Hukum Wanita Haid Atau Junub Membaca Alquran

Ulama berbeda pendapat dalam masalah ini, yaitu :
Pendapat pertama : Jumhur ulama berpendapat harom hukumnya membaca al-Qur’an, berdasarkan hadits:

1. Hadits Ibnu Umar :

لَا يَقْرَأُ الْجُنُبُ وَالْحَائِضُ شَيْئًا مِنْ الْقُرْآنِ

Artinya : “(Tidak boleh) bagi seorang yang junub dan wanita haid, membaca Al-Qur’an sedikitpun”

2. Hadits Ali yang diriwayatkan oleh semua pemilik kitab sunan, yaitu :

أَنَّ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا يَحْجُبُهُ عَنْ الْقُرْآنِ شَيْءٌ لَيْسَ الْجَنَابَةَ

Artinya : “Sungguh tidak ada sesuatu apapun yang menghalangi Rosululloh shollallohu alaihi wa sallam untuk membaca Al-Qur’an selain junub”

3. Hadits Ali :

رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَوَضَّأَ ثُمَّ قَرَأَ شَيْئًا مِنْ الْقُرْآنِ ثُمَّ قَالَ هَذَا لِمَنْ لَيْسَ بِجُنُبٍ فَأَمَّا الْجُنُبُ فَلَا وَلَا آيَةَ

Artinya : “Aku melihat Rosululloh shollallohu alaihi wa sallam berwudhu kemudian membaca Al-Qur’an, lalu berkata : beginilah bagi orang yang tidak junub. Adapun kalau junub maka tidak boleh membaca Al-Qur’an walaupun satu ayatpun “ HR Ahmad dan Abu Ya’la.

4. Hadits Ali :

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُقْرِئُنَا الْقُرْآنَ عَلَى كُلِّ حَالٍ مَا لَمْ يَكُنْ جُنُبًا

Artinya : “Rosululloh shollallohu alaihi wa sallam membaca Al-Qur’an dalam setiap keadaan kecuali junub. “ HR Tirmidzi

Pendapat kedua : Malik, Abu Hanifah dan Ahmad dalam satu riwayat, Dawud Dhohiri dan para pendukungnya, Sa’id bin Jubair, Ikrimah, Al-Bukhori, Ibnu Jarir At-Thobari, Ibnul Mundzir dan An-Nakho’i berpendapat bolehnya membaca Al-Qur’an, berdasarkan dalil :

1. Hukum asal tidak ada larangan untuk membaca Al-Qur’an, maka barang siapa yang melarang membaca, ia harus mendatangkan dalil (bukti).

2. Hadits Aisyah :

كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَذْكُرُ اللَّهَ عَلَى كُلِّ أَحْيَانِهِ

Artinya : “ Rosululloh shollallohu alaihi wa sallam berdzikir kepada Alloh tiap saat” (HR. Muslim)

Dalam hadits ini secara dhohir menunjukkan bahwa beliau shollallohu alaihi wa sallam juga membaca Al-Qur’an ketika dalam keadaan junub, karena lafadz (عَلَى كُلِّ أَحْيَانِهِ = tiap saat) mencakup juga pada waktu keadaan junub dan lafadz (يَذْكُرُ اللَّهَ = berdzikir kepada Alloh) mencakup juga membaca Al-Qur’an.

3. Hadits Aisyah :

خَرَجْنَا مَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا نَذْكُرُ إِلَّا الْحَجَّ فَلَمَّا جِئْنَا سَرِفَ حِضْتُ … فَقَالَ افْعَلِي مَا يَفْعَلُ الْحَاجُّ غَيْرَ أَنْ لَا تَطُوفِي بِالْبَيْتِ حَتَّى تَطْهُرِي

Artinya : “Kami keluar bersama Rosululloh shollallohu alaihi wa sallam untuk menunaikan ibadah haji, maka ketika kami sampai di desa Sarof, aku (Aisyah) mengalami haid lalu beliau shollallohu alaihi wa sallam bersabda : Kerjakanlah sebagaimana yang dikerjakan oleh orang haji kecuali thowaf di Ka’bah sampai engkau suci.” HR.Bukhori

Dan pendapat yang kedua inilah yang paling kuat. Apapun dalil-dalil yang dipakai oleh pengikut pendapat pertama, bisa dijawab sebagai berikut :

1. Hadits point (1)

Hadits tersebut dikeluarkan oleh At-Tirmidzi no 131 dan selainnya, yaitu dari jalan periwayatan Ismail bin Iyyas dari Musa bin Uqbah dari Nafi’ dari Ibnu Umar secara marfu’. Tetapi jika Ismail bin Iyyas meriwayatkan dari selain ulama dari Syam, haditsnya dhoif. Sedang Musa bukan termasuk ulama dari Syam tetapi dari Hijaz. Oleh karena itulah Al-Baihaqi dalam kitab Al-Ma’rifah berkomentar : “ Ini adalah hadits yang hanya Ismail bin Iyyas saja yang meriwayatkan, sedang hadits yang diriwayatkan dari ulama negeri Hijaz adalah dhoif. Maka hadits tersebut tidak bisa dipakai hujjah/ dalil.

Dan yang senada dengan perkataan Al-Baihaqi ini adalah pendapat Al-Bukhori dan Imam Ahmad, sebagaimana dalam kitab Tuhfadzul Ahwadzi. Ini adalah ‘illah (cacat) yang pertama, sedangkan ‘illah (cacat) yang kedua adalah :

Berkata Abu Hatim dalam kitab “Illalnya : “ Aku mendengar bapakku dan dan ia menyebut Ismail bin Iyyas ini, lalu berkata : “Ismail bin Iyyas telah salah, karena hal itu tidak lain melainkan hanya perkataan Umar saja”

2. Hadits point (2)

Hadits ini juga dhoif, karena di jalan periwayatannya ada perowi yang bernama Abdulloh bin Salamah yang bersendirian dalam periwayatannya, sedangkan di akhir umurnya ia berubah (kacau hafalannya).

Asy-Syu’bah berkata : “Kami mengetahui Abdulloh bin Salamah dan kami mengingkari dia.” Yaitu Abdulloh bin Salamah yang telah tua umurnya ketika berjumpa dengan Amr bin Murroh , sedangkan ia meriwayatkan hadits darinya (Amr bin Murroh).

Al-Bukhori menceritakan bahwa Amr bin Murroh berkata : “Abdulloh bin Salamah meriwayatkan hadits dari kami, kami mengetahuinya dan kami mengingkarinya, lagi pula ia telah tua dan tidak ada yang mengikuti haditsnya.”

3. Hadits point (3)

Hadits tersebut dhoif, karena mempunyai dua cacat.

Pertama dalam jalan periwayatannya ada Amir bin As-Simthi, yaitu dia majhul (tidak dikenal).

Kedua : hadits tersebut mauquf.

Ad-Daruquthni dan yang lainnya mengeluarkan hadits tersebut dari jalan periwayatan Abdul Ghorif dari Ali secara marfu’. Tetapi Abdul Ghorif orangnya majhul (tidak dikenal).

4. Hadits yang point (4)

Merupakan hadits yang hanya diriwayatkan oleh Abdulloh bin Salamah, sedangkan keadaan dia telah tersebut di atas.

Hadits yang senada diriwayatkan oleh Jabir yang dikeluarkan oleh Ad Daruquthni secara marfu’. Tetapi dalam periwayatannya ada perowi yang bernama Muhammad bin Fadl yang matruk (ditinggalkan haditsnya).

Dan juga secara mauquf tetapi dalam periwayatannya ada perowi yang bernama Yahya bin Abi Anisah yang pendusta,.

Kesimpulannya hadits yang dipakai pendapat pertama semuanya dhoif (lemah). Sehingga gugurlah berdalil dengan hadits-hadits tersebut bahwa harom hukumnya membaca Al-Qur’an bagi orang yang junub dan haid. Oleh karena itu, wajib merujuk kembali pada hukum asal yaitu boleh membaca Al-Qur’an.

Maka daripada itu Ibnu taimiyyah berkata : “ Tidak ada satu haditspun yang shohih yang menjelaskan haromnya membaca Al-Qur’an bagi orang yang junub atau haid, karena hadits “ Tidak boleh bagi seorang yang junub dan wanita haid membaca Al-Qur’an sedikitpun “, merupakan hadits dho’if (lemah) berdasarkan kesepakatan ulama-ulama yang mengetahui tentang hadits. Sungguh para wanita pada zaman Nabi shollallohu alaihi wa sallam juga mengalami haid, jadi seandainya membaca Al-Qur’an itu diharomkan kepada yang sedang haid sebagaimana sholat, tentu hal itu akan dijelaskan oleh Nabi shollallohu alaihi wa sallam kepada umatnya dan istri-istri beliaupun tentu akan mengetahuinya, serta yang demikian itu akan dinukil oleh para sahabat. Maka tatkala tidak ada seorangpun yang menukilkan dari Nabi shollallohu alaihi wa sallam tentang larangan tersebut, tidak boleh menghukumi harom karena beliau shollallohu alaihi wa sallam tidak melarangnya. Apabila beliau tidak melarangnya sedang pada saat itu banyak wanita haid, maka kita ketahui bahwa hal itu tidak harom.”

Namun yang demikian itu tidak terlepas dari afdol (utama) atau tidak. Dan yang paling utama adalah tidak membaca Al-Qur’an dalam keadaan junub atau haid, berdasarkan hadits :

إِنِّي كَرِهْتُ أَنْ أَذْكُرَ اللَّهَ إِلَّا عَلَى طُهْرٍ أَوْ طَهَارَةٍ

Artinya : “Sungguh aku tidak suka berdzikir kepada Alloh dalam keadaan tidak suci (dari hadats kecil maupun besar)”.

Walaupun hadits ini kejadiannya dilatar belakangi dalam hal menjawab salam, tetapi Al-Qur’an lebih ditekankan lagi. Adanya hukum makruh tidak meniadakan hukum boleh, karena makruh adalah meninggalkan perkara yang afdol (utama) sebagaimana perkataan An-Nawawi.

Maroji’ : Al-Muhalla I/no.116; Al-Ausath II/96; Nailul Author I/335-336; Irwaul Gholil I/160; Al-Majmu’ II/358; Tuhfadzul Ahwadzi I/342; Majmu’ Fatawa 21/36; Tamamul Minnah 117-119.

Muslim seeks answers

A group of Muslim Scholars, under the direction of an eminent Yemani Scholar, Sheikh Abdul Majid Azzindani, collected information concerning embryology¹ and other sciences in the Qur’an and undisputed Hadith² and translated it into English. They then followed the Qur’anic advice:
016.043► وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لا تَعْلَمُونَ
“If ye realise this not, ask of those who possess the Message.” [Al-Qur’an Surah- An-Nahl- 16:43 & 21:7]
All the information from the Qur’an and the undisputed Hadith concerning embryology so gathered, after being translated into English and presented to Prof. (Dr.) Keith Moore, Professor of Embryology and Chairman of the Department of Anatomy at the University of Toronto, in Canada. At present he is one of the highest authorities in the field of Embryology.
He was asked to give his opinion regarding the material presented to him. After carefully examining it, Dr. Moore said that most of the information concerning embryology mentioned in the Qur’an and the undisputed Hadith is in perfect conformity with modern discoveries in the field of embryology and does not conflict with them in any way. He added that there were a few verses however, on whose scientific accuracy he could not comment. He could not say whether the statements were true or false, since he was himself unaware of the information contained therein. There was also no mention of this information in modern writings and studies on embryology.
One such verse is:
096.001► اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ
096.002► خَلَقَ الإنْسَانَ مِنْ عَلَقٍ
“Proclaim! (or Read!) In the name of thy Lord and Cherisher, Who created – Created man, out of a (mere) clot of congealed blood.” [Al-Qur’an- Surah Al-Alaq -96:1-2]
The Arabic word alaq, besides meaning a congealed clot of blood, also means something that clings, a leech-like substance.
Dr. Keith Moore had no knowledge whether an embryo in the initial stages appears like a leech. To check this out he studied the initial stage of the embryo under a very powerful microscope and compared what he observed with the diagram of a leech. He was astonished at the striking resemblance between the two!
In the same manner, he acquired more information on embryology, that was hitherto not known to him, from the Qur’an.
Dr. Keith Moore answered about eighty questions dealing with embryological data mentioned in the Qur’an and Hadith. Noting that the information contained in the Qur’an and Hadith was in full agreement with the latest discoveries in the field of embryology, Prof. Moore said, “If I was asked these questions thirty years ago, I would not have been able to answer half of them for lack of scientific information”.¹
In 1981, during the Seventh Medical Conference in Dammam, Saudi Arabia, Dr. Moore said, “It has been a great pleasure for me to help clarify statements in the Qur’an about human development. It is clear to me that these statements must have come to Muhammad from God or Allah, because almost all of this knowledge was not discovered until many centuries later. This proves to me that Muhammad must have been a messenger of God or Allah”.²
Dr. Keith Moore had earlier authored the book, ‘The Developing Human’. After acquiring new knowledge from the Qur’an, he wrote, in 1982, the 3rd edition of the same book, ‘The Developing Human’. The book was the recipient of an award for the best medical book written by a single author. This book has been translated into several major languages of the world and is used as a textbook of embryology in the first year of medical studies.
Dr. Joe Leigh Simpson, Chairman of the Department of Obstetrics and Gynecology, at the Baylor College of Medicine, Houston, U.S.A., proclaims: “…these Hadiths, sayings of Muhammad (pbuh), could not have been obtained on the basis of the scientific knowledge that was available at the time of the writer (implying in the 7th century). It follows that not only is there no conflict between genetics and religion (implying Islam) but in fact religion (Islam) may guide science by adding revelation to some of the traditional scientific approaches . . . there exist statements in the Qur’an shown centuries later to be valid which support knowledge in the Qur’an having been derived from God.”

NON-VEGETARIAN FOOD MAKES MUSLIMS VIOLENT

Question:

Science tells us that whatever one eats, it has an effect on one’s behaviour. Why then, does Islam allow Muslims to eat non-vegetarian food, since eating of animals could make a person violent and ferocious?

Answer:

1. Only eating of herbivorous animals allowed

I agree that, what a person eats has an effect on his behaviour. This is one of the reasons why Islam prohibits the eating of carnivorous animals like lion, tiger, leopard, etc. who are violent and ferocious. The consumption of the meat of such animals would probably make a person violent and ferocious. Islam only allows the eating of herbivorous animals like cow, goat, sheep, etc. that are peaceful and docile. We Muslims eat peaceful and docile animals because we are peace loving and non-violent people.

2. The Qur’an says Prophet(pbuh) prohibits what is bad

The Qur’an says:

For he (the Prophet) commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure),”

[Al Qur’an 7: 157]

“So take what the Messenger assigns to you and deny yourselves that which he withholds from you.” [Al Qur’an 59: 7]

For a Muslim, the Prophet’s (pbuh) statement is sufficient to convince him that Allah does not wish humans to eat some kinds of meat while allowing some other kinds.

3. Hadith of Muhammad (pbuh) prohibi-ting eating of carnivorous animals

According to various authentic Ahadith narrated in Sahih Al Bukhari and Sahih Muslim including hadith narrated by Ibn Abbas in Sahih Muslim, Book of hunting and slaughter, Hadith 4752 and Sunan Ibn Maajah Chapter 13 Hadith 3232 - 3234, the Holy Prophet (pbuh) prohibited the eating of:

(i) Wild animals with canine teeth, i.e. meat eating carnivorous animals. These are animals belonging to the cat families such as lion, tiger, cats, dogs, wolves, hyenas, etc.

(ii) Certain rodents like mice, rats, etc.

(iii) Certain reptiles like snakes, alligators, etc.

(iv) Birds of prey with talons or claws, like vultures, eagles, crows, owls, etc.

Reference taken from irf.

Alien in Quran

What does Quran exactly say about-Alien

042.029► وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالأرْضِ وَمَا بَثَّ فِيهِمَا مِنْ دَابَّةٍ وَهُوَ عَلَى جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ

042.029► And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills.[Al-Qur'an, Ash-Shura -042.029]

The commentators of the Holy Quran both in antiquity & in the modern times, while commenting on the above verse, have indicated towards the existence of intelligent beings like humans in heavens. Hazrat Ibn-i-Abbas, a disciple and companion of the Holy Prophet (peace be upon him), was reluctant to explain this verse for common people.

When someone asked him to explain this verse he said if he explained that verse he would not believe in it. However, his explanation of the verse has been narrated through different sources in the following words:

‘Every earth has a prophet like Muhammad, Adam like our Adam, a Noah like our Noah, and Abraham like our Abraham, and Jesus like our Jesus (peace be upon them)’. (Maududi, Maulana: Tafheem-Al-Quran, (Lahore: Islamic publications, 1996) Vol: 5, PP581-583)

The author of the commentary KHAZIN (VOL: 6, p.104) says:
“It is possible that different creatures created by Allah in the heavens might be moving about like human beings.” (Hameed ur Rehman Abbasi: Notes on Tafseer-Al-Quran (Lahore, Anjuman-i- khuddamuddin)   PP 208-213)

According to commentary SADI-ALAL-JALALAIN there is nothing to stop from adopting the literal interpretation of the above verse, i.e., Allah has created living beings in the heavens which move about in the heavens as humans do on the earth (vol:4, p:34). (Ibid)

The commentator of RUH ALMAHANI commented on the verse thus:
The authentic traditions of the prophet prove the existence of living creatures in the heavens…also it is not far fetched to believe that there exist living creatures and beasts in the heavens which have such shapes and conditions which are not in ourknowledge(page:526). (Ibid)

Maulana Maududi comments on the verse in the following words:
It is a clear indication that life not only exists on the earth but also on other planets. (Maududi, Op.Cit, pp)

Bashiruddin Mehmood, a Pakistani scientist, explains the above verse thus:
It is obvious from the verse that living creatures, as on earth, must be widely scattered among the heavenly worlds also. It also means that cosmos has innumerous living worlds with all types of animals beasts and human beings dispersed therein. (Bashiruddin Mahmood: Mechanics of the Doomsday and Life after Death (New Delhi, Kitab Bhawan) PP 139)

Another verse of the Holy Quran which refers to the existence of life supporting heavenly bodies is verse 15 of SURA 65.The verse is:

065.012 اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الأرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الأمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا

065.012 Allah is He Who created seven Firmaments and of the earth a similar number. Through the midst of them (all) descends His Command: that ye may know that Allah has power over all things, and that Allah comprehends, all things in (His) Knowledge.[Al-Qur'an, At-Talaq -065.012]

Maulana Maududi interprets the above verse in the following words: WAMINALARDH MISLUHUN (i.e. AND OF THE EARTH LIKE THEREOF) means that as this earth is the abode of living creatures there do exist other earths like bodies which are the abode of living beings. Hazrat Ibn-i-Abbas among old commentators of Holy Quran is the only one who stated this fact in that era when no one was ready to accept the fact that there could be any other abode than the earth where intelligent beings do exist. (Maududi, Maulana, Op. Cit, pp)

The interpretation of the verse as given by Bashiruddin Mehmood is:
In the verse the statement COMMANDMENT COMES DOWN AMONG THEM GRADUALLY is also of great significance; this means that development of each one of these earth systems is a slow evolutionary process. Turbulence is basically a feature of the hot and active systems such as nebulae etc. But once a heavenly body is destined to become a life supporting place, the process of change is slowed down there. An example of this slow change is our own earth. According to the current scientific thought, it is about 4 to 5 billion years old and has evolved to its present state. First signs of life appeared on it after several billion years of its existence. Even after that it took hundred of millions of years to have mature life on it…. The concept that other earths are like our earth, implies that their development in space may be guided by the same set of rules, and life pattern in them should be exactly ours. This must be so because, God Who is the Maker of scientific laws is the same everywhere. (Bashiruddin Mahmood, Op. Cit, pp 140.)