From Misconceptions to Concepts : al-Masalih al-Mursalah and Bid’ah

I. Introduction
Masalih mursalah is the one of the principle in the Islamic jurisprudence. Basically, the idea of masalih al-mursalah is the derivation of the hukm which is not stated in the primary sources of Islamic law but implementing it for the interest of the public. Many people mistakenly understand this concept due to the lack of paying vigilant attention on the application of previous companions and scholars in using this method. Thus, this phenomenon if still cannot be solved proficiently it will become a severe cancer in the public, in which lead to the wrongly exercising this method in the present life.

In the time of companions, the usage of this principle was applied in certain situations, purposively to promote the righteousness in their judge and seeding the harmonies environment for the ummah. When many companions whom memorizing Qur’an died in a war after the prophet (peace be upon him) passed away, Umar started to suggest to Abu Bakar who was the first caliphate at that time, to do the compilation of the Qur’an. Initially, caliphate Abu Bakar refused to accept Umar’s opinion because the prophet (peace be upon him) did not do it during his lifetime. When Allah has promised to protect His holy Book from lost, unfortunately, Abu Bakar accepted this idea after went deeply into this matter, looking its benefits and drawbacks. Afterward, he asked his companions to start for compiling the scattered Qur’an by collecting the verses among the companions. This pure effort still has a value until now, when many people get benefit from it, may Allah blesses them and place them in a heaven.

This situation depicts a significant proof and evidence to validate this method for being applied though the Qur’an does not state anything whether to allow or forbid the action. However, there were some scholars in the past did not recognize this principle for deriving the hukm in Islamic jurisprudence. They gave several points for supporting their arguments, but all of this will be explained in detail later.

The ultimate reason addressing all the related points under this article aim to expose the readers a healthy discussion in which at the end resulting a deep understanding on the issue very well and the author hope that the respected readers will gain some benefits from this short study and later all of you will be able to convey and apply this knowledge in your daily life. This article is a continuation from the previous articles that I wrote before entitle “Jangan Bicara Soal Bid’ah” (in Malay language that being chosen to be published in Majalah I:Desember 2008 ) and “Islamic Economics : Approaches to Bridging the Divergence” where the discussion on Maslahah approaches arises. All the articles wrote with the objective of trying to address the importance of understanding the concepts underlying the terms used in most of the academic discussion.

II. Definition
Maslahah literally means benefit or interest.[1] When qualified as Maslahah Mursalah it refers to unrestricted public interest. Maslahah Mursalah is synonymous with Istislah which is also called Maslahah Mutlaqah. Imam Al Ghazali thinks Maslahah consists of considerations which secure a benefit or prevent harm. Protection of life, religion, intellect, lineage and property is Maslahah. [2]
On the basis of Maslahah, companions decided to issue currency, to establish prisons and impose Kharaj (agricultural land tax). The Ulama of Usul are in agreement that Istislah is not a proof in respect of devotional matters (Ibadah) and in respect of specific Shariah injunctions, for example, shares of inheritance.[3] The majority of Ulama maintain that Istislah is a proper ground for legislation. Imam Al-Shatibi points out that this is the purpose of Quranic Ayat No. 107 of sura Al Anbiya that:-

"We have not sent you but as a mercy for all creatures".[Al-Anbiya’ 21:107]

There is support for Maslahah in the Quran in Surah Al-an’am (6:153), in Surah Hajj (22:78) and in Surah Al-Maidah (5:6).

“Verily, this is My way,leading straight: follow it: follow not (other) paths: they will scatter you about from His (great) path: thus doth He command you. That they may be righteous.” [Al-an’am 6:153]

“And has imposed no difficulties on your religion” [Al-Hajj 22:78]

“Allah did not wish to place you in difficulties, but to make you clean, and to complete his favor to you that you may be grateful.”[Al-Maidah 5:6]

حَدَّثَنَا عَبْدُ الرَّحْمَنِ عَنْ مَالِكٍ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ قَالَتْ
مَا خُيِّرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ أَمْرَيْنِ إِلَّا اخْتَارَ أَيْسَرَهُمَا مَا لَمْ يَكُنْ فِيهِ إِثْمٌ فَإِذَا كَانَ فِيهِ إِثْمٌ كَانَ أَبْعَدَ النَّاسِ مِنْهُ وَمَا انْتَقَمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِنَفْسِهِ مِنْ شَيْءٍ يُؤْتَى إِلَيْهِ إِلَّا أَنْ تُنْتَهَكَ حُرْمَةُ اللَّهِ فَيَنْتَقِمَ لِلَّهِ عَزَّ وَجَلَّ
"The Prophet (pbuh) only chose the easier of two alternatives so long as it did not amount to a sin".

أخبرنا عبد الله بن أحمد بن موسى ، قال : حدثنا الحسين بن محمد الذارع ، قال : حدثنا أبو محصن حصين بن نمير ، قال : حدثنا هشام بن حسان ، عن عكرمة ، عن ابن عباس ، قال : قال رسول الله صلى الله عليه وسلم : « إن الله يحب أن تؤتى رخصه ، كما يحب أن تؤتى عزائمه »

"Allah loves to see that His concessions (rukksah) are observed, just as He loves to see that His strict laws (azaim) are observed".

The above would confirm that no unnecessary harshness is recommended in the enforcement of Ahkam and that the Muslims should avail of the flexibility and concessions of Shariah.

All the Khulafa al-Rashidun acted in pursuance of Maslahah. Abu Bakr (RA) compiled the Quran. Umar (RA) held his officials responsible for abuse of public office. Usman (RA) distributed the authenticated copy of the Quran and destroyed the copies of variant texts. Ali (RA) held the craftsmen and traders responsible for the loss of goods that were placed in their custody.

Maslahah has been upheld by the majority of Ulama. However, strong support for it comes from Imam Malik. But Imam Malik did not using Al-Masalih Al-Mursalah in all aspect but indeed he avoid it absolutely regarding matter in Ibadah and some other matters like Urf (custom) and Muamalat that have Nas which are more accurate.[4] Maslahah has been divided into three types by Shatibi and some other scholars.[5]

(i) essentials [daruriyyat],
(ii) the complementary [hajjiyat] and
(iii) beautification [tahsiniyaat].[6]

From the point of view of availability or otherwise of textual authority, Maslahah has been further sub-divided into the following:

1. al-Maslahah al-Mutabarah [accredited Maslahah] which has been upheld in the Shariah such as defending the right ownership by penalizing the thief.

2. Maslahah Mursalah is that which has upheld nor nullified by the Shariah such as provision in law in many Muslim countries for documentary evidence to prove marriage or ownership of property.

3. Maslahah Mulgha which has been nullified either explicitly or by indications in Shariah.[7]

To validate Maslahah the following conditions have to be met:
-Maslahah must be genuine,
-Maslahah must be general (Kulliyah) - that is it secures Maslahah for all.
-It must not be in conflict with clear Nass.

In his book "Masalih al Mursalah", Al Tufi maintains that except for Ibadah (devotional matters) or specific Shariah injunctions, Masalih (plural of Maslahah) should take precedence over other proofs.[8] However, this view is not held by majority.

As regards relation among Qiyas, Istihsan and Istislah, it may be stated that Qiyas and Istihsan are essentially based on Illah in the Nasus (hidden or obvious). Law is expanded by Qiyas or Istihsan on the basis of Illah of Nasus. But when law cannot be made on the basis of Nasus or through Qiyas and Istihsan, law is made on the basis of Maslahah or public interest. A group of scholars have seriously disagreed with Maslahah. But they are a minority and their arguments are not very solid.[9] To meet the new situations in the changing world, Maslalah is a major instrument in the hands of jurists of Islam.

III. Different of definition between scholars

IV. Al-Masalih al-mursalah And Bid’ah
Al-Masalih Al-Mursalah has some similarities and differences with bid’ah that many people confuse and mix them up.[10] The confusion is not only among the ordinary people but also among some fuqaha’ nowadays. They are naming one matter with two different names and then giving one same example with these two names.[11]For instance, there are people out there saying the compilation of Quran or Hadith is Bid’ah Hasanah and it also called Al-Masalih Al-Mursalah. The right answer is the compilation of the Quran and Hadith are classified as one of the example of Al-Masalih Al-Mursalah. Therefore, we could obviously see how important it is knowing both definition and concept clearly to avoid such misconception in concept.

Therefore, before we go further, we should look at these two definitions clearly and try to comprehend it as what the ulama’ of fiqh and usul fiqh understand them. Imam al-Shatibi (mercy be upon him) mentions that linguistically bid'ah (innovation) means 'a newly invented matter'. However, technically it means a newly invented way [beliefs or action] in the religion, resembling with Sharee'ah (prescribed Law), by which the purpose of doing it to excessively worshipping Allah, [but] not being supported by any authentic proof - neither in its foundations, nor in the manner in which it is performed.[12]

As we mentioned earlier the Al-Masalih Al-Mursalah can be defined as public interest. Both of them have no text authentication from Quran and Sunnah. However, bid’ah is prohibited in practicing it but not for al-Masalih al-Mursalahs.[13]

V. Relationship between Al-Masalih Al-Mursalah and Bid’ah
Indeed both Al-Masalih Mursalah and bid’ah are interrelated because both of them are having no specific dalil syara’ upon them. This is among reason why many people confuse and mix them up and saying that things which are under Al-Masalih al-Mursalah as Bid’ah Hasanah.The misunderstanding between the definition and concept of Al-Masalih Al-Mursalah and Bid’ah.The confusion has been used as a statement for mubtadi’(ahlul bid’ah) to invent new matters in matter of ibadah that what they think suit with their nafs.The Prophet (PBUH) had warn us regarding this matters that.:-

حَدَّثَنَا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ الصَّبَّاحِ وَعَبْدُ اللَّهِ بْنُ عَوْنٍ الْهِلَالِيُّ جَمِيعًا عَنْ إِبْرَاهِيمَ بْنِ سَعْدٍ قَالَ ابْنُ الصَّبَّاحِ حَدَّثَنَا إِبْرَاهِيمُ بْنُ سَعْدِ بْنِ إِبْرَاهِيمَ بْنِ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ حَدَّثَنَا أَبِي عَنْ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ عَائِشَةَ قَالَت قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ْ
مَنْ أَحْدَثَ فِي أَمْرِنَا هَذَا مَا لَيْسَ مِنْهُ فَهُوَ رَدّ
“Whoever invented new way in our matters (which is matters in religion),whatever is not on it, so it is refused”[14]

Al-Masalih al-Mursalah is not a part of bid’ah.And the relationship between masalih that are relevant to the original hukm syara’ is based on certain conditions:-[15]
(i) Whatever approved by syara’ therefore the authenticity is unquestionable.
(ii) Whatever refused by the syara’ therefore it is unacceptable even the refutation is against a healthy mind.
(iii) Besides of these two cases which mean such as general matters that not explained by syara’ whether it accepted or rejected,it can be devided into 2 sub category:-
· In matters which there are Nas explaining the meaning of the practices therefore it is not valid to make any research to the meaning for example research towards the meaning of prohibition to the inheritance to the killer that kill the heir.
· In matters which there are dalil syara’ in general towards the meaning of certain practices without any specific dalil towards it.This is what we called Al-Masalih al-Mursalah.

VI. Differences between Bid’ah and Al-Masalih Al-Mursalah

Bid’ah is different than al-Masalih Al-Mursalah because Al-Masalih Al-mursalah meaning could be understood by aql. However, ibadah (khusus) cannot be understood by aql as a whole such as wudhu’, prostration, taking bath when junub and so forth. Therefore,we could understand that Bid’ah is innovation in ibadah while al-Masalih Al-Mursalah is regarding matters in muamalah only. The worshiper should observance practice worship according to what decided by Allah S.W.T through our beloved Prophet (PBUH) because innovation in ibadah is detestable.

Ibn 'Abbaas (radhi-yallaahu 'anhumaa) said:
“Indeed the most detestable of things to Allaah are the innovations”[16]

Ibn 'Umar (radhi-yallaahu 'anhumaa) said:
“Every innovation is misguidance, even if the people see it as something good”[17]

Therefore it is our responsibilities to go back to the Quran & Sunnah as what command by the Prophet (PBUH).

فَإِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَإِنَّ أَفْضَلَ الْهَدْيِ هَدْيُ مُحَمَّدٍ وَشَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَكُلَّ بِدْعَةٍ ضَلَالَةٌ

“Indeed the best statements is Kitabullah (Quran),and the best guidance is Sunnah.and the worse matter would be innovation(Bid’ah) and every Bid’ah is deviate.”[18]

VII. Conclusion
As a conclusion, the important of Al-Masalih Al-Marsalah becomes significant to be practiced in our present life nowadays. However, this concept should not be applied beyond the limitation made by the scholars. Therefore, it is Allah’s bounties that He bestowed upon us with the permissibility of using this method explicitly in deriving the hukm.

With this short study of the concept of Al-Masalih Al-Mursalah, hope the respected readers will receive a lot of benefits throughout this articles and able to convey your understanding on this concept towards the others.

Wallahu’allam.
Ibn Yusof
6 Ogos 2009/16 Sya’aban 1430
11.32 p.m
www.ibnyusof.blogspot.com

[1] The most important element of Imam Al-Shatibi's legacy is his Muwafaqat, a treatise that contributed "immensely towards the making of modernist' conception of Islamic law,particularly the concept of maslaha (bebefit or public interest) which is its central ingrediant."
[Journal of Law and Religion, Vol. 15, No. 1/2 (2000 - 2001), pp. 389-392]
[2] Omar. Ismail, Manhaj Aqidah Ahli As-Sunnah Wal Jamaah (Percetakan Hiza,Selangor,Malaysia,1999) p. 367.
[3] Dr. Taufiq Al-Wa’ii, Al-Bid’ah Wa Al-Masalih al-Mursalah, p.242-238,291-298.
[4] Omar. Ismail, Manhaj Aqidah Ahli As-Sunnah Wal Jamaah (Percetakan Hiza,Selangor,Malaysia,1999) p. 362.
[5] This classification of the objectives of Syari’ah and their interpretation is according to Imam Al-Syatibi (RA). For more details see Shatibi:Al-Muwafaqat, Vol. 2 al-Maktaba al-Tijareyya al-Kubra,Cairo:1395 AD /1975 AH, p.8-25.
[6] The details of this classification will be explained futher in the next sub topic which is Types Of Maslaha.
[7] Kamali, M.H.Principles of Islamic Jurisprudence (Second Revised Edition), p.271.
[8]Ibid, p.275.
[9]Ibid, p.280.
[10] For more details could see www.allahuakbar.net
[11] Omar. Ismail, Manhaj Aqidah Ahli As-Sunnah Wal Jamaah (Percetakan Hiza,Selangor,Malaysia,1999) p. 378.
[12] Imam Al-Syatibi,Kitab al-I’tisom, Vol. 1 p.37.
[13] Bid’ah that are warned by Prophet (PBUH) is Bid’ah technically as what Imam Syatibi define in Kitab Al-I’tisom,not Bid’ah literally.Therefore the focus is more in innovation in ibadah as what mention by Syeikh Yusof Al-Qardhawi in his writings As-Sunnah and al-Bid’ah.
[14] Hadith narrated by Imam Bukhari in his Sahih Bukhari ,Kitab al-Sulh hadith no. 2697.
[15] Omar. Ismail, Manhaj Aqidah Ahli As-Sunnah Wal Jamaah (Percetakan Hiza,Selangor,Malaysia,1999) p. 378.

[16]Imam Al-Bayhaqee,As-Sunan Al-Kubraa, Vol. 4,p.316.
[17] Abu Shaamah no. 39
[18] Hadith narrated by Imam Muslim in Sahih Muslim,Kitab Al-Jama’ah,hadith no.867.

Islamic Economics : Approaches to Bridging the Divergence

I. Introduction

Nowadays, people should not question whether Islamic economics ever exist; rather people (for Muslim individuals) should ask what their contribution towards the realization of Islamic economics is. Scholars in Islamic economics have work hard for the past few decades with their literatures, but yet the question still arises, is Islamic economics framework ready to be an alternative system to the current crisis? This is due to Islamic economics nowadays that much more represent by Islamic banking and finance rather than itself as a whole system. It is important to view Islamic economics from a 360 degrees perspective to evaluate and manipulate the particles that contains unique elements in it from its meaning, up to it concepts and practices that understood by the Muslim scholars from the peak success of economic when it lead by the Prophet and then the companions. This paper tends to explore some of the uniqueness of Islamic economics in its practices of maslahah approach, al-hisbah institution and also voluntary sector, it is in need to revive these particles inside Islamic economics correctly to help all Muslim countries towards achieving the Islamic economics goals.

II. Islamic economics

Islamic economics is defined differently by all renowned Muslim economists. But all the Muslim economist agreed that Islamic economics is a religious-based system of laws set forth according to the al-Quran and as-Sunnah and imbued people with the values of Islam (Hasanuzzaman, 1984, p.52; Mannan, 1986, p.18; Siddiqi, 1992,p.69; Chapra, 1996,p.33; Aslam, 2005).

Addas (2008) successfully differentiate secular and Islamic system in several aspects regards to methodology, worldviews, epistemology and sources of knowledge in economics of these two systems. Islamic system clearly covers all aspect of life and being inclusivity, obviously different than secular system where it tries to separate or not to include any religious aspect as well as being exclusivity in its structural frameworks. The secular system or this secularization process is very much a western European experience and may not be universally applicable, unlike Islamic economics system that argued the concept of ad-deen which means ‘whole way of life’ provides an all-encompassing ethos for man, including that of economics. Religion of Islam is seen as a source of ethics for economic behavior (Aslam, 2005).

Thus Islamic economics is totally different than secular system because it is clearly a system that encourages and preoccupied with the welfare of a community where every individual behaves altruistically and according to religious norms. It is based primarily on justice, benovelence, expediency, wisdom and welfare as well as ensuring the well being and success in this world and the life hereafter (Akhtar, 1981, p.26). Here where the system bridging the gap between religion and economics especially when the paradigm of knowledge is seen as human reason aided or rather guided, by revealed knowledge mainly the al-Quran and as-Sunnah.

The aims of Islamic economics system is mainly depends solely in its two dimensional utility function, in this worldly life and life of hereafter. This according what creates Homo islamicus individuals, an ideal person who is adhering to the guidance of Islam, brings distinctive moral and ethical dimension to the economic sphere of life. This is obviously different than the secular system that views human as a Homo economicus, the Economic Man or agent, represents a rational human being formalized in certain social science models, especially in economics, who acts in self-interest to achieve in a goal-oriented manner. (Kuran, 1995; Warde, 2000; Asutay, 2007). Moreover, Kay (2002) explains that Homo economicus as rational economic man that self interested, materialistic, and obsessed with calculating his worth.

In addition, the structural framework of Islamic economics does forbid unjust transactions, plus not only that but the religion of Islam also encourage risk sharing along with the availability of credit for primarily the purchase of real goods and services and restrictions on usury (riba), the sale of debt, short sales, excessive uncertainty (gharar), and gambling (maysir) where it is surely could help to inject a greater discipline into the economic system.

III. Maslahah approach

Maslahah is one of the sources in Islamic jurisprudence, it is usually defined as an interest that not supported by an individual text, but is upheld by the texts considered collectively. There are many verses in the Quran which grasp the essence of the maslahah. Maslahah is acknowledged by all four Sunni schools, in principle, that all genuine which do not conflict with the objective (maqasid) of the Lawgiver must be upheld (Kamali, 1998, p.267-281).

Goals of Islamic economy is interpreted differently by the muslim scholars, however majority of them hold view that Islamic economics objectives are to achieve social justice and economic development (of all well-being of God’s creatures), or so called establishment of a just social order (Chapra, 1996, Sanusi, 2008). The objectives not only cover worldly affairs but also the life in hereafter. Thus maslahah plays an important role that differentiating Islamic economics than others because it lays to an action taken to protect any one of the five basic objectives of the Shari’ah, namely protection of faith, life, progeny, property and reason. The preservations of objectives of Shari’ah parallel with the two major Islamic principles which are removing hardship (raf` al-haraj) and preventing harm (daf` aldarar).

These underlying principles according to Asid, Asutay and Khawaja (2008) changing the framework of how Islamic economics view on all economic theories such as the theory of consumption, the theory of distribution and the theory of production when it includes maslahah and “no-injury” (avoiding mafsadah) as the basic principles in the system.

Maslahah is about securing greater interest of the society could be is exercise when a situation arises where procuring one’s interest implies the loss of another, then greater interest should be pursued in preference to the lesser. On the other hand, anything regards to loss or injury the reverse will apply where the greater will be avoided by tolerating the lesser (Kamali, 1998, p. 267-281).

It is obviously shown that the spirit of maslahah prefers the interest of society rather than the individual. Different than other systems, Islamic economics give the government a special role to play not likes any other system where the government cannot intervene the market or being a dictatorship by imposing centralized the decision making. As a comprehensive and al-wasatiyyah system, based on the maslahah principle, that in a situation of social loss there should be involvement of the government for fixing prices.

Among the explaination given by Asid, Asutay and Khawaja (2008) where they believes that according to maslahah principle:
“The state has the right to fix the floor price and secure resources, which are becoming economically obsolete. It is also the duty of the government to estimate the input-output coefficients for each of the vintages, which will guide the policy makers for the formulation of their policies regarding the degree of economic and physical obsolescence”(p. 64).

These are some of the example where the maslahah principle can be applied when the Qadi or the state could save the public from the harm, underutilization of resources, or any action that could deprive the poor as well as realization of the goals of Islamic economy to social justice and economic development (of all well-being of God’s creatures). Since the economy cover so many aspects of theories, the maslahah approach is seen as the problem solver as what mentioned by Ahmad (2003), where all the problems of imperfection economic approach could readily have avoided through Maslahah approach.

IV. al-hisbah Institution

Human characteristic that was most responsible for the credit crunch recently is human greed. This opinion is not only according to The Archbishop of Canterbury, Dr Rowan Williams but also agreed by most of the Muslim scholars like Nejatullah Siddiqi (2006), Umer Chapra (2008), Hussein Shehatah (2009) and so forth. Human greed come into picture when the absence of ethics and morality lead the investors, bankers, and people in the market becoming greed to maximize profit, wealth and consumption by any means in keeping with the mores of the prevailing secular and materialist culture. Thus the collapse of some important financial institutions like Lehman Brother, Merill Lynch, AIG and so forth lead the market towards awareness of the existence of corrupt regimes due to the lack ability of regulatory authorities. The U.S administration themselves believes that they have an inadequate regulatory structure when the Fed opted not to use their power to prevent the growth of the housing bubble which to believe the starting point that lead the whole financial system went frozen (Barker, 2009).

However, Islam as a comprehensive religion may have the solution through the idea of al-hisbah institution to suit current crisis face by most of the financial institutions. Hisbah literally means reward, calculation. Technically, it refers to an institution that existed through most of Islamic history for implementing what is proper and preventing what is improper (al-’Amr bil Ma’ruf wa al-nahy ’an al-Munkar). The main role of al-hisbah was the regulation and supervision of markets to ensure proper market conduct by all concerned (towards any malpractices or criminal activities (Siddiqi, 1996, Sanusi, 2008, Amalina, 2009).

As a moral as well as a socio-economic institution, al-hisbah plays an important role in Islamic economics system. Sanusi (2008) and Amalina (2009) both agreed that the institution of al-hisbah has been practiced by Muslim society since the early years of Islam, when the Prophet Muhammad (pbuh) has acted as the first muhtasib,or person that responsible for the maintenance of the institution of hisbah. However, in today’s world, the institution of hisbah has been separated into different institutions with different names lead by various peoples, even some of the institutions not lead by qualified muhtasib (Mohamed, 2009).

In addition, Sanusi (2008) believes that the classical economic role of muhtasib can be further expanded into current corporate affairs such as financial institution such as the banking sector. This kind of supervision could ensure that financial institutions performance and its operations are strictly on ethical basis. Besides that, he further suggests that the staffs in the financial institutions to be a whistle blower, by further expanding the concept of hisbah testimony where this action could help to develop social consciousness and responsibility to block the means to evil acts (Sanusi, 2008, p.256; Amalina, 2009, p.372). The act of whistle blower in the financial institutions by disclosing important information voluntarily is an appropriate act which abides by the Islamic jurisprudence called blocking the means (Sadd al-dhara’i ), Sanusi (2008) and al-Kashif (2009) both viewed that it is an obligation for every Muslim to prevent any act against morality and must also be vigilant against any future threats to public interest. In addition, al-Kashif (2009) further explains that the obligation not only confined to individuals but also institutions regardless it is public or private owned.

On the other hand, the current existence of Shari’ah Supervisory Board practice by the Islamic banks is deem to hold the spirit of al-hisbah when it is a board that supposed to direct, supervise and review the activities of the Islamic Financial Institution (IFI) to ensure it is Shari’ah compliance in all its activities and products offered. However, the scholars behind the scene that lead the Shari’ah Supervisory Board must be jurists in fiqh a-lmua’malat (Islamic commercial jurisprudence) or usul al-Fiqh (Islamic jurisprudence). The Shari’ah Supervisory Board may follow certain guidelines provide by the Central Bank to execute any rules and regulations or enforcement. Therefore this is a good example of how the spirit of al-hisbah works in the modern approach in financial institutions, especially the Islamic financial institutions (IFIs).

Through the existence of al-hisbah institution to supervise the financial institutions, this could help the financial industry from prohibited activities like carrying out illegal economic transactions, political corruption or social mischief. Among the problems that relates to financial institutions that should be supervise by the al-hisbah institution that categorize as financial crimes under Islamic law are such as fraud, bribery, money laundering, insider trading, usury, gambling and so forth (al-Kashif, 2009). Thus with the revival of al-hisbah institution, it could helps the Muslims to achieves Islamic economic goals as a whole as this is already proven during the Prophet time.

V. Voluntary sector

Voluntary sector is acknowledged in Islam and also other religions. Courtney (1994) sees a bigger picture of voluntary sector as something enormously powerful, motivating and distinctive about the voluntary sector that should be preserved and promoted. However, there are differences in understanding the term voluntary sector between Islam and other religion because Islam emphasize it more than any other religions when one of the pillars in Islam categorize it as an obligation action that should be exercised by all Muslims, thus some voluntary activities is seen as part of faith because it is included in the pillars of Islam. This is due to the important aspect of voluntary sector where it could play a major redistributive role by affecting a transfer of resources from the rich to the poor.

Siddiqi (1996) categorize voluntary activities in Islamic society onto several categories which are obligatory family support, zakah, ‘ushr, sadaqat al-fitr, gift or grants in cash, kind or usufruct, voluntary social service and also charitable endowments (waqf). Among the voluntary activities that could contribute directly to the development of an economy are the voluntary activities such as sadaqat, zakah, waqf and gift (hibah).

Sadaqat or gift (hibah) is an act of giving alms for the sake of Allah (fi sabilillah), the elements of sadaqat and gift (hibah) relates to micro dimension that combine beneficial and ihsan form of an individual or organization to others. Sadaqat and gift (hibah) are unilateral transfer that may be in cash, kind or usufruct of certain things. The system of Sadaqat or gift (hibah) ensures equitable distribution of wealth in the Muslim community and makes it certain that the wealth does not remain hoarded in idle channels. Circulation of wealth in productive channels is ensured by enhancing the purchasing power of the poor. Concentration of wealth in few hands is discouraged and the gap between the rich and the poor is bridged.

The Sadaqat or gift (hibah) may go to social institutions like mosque, orphanage, school, hospital and so forth. It also may sometimes go to individual or a family in an emergency that caused by war, famine, flood, epidemic and etcetera regardless in period of happiness or sadness. The sadaqat and gift (hibah) could help the state in response to an appeal funds since it is decentralized sector and not under the state or government controlled. These voluntary activities could also help to ensure the fulfillment of basic individual needs and essential social needs.

Besides that, according to Sareshwala (2008), zakah is universal in its scope can be seen in the manner in which it is collected and distributed. After providing for the needs of eligible kin, the zakah fund is designed to cover the needs of those who live in the community where zakah is collected and then to those eligible recipients living in the county, state, country, and finally the world at large. Through accumulation of surplus in zakah funds during prosperous years, the institution of zakah provides necessary contingency funds during depressed economic conditions when zakah revenues may not be sufficient to meet the required needs of the society. The levy of zakah, particularly on the idle portion of an individual’s wealth, induces the zakah payer to seek a return on his wealth at a rate at least as high as the rate of zakah, so as to be able to pay zakah without reducing his or her wealth. The institution of zakah in its fully operational would become a fountain of economic harmony and contentment since it could helps in eradicating the poverty as well as providing an economic safety net to the society.

Charitable endowments (waqf) is also a unique practices since the early days of Muslim society where it have some special features to be distinguish from private or public properties. Waqf concept turns the ownership of the property in the way of Allah, thus making it neither a state property nor a private property. It is permanent and irrevocable (Zuhayli, 2006). This act according to Siddiqi (1996) could “serve to mitigate the ill effect of inequality in the distribution of income and wealth” (p.147). Moreover, Goh Chok Tong (2007) realizes that waqf practice may able to stimulate the economy and provided additional fund to the state and therefore less demand for commercial or financial organizations in the form of corporation is needed for sake of boosting tax revenue. Therefore, waqf administration is changing nowadays where it is not restricted to religious building only but some revenue from waqf in several Muslim countries has been used to build hospitals, universities and commercial and office complexes. Such innovative financial uses from this voluntary sector help to unlock the economic potential of waqf (Goh Chok Tong, 2007).

Both voluntary sector namely zakah and waqf is widely used in generating the Islamic economy. However, these words cannot be used interchangeably, but the function of both of them for financing poverty projects are often used together or to complement each other. Islam has declared that the poor and destitute have due share in the wealth of the rich and the rich are bound to return the share of the poor without stint.

Last but not least, Zaman and Asutay (2009) agreed that the voluntary sector reflects justice, tazkiyah and rububiyah that included in the body of huquq ul ‘ibad (rights of the people) and nourish the voluntary sectors with ethics of care as part of huquq ul ‘ibad within huquq Ullah (rights of the Allah) within the tawhidi paradigm. The voluntary sector from Islamic perspective completes the essence of the doctrine of social obligatory duties (fard al-kifayah) as well as contributes to the development of an economy, directly or indirectly.

VI. Conclusion
In a nutshell, these approaches may seem trifling, but do play an important role for a state to suit in the Islamic economics system as a whole. It is in need to complement the juristic/fiqhi approach by the maqasid approach in order to deliver a meaningful agenda. With the passage of time the constraining influence of the detailed rules and regulations of fiqh seems to have all but extinguished the spark of maqasid-inspired thinking. The fiqhi approach, understanding maqasid shariah it highly important to grasp and dealing with the management side of other important sector in economics. There may be other important elements or particles that should be taken seriously besides what has been discuss in this paper, thus every aspect should be taken seriously without disparage any other aspect.

Wallahu'allam.

Ibn Yusof

26 July 2009 / 4 Shabaan 1430

12.21 p.m

http://www.ibnyusof.blogspot.com/

*Download full project paper (included the references used) here.

Impact of the Financial Crisis on Retirement Security in U.S: A Lesson to Learn

By : Ezry Fahmy Bin Eddy Yusof

Abstract

There is no doubt the United States pensions industry has been badly bruised by the global financial crisis. These are tough times in the United States, but if the current crisis continues to spread, it will surely deteriorate the employee’s retirement income. Certainly the road ahead isn’t easy, but it’s not an impossible one, there are still many possible avenues for individuals to diversify their portfolios to make sure they could achieve their retirement goals. Therefore this paper will first explain the connection that relates subprime mortgage crisis towards the retirement plans in the United States. Furthermore explain how the financial crisis affecting one of the popular retirement plans in United States, the 401(k) plan. Lastly, the author believes that some of the Islamic finance instruments could help the employees in achieving their retirement goals as well as helping the employees to exercising the fundamental principles in investment.

1.0 Introduction

A crisis that affects the entire financial system began in the mortgage financing sector of the financial system of the United States and spread rapidly to the global financial system. As mentioned by Abbas (2009), since U.S financial system is the epicentre of the crisis, therefore the analysis of recent crises has to start with the U.S. system’s financial structure and the conditions that led to the crisis. According to Baker (2008) the central elements that we call as the housing bubble lead the house prices peaked but began to turn down in the middle of 2006, this result a rapid rises in the default rates especially in the subprime market.

2.0 The world financial crisis

It is a worldwide financial fiasco involving the terms such as sub-prime mortgages, collateralized debt obligations (CDO), frozen credit markets and credit default swaps. First and foremost, it relates with two groups mainly the home owners and the investors; the home owners represent their mortgages while the investors represent their money. These mortgages represent houses and this money represents large institutions like pension funds, insurance companies, sovereign funds, mutual funds and etcetera. The financial system brought these people together, in addition with the banks and broker who commonly known as Wall Streets. Directly or indirectly, these banks on Wall Street are closely connected to these houses on Main Street (Baker, 2008).

2.1 Sub-prime mortgages

It happens when the home owners default on their mortgage, the lender gets the house and houses are always increasing in value. Since they are covered in the home owners default, lenders can start adding risk to new mortgages not requiring down payments, no proof of income, no documents at all and that is exactly what they did. So instead of lending to responsible home owners called prime mortgages, the lenders approved applications even the applicants can be considered as among those who are not creditworthiness (Baker, 2008). These are the turning point when it get involves the sub-prime mortgages.

Thus the sub-prime mortgages that are comprised of defaulters are like bombs that are waiting time to explode. The subprime mortgage crisis in the grip of which the U.S finds itself at present is also a reflection of excessive lending. When the mortgage broker connects the family with the lender and the mortgage, this way the family could get the house easier as well as the mortgage broker able to get his commission. The lender sells the mortgage to the investment banker who turns it into a CDO and sells slices to the investors and others. This way works out nicely because everyone selling off their risk to others and making millions.

Therefore, the home owners default on their mortgage which at this moment is owned by the banker. This means forecloses on one of his monthly payment turns into a house. It’s been reported that according to the Mortgage Bankers Association, roughly 4.2 million mortgages were overdue or in foreclosure at the end of 2007 (Chapra, 2008). Now when there are so many houses for sale in the market, creating more supply than there is demand and housing prices aren’t rising anymore, in fact, they plummet. This creates an interesting problem to the home owners who are still paying for their mortgages, since most of the house in their neighborhood up for sale, their house started to devalue. Home owners now realizes that they have to pay higher mortgage while their houses are worth lower than the actual price they are paying.

The home owners walk away or so called default, and default rates sweep the country and prices plummet. Now the investment bankers like Merrill Lynch, Lehman Brother Inc. are basically holding a box full of worthless houses. The investment banker tried to sell the CDO to the investors but they refuse to, because they already bought thousands of these CDO. On the other hand, the lender also tried to sell their mortgages but the bankers won’t buy it, thus the broker is out of work. These lead the whole financial system went frozen.

2.2 Other main causes

Besides number of causes that lead to the crisis, Chapra (2008) quoted the BIS in its 78th Annual Report by saying that the fundamental cause of today’s problems in the global economy is excessive and imprudent credit growth over a long period. The worrisome that lead to the crisis is already detected earlier because of the imbalances in the U.S economy when it’s public-sector budgetary deficits and the private-sector saving deficiency (Chapra, 2008).

Furthermore, some hold a view that human characteristic that was most responsible for the credit crunch is human greed. This opinion is not only according to The Archbishop of Canterbury, Dr Rowan Williams but also agreed by most of the Muslim scholars like Nejatullah Siddiqi (2006), Umer Chapra (2009), Hussein Shehatah (2009) and so forth. Human greed come into picture when the absence of ethics and morality lead the investors, bankers, and people in the market becoming greed to maximize profit, wealth and consumption by any means in keeping with the mores of the prevailing secular and materialist culture. Hence Muslim leaders from around the world are calling for world leaders to work together to prevent the burden of the financial crisis from falling on “the weak and the poor.”

3.0 Retirement plans of the individuals available in U.S

For many individuals, social security is the primary sources of retirement income. Keown (1998) states that 95 percent of all Americans are covered by Social Security and the size of the social security benefits is differ between one to another depends on the number of years earning, the average level of earning and an adjustment for inflation. Pension funds in the private and the government sectors collect pension contribution and invest them according to goals of the employees for their funds (Encyclopaedia of Business and Finance, 2007). U.S retirement plans for an individual can be classified into several categories which are defined benefit plans (employer funded pensions) and defined contribution plans (employer sponsored retirement plans) to those who work in private or public sector. There are also retirement plans for the self-employed and small business employees.

3.1 Defined benefit plans

Under defined benefit plan, employees receive a promised payout at retirement. Generally these plans are non-contributory retirement plans where the employer provides all the funds and the employee need not contribute, while contributory retirement plans in which the employee with the help of the employer, provides the funds for the plan. The advantage that defined benefit plans offer is that the employer bears the investment risk associated with the plan, which means the retirees still promised the same amount regardless of what the stock and bond markets do (Keown, 1998; Kapoor, et al., 2007). However, besides this traditional defined benefit plans, many companies started to switched to cash-balance plans where employees are credited with a percentage of their pay, plus a predetermined rate of interest rate (Keown, 1998).

3.2 Defined contribution plans

The other pensions plan namely defined contribution plan, this kind of pension plan bring either the employer alone or the employees and the employer together contribute directly to an individual account set aside specifically to the employees (Keown, 1998). This plans also sometimes called individual account plans. Generally defined contributions plans take one of the several basic forms, including profit-sharing plans, money purchase plans, thrift and saving plans, or employee stock ownership, and salary reduction or 401(k) plans (Keown, 1998; Kapoor et al., 2007).

In this plans, what the employees get is depends on how well the retirement account performs. Most of the defined contribution plans allowed the employees to choose how they would like the account to be invested. These kinds of plans involve no risk for the employer, thus employer pass the responsibility to the employees and don’t really care because their responsibility ends with their contribution.

3.3 Other retirement plans

In addition, the retirement plans for the self-employed and small business employees consists of three basic types of plans which are simplified employee pension plan (SEP-IRA), savings incentive match plan for employees (SIMPLE plan) and self-employed retirement plan (Keogh plan). Besides that U.S also provides individual retirement account (IRA) as another method to fund retirement, there are three types of IRAs which are traditional IRAs, Roth IRAs, and Cloverdell Education Savings Accounts (Keown, 1998).

However, despite of many retirement plans in the U.S, Weller (2009) statement are parallel with research done by Retirement Confidence Survey in answering how much have American workers saved for retirement? The result shown that many Americans have little money put away in savings and investments, “53 percent report that the total value of their household’s savings and investments, excluding the value of their primary home and any defined benefit plans, is less than $25,000. Twenty percent say they have less than $1,000 in savings”. Thus older workers tend to have more saved than younger workers, but overall savings levels tend to be modest.

4.0 Implication of world financial crisis on the retirement plans of the individuals

Poerio and Chapman (2009) reported that U.S pension plans have lost as much as 2 trillion in the current volatile market. Falling stock prices really affected the pension funds since majority of the pension funds are held in form of equities (Weller, 2008; Kansas, 2009; Mundell, 2009; Poerio and Chapman, 2009).

It is believed by Weller (2008) that the pension funds of Americans already bad before the crisis hit, he says that “retirement security has been growing concern for Americans for many years due to limited retirement plan coverage, little retirement wealth, and increasing risk exposure of the individual” (p.2). This means too few people in the Americans people are covered by a retirement savings plan at work. The spiral effect of the crisis not only impact the houses prices, but also affecting the American pension’s fund. Weller (2008) also sees that most of the American treats their home as their primary source of household wealth. Thus when the crisis hit, the declines in house price quickly decimate their wealth.

According to Munnel, Aubry, and Muldoon (2008), the financial crisis crystallized the differences between the traditional defined benefit plans and the defined contribution plan such as the 401(k) retirement plan since the 401(k) is where the individuals bear the risk, thus when the stock market collapse, they take immediate hit towards their retirement plan. Those who in this plans am about to retire less, or had to be re-employed after their retirement. Kansas (2009) feels the underscoring the anxieties that faced by the employees that about to retire and the younger employee who wonder whether is it still worthwhile to invest in stocks, the 401 (k) system puts too much burden to the people that it was suppose to help.

Amid the crisis, the public is worried about their retirement security in terms of their ability to afford a comfortable retirement. The April 2008 Gallop poll also concludes that the increasing of worries among the Americans in several matters such as will they have enough money for their retirement, will they able to pay their medical cost if serious illness or accident happens, and will they able to maintain their current standard living. This is why the public viewed retirement as a more important issue for Congress rather than the mortgage crisis, taxes or even education. The rising cost of necessities explains why both the retirement age and younger concerned about their retirement security (Weller, 2009). If this continues, surely people will tap their retirement plan even before the recession is over.

4.1 The fragility of the 401(k) plans

A 401(k) plan is a popular defined contribution plan in the U.S and can be defined as a tax-deferred retirement savings plan in which employees of private corporations may contribute a portion of their wages up to a maximum amount set by law. Moreover, employers may contribute a full or partially matching amount, and may limit the proportion of the annual salary contributed (Keown, 1998).

The fragility of the 401(k) plans, as the sole supplement to social security has been highlighted even before the financial crisis. Why the researchers concentrate into this plan mainly because most employees (the Americans) today have 401(k) as their primary or only plan (Munnel, 2009). In some cases, the companies force the employees to invest their 401(k) contributions to the employer’s stock in order for the employee to participate in an employer’s retirement plan (Madura, 2006). This action is not only unethical but also leaves the employee’s present and future wealth expose if the firm’s financial condition deteriorates.

The crisis dropped the 401(k) value up to 30 percent. This result due to people that losing their jobs and lead to a fewer contribution and more hardship withdrawals (Mundell, 2009). As mentioned by U.S Bureau of Labour Statistic, about 3.6 million people losing their jobs during the financial crisis. People without jobs could not contribute to 401(k) plans, while those with jobs are turning their 401(k) plans for help.

Besides that, Mundell (2009), Kansas (2009), Sallisbry and Buser (2009) realizes that companies that under pressure are suspending their matching contributions. In addition, some companies that are eliminating or curtailing the employer match entirely in the 401(k) plans which are General Motors, Cushman & Wakefield, Eastman Kodak, Vail Resorts, Saks, Sears Holding, Motorola, UPS, Hewlett-Packard, and National Public Radio (Kansas, 2009).

4.2 The needs to reconstruct U.S retirement security

“Don’t invest in something you don’t know” said billionaire, Warren Edward Buffett (Bianco, 1999). These words of wisdom reflects the consequences of what happens towards recent 401(k) litigation when participants suing the plan fiduciaries on the grounds that the participants were not adequately warn of the risk of the investing in certain stocks, or the employer inadequately monitored the investment performance of the funds available for the investment (Poerio and Chapman, 2009).

Obviously, the recent financial crisis has accelerated a re-examination of U.S retirement income system. It is inconsistent policy approach to try to introduce beneficial features from traditional defined benefit into 401(k) plan, while at the same time pursuing the same approaches that are harmful to the same defined benefit plans that are used as model for retirement savings. What the congress should do is to consider both strengthening the existing defined benefits plans and also try to improve the existing 401(k) plan. This suggestion parallel with what stated by Weller (2009) where he thinks that the public policy should strengthen the existing defined benefit plans that already do a good job of offering retirement security to American families, and policymakers should adopt policies that will allows plans that lack of important criteria to incorporate features that will bring them to closer to the ideal retirement plans. He before that stated that an ideal retirement plans should covers all these criteria which are broad-based coverage, secure money for retirement, portability of benefits, shared financing, lifetime benefits, spousal and disability benefits, professional management of assets, and lastly low costs and fees (Weller, 2009). This may sound idealistic, but it is not possible to build such retirement plans. Mundell (2009) and Weller (2009) both agreed that shore up the retirement current retirement income system, besides avoiding the further reductions in a Social Security, it is in need of introducing a new tier of retirement income.

If the Congress and the administration did not take this matter seriously, they will most likely see how American’s workers’ retirement security continue worsen since it has been declining for many years. Therefore, it is a must to improve retirement security by building a better defined contribution plan and strengthening defined benefits plan. Policymakers should take a pragmatic approach by considering all efficient policy options to rise retirement saving among the Americans.

5.0 Other possible avenues to prevent the deterioration of the retirement income

The retirement planning is a requirement, it’s also reflects good wealth management that are encourage in Islam. There are many other possible avenues that individuals can involves in to avoid the deterioration of their retirement income, ponder the retirement in advance so that the retirees won't feel rushed into making last-minute decisions when it's time to quit.

5.1 Understanding the fundamental principles in investment

The most important fundamental principles that could guide an individual in investment are by understanding the concept of asset allocation, diversification, and rebalancing. Asset allocation involves dividing an investment portfolio among different asset categories, such as stocks, bonds, and cash. The process of determining which mix of assets to hold in individuals portfolio is differ from one person to another, depend largely on one’s time horizon and ability to tolerate risk. On the other hand, the practice of spreading money among different investments to reduce risk is known as diversification, the investors may be able to limit their losses and reduce the fluctuations of investment returns without sacrificing too much potential gain. The last important fundamental principles that investor should know is rebalancing, rebalancing basically means to bring the entire portfolio back to the investor original asset allocation mix in order to meet the investment goals, through rebalancing the investor could manage the portfolio so that it does not overemphasize one or more asset categories, and the investor could have a return portfolio with a comfortable level of risk (Keown, 1998; Kapoor, et al., 2007).

These above mentioned knowledge in investment is essential especially in the time of financial crisis. Many Muslim economist and renowned scholars like Chapra (2009) believes that Islamic finance is the best alternative towards the current economic crisis. This is due to the framework of Islamic economics that encourage risk sharing along with the availability of credit for primarily the purchase of real goods and services and restrictions on the sale of debt, short sales, excessive uncertainty (gharar), and gambling (maysir) that surely could help to inject a greater discipline into the economic system. Thus, the year 2009 is a milestone for Islamic banking where it passed the test of the crisis and proved its resilience and choosing Islamic products or type of investment may be the right choice. Even the Vatican's official newspaper, L'Osservatore Romano reported that the basic rules of Islamic finance could relieve suffering markets and particularly international financial systems (World Bulletin, 2009).

Abide by the fundamental principles that already explained, to avoid the deterioration of the retirement income through the practice of assets allocation, diversification and rebalancing is a must in an individual’s investment portfolios, in order to meet the retirement investment goals. Among the other possible avenues that are available as alternatives that could be think of are several Islamic products such as Islamic bonds or also known as Sukuk, Islamic Real Estate Investment Trusts (Islamic REITs), investment-linked takaful, and gold investment,

5.1.1 Islamic Bonds (Sukuk)

Since there are many Islamic banks started growing in the U.S, Islamic products should be the best alternative for the investors especially if it is regards to long term investment. Among the best choices are Islamic bonds or so called Sukuk, it is now one of the world fastest growing capital market products today. As what reported by the Islamic Finance Information Service, the average growth rate stands at 40% with the total volume issued amounting to USD82 billion in 2007. Sukuk are trust certificates or participation securities that grant investors a share of the asset along with the cash flow and risks that commensurate from such ownership.

Dawood (2009) also believes that U.S will become a leading target for sukuk issuers, and as familiarity with the asset class increases, the investor base will broaden. Thus sukuk is a better portfolio to be included in since it is one way of a long term investment that can be exercised by the retirees to make sure the availability of extra income during retirement period.

5.1.2 Islamic Real Estate Investment Trusts (Islamic REITs)

Real estate investment trusts (REITs) are collective investment vehicles that are typically in the form of trust funds which pool money from investors to buy, manage and sell real estate. Returns in Islamic REITs are generated from rental income plus any capital appreciation that comes from holding the real estate assets over an investment period (Rosly, 2007). Unit holders will receive their returns in the form of dividends or distribution and capital gains for the holding period.

Islamic REITs extend the lives of portfolios based on equity-oriented strategies, but provide even greater benefits. Moreover, specific types of investment in real estate, either directly or in securitized fashion (a diversified real estate fund), could provide steady retirement income while not running afoul of Shariah law.

5.1.3 Investment-linked takaful

Takaful (Islamic insurance) is a concept whereby a group of participants mutually guarantee each other against loss or damage. Each participant fulfils his or her obligation by contributing a certain amount of donation or known as tabarru into a fund, which is managed by a third party which is the takaful operator (Rosly, 2007). Moreover, an investment-linked takaful is one kind of family takaful plan that combines investment and takaful cover. With the monthly contribution, it gives the contributor a takaful coverage, which includes death and disability benefits, and also an investment in a variety of Shariah approved investment funds of the contributor’s choice (Nurdianawati, 2009).

Some of the advantages of holding a family takaful policy are that the participants can select the maturity date, profit sharing is according to the agreed ratio, and the policy can be terminated at any time. There are also exists some flexibility to change the premium paid, the period and the number of instalments in one year, and there is additionally exemption from income tax (Billah, 2003). Therefore, this could help the retirees to have an extra income when it comes to maturity period as well as gives them medical assurance especially during after their retirement period

5.1.4 Gold investment

Gold is largely seen as a safe haven from the volatile markets threatening to wreak havoc almost every other investment instrument known to men. Gold has always been the best means of storing wealth. The consistently stable purchasing power of Gold creates a strong foundation to ensure protection from currency speculation and the instability of paper currencies. Sykora (2009) reported that a portfolio manager of Tocqueville Gold Fund, saying that when investors don’t feel they can safely place their money into financial assets, gold is usually come to the top of the list of investment. Gold’s ‘perfect storm’ rages on especially when there has been a tremendous increase in the desire to hold physical gold such as coins or bars (Sykora, 2009).

Among the methods that can be use to invest in gold are by investing in gold bullions or coins, investing directly in the stock of gold mining company, or even to gold-related funds where it is invest partly in gold and the rest in related instruments but it is very volatile. Besides that, if the investors don’t have storage space for physical gold, investing and trading on physical gold stored in a vault is an alternative where some banks provide a gold passbook accounts. Those who want even more diversification into gold companies, an exchange-traded fund (ETF) will provide the cheapest way to buy into the gold bullion market. Lastly, gold structured products are themselves in the form of forwards or gold linked bonds and structured notes (Ming, 2009).

6.0 Conclusion

In a nutshell, for many people, the ideal retirement destination is the ultimate goals. The goal should be to accumulate the highest value of investments by retirement age. People may just question how much it would be consider being enough at the age of retirement and the amount is differ from one person to the other. But due to the impact of the world financial crisis, most of the people that nearing their retirement period may need to be re-employed or are forced to rely on grown up children. Therefore, to ensure this is not happen, it is important to plan for the retirement if the retirees want to be independent in the golden years. The choices for investments that available in the market are so wide, with careful research; all of the planning will surely pay off.

*Download full project paper (included the references used) here.

Wallahu'allam.

Ibn Yusof

16 July 2009 / 23 Rejab 1430

www.ibnyusof.blogspot.com

Mass Media: A Two-Edged Sword

Bermula dengan kelas Leadership and Management apabila kumpulan saya terpaksa membuat pembentangan berkenaan “Thinking Skills From Islamic Perspective”. Selepas itu, peluang yang diberikan untuk membuat pembentangan di Islamic Information Services (IIS) tatkala Enrichment Class menyebabkan saya sekali lagi memilih tajuk yang sama Cuma sahaja tajuk diubah kepada “Fikrah Islamiyyah”dan beberapa contoh dalam pembentangan berlaku sedikit penambah baikkan dengan memasukkan isu-isu semasa.

Saya kemudiannya merasakan idea tersebut perlu dikongsi dengan para pembaca blog, justeru saya menghasilkan artikel “Apabila dunia dihujani dusta” dan “Televisyen: Senjata Moden Perang Pemikiran” menggunakan beberapa idea yang telahpun dibentangkan kepada para pelajar IIS. Demi memastikan idea tersebut dapat disebar luaskan, Seminar Kebangsaan 2009 Media dan Pemikiran Islam USIM (MIST09) yang dianjurkan oleh Universiti Sains Islam Malaysia ini saya rasakan mampu untuk mengetengahkan idea saya yang telah melalui beberapa fasa pembentangan untuk dikongsikan bersama para akedemik dan mereka yang terlibat di dalam industri media secara langsung dan tidak lansung.

Dua abstrak bertajuk “Media Massa dan Serangan Pemikiran” dan “Penilaian dan Penyampaian Maklumat oleh Media dari Perspektif Islam” yang dihantar kepada pihak komiti MIST09 telah diluluskan, kedua-dua abstrak itu dikembangkan daripada idea dalam dua buah artikel yang disebut di atas dan akhirnya Berjaya disiapkan pada masanya. Kerjasama dengan Ustaz Razak yang merupakan seorang penulis bebes dan pengkhususan dalam bidang hadis dilihat penting bagi mengelak wujud paradigma yang berkerut jika pelajar ekonomi seperti saya membicarakan tentang perihal kesan media kepada akidah dan penilaian serta penyampaian maklumat mengikut kaedah emas hadis dan sebagainya. Kedua-dua kertas kerja itu diharap dapat membantu pihak media untuk lebih berwaspada dalam hal ehwal yang melibatkan akidah muslim yang semakin terhakis khususnya di Malaysia.

Dikongsikan bersama abstrak yang telah diluluskan dan akan saya pindahkan ke dalam bentuk PDF kelak untuk para pembaca muat turun insyaAllah:

Abstrak:Media massa dan serangan pemikiran

Media massa merupakan bukti kemajuan peradaban yang dianggap memainkan peranan yang penting dalam kehidupan seharian. Selaku medium penting dalam arus pembangunan kini, media sewajarnya digunakan sebagai pencerahan untuk menggilap pemikiran umat Islam. Walaupun diselangi dengan maklumat dan program yang bermanfaat seperti program-program agama, pendidikan, dan pengetahuan, tetapi peratusan program-program sebegini adalah sangat kecil berbanding program-program hiburan yang berlawanan dengan norma-norma agama. Pola fikir umat Islam kini diserabutkan dengan percampuran antara kebenaran dan kebatilan dalam maklumat dan program-program yang dihidangkan oleh media massa, terutamanya perihal penularan prinsip Machiavelli dan juga lambakan ideologi yang bercanggah dengan akidah dan syariat Islam dalam media massa dilihat semakin membimbangkan. Kertas kerja ini bercadang untuk melihat fenomena dan jenis-jenis serangan pemikiran melalui media massa dalam aspek akidah dan syariat Islam khususnya di Malaysia serta mencadangkan solusinya dari perspektif Islam yang boleh dilaksanakan bagi memantapkan fungsi media massa.

Kata Kunci: Media massa, Machiavelli, akidah dan syariat Islam,

Abstrak: Penerimaan dan penyampaian maklumat oleh media

dari perspektif Islam

Kesempurnaan ajaran Islam sebagai cara hidup merangkumi kesemua aspek dalam kehidupan seharian. Ajaran Islam yang berteraskan Al-Quran dan As-sunnah merupakan rujukan utama dalam pensyariatan Islam. Kedua sumber utama ini mengajar umat manusia dalam menjalani hidup bermasyarakat. Adapun kehidupan bermasyarakat tidak lekang daripada isu, gosip hinggakan adu domba antara manusia. Maklumat-maklumat yang bersangkutan dengan kehormatan orang lain menjadi komoditi perdagangan oleh media massa untuk meraup keuntungan dunia. Media pula selaku medium yang menerima dan menyampaikan maklumat seharusnya dibatasi dengan disiplin ilmu yang kukuh agar maklumat yang tersebar adalah adil dan telus. Kertas kerja ini bercadang untuk menelusuri kaedah penerimaan dan penyampaian maklumat oleh media dari perspektif Islam melalui neraca Al-Quran dan As-Sunnah yang boleh dimanfaatkan oleh media massa dalam usaha untuk menerima dan menyebarkan apa jua jenis maklumat agar ianya selari dengan ajaran Islam.

Kata Kunci: Media, maklumat, Islam, Al-Quran, As-sunnah

Muat Turun Kertas Kerja:

*Media Massa dan Serangan Pemikiran [4shared]

*Penerimaan dan penyampaian maklumat oleh media dari perspektif Islam [4shared]

*Media Massa dan Serangan Pemikiran [Scrib]

*Penerimaan dan penyampaian maklumat oleh media dari perspektif Islam [Scrib]

Wallahu’allam.
Ibn Yusof
1 July 2009 / 7 Rajab 1430
8.14 p.m
http://www.ibnyusof.blogspot.com/

Perdebatan Hanya Jalan Terakhir Jika Betul Tujuan (B.HARIAN 19 JUN 2009)

Picture: Turkish politicians from the Republican Peoples Party and the ruling Ak Party fight during a debate in the Turkish parliament in Ankara.

Oleh Ezry Fahmy Eddy Yusof

Orang suka berdebat isu agama paling dibenci Rasulullah kerana merosak hubungan insan

PENDEBAT semuanya mempunyai matlamat tersendiri tetapi apabila mereka terjun dalam gelanggang perdebatan, matlamat mereka hanya satu iaitu ingin menang. Perasaan itu pasti dirasai semua yang pernah bergelar pendebat.

Contohnya, dalam pertandingan debat, sama ada pendebat daripada pihak pencadang atau pembangkang, semua ingin mematahkan hujah pihak lawan supaya dapat diumumkan sebagai pemenang walaupun ada kalanya tajuk dihujahkan bertentangan dengan prinsip mereka.

Pendebat harus berfikiran kritis dan kreatif untuk mengeluarkan hujah demi mempertahankan topik didebatkan. Ia mengasah ketajaman minda serta cara penyampaian dari semua segi. Tidak semua mampu dan berani terjun dalam perdebatan sama ada dalam pertandingan atau realiti.

Apa juga topik yang didebatkan termasuk dalam bab berkaitan ajaran Islam, kita pasti akan berdepan mereka yang berdebat bukan untuk mencari kebenaran, tetapi mencari kemenangan. Dalam keadaan seperti inilah wujud banyak golongan yang sanggup memperdebatkan ayat Allah walaupun kurang pengetahuan mengenainya, akhirnya menyebabkan kecelaruan.

Firman Allah yang bermaksud: "Tidak ada yang memperdebatkan ayat Allah, kecuali orang yang kafir. Oleh itu janganlah biarkan mereka pulang balik dengan bebas dari suatu kota ke kota yang lain memperdayakan kamu." (Surah Ghafir, ayat 4)

Firman Allah lagi yang bermaksud: "Sesungguhnya orang yang memperdebatkan ayat Allah tanpa alasan yang sampai kepada mereka tidak ada dalam dada mereka melainkan hanyalah (keinginan akan) kebesaran yang mereka sekali-kali tiada akan mencapainya, maka mintalah perlindungan kepada Allah. Sesungguhnya Dia Maha Mendengar lagi Maha Melihat." (Surah Ghafir, ayat 56)

Maka janganlah kita berdiri atas nama kebenaran mencabar sesama Muslim untuk berdebat kerana ia tidak lain hanya merugikan kita dan merosakkan hubungan sesama saudara.

Kesalahan yang nyata ialah apabila memilih perdebatan sebagai jalan utama, kerja dakwah dijadikan pilihan alternatif.

Persoalannya, apakah menyampaikan risalah Islam dengan cara berdebat kita mampu mengajak pihak lawan akur dan serta merta menggembleng tenaga untuk bekerjasama dalam usaha dakwah kita?

Mereka yang suka berdebat bukan bertujuan menyampaikan kebenaran tetapi untuk membantah hujah pihak lawan seperti firman Allah yang bermaksud: "Mereka tidak memberikan perumpamaan itu kepadamu melainkan dengan maksud membantah saja, sebenarnya mereka adalah kaum yang suka bertengkar." (Az-Zukhruf, ayat 58)

Ajaran Islam menyeru umat-Nya berhikmah dalam berdakwah boleh tercalar dengan kelantangan hujah pihak yang tidak mahu bertolak ansur. Maka perlunya kita merenung kembali, walaupun kita mungkin berada pada pihak yang benar, atau mungkin memenangi perdebatan dengan hujah mantap, mengapakah kebenaran dibawa masih sukar diterima?

Al-Imam Ahmad menyatakan, "Pokok ajaran As-Sunnah menurut kami adalah: Berpegang teguh di atas metod sahabat Rasul SAW, mengikuti mereka dan meninggalkan bidaah. Dan setiap bidaah adalah sesat. Dan meninggalkan pertengkaran serta duduk bersama pengekor hawa nafsu, juga meninggalkan dialog dan berdebat serta bertengkar dalam agama ini."

Apa yang dibincangkan di sini ialah masalah sikap dan mentaliti segelintir pendakwah. Tidak dinafikan, boleh berdebat dalam Islam seperti yang pernah dilakukan nabi dan ulama salaf tetapi kebenaran bergantung kepada keadaan, tujuan dan maksud perdebatan itu.

Debat tidak selamanya tercela, bahkan kadangkala sesuatu kebenaran itu terkuak melalui pintu perdebatan. Debat dengan cara baik adalah seiring firman Allah yang bermaksud: "Serulah (manusia) kepada jalan Tuhan-mu dengan hikmah dan pelajaran yang baik dan debatlah mereka dengan cara yang baik." (Surah An-Nahl, ayat 125)

Oleh itu, jika tidak ada garis panduan, justeru perkara yang diperdebatkan akan berakhir dengan pertengkaran dan perselisihan faham antara satu sama lain. Berapa ramai kini yang ghairah untuk berdebat atas nama kebenaran sedangkan mereka hanya ingin bongkak dengan kemenangan.

Maknanya, mereka terpaling daripada niat asal dalam menyampaikan kebenaran dan jika itu kesannya maka ia bukanlah cara yang dituntut Islam dalam menyampaikan kebenaran.

Pernyataan Abu Bakr boleh dijadikan panduan sebelum mengetuk pintu perdebatan iaitu, "Jika orang yang menanyakan permasalahannya kepadamu adalah orang yang mengharapkan bimbingan kepada kebenaran dan bukan perdebatan, maka bimbinglah dia dengan cara yang terbaik dengan penjelasan. Bimbinglah dia dengan ilmu daripada Al-Kitab dan As-Sunnah, perkataan sahabat dan ucapan imam kaum Muslimin. Dan jika dia ingin berdebat denganmu, maka inilah yang dibenci oleh ulama, dan berhati-hatilah engkau terhadap agamamu.

Dan beliau ditanya lagi: "Apakah kita biarkan mereka berbicara dengan kebatilan dan kita mendiamkan mereka? Maka katakan kepadanya: Diamnya engkau daripada mereka dan engkau meninggalkan mereka dalam apa yang mereka bicarakan itu lebih besar pengaruhnya atas mereka daripada engkau berdebat dengannya. Itulah yang diucapkan ulama terdahulu dari ulama salafus salih kaum Muslimin." (Lammud Durr, Jamal Al-Haritsi halaman 160-162)

Rasulullah SAW tidak menyampaikan risalahnya dengan cara berdebat semata-mata. Malah, Baginda membencinya, seperti diriwayatkan daripada Aisyah bahawasanya Rasulullah SAW bersabda yang bermaksud: "Orang yang paling dibenci Allah adalah yang suka berdebat." (Hadis Muttafaq 'alaihi)

Perdebatan hanyalah jalan terakhir yang seharusnya kita pilih apabila betul tujuan dan maksudnya. Kenali keutamaan, kemudian barulah mencari alternatif. Maka di sinilah pentingnya kita umat Islam untuk sentiasa membetulkan niat dalam cara dakwah.

* Artikel ini telah disiarkan dalam akhbar Berita Harian pada 19 Jun 2009 (Jumaat).

Beramal Dengan Ilmu: Ringkasan Sifat Solat Nabi

Beramal dengan ilmu! Mungkin itulah kempen besar-besaran yang mampu kita lakukan bersama demi menyemarakkan lagi pemahaman umat Islam khususnya di Malaysia tentang ajaran Islam. Beramal dengan ilmu bukanlah satu idea baru, malah inilah juga kempen para Nabi dan Rasul kepada umat Islam.

Solat semestinya satu perkara penting dalam kehidupan umat Islam, Akan tetapi tidak semua umat Islam di Malaysia beramal dengan ilmu, tidak keterlaluan jika penulis katakana majority umat Islam di Malaysia masih mempraktikkan Islam dengan kaedah ikut-ikutan seperti mana yang telah saya jelaskan dalam artikel-artikel yang lepas seperti “3 Jumaat Berbeza Tetapi Dengan ‘Adat’ Yang Sama”.

Hatta ada yang meremehkan persoalan bab solat ini untuk dikempenkan supaya ianya dilakukan dengan ilmu, saya percaya kelak dialog-dialog yang diutarakan dan yang telah dijawab dalam artikel “Memperbaiki Wuduk & Solat Menurut Sunnah” akan dapat merungkai persoalan remeh tersebut. Kita bukan berkempen untuk murtadkan para pembaca daripada mazhab mereka, tetapi apa yang kita inginkan ialah umat Islam ini beramal dengan ilmu daripada sekecil-kecil perkara sehinggakan sebesar-besar isu apatah lagi dalam hal ehwal solat yang merupakan rutin harian kita. Itulah juga yang saya ulang dan ulang dan ulang di dalam artikel-artikel lain seperti “Solat Mazhab Syafie’ Vs. Mazhab Lain?” atau dalam artikel “Sifat Solat Albani Atau Sifat Solat Nabi?”.

Jika ada usaha yang lebih, sememangnya wajar untuk kita pergi lebih jauh dengan membaca dan menelusuri perbahasan perbezaan dalam pendapat para imam dan muhaddith baik Syaikh al-Muhaddith Nasiruddin Al-Albani yang popular dengan kitabnya “Sifat Solat Nabi”, mahupun Syaikh al-Muhaddith Abdul Aziz Torifi, hatta kitab “Sahih Sifat Solah an-Nabi” oleh Hasan ibn 'Ali as-saqqaf walaupun beliau ini terkenal dengan pengkhianatannya terhadap agama dan telah dijawab oleh para ilmuan timur tengah seperti Syaikh al-Muhaddith Sulaiman bin Nasir al-Ulwan. Kadang kala kita perlu telusuri pelbagai pandangan untuk yakin dan samapi kepada kesimpulan terhadap apa yang kita fahami dan telah pelajari, itulah ilmu!

Tetapi ini bukan artikel yang sesuai untuk bacaan para ilmuan dan para mujtahid kita yang mampu membelek kitab-kitab dan perbahasan hadis dalam hal ehwal fekah solat. Bukan juga cuba mempromosi mana satu praktik yang lebih tepat dari yang lain. Tetapi hanya satu usaha ringkas untuk para pembaca awam menilai amalan solat mereka berdasarkan perbuatan Nabi Sallahu ‘alaihi wa Sallam. Di bawah ini ialah isi kandungan Sifat Solat Nabi produksi al-Markaz yang boleh juga ditonton di youtube.

"Solatlah kamu sepertimana kamu melihat aku solat" (Bukhari dan Muslim)

BerWudhu'

"Tidak diterima solat seseorang tanpa bersuci" (Muslim)

1)Membaca Basmallah (Abu Daud, Ibn Majah)
2)Mencuci dua telapak tangan 3X (Bukhari dan Muslim)
3)Berkumur2 dan memasukkan air ke dalam hidung sebanyak 3X kemudian mengeluarkannya.(Bukhari dan Muslim)
4)Mencuci Wajah 3X (Bukhari dan Muslim)
5)Mencuci tangan kanan sampai siku 3X kemudian tangan kiri sampai siku 3X (Bukhari dan Muslim)
6)Mengusap kepala dan mengusap telinga 1 kali (Bukhari dan Muslim)
7)Mencuci kaki kanan sampai mata kaki 3X kemudian kaki kiri dsmpai mata kaki 3X (Bukhari dan Muslim)
8)Doa selepas wudhu' (Bukhari dan Muslim)

Pembatal Wudhu'
1)Apa-apa yang keluar dari kemaluan depan dan belakang berupa kotoran atau angin
2)Tidur nyenyak
3)Hilangnya akal kerana mabuk atau sakit
4)Menyentuh kemaluan tanpa penghalang dengan diikuti syahwat
5)Makan daging unta
(Al-Wajiz fi Fiqhi As-Sunnah wa Al-Kitabi Al-'Aziz hal. 36-37)

Tayammum
(Surah Al-Maidah 5:6)
Berkata Abu Ishaq:"As-Shaid adalah muka bumi,dan As-Shaid tidak semestinya tanah,akan tetapi muka bumi baik berupa tanah atau bukan,misalnya di gurun/padang pasir"
"Boleh bertayamumm dengan menggunkan debu yang ada di dinding,baik dari tanah atau batu,dengan cat atau tidak"(Al-Wajiz hal. 50)

Tatacara Tayammum

1)Memukul kedua telapak tangan ke muka bumi (satu kali) (Bukhari dan Muslim)
Pembatal Tayammum
1)Sama dengan pembatal wudhu'
2)Menemukan air atau boleh menggunkan air semula.(Al-Wajiz hal.50)
Persiapan Solat
1)Jika Engkau hendak berdiri untuk solat maka sempurnakanlah wudhu' kemudian menghadapkanlah ke kiblah lalu bertakbirlah.(Bukhari dan Muslim)
2)Berdiri (Al-Baqarah 238),Diperbolehkan Solat duduk jika sakit atau kesulitan berdiri (Bukhari,Abu Daud,Ahmad)
3)Pahala orang yang duduk, separuh dari solat orang yang berdiri (Bukhari, Abu Daud, Ahmad)
4)Diperbolehkan juga solat sambil duduk di atas perahu (Al-Bazzar, Daruqutni)
5)Jika imam solat dengan duduk kerana sakit,maka makmum wajib solat dengan duduk walaupun mereka mampu berdiri (Bukhari dan Muslim)
6)Menghadap Sutrah-Janganlah kalian solat kecuali menghadap Sutrah (Ibn Khuzaimah dengan hadith semakna terdapat dalam Bukhari dan Muslim)
Sutrah(Pembatas) boleh berupa tiang,dinding,belakang orang,beg,atau apa sahaja yang mempunyai tinggi (minimum) satu hasta (Al-Masjid fi Al-Islam hal. 78)
7)Niat-Sesungguhnya seluruh amal itu bergantung kepada niatnya (Bukhari dan Muslim)

Gerakan Solat
1)Takbir-Jika engkau ingin solat maka sempurnakanlah wudhu' kemudian menghadaplah ke kiblat dan bertakbirlah (Bukhari dan Muslim)
-Mengangkat tangan bersamaan ucapan takbir (Bukhari)
-Mengangkat tangan setelah mengucapkan takbir (Bukhari)
-Mengangkat tangan sebelum mengucapkan takbir (Bukhari)
2)Beliau mengangkat kedua tangannya dengan membuka jari-jarinya lurus ke atas (Abu Daud,Ibn Khuzaimah dll)
3)Beliau mengangkat kedua tangannya sejajar dengan bahu (Bukhari)
4)Rasulullah meletakkan tangan kanannya pada lengan tangan kirinya (Bukhari)
dan bersedekap di dada (Abu Daud, Ibn Khuzaimah)
5)Rasulullah meletakkan lengan kanan pada punggung telapak kirinya, pergelangan dan lengan kirinya (Abu Daud, An-Nasai)
6)Rasulullah terkadang menggenggamkan jari-jari tangan kanannya pada hasta kirinya (An-Nasai, Daruqutni)

Khusyu'
1)Sewaktu solat Rasulullah menundukkan kepala dan memandang ke tempat sujud (Baihaqi, Hakim)
2)Jika diganggu syaitan hendaklah membaca ta'awwudz kemudian meludah ke sebelah kirinya sebanyak 3X (Muslim, Ahmad)
3)Rasulullah pernah membukakan pintu untuk 'Aisyah padahal beliau sedang solat (Sahih An-Nasai 1151)
4)Apabila seseorang diantara kalian solat menghadap sutrah kemudian ada orang hendak melanggarnya maka cegahlah semampunya sebanyak 2X,jika orang itu enggan maka bunuhlah dia kerana dia adalah syaitan (Bukhari dan Muslim)
(Bunuh bukan bererti bunuh,ia hanya bermaksud melewati orang sedang solat merupakan Dosa Besar)
Lebih baik menunggu 40 (tahun) daripada lewat di depan orang yang sedang solat (Bukhari dan Muslim)

Ruku'
1)Setelah membaca ayat Al-Quran, Rasulullah berhenti sejenak (Abu Daud,Hakim)
lalu beliau ,mengangkat tangan bertakbir dan ruku' (Bukhari dan Muslim)
2)Beliau meletakkan tangan pada lutut (Bukhari)
3)Meluruskan punggungnya (Baihaqi) Sehingga apabila air diletakkan di atas punggung beliau air tersebut tidak akan bergerak (Thabrani)
3)Beliau tidak mendongakkan atau menundukkan kepalanya (Abu Daud, Bukhari) tetapi tengah-tengah antaranya (Muslim)
4)Orang yang tidak menyempurnakan ruku'nya merupakan pencuri yang paling jahat, iaitu pencuri dalam solat (Ibn Abi Syaibah, Thabrani, Hakim)
5)Sesungguhnya tidak ada solat bagi orang yang tidak meluruskan punggungnya dalam ruku' dan sujud (Ahmad)
6)Dianjurkan melamakan ruku' (Bukhari dan Muslim) dan dilarang membaca Al-quran sewaktu Ruku' (Muslim)
7)Subhanarab biyal 'Azim , Maha Suci Tuhanku yang Maha Agung 3X (Ahmad, Abu Daud dll)

'Ittidal
1)SamiAllahu liman Hamidah , Allah mendengar orang yang memujiNya (Bukhari dan Muslim)
2)Rabbana wa lakal Hamd , Wahai Rabb kami, dari segala puji adalah milik-Mu (Bukhari dan Muslim)
3)Rasulullah memerintahkan untuk meluruskan punggung, menegakkan kepala, sampai ruas tulang punggung kembali ke tempat semula (Bukhari dan Muslim)
4)Rasulullah bertakbir untuk sujud (Bukhari dan Muslim)
5)Terkadang beliau mengangkat tangan ketika hendak sujud (An-Nasai, Daruqutni dll)

Sujud
1)Rasulullah mendahulukan kedua tangannya pada saat turun menuju sujud (Ibn Khuzaimah, Daruqutni, Hakim)
2)Rasulullah sujud di atas 7 anggota (Bukhari dan Muslim) [kening &hidung, kedua telapak tangan,kedua lutut, jari-jari kaki]
3)Rasulullah terkadang meletakkan tangannya sejajar dengan bahunya (Abu Daud, An-Nasai)
4)Rasulullah terkadang meletakkan tangannya sejajar dengan daun telinganya (Abu Daud, An-Nasai)
5)Rasulullah merapatkan jari-jarinya (Ibn Khuzaimah, Baihaqi) dan menghadapkannya ke arah kiblat (Baihaqi)
6)Beliau merapatkan kedua tumitnya (At-Thahawi, Ibn Khuzaimah) dan menegakkan telapak kakinya (Baihaqi)
7)Beliau mengangkat kedua lengannya dan menjauhkannya dari perutnya sampai kelihatan putih ketiaknya (Bukhari dan Muslim) (untuk solat bersendirian-pen)
8)Disunnahkan untuk memperbanyakkan do'a sewaktu sujud (Muslim)
9)Subhanarabbi yal 'ala, Maha Suci Rabb-ku yang Maha Tinggi 3X atau lebih (Ahmad,Abu Daud dll)

Duduk Antara Dua Sujud
1)Rasulullah menegakkan telapak kaki kanan (Bukhari)
menghadapkan jari-jari kaki ke kiblat (An-Nasai)
2)Rasulullah duduk di atas telapak kakinya (Bukhari)
3)Kadang-kala beliau duduk Iq'a (Muslim) [duduk dengan menegakkan telapak dan kedua tumitnya]
4)Rabbighfirrli Warhamni Wajburrni Warfa'ni Wahdini Wa'afini Warzuqni , Ya Allah, ampunilah aku, kasihanilah aku, lindungilah aku, angkatlah darjatku, tunjukilah aku, sihatkanlah aku, berilah aku rezeki (Abu Daud dll)

Duduk Istirehat (Sebelum bangkit)
1)Sepertimana duduk di antara dua sujud kemudian bertumpu pada kedua tangan dengan menggenggam jari jemari ke tanah (ya'jim-pen).(An-Nihayah) [seperti menumbuk permukaan lantai untuk menyokong diri daripada naik berdiri]
2)Rasulullah melakukan a'jn dalam solatnya (Baihaqi, Abu Ishaq Al-Harbi)

*Kesemu gerakan tadi diulang-ulang pada rakaat seterusnya.

Tashahud Awwal
Solat 2 Rakaat
1)Beliau duduk iftirasy pada solat 2 rakaat (An-Nasai) [Posisi duduk iftirasy seperti mana duduk antara dua sujud,duduk di atas telapak kaki kiri dan menegakkan kaki kanan sambil jari kaki kanan menghadap ke kiblat]
2)Demikian juga keadaan duduk untuk tasyahud awal pada solat 3 rakaat atau 4 rakaat (Bukhari, Abu Daud)
3)Beliau meletakkan telapak tangan kanan di atas paha kanan (Muslim) dalam riwayat lain lutut kanan
4)Beliau meletakkan telapak tangan kanan di atas paha kiri (Muslim) dalam riwayat lain lutut kiri
5)Beliau mengacukan telunjuknya ke kiblat (Muslim)
6)Beliau menggerak-gerakkan jari telunjuknya (Abu Daud)
7)Rasulullah mengarahkan pandangan mata ke telunjuk (Muslim)

Cara Rasulullah Mengisyaratkan Jari
1)Ibu jari memegang jari tengah (Muslim)
2)Ibu jari dan jari tengah membentuk bulatan (Abu Daud, An-Nasai ,Ibn Hibban dll)
Nabi bangkit ke rakaat ketiga seraya mengucapkan takbir (Bukhari dan Muslim)
dan beliau mengangkat kedua tangannya (Bukhari, Abu Daud)
Saat bangkit ke rakaat ke empat beliau duduk istirehat kemudian bertumpu dan bertakbir (Bukhari, abu Daud)
Kadang-kala Nabi bangkit ke rakaat ke empat dengan mengangkat kedua tangannya (Abu 'Awanah, An-Nasai)

Tashahud Akhir
1)Rasulullah duduk secara tawarruk yakni punggung telapak kaki kiri menempel ke tanah, hujung kaki kiri dan kaki kanan berada pada satu sisi (Bukhari) danb menjadikan kaki kirinya berada di bawah paha dan betis kaki kanannya (Muslim)
2)Beliau menegakkan telapak kaki kanannya (Muslim)
3)Beliau kadang-kala mendatarkannya (Muslim) [telapak kaki kanannya-pen)
Doa Tahiyyat Awal sama dengan bacaan Doa tahiyyat akhir dengan tambahan beberapa doa yang warid Rasulullah bacakan.

Memberi Salam
1)Rasulullah membaca doa perlindungan dari 4 hal sebelum salam (Muslim)
2)Sebelum salam dibolehkan untuk membaca do'a yang disukai (Bukhari dan Muslim)
4 Cara Rasulullah Memberi Salam
1)Rasulullah berpaling ke kanan sampai terlihat pipi kanan beliau yang putih (Muslim)
Assalamua'laikum warahmatullahi wabarakatuh (Abu Daud, Ibn Khuzaimah)
kemudian Rasulullah berpaling ke kiri sampai terlihat pipi kiri beliau yang putih (Muslim)
Assalamua'laikum warahmatullah (Muslim)
2)Rasulullah berpaling ke kanan seraya mengucapkan Assalamua'laikum warahmatullah (Muslim)
dan berpaling ke kiri seraya mengucapkan Assalamua'laikum warahmatullah (Muslim)
3)Rasulullah berpaling ke kanan seraya mengucapkan Assalamua'laikum warahmatullah (Ahmad, An-Nasai) dan berpaling ke kiri seraya mengucapkan Assalamua'laikum (Ahmad, An-Nasai)
4)Rasulullah menoleh sedikit ke kanan seraya mengucapkan Assalamua'laikum (Baihaqi, Ibn Khuzaimah dll)

*Tatacara solat yang diterangkan berlaku (sama)baik untuk lelaki mahupun perempuan kerana Rasulullah bersabda "Solatlah kamu sepertimana kamu melihat aku solat "(Bukhari dan Muslim) tanpa mengkhususkan tatacara yang berbeza antara jantina.

Kesalahan-Kesalahan Dalam Solat
1)Rasulullah melarang menyelak lengan baju dalam solat (Bukhari dan Muslim)
2)Isbal [menurunkan pakaian melebihi mata kaki/buku lali]
3)Tumit tidak bersentuhan akibat telapak kaki tidak menghadap kiblat
4)Menjauhi sutrah/ terlalu jauh dari sutrah atau lebih teruk tidak menggunakan sutrah.
5)Kesalahan takbir apabila tangan tidak diangkat dengan sempurna atau tidak dihadapkan ke arah kiblat.
6)Bersedekap tidak mengikut sunnah yakni di dada tetapi di selainnya.
7)Pandangan mata melilau ke arah yang tidak sepatutnya.
8)Ruku' yang tidak sempurna apabila punggung tidak lurus atau meletakkan tangan pada betis atau tangan di lutut dirapatkan.
9)Tidak mengangkat tangan ketika turun untuk ruku'
10)Kesalahan waktu sujud-
Jari tidak menghadap ke arah kiblat atau rapatnya perut dengan peha.
Posisi tumit tidak dirapatkan atau tidak sujud dengan 7 anggota.
Atau hanya jari yang bersentuhan dengan tanah tetapi mengangkat telapak tangan.
Lengan dijatuhkan atau ditempelkan ke arah tanah sepert anjing.
Menyelak rambut ketika sujud.Rasulullah melarang menyelak rambut dalam solat (Muslim)
11)Sujud setelah salam tanpa sebab mahupun bersebab tanapa pernah dicontohkan oleh Nabi.
12)Tidak Tuma'ninah (Meletakkan tulang pada tempatnya)-Sangat cepat.
13)Tidak menghalangi orang yang melewati sutrah
14)Membuka telapak tangan selepas salam ke kanan dan ke kiri.ini merupakan perbuatan yang dilarang oleh Rasulullah (Muslim)
15)Mengusap muka setelah salam
16)Imam tidak meluruskan saf terlebih dahulu sebelum memulakan solat.
17)Kesalahan posisi makmum ketika satu orang yang salah yakni mundur sedikit ke belakang daripada imam.
18) Kesalahan posisi makmum ketika dua orang yakni kiri dan kanan belakang imam.
19)Makmum yang masbuk menunggu imam sehingga berdiri.
20)Makmum mendahului,bersamaan,atau terlambat jauh dari gerakan imam.
Bila dilakukan dengan sengaja boleh membatalkan solat (Taudihu al-Ahkam)
21)Berlari-lari sewaktu mendatangi solat untuk mengejar perbuatan imam yang telah memulakan solat.
"Jika kalian mendatangi solat,maka berjalanlah dengan tenang,apa-apa yang kamu dapati maka solatlah,dan apa yang terlewat olehmu maka sempurnakanlah." (Bukhari dan Muslim)

Apa yang disertakan hanyalah ringkasan sifat solat nabi. Tidak saya nafikan ada perbahasan panjang dalam fekah terhadap sesetengah bab di atas yang melibatkan permasalahan status hadis dan ianya tidak disertakan dalam artikel ini. Cuma sahaja apa yang perlu para pembaca ketahui ialah setiap poin di atas dibincangkan panjang lebar oleh para imam muktabar. Hanya sahaja terpulang pada para pembaca untuk menilainya sendiri dalam mengamalkannya selagi mana ianya berlandaskan al-Quran dan As-Sunnah seperti mana yang difahami oleh para salaf as-soleh.

"Tepuk selera, tanya iman."

Wallahu'allam.

Ibn Yusof

14 Jun 2009/ 21 Jumad Thani 1430

3.30 p.m

http://www.ibnyusof.blogspot.com/