Question From:
M. Hamdah as guides Discussions
Question:
On December 14, 1997 at 19:00 Jakarta time Thoriqul place in Jannah Mosque, Tawangsari, District Trowulan has held lectures and dialogue by the Majlis Tablig PDM District / Kodia Mojokerto, which was attended by all Piinpinan Muhammadiyah, Aisyiyah, NA, Muhammadiyah and HDI Youth Branch and Branch level sewilayah Trowulan District. In the event such a dialogue there are some questions asked. Alhamdulillah PDM Majlis Tablig Kodia jama'ah Mojokerto has answered questions by mail. But after the research and discussed by the Section Tablig Taklim Branch and Majlis al-Huda, the answer is apparently sourced from ro'yi and qiyasi.
Therefore we present some of the problems arising from questions and answers from the Majlis PDM PDM Tablig Kodia Mojokerto to get answers to more fundamental than the Majlis Legal Affairs Committee of the parenting Rubric Fatwa on Voice of Muhammadiyah, is as follows:
1. Is there any explanation in the Qur'an / Hadith that the child who is not obliged to carry out their daughters Aqil religious orders, such as: prayer, fasting, zakat and others? This issue arises when understanding the Prophetic traditions concerning command Zakat Al-Fitr:
فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ شَعِيرٍ عَلَى اْلعَبْدِ والْحُرِّ وَالذَّكَرِ وَاْلأُنْثَى وَالصَّغِيرِ وَالْكَبِيرِ مِنْ الْمُسْلِمِينَ
What is the true meaning of the word in the Hadith as-Sagir above? If the as-Sagir said it meant a child who has not Aqil daughters, then the meaning is in conflict with the purpose of Zakat Al-Fitr itself as stated in the hadith of the Prophet peace be upon him:
فَرَضَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ طُهْرَةً لِلصَّائِمِ مِنْ اللَّغْوِ وَالرَّفَثِ وَطُعْمَةً لِلْمَسَاكِينِ[رواه أبو داود]
While we know that children not their daughters had not been obliged to carry out religious orders, such as fasting, zakat, hajj, etc.. as Prophetic traditions:
رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ الصَّبِيِّ حَتَّى يَبْلُغَ وَعَنْ النَّائِمِ حَتَّى يَسْتَيْقِظَوَعَنْ الْمَجْنُونِ حَتَّى يَفِيقَ [رواه ابن ماجه]
If words still mean as-Sagir children not their daughters, which means not to carry out religious orders such as payment of zakat Al-Fitr, and obligations are charged to his parents, then it is in conflict with paragraph 164 surat al-An'am:
قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا وَهُوَ رَبُّ كُلِّ شَيْءٍ ۚ وَلَا تَكْسِبُ كُلُّ نَفْسٍ إِلَّا عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ
[الأنعام (6): 164]
The three above hadith and verses of the Koran was true and valid, then to explain the truth and validity of the verses of the Koran and the Hadith is need to look for the real meaning of the word as-Sagir that do not conflict with the meaning of other traditions and revelations verses of the Koran. Is it possible as-Sagir said the above Hadith means that little person (dwarf) or small-ranking person?
2. As-Sagir said in the hadith above by PDM Majlis Tablig Kodia Mojokerto interpreted with walidul Walad. In our penilalan answer is arising from an opinion / ra 'yu can ra'yu or qiyas Is used to specify the religious law? Though the source is prohibited by religion as the word of the Apostle:
لاَ تَقِيْسُوا الدَّينَ فَإِنَّ الدَّينَ لاَ يُقَاسُ وَأَوَّلُ مَنْ قَاسَ إِبْلِيْسُ لَوْ كَانَ الدِّينُ ِالرَّأْيَ لَكَانَ أَسْفَلُ الْخُفِّ أَوْلَى بِالْمَسْحِ مِنْ أَعْلَاهُ لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ يَمْسَحُ عَلَى ظَاهِرِ خُفَّيْهِ
It means: "Do not you all mengqiyas-qiyaskan religion, true religion and should therefore not be the first diqiyaskan mengqiyaskan that religion is the devil, and if religion is merely the result of people's opinions, then people will argue that underneath khuf rubbed it's better than rubbing it khuf, sesunggubnya I see (said Ali) that the Apostle rubbed it khuf. "
3. What is the legal / illegal people who pray in congregation behind the imam who is an expert heresy, moderate congregation already knew that the priests expert heresy, among other every morning prayer read qunut, like adding the word Sayyidina at each reading salawat prophet and religious charitable there is no guidance from the Koran and Hadith, like prayer istigasah instance. This is in light of the traditions of the Prophet of Khudaifah narrated by Ibn Majah:
لَا يَقْبَلُ اللَّهُ لِصَاحِبِ بِدْعَةٍ صَلَاةً وَلَا صَوْمًا وَلَا صَدَقَةً وَلَا حَجًّا وَلَا عُمْرَةً وَلَا صَرْفًا وَلَا عَدْلًا يَخْرُجُ مِنْ الْإِسْلَامِ كَمَا تَخْرُجُ الشَّعَرَةُ مِنْ الْعَجْنِ [رواه ابن ماجه]
It means: "Allah will not accept from experts heretical prayers, fasting, sadaqahnya, Hajj, umrahnya, jihad, worship and ransom. Those experts that heresy is already out of the religion of Islam as a strand of hair out of flour. "
According to the PDM that the congregation pray behind the imam of heresy are legitimate experts on the basis of the hadith of the Prophet:
عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلُّونَ لَكُمْ فَإِنْ أَصَابُوا فَلَكُمْ وَلَهُمْ وَإِنْ أَخْطَئُوا فَلَكُمْ وَعَلَيْهِمْ
We regret that the PDM Majlis Tablig did not examine the actual meaning of these hadith. Hadith is in fact the explanation for the priests who left one of the pillars of prayer (not a question of heresy). See Bukhari juz Sohihul I sahifah 128 Chapter Idza imamu wa lam yustimmal atamma kholfahu man.
And read the hadith of the Prophet:
إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَإِنَّ أَفْضَلَ الْهُدَي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَشَرُّ الْأُمُورِ مُحْدَثَاتُهَا وَكُلُّ مُحْدَثَةٍ بِدْعَةٌ وَكُلُّ بِدْعَةٍ ضَلَالَةٌ وَكُلُّ ضَلَالَةٍ فِي النَّارِ [رواه مسلم]
We think if the congregation pray behind imam of heresy had been legal expert, then to what we strive to sacrifice something to seek the truth, as to make the mosque itself, make the school itself, create PAY themselves and others. Presumably it is enough just join in the mosques that already exist and in the madrassas that already exist for the sake of tolerance, harmony and peace together.
Answer:
It is true that children who have not Aqil daughters (daughters are marked with ikhtilam / dream for men and menstruating women) have not received taklif (bebanan) of God, based on the hadith of Aisha that the Prophet mentioned in the question above is rufia al Hadith -Pen 'ansalasin ... ff.
However parents are obliged to tell (get) the child do the prayer since the age of 7 years. Based on Amr bin Syu'aib hadith:
قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مُرُوا أَوْلَادَكُمْ بِالصَّلَاةِ إِذَا بَلَغُوا سَبْعًا وَاضْرِبُوهُمْ عَلَيْهَا إِذَا بَلَغُوا عَشْرًا [رواه أحمد وأبو داود والحاكم وقال صحيح علي شرط مسلم]
It means: "The Holy Prophet said: Have your children prayed when it was seven years old, and beat that leave when it was 10 years old."
Similarly, fasting and other practice-practice sunnah, they must be trained from an early age. Thus if they have daughters-God willing-was used and no barriers to anything.
Especially with regard to charity mall, where the children have reached nisab wealth, he is obliged to carry out charity and guardian / zakat of wealth out of the child. This provision is based on the Hadith of Amr ibn Syu'aib, that the Prophet of Allah said:
مَنْ وَلِىَ يَتِيمًا لَهُ مَالٌ فَلْيَتَّجِرْ لَهُ وَلاَ يَتْرُكْهُ حَتَّى تَأْكُلَهُ الصَّدَقَةُ
It means: "Whoever has the care of orphans and property should be traded for the child, should not be left out to pay zakat." (This Hadith isnaad is weak).
But according to Shafi'i hadith mursal no martyrdom. In addition, 'Ayesha has issued a charity for orphans of fosterage. And the friends also think like that, which is then recognized by the Imam Malik, Shafi'i, Ahmad and Ishaq.
The so-called orphans are children who have not attained the age daughters. As for Zakat Al-Fitr for the children, the burdens dipikulkan to his parents, not children themselves. This is as mentioned in the hadith narrated Jama (also a history of al-Bukhari-Muslim):
قَالَ أَبُو سَعِيدٍ الْخُدْرِيِّ كُنَّا إِذْ كَانَ فِينَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نُخْرِجُ زَكَاةَ الْفِطْرِ عَنْ كُلِّ صَغِيرٍ أَوْ كَبِيرٍ أَوْ حُرٍّ أَوْ مَمْلُوكٍ صَاعًا مِنْ أَقِطٍ ... [رواه البخاري ومسلم]
It means: "We the sababat at a time when the Prophet was still in between us, we spend Zakat Al-Fitr from any small children or the elderly, a free man or slave one sa 'of cheese ..."
(Read the Q & Religion by Tim PP Muhammadiyah Majlis Legal Affairs Committee of volume IV page 192).
As-Sagir said in the Hadith that you question, that is indeed a small child or a child who is not Aqil daughters. Even small children have not been instructed to practice their religions (not exposed to taklif), but specifically in the matter of Zakat Al-Fitr ordered the parents to remove it. This command does not conflict with the intent ordered Zakat Al-Fitr in the Hadith that you mentioned above (PBUH Rasulullahi farada zakata al-Fitr as-saimi tuhratan li ... ff.), Because in between the function of Zakat Al-Fitr, in addition to cleaning the person who is fasting from errors and dirty words, also to feed the poor (wa lil tu'matan masakin).
From this tradition can be seen that Zakat Al-Fitr is issued on behalf of the children at least have a function as provider of food for the poor. Thus the obligation of zakat Al-Fitr issue for children is a special command or as an exemption under the provisions of Personality '. Therefore, it is also not incompatible with paragraph 164 surat al-An'am, whose scope is general, while the command issued Zakat Al-Fitr to children which in practice is charged to parents is the provision of a special nature. On this basis it is also inaccurate as-Sagir said in the hadith above small in the sense defined in terms of rank dwarf or small, because the Hadith on Zakat Al-Fitr associated with the command that connotation wealth (food), that is, those who have excess food at night and during the Idul Fitri holidays.
The question of the permissibility to use ra'yu / QIAS, can we say that many of the verses of the Koran and Hadith that recommends to use ra'yu / QIAS, among others:
1. Allah 's Word:
فَاعْتَبِرُوا يَا أُولِيالْأَبْصَارِ ]الحشر [2:(59)
It means: "Then you shall take (the incident) to be a lesson, O men who have insight."
The command to take i'tibar at the end of paragraph 2 of the letter al-Hasyr above means (meaning) is a command to menganalogikan state to himself with the situation on others.
2. Hadith narrated by Ahmad, Abu Dawud and at-Tirmidhi that the Prophet approved the greeting Mu'az when appointed as a qadi in Yemen:
أَجْتَهِدُ رَأْيِى وِلاَ آلُو
("I berijtihad with my opinions and tried with a vengeance ...)
3. Hadith al-Bukhari and an-Nasa'i, that a child may perform Hajj mother vows to be the first to die before met. In this case the Holy Prophet mengqiaskan votive (debt) to Allah with a debt to the man. So that happened in Indonesia, which has been done for decades-that of Zakat Al-Fitr with rice. When you must not use ra'yu / QIAS consequently we must tithe disposition with dates or wheat, because that is mentioned by the Apostle Zakat Al-Fitr it with dates or wheat.
From the above it can be seen that qiyas can be used to establish the law, but in use it should follow the rules so as not to slip-arurannya to qiyas are imperfect.
Know the prayer congregation and the priest who is an expert bermakmum heresy, has ever questioned that conclusion and has been answered: Bermakmum prayers on heretical priest who is an expert who believes that there are prayers are not valid, and there is a permit.
For those who argue unauthorized reasoned with hadith narrated by Abu Daud and Ibn Hibbaan, that the Prophet forbade priests who spit toward mecca. As for allowing reasonable with a history of al-Bukhari Hadith that ten people ever congregation companions to people who never rebellious. Also the hadith narrated by Muslim:
إِنَّ أَبَا سَعِيدٍ اْلخُدرِيِّ صَلَّي خَلْفَ مَرْوَانَ صَلاَةَ اْلعِيدِ وَصَلَّي ابْنُ مَسْعُودٍ خَلْفَ اْلوَلِيدِ بْنِ عُقْبَةَ وَقَدْ كَانَ يَشْرَبُ اْلخَمْرَ وَكَانَ الصَحَابَةُ وَالتَّابِعُونَ يُصَلُّونَ خَلْفَ ابْنِ أَبِي عُبَيدَةَ وكَانَ مُتْهَمًا بِاْلإِلْحَادِ وَدَاعِيًا إِلَي الضَّلاَلِ [رواه مسلم]
It means: "That the Abu Sa'eed al-Khudri Prayer 'Id bermaknum to Marwan (he was putting sermons from prayer), Mas'ud Ibmu congregation to al-Wahid bin Uqbah, he pernab drink wine, the sababat and tabi'in bermakmum to Ibn Abi Ubaidah padabal atbeis he was accused of heresy and asked to do. "
In this problem the issue is the criteria of "heresy". Is spitting in the direction the Qibla, read qunut at morning prayer, reading Sayyidina, prayer was included heresy dhalalah istigasah prohibited by the Prophet and exceed those fasiq / disobedience so that should not be priests pray? Of course not. Therefore, there are some scholars argue makruh bermakmum to experts heresy. The good (if any) which a priest is fulfilling the requirements to be priests and devout man. But that does not exist and forced, is fine rather than prayer alone. In this case we are guided by the hadith of Abu Hurairah narrated Ahmad and al-Bukhari:
قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلُّونَ بِكُمْ فَإِنْ أَصَابُوا فَلَكُمْ وَلَهُمْ وَإِنْ أَخْطَئُوا فَلَكُمْ وَعَلَيْهِمْ [رواه أحمد والبخاري]
It means: "They were a priest you. If true (they prayed) the reward for you and them. If false, then the reward for you and his guilt to them. "