“Entah . Tak Tahu”

Rahsia dalam seribu juta rahsia itu semaian yang paling susah untuk disemai Hanya sahabat yang turut merasai apa yang dilalui turut serta bersusah payah berganding bahu NGO .
Tersirat dan tersurat harus dan perlu dititik beratkan dari segenap sudut aspek fitrah kehidupan . Ilmu , Iman , Amal sejurus bersama pada dari yang 1 yang tersiratnya Aliff .

Subahanallah
Alhamdulillah
walailahaillah wallahuakbar !

Sejurus sama dan senantiasa Membawa selalu didada Kalimah Agung . Hidup berteraskan fitrah kehidupan itu baik bagi diriku yang hina ini .

Senyumlah wahai orang muda tatkala yang lebih usianya berkata-kata . Hargai mereka , lindungi mereka , hormati mereka , peluklah tubuh terlebih dahulu , tunduk memohon keampunan , usah merukuk , malah duduk bagaikan seorang pejuang atas antalhaqqulmubin . Antailallah

Semoga generasi dimasa akan datang iaitu anak-anak serta cucu cicit nanti dapat mereka rasai dan nikmati akan kasih dan sayang yang akhirnya keikhlasan seorang ibu dan ayahnya pabila direnungkan , diimbau kembali titik-titik perjuangan mereka mendidik jiwa mereka itu semata-mata untuk anaknya . Tiada baris kata dipengakhir / penghujung jalan cerita , Jadi nikmatilah sebetul – betulnya .

Entah . Tak Tahu xP

“…another hadith was disseminated which rejected the idea of women attending group prayers. It even stated it was desirable for a woman, when she wants to pray in her house, to choose a withdrawn and secluded place and that her praying in a cellar is better than her praying in a high room and her praying in darkness is better than in light. The transmitter of this hadith casts behind his back the sunna from Rasulullah from multiple paths i.e multiple chains of narration. The transmitter regards a woman praying as something filthy which should be confined to the narrowest and most distant place possible. Let us read this strange hadith as ibn Khuzayma and others mentioned it.
It was narrated that Umm Humayd the wife of Abu Humayd al-Saa’idi came to the Prophet (peace and blessings of Allaah be upon him) and said, “O Messenger of Allaah, I like to pray with you.” He said, “I know that you like to pray with me, but your prayer in your room is better for you than your prayer in your courtyard and your prayer in your courtyard is better for you than your praying in your house, and your prayer in your house is better for you than your prayer in the mosque of your people, and your prayer in the mosque of your people is better for you than your prayer in my mosque.” So she issued orders that a prayer-place be prepared for her in the furthest and darkest part of her house, and she used to pray there until she met Allaah (i.e., died).”
From this it would seem that the more constricted and distant the place the better the prayer! Ibn Khuzayma entitles this chapter “the prayer of a woman in her bedroom being better than her prayer in the mosque of Prophet s.a.w, and the words of the prophet s.a.w ‘A prayer in my mosque is better than a thousand prayers in other mosques’ ”
The immediate question arising from this is; if these words are true; why did the Prophet let women attend the group prayers with him for ten years from Fajr to Isha’? Why did he single out one of the doors of the mosque for them to enter by? Why did he not advise them to remain in their rooms instead of helping them this way? Why did he shorten the Fajr prayer to two short suras when he heard a child with its mother weeping, so that their hearts would not be distracted? Why did he say, “Do not forbids the female servants of Allah from going to the mosque of Allah”? Why did the Rashidun Khalifs allow the rows of the women to remain in the mosque after the death of the Messenger?
Ibn Hazm (leading Imam of the Zahiri School of fiqh; the strictest school) spares himself and others when he says the hadiths which forbid women to pray in mosques are lies and considers them false. Scholars of technical usage say that this hadith is considered aberrant (shadhdh) since it opposed someone who is more reliable. Anyone who is disputed is not reliable; he is weak and his hadiths are abandoned or denied. Neither of the two main Sahih (Bukhari and Muslim) contains anything that would entail preventing women from praying in mosques. All hadiths which imply this are to be rejected, and even more so when such a weak transmission is contrary to the sunna of action which is reported by many lines of narration. Thus the hadith is considered very tenuous indeed “. (page 47-48; 2009, Dar al Taqwa, London)
By writing this, i am not implying this is the one and only opinion on this hadith. There are views opposing Shaykh Muhammad’s view readily available online. There are scholars who pronounced this hadith sahih even and based their judgement on it. And indeed, Allah knows the best.
zain al amir 26/1/2011