Friday, February 24, 2012

The Raf`al-Yadyan During The Solāh

The Raf`al-Yadyan During The Solāh
(Raising Hands in Solāh)

By Ibn Sālih

Question: Did the Prophet (Sallallāhu ‘alayhi wa sallam) observe Raf `al-Yadyan, raise his hands during transition in Solāh. Please clarify the issue of the Raf `al-Yadyan. Jazakallah Khairan Kathira.

All the In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of al-'ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

The term ‘Raf `al-Yadyan’, refers to the raising one’s hands shoulder level  when commencing the solāt  with Takbīratul-Ihram (The Opening Takbīr) and while transitioning between the different postures; such as going  down into ruku’  with takbir or rising up from ruku’ with tasmi, and when standing up standing up after the First Tashahhud.

Imāms Al-Bukhāri and Muslim and the jama’ah recorded in their al-Saheehyan and Sunan that the Prophet (Sallallāhu 'alayhi wa sallam) observes Raf ‘al-Yadyan (Raising hands) in Solāt.

This is the narration of the Salaf: 'Umar ibn Al-Khattab, 'Ali bin Abi Talib, Wā‘il Ibn Hujr, Mālik Ibn Al-Huwayrith, Anas bin Malik, Abu Hurayrah, Abu Hamīd, Abu Usyad, Sahal Ibn Sa'ad, Mohammad Ibn Maslamah, Abu Qatādah, Abu Mūsā Al-Ash‘arī, Jābir bin Abdullah, Abdullah Ibn 'Abbās, Ibn Az-Zubayr and others (radiyallāhu‘anhum). This is also the opinion of Ahmad, Imām Mālik, Ash-Shāfi‘ie, Mu'ammar, Al-Awzā'ie, Ibn Awanah, Ibn Al-Mubārak, Is-Hāq and others (rahimahullāh).

The Shāfi‘ie School Jurisprudence holds Raf `al-Yadyan (Raising hands) is a Sunnah of the Solāt; it is not obligatory , rather a Sunnah Haiah, to beutify the Solah. Its basis is the authority of Nafi’ that Abdullah Ibn ‘Umar (radiyallāhu‘anhu) reported: “When he entered the solāt with takbir and raise his hands, and when he would make ruku’ he would raise his hands, and when he would say, “samia allāhu li-man hamidah”, he would raise his hands; and  Ibn ‘Umar  ascribed (raf‘ah) this practice to Allah’s Prophet (Sallallāhu `alayhi wasallam).” [Recorded by Al-Bukhari v. 1, p. 188]
It is a Sunnah to observe Raf ‘al-Yadyan in for occasion: at the Opening Takbir (Takbiratulihram), and while transitioning between the solāt’s different postures: like going into ruku’, coming up from ruku’, and also after standing up after the First Tashahhud. 

The Prophet (Sallallāhu `alayhi wasallam) would commence the solāt by Takbīratul-Ihram (The Opening Takbīr) saying: ‘Allāhu Akbar’. (Allāh is the Greatest) [Muslim and Ibn Mājah]

Rasūlullāh (Sallallāhu `alayhi wa sallam) would raise his hands sometimes with the Takbīr, [Bukhari and Nasā'ie] sometimes after the Takbīr, [Bukhari and Nasā'ie] and sometimes before it. [Bukhari and Abu Dawud] “ Rasūlullāh (Sallallāhu `alayhi wasallam) would raise them with fingers apart [not spaced out, nor together]”, [Abu Dawud, Ibn Khuzaimah (1/62/2, 64/1), Tammam and Hākim who declared it sahih and Dhahabi agreed.] and “Rasūlullāh (Sallallāhu ‘alayhi wasallam) would put them level with his shoulders” [ Bukhari and Nasā'ie.], although occasionally, “Rasūlullāh (Sallallāhu `alayhi wasallam) would raise them until they were level with [the tops of] his ears.” [Bukhari and Abu Dawud]

Imam Nawawi (rahimallāh) has enumerated in detail on the topic from the perspective of the evidence from the companions and authorities who maintained the view; based on the well-authenticated hadith evidence. Imam Nawawi (rahimallāh) very much relies on the works of his (our) two predecessors, Imams Bukhari and Bayhaqi (rahimahullāh). [See: Sharh al-Muhadhdhab v. 3, p. 320-28].

But there are hadith that narrated the Prophet (Sallallāhu `alayhi wasallam) did not raise his hands except at the beginning of the solat.  Al-Dāraqutni (rahimallāh) reported that Ibn Mas‘ūd (radiyallāhu‘anhu) said that he performed solāh with the Prophet (Sallallāhu 'alayhi wasallam), Abu 'Bakar and 'Umar (radiyallāhu‘anhum) and did not raise their hands except when commencing the solāt.

Imām Ahmad, Shaykh Yahya Ibn Adam, Ibn Al-Mubārak (rahimahullāh) said that this narration is weak not authentic, and Ibn Abu Hātim (rahimallāh) said that this is unauthentic.

Also, Imām At-Tirmidzi (rahimallāh) reported that Ibn Mas'ūd (radiyallāhu‘anhu) said: " Shall I not lead the solāh with you and observe like the Prophet (Sallallāhu 'alayhi wa sallam) performed solāh." So he led the solāh and did not raise his hands except at its beginning, the Takbiratulihram. The scholars (rahimahullāh) differed about the authenticity of this narration.

Hence, some of them argued that it is permissible not to raise the hands.

But Raf `al-Yadyan the correct and worthy way; it is a Sunnah, as previously discussed mentioned in the authentic narrations. It means the raising one’s hands shoulder level when commencing the solāt along  with the opening takbīr  (Takbīratul-Ihram) and while transitioning between the solāh’s different postures; such as going  down into ruku’  with takbir or rising up from ruku’ with tasmi, and when standing up standing up after the First Tashahhud.  

And Allāh Almighty knows best.

[Ref: Fatwa Dept. A Question on Raf` al-Yadayn, Feb 5, 2012; Islam Web Fatwa No : 89001 Dated : Shawwāl 24, 1425 / 7-12-2004]

Saturday, February 18, 2012

Terms of Sunnah and Mustahabb

The Terms Sunnah and Mustahabb
In the Islamic Jurisprudence

Sheikh Salman al-Oadah

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

Frequently, when we discuss the  acts of worship, they hear terms like Sunnah, Mustahabb, Nafil (Nawafil), Tatawwu’, and Mandûb being applied. This may causes confusion for some people. Of special concern is the question: What is the difference between the term “sunnah” and the term “mustahabb” as they are used by scholars of Islamic Law?

All of these terms apply to legal rulings, just like the terms Obligatory (Wâjib and Fard), Permissible (Mubâh), Disliked (Makrûh), and Unlawful (Harâm) apply to legal rulings.

The terms Sunnah, Mustahabb (Encouraged), Nafil (Optional), Tatawwu’ (Voluntary), and Mandûb (Recommended) are legal rulings that refer to acts that are enjoined upon us by Islamic Law without being obligatory.

We should begin our discussion by pointing out that the term Sunnah, when it is employed by scholars of Islamic Law and scholars of Islamic jurisprudence, is being used on its narrowest possible meaning. This is like when one of us says: “This is a sunnah act while that other act is obligatory” or: “In this issue, some scholars hold the view that it is Sunnah while others consider it to be a legal obligation”.

We need to be cognizant of the fact that there are other ways that the word Sunnah is used by various scholarly disciplines, especially those disciplines related to the study of Hadîth. However, these do not concern us right now.

As for scholars of Islamic Law and jurisprudence, they exhibit two different approaches in the way that they employ these terms.

The First Approach:

The first approach is to treat them as synonymous. They use the terms Sunnah, Mustahabb, Mandûb, Nafil (Nawafil), and Tatawwu’ interchangeably. They all refer to the same legal ruling. This is the approach of Fakhr al-Dîn al-Razî. Al-Subkî declares: “This is the approach of most Shâfî‘îe scholars and the vast majority of the scholars of Islamic jurisprudence.” [Al-Ibhâj (1/257)]

Some of the scholars who follow this approach define this legal ruling according to its legal consequences. They give definitions like the following:
  • It is any activity that brings about reward for the one who engages in it.
  • It is any activity that entitles the one who engages in it to reward.
  • It is any activity that entitles the one who engages in it to reward if he does so as an act of obedience.
Others offer definitions like the following: 
  • It is any activity whereby the Lawgiver determines its performance to be preferable to its abandonment.
  • It is any activity that is prescribed by Islamic Law without being made compulsory.
This last definition, I feel, is the best.

The Second Approach:

The second approach employed by scholars of Islamic law and Islamic jurisprudence regarding the terms sunnah and mustahabb is to give each of these terms a distinct meaning of its own.

This is the approach employed by Hanafî jurists. It is also found among some Mâlikî scholars, a few Hanbalî scholars, and even some Shâfî‘îe jurists like al-Qâdî Husayn.

The scholars who follow this approach are not all in agreement about how these two terms are to be defined.

It seems, nonetheless, that they agree that the term Sunnah refers to a legal ruling of a higher-rank than the one referred to by the term Mustahabb.

Some of them define the term Sunnah as: “any activity that the Prophet (Sallallāhu ‘alayhi wa sallam) engaged in on a regular basis” while defining mustahabb as “any preferred activity that the Prophet (Sallallāhu ‘alayhi wa sallam) did not engage in on a regular basis.” [Refer to: al-Bahr al-Râ’iq (1/29), Hâshiyah Ibn `Abidîn (2/375), Badâ’i` al-Sanâ’i` (1/24) and al-Bahr al-Muhît (1/378)]

On the basis of this definition, the term Sunnah would be used to refer to the voluntary prayers that are regularly observed along with the five obligatory ones and to the Solāt Witr  (for those who do not consider that prayer to be obligatory).

With regard to the Solāt Duhâ, it would be debatable as to whether it would be classified as Sunnah according to this definition.

Distinguishing between these two terms on the basis of the Prophet’s regularity in performance is better than what some scholars have suggested – that the term mustahabb refers to “any preferred act that the Prophet (Sallallāhu ‘alayhi wa sallam) engaged in only once or twice.”

The problem with this definition is that there are certain acts of worship that by their very nature, the Prophet (Sallallāhu ‘alayhi wa sallam) only had the chance to perform once or twice, like the pilgrimage, the eclipse prayers, and the prayer for rain. On the basis of this definition, any activity associated with these acts of worship would only be classified as mustahabb, when clearly it would be more appropriate to classify them as sunnah.

Some scholars define the term mustahabb as: “any activity that the Prophet (Sallallāhu ‘alayhi wa sallam) enjoined upon his followers but never engaged in himself.” i.e one may perform it, permissible. [Refer to: al-Bahr al-Muhit]

This would include the two units of voluntary prayer that can be offered before the obligatory Maghrib (sunset) prayer. The Prophet (Sallallāhu ‘alayhi wa sallam) said thrice: “Pray before the maghrib prayer.” Afterwards, he said: “This is for whoever wishes to do so.” disliking that it would become a Sunnah act. [Sahîh al-Bukhârî (1183)]

Perhaps the scholars who chose this approach did so on the basis of this hadîth, arguing that the term Sunnah has to refer to something of a higher degree than the term Mustahabb. This is why the Prophet (Sallallāhu ‘alayhi wa sallam) disliked that the two units of prayer before Solāt Maghrib would become Sunnah.

However, this hadîth actually makes problematic the whole idea of differentiating between what is Sunnah and what is mustahabb on the basis of the Prophet’s actions. The very context of the hadîth indicates that Sunnah acts may be derived from the words and commands of the Prophet (Sallallāhu ‘alayhi wa sallam) as well as from his actions, since by his merely enjoining these prayers upon them, they would have become a Sunnah act. This is the very reason why he had to qualify his statement the way he did.

Some scholars – for instance al-Halîmî – define the term Sunnah as: “any activity that it is preferable to perform and disliked to neglect” while defining terms like Tatawwu’ (Voluntary) as: “any activity that it is preferable to perform and not disliked to neglect”.

Ibn al-Sam‘ânî says something similar about the terms Nafil and Mandûb, placing the former below the latter in strength. [Qawâti’ al-Adillah (1/21)]

In the Mâlikî school of thought, the term Sunnah is defined as “any activity that has a higher degree of importance and that Islamic Law has gone to great lengths in encouraging” while preferred acts of a lesser degree are described with terms like Tatawwu’ and Nafil. [Refer to: al-Bahr al-Muhît and Sharh al-Kawkab al-Munîr (126)]


Though this question is purely one of legal terminology, if we look at the actual practice of Muslim jurists and legal scholars, we see that most of them use these terms synonymously and make no distinctions between them. The only exceptions to this is where we see a scholar stating directly that he means to make a distinction between these two terms in his discussion or where the context of what he is saying makes it clear that such a distinction is being made.

We see that when the scholars discuss topics like the Sunnah acts of wudû’ or of solāt or of (tawaf) circumambulating the Ka‘abah, they make no distinction between those acts that the Prophet (Sallallāhu ‘alayhi wa sallam) encouraged but did not act upon himself and those that he put into practice. Likewise, they make no distinction between those activities that he engaged in on a regular basis and those that he did on occasion.

What we actually see the scholars doing is qualifying the term Sunnah with another term to express greater importance or emphasis. They describe particularly encouraged activities as being Sunnah Mu‘akkadah (Emphasized Sunnah).

Application of these rulings to the Solāt Witr:

The Witr prayer is a prayer that the Prophet (Sallallāhu ‘alayhi wa sallam) never left off, regardless of whether he was at home or on a journey. Moreover, he enjoined this prayer upon his followers and encouraged them to perform it, going so far as to warn them against leaving it.

For this reason, the Hanafî school of thought considers it an obligatory prayer. They declare it wâjib and make a distinction between Wâjib (Obligatory) and Fard (Emphatically Obligatory) which others scholars do not do.

A number of early scholars considered it to be obligatory only upon those who have committed the Qur’ān to memory. They derive this ruling from the hadîth: “Perform the Witr prayer, O people of the Qur’ân!” [Sunan Ibn Mâjah (1170), Sunan al-Nasâ‘îe (1676), and Sunan Abî Dâwûd (1416)] This is the opinion favored by Ibn Taymiyah.

The Solat Witr is described by most jurists as being Sunnah Mu‘akkadah. This is the best opinion on the matter.

 And Allāh knows best.

Thursday, February 16, 2012

The Tasmī’ and Tahmīd in Solāh

The Tasmī’ and Tahmīd in Ruku' of Solāh

Question: I read in a flyer that when finishing ruku’, the imām and the one who is praying behind him should both say “Sami‘âllāhu liman hamidah (Allāh hears the one who praises Him)” then after that those who are following the imām should say “Allāhumma Rabbanā lakal-hamd (O Allāh, our Lord, to You be praise).” This is different from what we grew up with, which is that the imām only should say “Sami ‘âllāhu liman hamidah,” and those who are praying behind him should respond: “Allāhumma Rabbanā lakal-hamd.”  Please advise us, Jazakumullah Khairan Kathira.

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks are due to Allāh, the Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam is His Messenger.

Firstly: Tasmī’ saying: Sami ‘âllāhu liman hamidah when rising from sujud and Tahmīd, the Praising Allāh by saying:  Allāhumma Rabbanā wa lakal-hamd when in ‘iktidal (standing up straight) are Sunnah and are mustahabb according to the majority of scholars.

The Hanbalis are of the view that they are obligatory.

Ibn Qudamah (rahimahullāh) said:The well known view of Ahmad (rahimahullāh) is that the Takbir (saying “Allāhu akbar”) when going down and rising up, the Tasbih during ruku’ and sujud, Tasmi saying “Sami‘âllāhu liman hamidah” and Tahmid “Rabbanā wa lakal-hamd” in solāt, and Supplication of Forgiveness: “Rabb ighfir li” between the two Sajdahs and the First Tashahhud are all obligatory.

This is also the view of Ishaq and Dawud (rahimahullāh).

And it was narrated in another report from Ahmad that it is not obligatory. This is the view of the majority of fuqaha’, because the Prophet (Sallallāhu `alayhi wasallam) did not teach it to the one who did not pray properly, and it is not permissible to delay the explanation from the time when it is needed.

The evidence that it is obligatory:

1-The Prophet (Sallallāhu `alayhi wasallam) enjoined it, and his command means that something is obligatory.
2-Rasūlullāh (Sallallāhu `alayhi wasallam) did it, and he said: “Solāh as you have seen me Solāh”. [Bukhāri and Ahmad]
3-‘Ali ibn Yahya ibn Khallad (radiyallāhu`anhu) narrated that the Prophet (Sallallāhu `alayhi wasallam) said: “No one’s prayer is complete unless he does wudhu’ … then says ‘Sami’ âllāhu liman hamidah,’ until he is standing up straight.” [Recorded by Abu Dawud (857)]
4-The points at which these adhkār are recited are pillars or essential parts of the solāh; therefore the dzikir at these points is obligatory, as in the case of standing.

The hadith quoted indicated the Prophet (Sallallāhu `alayhi wasallam) was teaching. It is something that must be accepted, but the Prophet (Sallallāhu `alayhi wasallam) did not teach him all the obligatory parts of the solāt. This is to be understood as meaning that he taught him which he saw him doing badly.

[Al-Mughni (1/578)]

Ibn Qudāmah (rahimahullāh) states: “If one forgets something among the obligatory adhkār like the Tasbīh in the Rukū’ and Sujūd, and Seeking Forgiveness ‘Rabbighfir li’ during Between the Two Sajdahs, and the Tahmid of ‘Rabbana walakal-hamd’, then he should not go back to them once he has moved from the position where he should say it; rather, he should continue his solat and perform Sujud Sahwi (Prostration for Forgetfulness) because of leaving it, by analogy to leaving the Tashahhud.”


Secondly: The fuqaha’ are unanimously agreed that the person who is praying alone should say both Tasmī’ and Tahmīd. So he should say Sami ‘âllāhu liman hamidah when he rises from bowing and when he has stood up straight he should say Rabbanā wa lakal-hamd.

This unanimous agreement was narrated by al-Tahawi in Sharh Ma‘āni al-Athār (1/240) and Ibn ‘Abd al-Barr in al-Istidhkār (2/178).

But in al-Mughni (1/548) there is something which indicates that there is a difference of opinion on this matter. But they differed as to what is prescribed for the imām and for the one praying behind the imām.

In the case of the imām leading the Solāh .

The Hanafis and Malikis are of the view that he should say Tasmī’ only, and it is not Sunnah for him to say Rabbana lakal-hamd. While the Shafi’es and Hanbalis are of the view that the imām should say both Tasmī’ and Tahmīd.

The more correct view is the latter one, because it was narrated that Abu Hurayrah (radiyallāhu‘anhu) said:

 “When the Messenger of Allāh (Sallallāhu `alayhi wasallam) said Sami ‘âllāhu liman hamidah, he (Sallallāhu `alayhi wasallam) would say Allāhumma Rabbanā wa lakal-hamd.

[Narrated by al-Bukhari (795) and Muslim (392)]

Al-Hāfiz ibn Hajar Asqalani (rahimahullāh) stated that the fact that it is mustahabb for the imām to say tahmīd may be understood from this hadīth and others. [Fathul-Bāri (2/367)]

In the case of the one praying behind the imām.

The majority of scholars, Hanafi, Maliki and Hanbali, are of the view that the person praying behind the imām should limit himself to the tahmīd: Rabbanā wa lakal-hamd only, and he should not say Sami ‘âllāhu liman hamidah.

But the Shafi’es disagreed with them and said that it is mustahabb for the person praying behind the imām to say both the Tasmī’ and the Tahmīd. [See: al-Hāwi li’l-Fatāwa (1/35) by al-Suyuti].

The view of the majority: that the person praying behind the imām should limit himself to the tahmīd: Rabbanā wa lakal-hamd only, and he should not say Sami ‘âllāhu liman hamidah.

Shaykh Ibn ‘Uthaymeen (rahimahullāh) said:

When the imām says Sami ‘âllāhu liman hamidah, the one who is praying behind him should not say Sami ‘âllāhu liman hamidah, because the Prophet (Sallallāhu 'alayhi wa sallam) said:

“The imam is appointed to be followed, so when he says takbīr, then say takbīr, when he bows, then bow, when he prostrates, then prostrate, and when he says Sami ‘âllāhu liman hamidah, then say Rabbanā wa lakal-hamd.”

The Prophet (Sallallāhu `alayhi wasallam) said, “When he says Takbīr, then say Takbīr,” and “when he says Sami ‘âllāhu liman hamidah, then say Rabbana wa lakal-hamd”. Thus the Prophet (Sallallāhu `alayhi wasallam) differentiated between the takbīr and the Tasmī’. With regard to the Takbīr, we say what he says, but with regard to the Tasmī’ we do not say what he says, because his words “when he says Sami ‘âllāhu liman hamidah, then say Rabbanā wa lakal-hamd” are tantamount to saying: when he says Sami ‘âllāhu liman hamidah, do not say Sami ‘âllāhu liman hamidah, rather say Rabbanā wa lakal-hamd. This is based on the context of the hadīth in which he says, “When he says takbīr, then say takbīr.”

As for those scholars who say that he should say Sami ‘âllāhu liman hamidah and Rabbanā wa laka’l-hamd, this is a weak argument. No opinion should be accepted in all cases or rejected in all cases until it is measured against the Qur’an and Sunnah.

[Liqa’ al-Bāb il-Maftūh (1/320)]

[See: al-Mughni (1/548), al-Umm (1/136), al-Muhalla (1/35), al-Mawsū’ah al-Fiqhiyyah (27/93-94)]

Thus it will be clear to you that there is a difference of opinion among the scholars concerning this issue, and it is not strange that some leaflets will state the view of some of the scholars.

And Allāh Almighty knows best.

[Via Islam Q&A Fatwa No: 43574]

Monday, February 13, 2012

Haram Menyambut Hari Valentine

Haram Menyambut Hari Valentine

Dengan  Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allāh; Selawāt dan Salām keatas Muhammad Rasullullah.

Jawatankuasa Fatwa Majlis Kebangsaan dan juga Jawatankuasa Fatwa Negeri Selangor telah memutuskan bahawa amalan merayakan Valentine’s Day adalah haram kerana tidak pernah dianjurkan oIeh Islam. Roh perayaan tersebut mempunyai unsur-unsur Kristian dan amalannya juga bercampur dengan perbuatan maksiat adalah bercanggah dan dilarang oIeh Islam.

Hari Kekasih juga digelar sebagai: "Valentine’s Day" yang disambut pada 14 Februari setiap tahun adalah sambutan yang dinanti-nantikan kebanyakan remaja bagi menyatakan rasa kasih sayang antara satu sama lain.  Ia disambut dengan pelbagai cara dan acara bermula dengan kiriman kad dan bunga hingga parti tari-menari. Malah ada yang menyambutnya dengan pertemuan dan berakhir dengan perzinaan demi membuktikan cinta dan kasih sayang mereka.  Jelas dan nyata sekali bahawa sambutan ini bukan dari ajaran Islam yang suci, malah melanggar syariat dan bertentangan dengan tatasusila fitrah murni manusia.

Meskipun begitu, tidak dinafikan terdapat di kalangan remaja dan pasangan Islam di negara ini, turut meraikan "Hari Valentine" ini. Mereka meraikannya kerana ingin bersukaria dan terikut-ikut dengan budaya ini tanpa mengetahui sejarahnya.

Berdasarkan penerangan di atas, jelaslah bahawa tidak ada istilah "Hari Kekasih" atau "Hari Valentine" dalam Islam.  Justeru, orang Islam tidak boleh menyambutnya, menyertainya dan merayakannya. Islam memang menggalakkan umatnya supaya berkasih sayang antara satu sama lain, tetapi untuk meluahkan kasih sayang antara seorang lelaki dan perempuan yang bukan mahram perlu melalui saluran yang dibenarkan oIeh syarak. Bukan dengan jalan yang mendorong atau merangsang kepada kemungkaran dan maksiat.  

Islam adalah Agama Fitrah yang praktikal, bukan menyekat kebebasan tanpa sebab dan bukan membiarkan umatnya bebas tanpa pedoman. Islam adalah agama yang mengatur kehidupan dengan lebih sempurna untuk umatnya. Islam tidak pernah menyekat hubungan kasih sayang antara umatnya. Malah terlalu banyak ayat Al-Quran dan Hadith menyatakan hikmah berkasih sayang.

Firman Allāh :

"Dan Dialah yang menjadikan hati mereka mesra antara satu sama lain. Seandainya engkau membelanjakan segala (kekayaan) yang ada di bumi, nescaya engkau tidak akan dapat menautkan kemesraan antara hati mereka, tetapi Allāh telah membibitkan kemesraan antara  (hati)  mereka.  Sesungguhnya Dia Maha Gagah lagi Maha Bijaksana".

[Surah Al-Anfal, 8: 63]

Sumber Catholic Encyclopedia menjelaskan bahawa Valentine adalah nama seorang paderi Kristian yang giat menyebarkan agama itu di Rome sehingga dia ditangkap dan diseksa dalam penjara. Selama dipenjara, ia tetap mengajar dan menyebarkan agama itu di kalangan banduan dan membantu tawanan melepaskan diri dari penjara. Dikatakan juga bahawa ketika dalam penjara, dia jatuh cinta dengan gadis, anak salah seorang Pegawai Penjara. Di akhir hayatnya sebelum dibunuh, dia sempat menulis sepucuk surat cinta kepada gadis itu yang bertandatangan "Daripada Valentinemu". Maka semenjak itu orang Kristian mengambil sempena hari 14 Februari untuk meraikan hari kasih sayang demi memperingati hari kematian paderi mereka, Valentine ini.

Jelaslah bahawa Sambutan Hari Kekasih ini merujuk kepada kisah tersebut dan sebagai seorang muslim yang mengaku beriman kepada Allāh dan kerasulan Muhammad (Sallallāhu 'alaihi wa sallam), wajarkah kita merayakan hari kekasih ini?, patutkah kita mengambil peristiwa ini untuk disambut dan diraikan?. Alangkah jahilnya kita sehingga tidak dapat lagi membezakan antara ajaran agama kita dengan agama lain. Benarlah kenyataan hadith daripada Abu Hurairah (radiyallāhu`anhu), bahawa Rasulullah (Sallallāhu 'alaihi wa sallam) bersabda yang bermaksud:

 "Demi Allāh yang nyawaku di dalam genggaman-Nya, pasti kamu akan turut jejak langkah orang-orang sebelum kamu sejengkal demi sejengkal, sehasta demi sehasta, sedepa demi sedepa, sehingga kamu akan turuti mereka walaupun mereka masuk ke dalam lubang dhab. Lantaran itu, sahabat bertanya: "Adakah mereka itu Yahudi dan Nasrani?" Baginda menjawab: "Siapa lagi kalau bukan mereka?” [Al-Bukhari]

Apa yang lebih menyedihkan akibat dari merayakan sambutan hari-hari seperti ini remaja Islam semakin liar dan semakin ramai yang terjebak dengan gejala sosial serta keruntuhan moral. Rekod Jabatan Pendaftaran Negara bahawa sejak tahun 2000 hingga 2008 sebanyak 257,411 Sijil Kelahiran telah didaftarkan tanpa dicatatkan nama bapa. Rekod ini menggambarkan betapa ramai anak-anak yang tidak sah taraf atau lahir secara luar nikah untuk tempoh 9 tahun tersebut.

Jumlah yang begitu ramai untuk tempoh kurang 10 tahun ini sewajarnya mengundang rasa bimbang dan gerun dengan masa depan Generasi Islam. Jumlah itu membawa purata sebanyak 28,601 orang bayi setiap tahun. Sedarlah! segalanya ini bermula dengan gaya hidup barat yang songsang, yang telah diterima dalam masyarakat kita.

Justeru, setiap orang Islam khasnya golongan remaja seharusnya meninggalkan budaya "Hari Kekasih" yang hanya bertujuan merosakkan akhlak masyarakat Islam.  Ingatlah sesungguhnya Yahudi dan Nasrani akan terus berusaha sedaya-upaya untuk memperdaya umat Islam supaya mengikut telunjuk dan kehendak mereka.  Pelbagai cara dan jalan yang mereka lakukan untuk merosakkan kepercayaan dan keperibadian umat Islam.

Malangnya, masih ada umat Islam yang tidak menyedari hakikat ini. Maka, ramai dari kalangan umat Islam yang terikut-ikut dengan adat dan budaya serta cara hidup mereka. Kononnya, menurut peredaran zaman, sekalipun yang diikuti itu bertentangan dengan ajaran Islam dan budi pekerti mulia.  Harus diingat, meniru budaya asing, terutama dalam meraikan hari tertentu tanpa mengetahui latarbelakang perayaan itu, sebenarnya akan menjerumuskan umat Islam kepada kehancuran. Perkara seperti ini bukan sahaja menjejaskan akhlak umat Islam, bahkah boleh menjejaskan keimanan dan akidah mereka.

OIeh itu, sebagai umat Islam kita hendaklah mengikut landasan Islam yang sebenar.  Bukankah lebih baik kita mengamalkan adat dan budaya kita yang sopan selagi ia tidak bertentangan dengan prinsip dan ajaran Islam.

Marilah sama-sama kita renung beberapa perkara penting sebagai rumusan dan peringatan bagi kita semua, antaranya:

1-Hari kekasih adalah sambutan penganut Kristian yang mengenang hari kematian seorang paderi mereka. Tiada sambutan ini dalam ajaran Islam.

2-Umat Islam adalah dilarang sama sekali menyambut Hari Kekasih ini, termasuklah memberi sokongan, mempromosikan, mengajarkan dan menyebarkan apa-apa sambutan yang berkaitan dengannya.

3-Umat Islam digalakkan berkasih sayang sesama manusia sepanjang masa tanpa membataskannya pada hari-hari tertentu sahaja.

4-Pihak Media dan pengamal Laman Sosial adalah diminta untuk tidak mempromosikan Sambutan Hari Kekasih ini walau dalam apa bentuk sekalipun.

"Orang Yahudi dan Nasrani tidak sekali-kali akan bersetuju atau suka kepada engkau (wahai Muhammad) sehingga engkau menurut agama mereka (yang telah terpesong itu).  Katakanlah (kepada mereka): "Sesungguhnya petunjuk Allāh (agama Islam) itulah petunjuk yang benar. Sesungguhnya jika engkau menurut kehendak hawa nafsu mereka sesudah datangnya (wahyu yang memberi) pengetahuan kepada engkau (tentang kebenaran), maka tiadalah engkau akan peroleh daripada Allāh (sesuatu pun) yang dapat mengawal dan memberi pertolongan kepadamu.  Orang yang Kami berikan kitab kepada mereka, sedangkan mereka membacanya dengan sebenar-benar bacaan (tidak mengubah dan memutar-belitkan maksudnya), mereka itulah orang yang beriman kepada-Nya dan sesiapa yang mengingkarinya maka mereka itulah orang yang rugi".

(Al-Baqarah, 2: 120-121)

Ya Allāh, Engkaulah Tuhan yang Maha berkuasa, kami bersyukur kehadrat-Mu yang telah mengurniakan kami rahmat dan nikmat, sehingga kami dapat meneruskan usaha ke arah memperkukuhkan umat Islam sebagai umat yang maju, sejahtera dan berkebajikan. 

Justeru itu, kami pohon kehadrat-Mu Ya Allāh, tetapkanlah iman kami, tingkatkanlah amal kami, kukuhkanlah perpaduan kami, murahkanlah rezeki kami, kayakanlah kami dengan ilmu yang bermanfaat,  suburkanlah jiwa kami dengan budi pekerti yang mulia, kembalikanlah kami ke jalan yang Engkau redhai, lindungilah kami daripada ujian-Mu yang berat seperti kemarau panjang, banjir besar, wabak penyakit, persengketaan, kemiskinan dan lain-lain, supaya dengan demikian, negeri kami akan sentiasa bertambah makmur dan berkat.

[Via JAIS; Khutbah Juma’at, Masjid Darul Ehsan, Subang Jaya, 11 Februari 2011]