AWAS: Perangkap anak-anak perempuan Islam

AWAS: Perangkap anak-anak perempuan IslamAwas perangkap anak-anak perempuan Islam
MUJAHID304 menulis "Pada hari Sabtu (22/07/2006) yang lalu, saya telah berkesempatan mengikuti satu sessi "Ceramah Keibubapaan" di sekolah menengah agama berasrama penuh dimana dua orang anak perempuan saya bersekolah. Penceramah jemputan yang pihak PIBG sekolah jemput adalah Dr. Rubiah Kulup Hamzah. Selain menjadi penceramah motivasi, Dr. Rubiah juga adalah pensyarah part-time di UM, UiTM, UKM dan OUM serta amat bergiat aktif dalam pergerakkan NGO Islam. Di sini, saya ingin berkongsi dengan anda sedikit maklumat yang disampaikan oleh Dr. Rubiah mengenai isu yang sedang hangat diperkatakan, iaitu isu "Murtad" dan "Artikel 11 Perlembagaan Persekutuan"
PERANCANGAN
Berdasarkan penyelidikan beliau serta anggota NGO Islam yang lain, pihak-pihak yang memusuhi Islam, terutamanya pihak Kristian telah lama membuat perancangan rapi untuk menjadikan remaja-remaja Islam sebagai sasaran untuk dikristiankan. Umumnya, kita mengetahui bahawa mereka telah berjaya menjadikan"Dunia Hiburan" dan "Dunia Sukan" sebagai senjata untuk menjauhkan remaja-remaja kita dari agama Islam. Namun, satu pendedahan yang dibuat oleh Dr. Rubiah mengenai "Perangkap" yang digunakan oleh pihak kristian ini amat membimbangkan kami yang hadir semua. Berikut adalah kronologi bagaimana mereka memerangkap anak-anak gadis kita untuk dijadikan mangsa.MEMIKAT
Untuk makluman semua, pertubuhan-pertubuhan kristian telah bersepakat untuk memberi satu bentuk skim galakan kepada para jejaka kristian serta diberi tunjuk-ajar mengenai teknik untuk memikat gadis-gadis melayu Islam untuk dijadikan pasangan mereka. Berbagai-bagai teknik memikat akan digunakan dan ia bergantung kepada latar belakang gadis yang disasarkan. Tapi, apa yang membimbangkan kami semua adalah, sasaran utama mereka kini adalah gadis-gadis bertudung labuh yang berpendidikan agama. Teknik yang mereka gunakan adalah lebih kurang sama sahaja. Pada peringkat awal mereka akan mencari jalan untuk berkenalan dengan anak-anak gadis kita, samada melalui hubungan kerja, hubungan sesama pelajar mahu pun hubungan jiran tetangga. Kemudian, mereka akan berlakon seolah-olahnya mereka telah tertarik dengan kesopanan, cara berpakaian serta kelembuatan tingkah laku anak-anak gadis kita ini. Antara ungkapan yang sering digunakan adakah "Adakah semua anak-anak gadis melayu begitu ayu dan sopan?", "Di dalam masyarakat saya, tidak pernah saya bergaul dengan gadis yang begitu berakhlak", "Saya tertarik dengan tingkah laku awak". "Saya ingin mengenali awak dan agama awak dengan lebih dekat lagi" Biasanya, anak-anak gadis yang berpendidikan agama kita ini akan terbuka hatinya untuk menerima kehadiran jejaka kristian ini apabila si jejaka mula menyatakan keinginan untuk mengenali agama Islam dengan lebih dekat lagi.PERANGKAP
Apabila si jejaka merasakan anak gadis kita telah menerima kehadiran mereka, mereka akan menjalinkan persahabatan mereka dengan jujur, ikhlas, bersopan dan begitu "gentleman" sekali. Mereka akan ke perpustakaan, minum serta beriadah bersama dengan rakan-rakan yang lain. Pendek kata, sepanjang persabatan mereka, cubaan "ringan-ringan" pun tidak ada. Tetapi AWAS, para ibubapa. Satelah kian lama bersama serta mendapati sigadis telah mula ada perasaan cinta, si jejaka akan menunggu dengan sabarnya ketika untuk memulakan "langkah sebenarnya" yang pertama. Apabila si gadis didapatinya mula terleka, mereka akan digambarkan seolah-olah mereka terbawa-bawa oleh perasan cinta sehingga si gadis TerNODA. Ketika inilah, perangkap mereka sudah mula mengena.DILEMA
Perlakuan noda ini boleh berlaku mungkin sekali, dua, tiga atau seterusnya. Sebab bagi si jejaka, perangkapnya hanya dikira benar-benar mengena apabila si gadis didapati berbadan dua. Pada ketika ini, si jejaka akan menunjukkan kekesalannya yang tidak terhingga. Si jejaka kononnya akan bertanggungjawap di atas perbuatan mereka seraya berkata "Agama kita melarang kita menggugurkannya, maka terpaksa kita berkahwin, tetapi kita berlainan agama" Seterusnya kata si jejaka "Kalau kita ingin berkahwin secara Islam, saya sanggup memeluk Islam, tetapi kita terpaksa berhadapan dengan dua perkara. Pertama, mengikut hukum Islam, kita boleh dikenakan 100 sebatan sebagai balasan dosa. Kedua, masyarakat Islam akan mencemuh dan meminggirkan kita kerana mempunyai anak di luar nikah yang kita hasilkan bersama. Kita akan berasa amat malu, lebih-lebih lagi awak yang berpendidikan agama. Sanggup kah kita? Saya rasa, saya tidak sanggup menghadapinya"
Kata si jejaka lagi "Kalau kita berkahwin secara agama saya, awak hanya perlu untuk menukar agama, dan kita akan terlepas dari dua seksa. Pertama, mengikut agama saya, kita hanya perlu untuk membuat pengakuan di hadapan paderi di gereja untuk menghapuskan segala dosa. Kedua, masyarakat agama saya akan menganggap anak kita ini senasib dengan Jesus (Nabi Isa) yang dilahirkan tanpa bapa. Mereka juga akan menganggap awak senasib dengan Mary (Mariam) yang melahirkan Nabi Isa. Maka, kita pasti tidak akan dipersia. Saya rasa ini option terbaik buat kita" Untuk makluman semua, mereka hanya merancang agar anak jejaka mereka memikat anak gadis kita. Tetapi mereka tidak akan mencuba agar anak gadis mereka untuk mendampingi anak jejaka kita kerana mereka sedar bahawa perangkap mereka yang ini tidak akan mengena.MURTAD
Mengikut penyelidikan Dr. Rubiah serta rakan-rakan dalam NGO Islam yang lain, amat ramai gadis-gadis melayu Islam yang memilih option kedua walaupun ada segelintir yang berjaya diselamatkan dan terpaksa disembunyikan demi maruah agama & bangsa. Mereka seterusnya mengemukakan permohonan untuk menukar agama (murtad) di pejabat agama. Namun Artikel 11 Perlembagaan Persekutuan menjadi penghalang utama rancangan mereka.
Menurut Dr. Rubiah lagi, pihak IFC (Inter-Faith Council) telah berjaya mendapat 2 juta tanda tangan sokongan agar Artikel 11 Perlembagaan Persekutuan ini dapat dipinda. Tetapi katanya lagi, untuk mendapatkan 1 juta tanda tangan umat melayu Islam bagi menghalang usaha mereka, adalah sesuatu yang teramat seksa. Ramai yang terlalu merasa curiga dengan alasan mereka khuatir tanda tangan mereka akan disalahgunakan untuk menyatakan sokongan atau bantahan terhadap usaha yang lain pula. Alasan demi alasan diterima???hinggalah satu masa nanti saudara mara terdekat kita tiba-tiba menjadi sebahagian dari statistik puluhan ribu mangsa.
Adalah diharap, satelah perhimpunan di Masjid Wilayah, Ahad yang lalu (23/07/06), lebih 2 juta tanda tangan telah berjaya diterima. Dimanakah semangat kita? Kita belum lagi diperlukan untuk mengangkat senjata. Maka, marilah kita bersama-sama berusaha dan mengembeling tenaga agar gejala ini tidak terus melanda agama dan negara.DOA
"Doa adalah senjata para mukmin". Satelah kita berusaha, marilah kita bersama-sama berdoa agar anak-anak gadis kita akan terhindar dari menjadi mangsa. Doa juga dipanjatkan agar umat Islam di Palestin, di Lubnan, di Iraq dan seluruh dunia dihindari dari segala bencana. Amin??Ya Rabbil A'lamin.LAYARILAH BLOG KAMI DI:-
www.jasindaily.blogspot.com

Are women can read it...???

Copied from a friend's email:


Dalam hal ni boleh rujuk buku '" Darah Wanita, Pandangan Ulamak dan Pakar Perubatan" oleh Ustazah Anisah Ab. Ghani.

Sila rujuk dalam mukasurat 99 dan 100.

1. Mazhab Shafi'e, Ahmad dan Hanafi berpendapat wanita haid dan nifas HARAM membaca Al Quran. Mereka berhujah dengan hadis riwayat Ibnu Umar r.a.a. Rasulullah s.a.w. bersabda: maksudnya " Janganlah orang yg berhaid dan berjunub itu membaca sesuatu daripada Al-Quraan". (At-Tirmidzi [131] dan lainnya). Terjemahan ini ana merujuk kepada Kitab Fikh Mazhab Syafie- Jilid 1 m/s 82, Pustaka Salam.

2. Mazhab Maliki dan Ibnu Taimiyyah berpendapat wanita haid HARUS membaca al-Quraan. Antara hujah mereka ialah:

a] Hadis yang di pegang oleh fuqaha' yang mengatakan hukum HARAM membaca al-Quran bagi wanita haid iaitu hadis riwayat Ibnu Umar seperti di atas adalah dhaif. Oleh itu hukum haram membaca al-Quran bagi wanita haid tidak ada dalam sunnah yang sahih.

b] Wanita pada zaman Rasulllah s.a.w. juga didatangi haid. Jika membaca al-Quran hukumnya haram ke atas mereka sebagaimana menunaikan solat, sudah tentu Rasulullah s.a.w. menerangkan hukumnya dan mengajar isteri-isterinya sebagaimana baginda menerangkan hukum menunaikan solat dan puasa bagi wanita haid. Sedang hukum ini ( haram membaca al-Quran) tidak pernah dinukilkan daripada Rasulullah s.a.w. Oleh kerana hukum haram membaca al-Quran bagi wanita haid tidak pernah diterangkan oeh Rasulullah s.a.w., sedangkan wanita sentiasa didatangi haid sejak dulu. Ini menunjukkan Rsulullah s.a.w tidak mengharamkan pembacaan al-Quran di kalangan wanita haid.



English sources:

http://forums.islamicawakening.com/showthread.php?t=2000

Recitation of the Quran During Menses and Post Natal Bleeding

First of all, the Shariah deals with the sexually defiled and menstruating women in very different matters and ways. There are lots of differences between them:

1. The sexually defiled (impure) can at any time he wishes remove that state. He/she can make ghusl (wash) if there is no water then tayammum.

2. Menstruating woman can not do such, she is in that state for as long as Allah (SWT) wills, until her period comes to an end.

Recitiation of the Quran by menstruating and post-partum bleeding women has been made permissible by the Malikis, Shafis, Hanbalis, Abu Hanifa and a number of other scholars. The proof being:

1. Hadith of Bukhari and Muslim concerning the Eid prayer. Narrated Umm `Atiya (RA):

"I heard Allah's Messenger (SAW) that the unmarried virgins and the mature girls and the menstruating women should come out and participate in the good deeds as well as invocations of faithful believers but the menstruating women should keep away from the Musalla - praying place [Salat (prayers)]. Someone asked (Umm `Atiya) (surprisingly) , "Do you say the menstruating women?" She replied, "Doesn't a menstruating woman attend `Arafat (Hajj) and such and such (other deeds)?"

Takbeer is a type of remembrance of Allah (SWT) an supplication is not any different from dhikr.

2. Hadith of Bukhari regarding Aisha (RA) when she got her menses on the way to Mecca. Narrated `Aisha (RA):

"We set out with the sole intention of performing Hajj and when we reached Sarif, (11 k.m. from Makka) I got my menses. Allah's Messenger (SAW) came to me while I was weeping. He said "What is the matter with you? Have you got your menses? I replied, "Yes." He said, "This is a thing Allah (SWT) has ordained for the daughters of Adam. So do what all the pilgrims do with the exception of Tawaf (Circumambulation) round the Ka'bah." `Aisha (RA), added, "Allah's Messenger (SAW) sacrificed cows on behalf of his wives."

Pilgrims make dhikr and read Quran. There was no objection from the Prophet (SAW) and he (SAW) actually "told" Aisha (RA) to do so.

3. Another reason being hardship. A woman might forget what she memorized.

So therefore if there is no text forbidding such an act, one can not conclude that the act is not allowable. The burden of proof is on those who claim that such women can not recite the Quran, and they offer no clear or direct proof.

There is no harm whatsoever in a menstruating woman or post-partum bleeding woman reciting the Quran from their memory without actually touching the Quran.


Touching The Quran During Menstruation and Post-Partum Bleeding

The most often quoted evidences, is an Ayat from the Quran:

"…none can touch but those who are pure…" (Al-Waqi'a 56:79)

A common mistake, is people taking verses and applying it to a particular Fiqh (point). Yet when you study the verse in more detail you will find, in fact, it is not related to the point whatsoever.

"That (this) is indeed an honorable recital (the NobleQuran). In a Book well-guarded (with Allah in the heaven i.e. Al-Lauh Al-Mahfuz). Which (that Book with Allah) none can touch but those who are pure from sins (i.e. the angels). A Revelation (this Quran) from the Lord of the `Alamin (mankind, jinns and all that exists). (Al-Waqi'a 56:77-80)

Put into context this Ayat refers to "…a Book well-guarded, " and this means a Book with Allah (SWT). It is not talking about the physical Quran we have in our presence here.

Ibn Abbas (RA) and others, along with the early scholars, agree that this verse is not talking about the Quran that we have in our hands. A Book well-guarded refers to something that is hidden (Maknoon). It is not referring to the Quran we have in our presence. Early scholars all agree to this conclusion.

"...In a Book well-guarded (with Allah in the heaven i.e. Al-Lauh Al-Mahfuz)." (Al-Waqi'a 56:78)

According to the Tafsir of Tabari and Kathir and also according to Jamal al-deen al-Qasami, this Ayat is not in reference to humans having to be free from impurities.

"Which (that Book with Allah) none can touch but those who are pure from sins (i.e. the angels)." (Al-Waqi'a 56:79)

This verse in reference to the Angels and not mankind. In a Hadith narrated by Abu Hurairah (RA), the Prophet (SAW) states, "a believer never becomes impure."

"The Prophet (SAW) came across me in one of the streets of Medina and at that time I was Janab. So I slipped away from him and went to take a bath. On my return the Prophet said, "O Abu Hurairah! Where have you been?" I replied, "I was Janab, so I disliked to sit in your company." The Prophet said, "Subhan Allah! A believer never becomes impure." (Sahih Bukhari)

There are four possible meanings of Taher (pure) in this Hadith:

1. specifically it means "pure."
2. free from major impurity where it is necessary to make ghusl.
3. free from minor impurity where it is necessary to make wudu.
4. no impurities on physical body

What does Taher mean in this Hadith? How we determine what it means is we look at other evidences that relate.

Evidences

1. A letter sent to the Emperor of Rome by the Prophet (SAW). The Prophet (SAW) had good reason to believe that the Emperor would touch it. Some will argue that a piece of paper is not Quran so this may not be such a strong argument.

2. In Sahih Muslim the Hadith about when Aisha (RA) was sent, by The Prophet (SAW), to go into the Masjid to get a mat. The Prophet (SAW) said to Aisha (RA), "Menstruation is not in your hands." A woman's touch can not be considered impure even while on menses.

"The Messenger of Allah (SAW) said to me: Get me the mat from the mosque. I said: I am menstruating. Upon this he remarked: 'Your menstruation is not in your hands.'" (Sahih Muslim)

1. Hadith that states, "A believer does not become impure." A clear text by The Prophet (SAW). A believer is considered Taher under ALL circumstances. Therefore, believer in this Hadith means Taher. The only one who should touch the Quran is a believer (i.e. A Muslim).

2. Take the Ayat: "None can touch but those who are pure (Taher)." There is no record whatsoever of Prophet (SAW) telling believers not to touch Qu'ran.

Therefore, Taher means believer (Muslim).

There is NO evidence whatsoever that says that a woman who is on her period or a woman who is having post-natal bleeding that she can not touch the Quran. This is a minority opinion, however it is the strongest opinion.

A WOMAN WHO IS ON HER PERIOD MAY RECITE THE QURAN AND A WOMAN WHO IS ON HER PERIOD MAY EVEN TOUCH THE QURAN AND READ IT DIRECTLY FROM A MUSAF (ARABIC). THIS IS A MINORITY OPINION YET IT IS THE STRONGEST OPINION.

There is no evidence to the contrary and the burden of evidence is upon those who say that such women are not allowed to touch or recite the Quran.

The scholars who say the Quran is forbidden to touch in the state of menses and post-partum bleeding, quote a weak Hadith which has in it's chain a person declared a liar by the scholars of Hadith.

"Neither the menstruating woman nor the sexually defiled person is to recite anything from the Qu'ran."

Information from "Fiqh Rulings on Women's Issues" a lecture by Jamaal Al-Din Zarabozo


Reading the Quran During Menses

There is no prohibition from the Prophet Muhammad (SAW) prohibiting a woman from reading the Quran in the state of her menses.

There is no prohibition. The Prophet Muhammad (SAW) did not prohibit it. All we have is the statement of the Prophet Muhammad (SAW) that he used to recite the Quran under all conditions except when he was in a state of Janaba that is after having sexual intercourse when it was necessary for him to take a bath.

This is the basis, this is the foundation, from which all of these different opinions are derived. So, some scholars made a comparison between this state of Janaba with that of menses. But of course, they are not the same because the state of Janaba you can remove by merely washing yourself. Taking a bath your state is over. Now you can now read the Quran. Whereas in the state of menses, a woman can not just wash herself then go and read. She is still in that state of menses.

If we are dealing now with the translation of the Quran, translations of the meanings of the Quran, then all this is of NO importance at all because translations of the Quran are not considered to be Quran. So no matter what state you are in, you can read it, you can pick it up, you can touch it, there is no problem at all because the Quran that we have, even if the Arabic text is there too, is still not considered Quran.

The general position which is held in determining what is considered Quran and what is not, is that whenever the words of other than Allah (SWT), in a given text, is more than the words of Allah (SWT), that text is no longer considered Quran because Quran refers to a single verse if we take a verse of Quran by itself this is called Quran also. But if there comes along with this verse, other words, you have given an explanation of it which is more than what constitutes the verse, then this is no longer considered Quran.

This is the juice from the fact, that Prophet Muhammad (SAW) sent messages to the kings of Bizantium and Persia, etc. which had verses of Quran in it. He (SAW) knew full well that these people were going to be in a state of Janaba, that they were kafr and that they would probably tear it up, maybe step on it or whatever.

So we know that it is permissible that once the words of Allah (SWT) are drowned out by the words of other than Allah (SWT), which is the case of the translations of the Quran, then in such case this is not considered to be Quran and as such it is perfectly allowable for a woman to read it under any state.

Information from "Duties of a Muslim Husband" a lecture by Shaikh Abu-Ameenah Bilal Phillips

other source:
http://www.islamqa.com/index.php?ref=5048&ln=eng&txt=recite%20period