Basmalah dengan kuat dalam Solat

Basmalah dengan kuat dalam Solat Basmalah aloud in the Prayer

Bagi Basmalah dengan keras semasa solat, mereka yang tidak bersetuju bahawa itu adalah sebahagian dari Al-Fatihah, nyatakan bahwa Basmalah tidak harus kuat. Para ulama yang menyatakan bahawa Bismillah adalah sebahagian dari setiap Surah (kecuali Bab 9) mempunyai pendapat yang berbeza; sesetengah daripada mereka, seperti Ash-Shafi`i, berkata bahawa seseorang itu harus membaca dengan keras Bismillah dengan Al-Fatihah. Ini juga pendapat ramai di kalangan sahabat, Tabi'in dan Imam Muslim dari Salaf dan generasi kemudian. Sebagai contoh, ini adalah pendapat Abu Hurairah, Ibnu `Umar, Ibnu Abbas, Mu`awiyah,` Umar dan `Ali - menurut Ibn` Abdul-Barr dan Al-Bayhaqi. Juga, Empat Khalifah - seperti yang dilaporkan oleh Al-Khatib - dikatakan telah memegang pandangan ini walaupun laporan dari mereka bertentangan. Para ulama Tabi'ah yang memberikan Tafsir ini termasuk Sa`id bin Jubayr, `Ikrimah, Abu Qilabah, Az-Zuhri,` Ali bin Al-Hasan, anaknya Muhammad, Sa`id bin Al-Musayyib, `Ata ', Tawus , Mujahid, Salim, Muhammad bin Ka`b Al-Qurazi, Abu Bakr bin Muhammad bin `Amr bin Hazm, Abu Wa'il, Ibn Sirin, Muhammad bin Al-Munkadir,` Ali bin `Abdullah bin` Abbas, anaknya Muhammad , Nafi` hamba yang dibebaskan dari Ibnu Umar, Zayd bin Aslam, `Umar bin` Abdul-Aziz, Al-Azraq bin Qays, Habib bin Abi Thabit, Abu Ash-Sha`tha ', Makhul dan `Abdullah bin Ma`qil bin Muqarrin. Juga, Al-Bayhaqi menambah `Abdullah bin Safwan, dan Muhammad bin Al-Hanafiyyah ke senarai ini. Di samping itu, Ibn `Abdul-Barr menambah` Amr bin Dinar. Bukti bahawa para sarjana ini bergantung pada itu, kerana Bismillah adalah sebahagian dari Al-Fatihah, ia harus dibaca dengan lantang seperti seluruh Al-Fatihah. Juga, An-Nasa'i direkodkan di dalam Sunan, Ibnu Hibban dan Ibn Khuzaymah di Sahih dan Al-Hakim mereka di Mustadrak, bahawa Abu Hurayrah sekali melakukan solat dan membaca Bismillah dengan suara keras. Setelah selesai solat, beliau berkata, "Di antara kamu, saya melakukan doa yang paling dekat dengan solat Rasulullah." Ad-Daraqutni, Al-Khatib dan Al-Bayhaqi menggradasi Hadis Sahih ini, Sahih Al-Bukhari tercatat bahawa Anas bin Malik telah ditanya mengenai bacaan Rasulullah saw dan berkata, "Pembacaannya tidak tergesa-gesa." Kemudian beliau membuktikannya dan membaca, sambil memanjangkan pembacaan Bismillah Ar-Rahman Ar-Rahim , Juga, di Musnad Imam Ahmad, Sunan Abu Dawud, Sahih Ibnu Hibban dan Mustadrak Al-Hakim - tercatat bahawa Umm Salamah berkata, "Rasulullah pernah membezakan setiap Ayah semasa pembacaannya , As for Basmalah aloud during the prayer, those who did not agree that it is a part of Al-Fatihah, state that the Basmalah should not be aloud. The scholars who stated that Bismillah is a part of every Surah (except chapter 9) had different opinions; some of them, such as Ash-Shafi`i, said that one should recite Bismillah with Al-Fatihah aloud. This is also the opinion of many among the Companions, the Tabi`in and the Imams of Muslims from the Salaf and the later generations. For instance, this is the opinion of Abu Hurayrah, Ibn `Umar, Ibn `Abbas, Mu`awiyah, `Umar and `Ali - according to Ibn `Abdul-Barr and Al-Bayhaqi. Also, the Four Khalifahs - as Al-Khatib reported - were said to have held this view although the report from them is contradicted. The Tabi`in scholars who gave this Tafsir include Sa`id bin Jubayr, `Ikrimah, Abu Qilabah, Az-Zuhri, `Ali bin Al-Hasan, his son Muhammad, Sa`id bin Al-Musayyib, `Ata', Tawus, Mujahid, Salim, Muhammad bin Ka`b Al-Qurazi, Abu Bakr bin Muhammad bin `Amr bin Hazm, Abu Wa'il, Ibn Sirin, Muhammad bin Al-Munkadir, `Ali bin `Abdullah bin `Abbas, his son Muhammad, Nafi` the freed slave of Ibn `Umar, Zayd bin Aslam, `Umar bin `Abdul-Aziz, Al-Azraq bin Qays, Habib bin Abi Thabit, Abu Ash-Sha`tha', Makhul and `Abdullah bin Ma`qil bin Muqarrin. Also, Al-Bayhaqi added `Abdullah bin Safwan, and Muhammad bin Al-Hanafiyyah to this list. In addition, Ibn `Abdul-Barr added `Amr bin Dinar. The proof that these scholars relied on is that, since Bismillah is a part of Al-Fatihah, it should be recited aloud like the rest of Al-Fatihah. Also, An-Nasa'i recorded in his Sunan, Ibn Hibban and Ibn Khuzaymah in their Sahihs and Al-Hakim in the Mustadrak, that Abu Hurayrah once performed the prayer and recited Bismillah aloud. After he finished the prayer, he said, "Among you, I perform the prayer that is the closest to the prayer of the Messenger of Allah .'' Ad-Daraqutni, Al-Khatib and Al-Bayhaqi graded this Hadith Sahih Furthermore, in Sahih Al-Bukhari it is recorded that Anas bin Malik was asked about the recitation of the Prophet . He said, "His recitation was unhurried.'' He then demonstrated that and recited, while lengthening the recitation of Bismillah Ar-Rahman Ar-Rahim, Also, in the Musnad of Imam Ahmad, the Sunan of Abu Dawud, the Sahih of Ibn Hibban and the Mustadrak of Al-Hakim - it is recorded that Umm Salamah said, "The Messenger of Allah used to distinguish each Ayah during his recitation, ﴿بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ - الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ - الرَّحْمَـنِ الرَّحِيمِ - مَـلِكِ يَوْمِ الدِّينِ ﴾   (Dengan nama Allah, Yang Maha Pemurah, lagi Maha Mengasihani) Segala puji dan syukur kepada Allah, Tuhan segala yang ada, Yang Maha Pemurah, lagi Maha Mengasihani, Pemelihara Hari Pembalasan. Ad-Daraqutni menggredkan rantaian riwayat Hadis Sahih Selain itu, Imam Abu 'Abdullah Ash-Shafi`i dan Al-Hakim dalam Mustadraknya mencatatkan bahawa Mu`awiyah mengetuai doa di Al-Madinah dan tidak membaca Bismillah. Muhajirin yang hadir pada solat itu mengkritiknya. Apabila Mu`awiyah memimpin doa berikut, dia membacakan Bismillah dengan kuat. Hadis-hadis yang disebutkan di atas memberikan bukti yang cukup untuk pendapat bahawa Bismillah dibacakan dengan lantang. Adapun bukti-bukti yang menentang dan analisis saintifik mengenai riwayat-riwayat yang disebutkan dalam kelemahan mereka atau sebaliknya ia bukanlah keinginan kita untuk membincangkan subjek ini pada masa ini. Para ulama lain menyatakan bahawa Bismillah tidak boleh dibaca dengan lantang dalam doa, dan ini adalah amalan yang ditetapkan oleh Empat Khalifah, serta 'Abdullah bin Mughaffal dan beberapa ulama di kalangan Tabi'in dan generasi kemudian. Ia juga Madhab (pandangan) Abu Hanifah, Ath-Thawri dan Ahmad bin Hanbal. Imam Malik menyatakan bahawa Bismillah tidak dibaca dengan lantang atau diam-diam. Kumpulan ini berdasarkan pendapat mereka tentang apa yang dikatakan oleh Imam Muslim bahawa 'A'ishah berkata bahawa Rasulullah saw telah memulakan doa dengan membaca Takbir (Allahu Akbar, Allah Besar) dan kemudian membaca, (In the Name of Allah, the Most Gracious, the Most Merciful. All praise and thanks be to Allah, the Lord of all that exists, the Most Gracious, the Most Merciful. The Owner of the Day of Recompense.)'' Ad-Daraqutni graded the chain of narration for this Hadith Sahih Furthermore, Imam Abu `Abdullah Ash-Shafi`i and Al-Hakim in his Mustadrak, recorded that Mu`awiyah led the prayer in Al-Madinah and did not recite the Bismillah. The Muhajirin who were present at that prayer criticized that. When Mu`awiyah led the following prayer, he recited the Bismillah aloud. The Hadiths mentioned above provide sufficient proof for the opinion that the Bismillah is recited aloud. As for the opposing evidences and the scientific analysis of the narrations mentioned their weaknesses or otherwise it is not our desire to discuss this subject at this time. Other scholars stated that the Bismillah should not be recited aloud in the prayer, and this is the established practice of the Four Khalifahs, as well as `Abdullah bin Mughaffal and several scholars among the Tabi`in and later generations. It is also the Madhhab (view) of Abu Hanifah, Ath-Thawri and Ahmad bin Hanbal. Imam Malik stated that the Bismillah is not recited aloud or silently. This group based their view upon what Imam Muslim recorded that `A'ishah said that the Messenger of Allah used to start the prayer by reciting the Takbir (Allahu Akbar; Allah is Greater) and then recite, ﴿الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ﴾  (Segala puji dan syukur kepada Allah, Tuhan segala yang ada) (Ibn Abi Hatim 1:12). Juga, Dua Sahih mencatatkan bahawa Anas bin Malik berkata, "Saya berdoa di belakang Nabi, Abu Bakr,` Umar dan `Uthman dan mereka selalu memulakan doa mereka, (All praise and thanks be to Allah, the Lord of all that exists.) (Ibn Abi Hatim 1:12). Also, the Two Sahihs recorded that Anas bin Malik said, "I prayed behind the Prophet , Abu Bakr, `Umar and `Uthman and they used to start their prayer with, ﴿الْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ ﴾  (Semua pujian dan syukur kepada Allah, Tuhan segala yang wujud). Muslim menambah, "Dan mereka tidak menyebut, (All praise and thanks be to Allah, the Lord of all that exists.) Muslim added, "And they did not mention, ﴿بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ ﴾   (Dengan Nama Allah, Yang Maha Pemurah, Yang Maha Pemurah) sama ada pada permulaan atau akhir pembacaan. '' Seperti yang dicatatkan dalam buku Sunan dari `Abdullah bin Mughaffal, semoga Allah senang kepadanya. Inilah pandangan yang dipegang oleh Imam yang dihormati, dan pernyataan mereka adalah sama dengan mereka bersetuju bahawa doa mereka yang membaca Al-Fatihah dengan suara keras atau secara rahsia adalah betul. Semua nikmat adalah dari Allah. (In the Name of Allah, the Most Gracious, the Most Merciful) whether in the beginning or the end of the recitation.'' Similar is recorded in the Sunan books from `Abdullah bin Mughaffal, may Allah be pleased with him. These are the opinions held by the respected Imams, and their statements are similar in that they agree that the prayer of those who recite Al-Fatihah aloud or in secret is correct. All the favor is from Allah.