Usually at the turn of the year, both Christian and Hijriyah, suddenly the beginning and end of the year practices appear and circulate in cyberspace, especially in Whatsapp messages.
Here are some bid'ah practices (no guidance) that circulate in society every year.
I. Suggestions for Performing the Fajr Prayer on the Last Day of the Year and the First Day at the Beginning of the Year
Prayer is one of the pillars of Islam. He is a solid pillar of Islam. It is also the first worship in form amaliyah (practice) required in Islam. Allah has made this worship obligatory upon the people of Muhammad sallallahu 'alaihi wasallam as He made it obligatory upon the former nations.
The obligatory prayers are prayers fardhu which is done at 5 certain times during the day and night. There is no difference between one obligatory prayer and another obligatory prayer in terms of obligation, what is there is the added priority of one prayer over another.
And really you will be amazed at those who believe that the end of the year is where husnul khatimah lies, so they perform certain prayers at the end of the year. They think that whoever is serious about performing the prayer will achieve husnul khatimah (good end) in his life.
What's even more surprising is that they did khatimah This is only tied to one obligatory prayer, namely the Fajr prayer. In addition, they also emphasize the Fajr prayer on the first day at the beginning of the year with the belief that prayer at this time will foster an optimistic attitude to face the new year full of goodness and blessings.
Of course someone will wonder, what is the difference between the obligatory dawn prayer on the last and first day of a year and the dawn prayer on other days? Is this action listed in book of Allah or the sunnah of the Prophet authentic? Or is it just considered good by their minds?
Fajr prayer does have its own virtues compared to other obligatory prayers based on the arguments authentic which exists absolutely, but there is no difference in terms of the day of implementation. Whether it's at the beginning or end of the year, or on other days. Among these arguments are:
Prophetic Hadith sallallahu 'alaihi wasallam
لو يعلمون ما في العتبة والصبح لأتوهما ولو حبوا
If they knew what was in the evening and dawn prayers (from the point of view of virtue), they would actually come to both of them even if they were crawling. [1]
Prophetic Hadith sallalahu 'alaihi wasallam
من صلى الصبح في جماعة فكأنما صلى الليل كله
Whoever performs the Fajr prayer in congregation, he (gets priority) is as if he has prayed all night. [2]
And there are many more arguments that show the primacy of the dawn prayer. However, there is no evidence that shows the primacy of the dawn prayer on the last day and the first day of a year, both the arguments authentic as well as those with disabilities. Then who has the right to make sharia so that it can give glory one day compared to other days?
II. Specialization of other worship on the last day and the first day of the year
1. Fasting Advice and Qiyamul Lail
There is no doubt for a Muslim that Qiyamul Lail has the virtue of every night throughout the year, especially in the month of Ramadan which has its own priority compared to other months, especially at night Lailatul Qadar.
As for Qiyamul Lail on nights other than the nights in the month of Ramadan, there is no special thing. It's just that some people think that the recommendation for worship in months other than Ramadan is a good deed based on their reason, or the hadith is weak and full of lies.
The hadith mentions virtue Qiyamul Lail in the early evening of the month of Muharram. Even though this new matter had never been known by the salaf. The argument that they use is the hadith that is based on the Prophet sallallahu 'alaihi wasallam
من صام آخر يوم من ذي الحجة وأول يوم من محرم ختم السنة الماضية وافتتح السنة المقبلة بصوم, جعل الله له كفارة خمسين سنة.
Whoever fasts on the last day of the month of Dzulhijjah and the first day of the month of Muharram, he has closed the last year and started the new year by fasting, and Allah will cover his sins for fifty years. [3]
Shaykh Dr. Salih bin Fauzan Al-Fauzan said:
God bless you لأنها ليست من الدين، ولأنها تعبد عن الله سبحانه، والتشريع حق الله تعالى، نقول هذا بمناسبة أنه ظهر أناس يروجون البدع بيننا ومن ذلك ما شاع في هذه الأيام بصيام آخر من العام الهجري، ومن الدعوة إلى الإفطار الجماعي في يوم عاشوراء، وغير ذلك ما يروج عن طريق الجوالا.
We do not need heresy and artificial things. Because it is not part of the religion and it keeps the perpetrators away from Allah. Even though the determination of the Shari'a is the right of Allah. We convey this because of the emergence of people who spread heretical matters among us, among which are what are spread these days, namely fasting on the last day of the Hijri year, and the suggestion to break the fast together on the day of Ashura. , and other practices spread via mobile phones. [4]
III. Umrah Advice at the End and Beginning of the Hijri Year
There is no doubt that Umrah has its own virtues and this worship is prescribed by Allah as Allah has said
وأتموا الحج والعمرة لله
And complete Hajj and Umrah for the sake of Allah (Surah Al Baqarah: 196)
And Rasulullah sallallahu 'alaihi wasallam said
العمرة إلى العمرة كفارة لما بينها، والحج المبرور ليس له جزاء إلا الجنة
Between one umrah and the next, there is an expiation of the sins between the two [5]
As for the priority of Umrah in terms of the specificity of a certain time that has a source from the Prophet sallallahu 'alaihi wasallam only in two times and one time there is difference of opinion in it.
The two agreed times are in the month of Ramadan [6], and the month of Dzulqo'dah[7], while the dispute is in the month of Rajab [8]. As for other than the months above, there are no special virtues for Umrah, including the end or beginning of the year.
Notes
- HR. Bukhari (no. 761)
- HR. Muslim (no.656)
- Tadzkiratul Maudhu'at (p. 118), Mutaqo Targhib (p. 233), and Tanzihu Shari'ah (2/148)
- Newspaper Al Jazeera no. 11122, Wednesday, 9/11/1424 H
- HR. Bukhari (no. 1773) and Muslim (no. 1848)
- HR. Bukhari (no. 1782), and Muslim (no.1256)
- HR. Bukhari (no. 4148, 1778, 1779, 1780) and Muslim (no. 1253)
- Al Bida' Al Hauliyah (p. 238)
- RasaIl wa Fatawa AsY Shaykh Muhammad (6/131)
Sunnah.
