Hukum melepaskan pakain jenasah ketika di mandikan
Summary
TLDRIn this video, the speaker discusses the Islamic jurisprudence (fiqh) concerning the rules for preparing a deceased body for burial, specifically focusing on whether the deceased's clothing should be removed during the washing ritual. The discussion includes differing opinions among scholars, particularly between the Hanafi, Maliki, Hanbali, and Shafi'i schools of thought. The speaker highlights the importance of covering the deceased's private parts and discusses various interpretations of Hadith related to the practices during the Prophet Muhammad's (PBUH) time. The conclusion favors the view that removing the clothing is recommended, with strong support from early scholars.
Takeaways
- 🕌 The speaker begins by praising Allah and expressing gratitude, acknowledging the opportunity to discuss an assignment related to Islamic jurisprudence (fiqh).
- 📜 The specific topic addressed is the ruling on removing clothing from a deceased person during the ritual washing (ghusl).
- 🚫 All scholars agree that it is forbidden (haram) to expose the private parts (awrah) of the deceased, and it is required to cover them during the washing.
- 🧼 It is emphasized that those washing the deceased should not touch the private parts directly but should cover their hands with cloth.
- 📚 The first opinion, supported by scholars like Abu Hanifah, Malik, and Ahmad, states that removing the clothing of the deceased is necessary for thorough washing, and the awrah must be covered during the process.
- 🕌 The reasoning for this opinion is that the prohibition of seeing the awrah of a deceased person is similar to the prohibition for a living person.
- 🧕 A reference to a hadith involving the companions of the Prophet Muhammad (SAW) is provided, where they debated whether to remove the Prophet's clothing during his ghusl.
- 🛌 Another hadith is mentioned, indicating that the Prophet was ultimately washed while still clothed, with water poured over his body and rubbed through the cloth.
- 🌟 The second opinion, associated with the Shafi'i school, suggests washing the deceased while they remain clothed, although this is not the preferred or recommended practice.
- ✅ The speaker concludes by favoring the first opinion, which encourages removing the clothing of the deceased for proper washing, supported by strong evidence from Islamic tradition.
Q & A
What is the main topic discussed in the script?
-The main topic discussed in the script is the Islamic legal ruling on whether it is permissible to remove the clothing from a deceased person when performing the ritual washing.
What is the general consensus among Islamic scholars regarding viewing the private parts of a deceased person?
-Islamic scholars generally agree that it is haram (forbidden) to view the private parts of a deceased person, and it is not permissible for anyone to wash the body unless the private parts are covered.
Which Islamic scholars believe that the clothing of a deceased person should be removed during the washing process?
-The scholars Abu Hanifa, Malik, and Ahmad hold the opinion that the clothing of a deceased person should be removed during the washing process, but the private parts must be covered.
What reasoning do Abu Hanifa, Malik, and Ahmad provide for their opinion on removing the deceased's clothing during washing?
-They argue that there is no prohibition against viewing a deceased person except for what was prohibited during their life. Therefore, removing the clothing for washing purposes is permissible as long as the private parts are covered.
What is the stance of Imam Shafi'i on washing a deceased person with their clothing on?
-Imam Shafi'i's opinion is that a deceased person can be washed while wearing their clothing, and it is recommended but not obligatory to do so.
What evidence does the script provide to support Imam Shafi'i's opinion on washing a deceased person with their clothing?
-The script cites a hadith from Aisha, where it is mentioned that when the Prophet Muhammad (peace be upon him) passed away, there was a discussion about whether to remove his clothing. It was decided to wash him with his clothing on, which was seen as a permissible practice.
How does the script describe the process of washing the Prophet Muhammad (peace be upon him) after his death?
-The script describes that the Prophet Muhammad (peace be upon him) was washed with his clothing on, where water was poured over his body and his body was cleaned by rubbing over the clothing.
Why do some scholars prefer removing the clothing of the deceased during the washing process?
-Some scholars believe that removing the clothing makes it easier to thoroughly wash and purify the deceased's body, similar to how a living person would remove their clothes when taking a bath.
What does the script conclude about the recommended practice for washing the deceased?
-The script concludes that it is generally recommended to remove the clothing of the deceased during the washing process, as supported by stronger evidence from the opinion of scholars like Abu Hanifa, Malik, and Ahmad.
Is there any specific exception mentioned in the script regarding the practice of washing the deceased with or without clothing?
-Yes, the script mentions that the specific practice of washing the Prophet Muhammad (peace be upon him) with his clothing on is considered a unique exception and a special case for the Prophet.
Outlines
📜 Introduction and Overview of the Topic
The speaker begins by invoking blessings and praises in Arabic, followed by an introduction to the topic of discussion: the Islamic ruling on removing clothing from a deceased person during the washing ritual. The speaker emphasizes that scholars agree it is forbidden to expose the private parts of a deceased person, and only those who are responsible for washing the body may do so, ensuring the private areas are covered.
🕌 Opinions on Removing Clothing During the Ritual
The speaker discusses differing scholarly opinions on whether clothing should be removed from a deceased person during the washing ritual. The first opinion, supported by scholars like Abu Hanifah, Malik, and Ahmad, argues that the deceased's clothing should be removed, and the private parts should be covered, as it is essential to cleanse the body thoroughly. This view is supported by the reasoning that seeing the private parts of the deceased is only forbidden as it would be for a living person.
👗 Second Opinion and the Example of Prophet Muhammad (PBUH)
The second opinion, supported by Imam Shafi'i, suggests that the deceased may be washed while still wearing their clothing. This is based on a hadith narrated by Aisha, the wife of the Prophet Muhammad (PBUH), where there was a discussion on whether the Prophet's clothing should be removed when washing his body after his passing. Ultimately, it was decided that the Prophet was washed with his clothes on, setting a precedent that is considered a Sunnah unless specified otherwise.
🔖 Conclusion and Preferred Opinion
The speaker concludes by favoring the first opinion, which suggests it is Sunnah to remove the clothing of the deceased before washing, as it allows for a more thorough cleansing. This opinion is supported by strong evidence from the practices of the companions of the Prophet (PBUH) and is considered the preferred approach unless there is a specific reason to follow the second opinion.
Mindmap
Keywords
💡Aurat
💡Ghusl
💡Mayit
💡Sunah
💡Abu Hanifah
💡Istihbab
💡Hadith Aisyah
💡Najis
💡Fikih
💡Shafi'i
Highlights
The speaker discusses the Islamic ruling on removing clothing from a deceased person during the washing ritual.
It is unanimously agreed upon by scholars that viewing the private parts of the deceased is prohibited.
Only those washing the body are permitted to touch the deceased, and even then, the private parts must be covered.
There are two primary opinions on whether the clothing of the deceased should be removed during washing.
The first opinion, held by scholars like Abu Hanifah, Malik, and Ahmad, states that the deceased's clothing should be removed, and the private parts should be covered.
This first opinion argues that just as certain parts of a person's body are prohibited from being viewed while alive, the same applies after death.
The second opinion, attributed to Imam Shafi'i, suggests that the deceased should be washed while still wearing their clothes, though this is not considered obligatory.
A supporting hadith mentions that when Prophet Muhammad (peace be upon him) passed away, there was a debate among the companions on whether to remove his clothing during the washing.
It was ultimately decided that the Prophet should be washed with his clothing on, setting a precedent.
The first opinion is favored by the speaker, arguing that removing clothing allows for a more thorough cleansing.
The rationale for this opinion is that when someone is washed, their clothing can become impure, which complicates the purification process.
There is a particular emphasis on the importance of following the Sunnah in these matters.
The speaker concludes by reaffirming the view that it is recommended to remove the clothing of the deceased for washing, except in specific cases like that of the Prophet.
The speaker provides various scholarly references and hadiths to support the preferred opinion.
The discussion also highlights the specific conditions under which this ruling applies, emphasizing its significance in Islamic jurisprudence.
Transcripts
Bismillahirrahmanirrahim asalamualaikum
warahmatullahi wabarakatuh
alhamdulillah alhamdulillahiabbil alamin
wabihi nastainua umurid Dunya wdin
wasatu wasalamu ala asrofil iya wal
mursalin waa alihi wasbihi ajmain Amma
baad Alhamdulillah Pada kesempatan ini
saya akan menjelaskan mengenai tugas
saya dari mata kuliah fikih IB masalah
yang
ke-231
yaitu yaitu hukum melepaskan
pakaian dari mayit ketika
dimandikan bahwa ulama sepakat
ee bahwa melihat aurat dari mayat itu
adalah
haram dan tidak dibolehkan bagi siapun
untuk memendikan mayat kecuali telah
ditutup auratnya
wauua aurah maka paling tidak ketika
mayat dimandikan itu auratnya
tertutup waqalj
[Musik]
bahwasanya bagi yang memandikan mayat
itu tidak boleh untuk menyentuh bagian
kemaluan dari
mayit kecuali tangannya telah dilapisi
dengan
kainama bered
pendatakakai
darka sama
sekaliilaf Ulama di sini berbeda
pendapat terdapat
dua pendapat ituu yang pendapat pertama
pendapat dari Abu Hanifah Malik dan
Ahmad bahwa
alituah
Isan wujan bahwa ketika memandikan mayat
maka bajunya
dilepaskan dan
kemudian hukum wajib hukumnya untuk
menutup
auratnya pendapat dalil dari pendapat
ini yaitu liannahu la yahrumu minanadari
Ilal mayit illa Ma yahrumu minhu wahua
Hayyu fayunz qisuhu wasuru aurah
bahwasanya
ee karena tidak dilarang
melihat orang mati kecuali apa yang
dilarang untuk dilihat ketika dia hidup
ini maksudnya bahwasanya
mayit ketika meninggal boleh dilihat
kecuali apa yang dilarang dilihat ketika
ia hidup maksudnya
auratnya maka dia membuka bajunya mayit
ini dibuka bajunya dan menutup ditutup
auratnya ketika ia ingin dimandikan
kemudian dalil yang kedua
sahabah radhiallahu an radhiallahu anhum
e l mata nabi shallallallahu Alaihi
Wasallam
anujarduhu Kama nujard
eh mautana e sahabat berkata Ketika Nabi
Sallallahu Alaihi Wasallam
meninggal
eh Mereka bertanya apakah kami akan
menanggalkan atau membuka baju dari Nabi
Sallallahu Alaihi Wasallam sebagimana
kami membuka baju ee dari kami ketika
kami meninggal itu ketika orang selain
Nabi Sallallahu alaih wasallam
meninggal maka dia kebiasaannya itu
dibuka
bajunya dan ini menunjukkan bahwa
ee membuka baju orang meninggal untuk
dimandikan adalah sunah kemudian yang
dalil yang ketig
ial bahwa karena meneljangi orang yang
meninggal itu ketika dimandikan lebih
memungkan untuk mandikan dan disucikan
lebih sempurna dan orang hidup ketika
mandi maka akan melepas bajunya begitu
pula dengan orang yang meninggal maka
akan dilepas
bajunya begitu pula orang yang meninggal
dan bahwasanya ketika dimandikan
ee si mayit apa Sedang si mayit Ini
menggunakan pakaian maka bajunya akan
menjadi najis kemudian pendapat yang
kedua ialah pendapat dari Syafi'i
Al
Alit FII W
isban apabila mayit ini
dimandikan maka dia dimandikan dengan
baju yang digunakan oleh si mayit
W istihbaban tetapi hal ini e
tidak menjadi hal yang
dianjurkan hadis dalil dari pendapat
yang kedua ini ialah hadis Aisyah
radhiallahu
anhaat rasulullahallahu Alaihi
wasallamalf Al F FAQ
ba'uhum anujarama nujar mautana nugilu
fiabihi bahasanya eh hadis dari Aisyah
ia berkata Kami ingin
memendikan jenazah Rasulullah Sallallahu
Alaihi Wasallam tetapi orang tidak
setuju
tentang hal itu dan
sebagian dari mereka berkata Apakah kami
harus
ee apa menanggalkan baju Rasulullah
ketika ini
dimandikan atau dia dimandikan
Rasulullah Sallallahu Alaihi Wasallam
dimandikan dengan pakaian yang dia
gunakan ketika ia
meninggal maka kemudian
ee apa Mereka bertanya ataukah kami
mandikan dia dengan pakaiannya dari
hadis ini kemudian lanjutan
hadisnyaah sehingga Allah turunkan pada
mereka sunah itu dan tak seorang pun di
anara mereka itu kecuali seorang
laki-laki yang sedang tidur dengan dagu
di dadah dan seorang dari
apa maka ada seseorang yang berkata dari
samping
rumah rasulullahahu Alaihi
wasam
E ketia kamu melihat orang yang
berteriak dari samping rumah ini berkata
Tidakkah kamu melihat Rasulullah
Sallallahu Alaihi Wasallam sedang
dimandikan dengan
pakaiannyaalii maka Mereka pun
memandikannya dengan Rasulullah masih
menggunakan pakaian yang digunakan
ketika ia meninggal
e
yusabbuna yusabbunal ma Alaihi
waadlikunahu min fauihi itu mereka
menyeramkan
air kemudian
ee menkan air ke jasad Nabi Sallallahu
Alaihi Wasallam kemudian
ee menggosok dari bagian atas dari
permukaan kain yangun pakaian yang
digunakan oleh Rasulullah Sallallahu
Alaihi
wasallamanaahallahu
wasallamidiri apabila ini
merupakan sunah dari Nabi Sallallahu
Alaihi Wasallam maka ini juga menjadi
sunah dari selain Rasulullah Sallallahu
alaihi wasallam sampai ada dalil khusus
yang mengkhususkan hal ini hanya untuk
Rasulullah Sallallahu Alaihi
Wasallam
kemudian eh Mualif merajihkan pendapat
yang pertama yaitu istihbabu aujarat
alituli
yaitu disunahkan untuk menanggalkan
pakaian si mayit ketika
ee si mayit ini si mayit ini dimandikan
itu dengan kuatnya dalil dari pendapat
yang pertama itu ya pendapat Abu Hanifah
Malik dan
ahmadahabahallahu alhi wasallam
bbiahuahabah Radiallahu anhu binab
Shallallahu alhi wasallam Al
khususiah ini
merupakan Sun yang
diilaksanakan oleh para sahabat
dan khususan bagi Sallallahu Alaihi
Wasallam demikian Apa yang bisa saya
sampaikan wasalamualaikum warahmatullahi
wabarakatuh
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