Jazakallaahu khoiron tua 2 semua

During ramadhan, It’s the thirst that I often struggle with. So I tend to drink a LOT of water during iftar. Then, I would get bloated and find it difficult to even stand up. I’d often miss tarawih, because I would flat out after isha, but would wake up and do tahajjud instead.

(you know who you are... topic closed, I so dragged you in here)

just eat a little and drink a bit, pray maghrib.... have light food only but keep a bottle of whatever drink with you for tarawih.

I remember, I used to have iftar in Bank Islam, near KLCC. after having some food, I could return to the masjid area and stay there until isya and tarawih. so it became a habit to bring some drinks with me. if I drank too much before isya, I would probably have had to go to the toilet - which fortunately is within reach in Bank Islam.

but now i'm stuck in Qatar. I say stuck because my work is finishing this end of the month and I cant get a flight home. my ticket was cancelled by the airline, last week, and i'm having trouble to get a replacement. I may have to spend raya here...

Guys...
Ramadan mubarak...
Just a reminder, that you are allowed to pray tarawih while sitting, as it is not mandatory prayer.

I'm planning to do this so that I can take a quran for prayer...

But, like I said before, I hope the temptation to just curl up in bed will not get the better of me.

sorry bro, was in a hurry to go home... tarawih is not a mandatory prayer, hence the ruling of nawafil applies also.

Keempat, shalat sunah boleh dilakukan sambil berdiri maupun duduk, meskipun dia sehat dan mampu berdiri.

Diantara kebiasaan Nabi shallallahu ‘alaihi wa sallam ketika menaiki kendaraan (onta), beliau melakukan shalat sunah di atas punggung tunggangannya. Ibnu Umar radhiyallahu ‘anhuma menceritakan,

كَانَ النَّبِيُّ صلى الله عليه وسلم يُصَلِّي فِى السَّفَرِ عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ بِهِ يُومِئُ إِيمَاءً

Nabi shallallahu ‘alaihi wa sallam shalat ketika safar di atas kendaraan, mengikuti arah kendaraannya. Beliau bergerak (sujud-rukuk) dengan isyarat. (HR. Bukhari 955)

Ibnu Qudamah mengatakan, ulama sepakat, boleh shalat sunah sambil duduk, meskipun mampu berdiri. Dalam kitabnya al-Mughni, beliau menegaskan,

” لا نعلم خلافاً في إباحة التطوع جالساً ، وأنه في القيام أفضل ، وقد قال النبي صلى الله عليه وسلم : ( مَنْ صَلَّى قَائِمًا فَهُوَ أَفْضَلُ ، وَمَنْ صَلَّى قَاعِدًا فَلَهُ نِصْفُ أَجْرِ الْقَائِمِ ) متفق عليه

“Kami tidak mengetahui adanya perbedaan pendapat tentang bolehnya shalat sunah sambil duduk. Hanya saja, berdiri lebih utama. Nabi shallallahu ‘alaihi wa sallam bersabda, “Siapa yang shalat sambil berdiri, itu yang paling baik. Siapa yang shalat sambil duduk, dia mendapat pahala setengah dari pahala yang shalat berdiri.” Riwayat Bukhari-Muslim. (al-Mughni, 2/105)


Read more https://konsultasisyariah.com/21956-hukum-s...mbil-duduk.html

also here:

Praise be to Allaah.

It is permissible to sit in a naafil prayer with no excuse according to scholarly consensus, but in that case the reward of one who sits will be half that of one who stands, because of the report narrated by Muslim (1214) from ‘Abd-Allah ibn ‘Amr who said: I was told that the Messenger of Allah (blessings and peace of Allah be upon him) said: “A man’s prayer sitting is half a prayer.”

He said: I came to him and found him praying sitting down. I put my hand on his head and he said: “What is the matter with you, O ‘Abd-Allah ibn ‘Amr?”

I said: O Messenger of Allah, I was told that you said: “A man’s prayer sitting is half a prayer,” but you are praying sitting down? He said: “Yes, but I am not like one of you.”

If he prays sitting down because of an excuse, he will have the reward of one who prays standing.

Al-Nawawi (may Allah have mercy on him) said in Sharh Muslim: What is meant is: the prayer of one who sits down whilst praying is half the reward of the one who prays standing. This implies that it is valid but its reward is reduced. This hadeeth is to be understood as referring to offering naafil prayers when one is able to stand; he will have half the reward of one who prays standing. But if a person offers a naafil prayer sitting down because he is unable to stand, his reward will not be reduced; rather he will have the same reward as one who prays standing. But with regard to the obligatory prayer, if a person prays sitting when he is able to stand, it is not valid and he will not have any reward for it; rather he is sinning by doing that.

https://islamqa.info/en/answers/156735/he-s...-the-recitation

If you dont have the time to properly study nor access to a good teacher...

You can start with reading at least one version of good tafseer. For example, tafseer Ibn Katsir (can't remember how many volumes/books)...

Panic jugak eh?



Mebbe u searched using the old title?

Btw, ramadhan mubarak to you too

بارك الله لنا و لكم في هذا الشهر

This post has been edited by abu.shofwan: Apr 27 2020, 01:10 PM

I find whatsapp group to be less useful. Not talking about content, though.

In whatsapp, you'll never be flagged if someone is replying to your post. Also, "show post by this user only" can be really helpful.

True storeh bro... Things from lowyat that I wished whatsapp implemented....

seems like everyone is bz.

I will try to answer your question. I only know two types of zakat:

1) zakat maal/harta
2) zakat bisnes/usaha/tani/ternak

I am a follower of the majority of ulama that says there is no such thing as zakat on salary, where you pay it every month from the salary value (provided that the annual salary equates to 85g gold).

So I assume, when you say zakat pendapatan, you mean No. 1 above.

The calculation is 2.5% from your combined money, gold, silver, stocks (though this one, need more detailed discussion), etc. House, car, handphone, antiques and what not, are not counted in your zakat calculation. Also, the combined value we are talking about is "after" you utilize them for your needs and what not (hence this is contradictory to that "zakat gaji" thing).

Nishob: Of course, if your combined "treasure" don't even add up to the equivalent of 85g gold, then you don't have to pay zakat.

Haul: the value equivalent to 85g must be met through out the year. If within the last 1 year period your combined treasure ever fell to below 85g gold, then your 1 year counter should restart from the time it goes back up to 85g gold again.

For example, you have 85g of gold in combined total on 1st Ramadhan (yes, we have to use the Islamic calendar), so you start counting 1 year from this date. if in the next 3 months (say on 16th of zul-hijjah) somehow it drops to 66g, then you stop counting. However, if on 12 Rabbiul-awwal it suddenly goes to 100g and never go under 85g, then you start counting again. your 1 year "haul" will fall on and by right, you have to pay your zakat on 12 Rabbiul-awwal.

as for your question on "qada" zakat... there is no escaping. if in all those years you are obligated to pay zakat, then you still have to pay it now (qada). according to Syaikh Utsaimin, (translated in my own words) within that zakat is (1) the worship of Allah and (2) the rights of the fakir and other categories. You can do taubat to absolve your sins (i.e for the lack of worship to Allah), but you still have to give the rights of the fakir and the others.

If there is no way to accurately determine the value of the missed-zakat, you have to do your best to estimate (and make sure not to under-estimate) the value.

with current technology, I suggest you keep an excel file to keep track of your money and other things so that you can calculate your zakat more accurately.

edit:
just remembered, zakat fitri/fitrah... but this one is different compared with the two mentioned above.

This post has been edited by abu.shofwan: May 17 2020, 05:27 PM

Bro

Can you not quote also whether these hadits are sohih, hasan or what? As far as I know, only hadits recorded by imam Bukhari and Imam Muslim in their sohih hadits book (they also have other books) are considered sohih. So often they are quoted without the indication of their status. However, other imams not so...

Iirc, imam Hakim was considered the most lenient in awarding the sohih status.

Why would you do qurban out side the country? The scholars generally consider that it is not right thing to do. Below quote from islamqa is an example.

Search for answers
The udhiyah in his country is very expensive; can he send money to do the udhiyah in another country?
143611

Question
The cost of the udhiyah in our country is 1200 riyals or more; it is very expensive even if a person can afford it. But can he give this money to organisations that will send udhiyahs to other countries where 200 or 300 riyals will pay for 3 udhiyahs instead of one at local prices. Will that bring a greater reward or not?
Answer
Praise be to Allah.

Praise be to Allah
The Sunnah with regard to the udhiyah is for the Muslim to offer the udhiyah in his own country, because that serves many interests and enables one to do acts of worship that will be missed out on if the Muslim offers the udhiyah elsewhere than in his own country via charities to whom he gives money to slaughter the udhiyah in another country.

1. Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said:

… on the other hand, some people send their money for the udhiyah to be slaughtered in other places, and this is wrong. Some people give money to Hay’at al-Ighaathah or other charities to offer the udhiyah for them in other places, but in that case they will not have performed the udhiyah. The udhiyah is a ritual that should be performed in one’s own land. By the blessing of Allah, may He be glorified and exalted, when He singled out the pilgrims to offer the hadiy (sacrificial animals) as a means of drawing closer to Allah during the days of Eid, He also prescribed that those who are not performing Hajj should offer the udhiyah, so that they may join the pilgrims in some of the symbols ordained by Allah, may He be glorified and exalted. “And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allah” [al-Hajj 22:36]. As this is the purpose of the udhiyah, we say: Do not offer the udhiyah outside your house; offer the udhiyah in your country; perform this ritual. Offering the udhiyah by sending your money elsewhere is contrary to the Sunnah and causes you to miss out on many benefits, of which we may note the following:

This is what I have learned as well. If there is money collected from participants, it becomes gambling. For me, this is regardless of whether that money pool is used, in part or in whole, to buy the prizes.

The bottom line is, you paid something, for which entitles you to be entered in the raffle for the prizes (i.e. You may or may not win). There will be people who will not win anything at all, which means they paid and get nothing.

However, if absolutely no money is required to partake, then it is generally viewed as permissible.

the principle is still there. if the price was hiked, no matter how small, to compensate for the prizes, then it is considered as gambling. you can check this by comparing with the price before the competition is there.

if the price was the same, but you buy many of that thing hoping to win - I don't know enough to say anything. perhaps I will look it up later. Insha Allah.

This post has been edited by abu.shofwan: Aug 14 2020, 02:26 PM

Wa'alaykumussalaam bro...

This group had stayed quiet for far too long that it feels like I was here 3000 years ago.

Maybank islamic dah tak de riba ke?

There is a story of Imam Malik, where he was asked tgis question. You can read it in the link below.

https://rumaysho.com/15362-makan-riba-lebih...ndu-khamar.html

Long story ahort, he is of the opinion that riba is worse than khomr.

Hahaha...
Then both should accept the other's advice to stop what they're doing. Right?

That's good to know.

So that means that they buy before we buy?

As in, if I wanted to buy a car (car loan) with them, they will buy that car for me and then I will pay them without any down-payment made to the dealer?

Also, money we keep in the bank will not give interest?

I'm actually trying to study islamic economics principles and have just passed the class for Dholim, Gharar n Riba

Hence the questions.

So pleases don't mind me asking.

Hire purchase means that the car was actually bought by the bank, right? After they buy it, then it is rented out to the client.

As for wadiah, the very mention of a "gift" in itself is already shady to me, based on this text (copied from my class material)

Keuntungan yang tidak disyaratkan tersebut diberikan sebelum hutang dilunasi, maka ini juga tidak
diperbolehkan, sekalipun atas nama hadiah, berdasarkan [I do apologize, I cannot paste the arabic text of the hadeeth here, somehow it gets corrupted] sabda Nabi صلى الله عليه وسلم:

َّ“Apabila seseorang di antaramu memberikan pinjaman, lalu yang menerima pinjaman memberikan hadiah
kepadamu atau meminta kamu untuk menaiki kendaraannya, maka janganlah engkau menaikinya dan jangan
terima hadiahnya. Kecuali pemberian hadiah tersebut telah berlangsung antara kamu dan dia sebelum engkau
memberi dia pinjaman.” [HR Ibnu Majah, dinyatakan hasan oleh Imam Suyuti]

Like they say, a rose by any other name is still a rose. There will come a time that khomr will be given (called) a different name so that it can be consumed by the people who are oblivious.

Point is... Whether or not it is qard or wadiah, we need to look at the essence of it, the fundamentals of the transaction.

In wadiah, you get back the item you give, not an equivalent/substitute. In qard, you can lend out your motorbike and the guy can return to you a similar/equivalent bike. In wadiah, it must be the same bike that is returned. In terms of money, it should be the same bank notes (same serial number).

Obviously, there are other related rules, but in this regard, to establish whether it is qard or wadiah, we can look at the object.

I quote below.

Syaikh Muhammad bin Shalih Al-‘Utsaimin rahimahullah ditanya, sebagian bank memberikan hadiah kepada nasabah yang cuma menyimpan uang saja tanpa ambil bunga, apakah hadiah tersebut boleh dimanfaatkan oleh nasabah?

Syaikh rahimahullah menjelaskan, “Engkau sudah tahu bahwa menyimpan beberapa dirham di bank itu bukan disebut wadi’ah (menitip), namun akad sejatinya adalah qardh (meminjamkan). Yang disebutkan oleh orang-orang bahwa akad tersebut adalah wadi’ah itu keliru. Jika engkau menyerahkan uang pada bank, apakah bank itu menjaga uang tadi sebagaimana adanya, sampai nanti diminta kembali juga bentuknya seperti itu ataukah bank menggunakan uang tadi terlebih dahulu? Tentu bank akan masukkan dalam tabungan dan akan menggunakannya. Kesimpulannya, hakikat akadnya itu qardh (meminjamkan), bukan wadi’ah (menitipkan). Kalau transaksinya adalah meminjamkan, maka orang yang memberikan pinjaman (kreditor) tidak boleh mengambil keuntungan sama sekali dari transaksi tersebut, tidak boleh menerima hadiah dan lainnya. Hadiah barulah bisa dimanfaatkan setelah utang itu lunas (selama bukan syarat yang ditetapkan di awal, pen.).



Sumber https://rumaysho.com/24234-titipan-dan-pinj...dan-ariyah.html

(note: I think "pen." at the end of the above quote is either the writer/penulis or translator/penerjemah. Who knows, not really familiar with these terminologies)

I don't think the prophet Musa wanted to become like God, though.

Anyway, there is, was, and ever will be only one god. So becoming like him is out of the question. God has the power to do anything, to create anything, while we can't do zilch. Who are we to ask to be elevated to godhood? Can't even get elevated to prophethood, has we lived in pre Muhammad (shallallaahu 'alayhi wasallaam) era. Best we can get is probably mukhlis, for which we really really need to step up our game.