie, cuba cek pendapat malik pula, kalau bukan malik cuba cek hanafi pula, dan lain2....dia mesti akan pi salah satu dari mereka.....
tiada pendapat baruu......mereka hanya guna imam2 punya pendapat....cuma ia tidak terhad pada satu imam....berapa kali sy nak explain....
adapun yg dimaksudkan taqlid dlm dr asri punya video tu adalah taqlid buta.....
fahamilah....tak larat lah...
geng anda terlampau benci wahabi sampai asyik salah sangka saja....
habis tu kalo pi mekah jangan dok solat belakang imam mekah, kalau depa sesat.
Post time 30-3-2013 11:52 PM
Post time 31-3-2013 03:14 AM
