Kalau saya baca fatwa Ibnu Baz, saya ringkas, ada dua opsi:
- Kalau hari-harinya masih dapat jelas terbedakan antara siang dan malam, maka ia harus tetap berpuasa mengikuti kondisi siang-malam hari dimana ia tinggal, sebagaimana ibadah shalat yang dilakukan mengikuti siang-malam hari dimana ia tinggal. Kalau tidak kuat, maka ia boleh berbuka dan mengganti puasa di hari lain.
- Kalau di tempat tinggalnya, matahari tidak pernah terbenam ketika musim panas dan tidak pernah terbit ketika musim dingin, atau tempat tinggalnya hanya ada 6 bulan siang terus menerus dan 6 bulan malam terus menerus, maka ia harus memperkirakan waktu shalat dengan mengacu kepada negeri terdekat yang jarak waktu antar tiap shalat dapat dibedakan. Demikian juga dengan berpuasa, maka ia harus ngacu waktu mulai berpuasa dan waktu berbuka ke negeri yang terdekat dimana waktu siang dan malam dapat dibedakan.
Fatwa selengkapnya bisa dibaca di Lembaga Pusat Fatwa dan Riset Ilmiah (Portal of the General Presidency of Scholarly Research and Ifta'), Kerajaan Arab Saudi.
Saya copas dibawah ini (versi bahasa Inggris-nya):
http://www.rumahfiqih.com/x.php?id=1158567820&=adakah-keringanan-berpuasa-di-musim-dingin.htm
Saya copas dibawah ini isinya:
How should people whose day is very long
observe and break Sawm?
Q:
What should those people whose day is twenty-one hours long do? Should they
work out the time to observe Sawm (Fast)? Similarly, what should those whose
day is very short and those whose day lasts for six months and their night
lasts for six months do? How should they offer Salah (Prayer) and observe Sawm?
A: Those whose night and day add
up to twenty four hours should observe Sawm that day, whether it is short or
long, and that is acceptable from them, Praise be to Allah, even if the day is
short. But those for whom the night or day is longer than that, such as six
months, should work out the time for Sawm and Salah, as the Prophet (peace be
upon him) enjoined what should be done on the day of Al-Masih-ul-Dajjal (the
Antichrist) which will be like a year, a month, or a week. The times for Salah
should be worked out.
The
Council of Senior Scholars in the Kingdom examined this matter and issued a
statement no. 61, dated 12/4/1398 A.H. which states:
May
Allah grant us success, and may Allah's blessings and peace upon our Prophet
Muhammad, his family, and Companions.
The
Council of Senior Scholars, in its twelfth round, held in Riyadh on
the early days of Rabi` Al-Akhir, 1398 A.H, has reviewed the letter sent by His
Excellency the General Secretary of the Muslim World League in Makkah
Al-Mukarramah no. 555, dated 16/1/1398 A.H. It contains what is mentioned
in the letter of the Chairman of the Islamic Societies in the city of Malu, Sweden. It
says that owing to the geographical location of the Scandinavian
countries, the day is very long during the summer and very short during
the winter. Similarly, the sun never sets in the summer in the north and the
opposite happens in winter. The Muslims there are asking how they should offer
Salah and Sawm during Ramadan. His Excellency hopes that you would issue a
Fatwa (legal opinion issued by a qualified Muslim scholar) in this regard to
inform them.
The
Council has also reviewed what the Permanent Committee for Scholarly Research
and Ifta' prepared and the other views related from the scholars in this
regard. Having looked into and discussed the query, the Council has decided the
following:
Firstly: Whoever lives in a land where
the people can distinguish night from day by the rising of dawn and the setting
of the sun, but their day is very long during the summer and very short during
the winter, are obliged to offer the five daily Salahs at the times that are
known in Shari`ah (Islamic law), because of the general meaning of the Ayahs
(Qur'anic verse) in which Allah (Exalted be He) says: Perform As-Salât (Iqamât-as-Salât) from mid-day
till the darkness of the night (i.e. the Zuhr, ‘Asr, Maghrib and ‘Ishâ’
prayers), and recite the Qur’ân in the early dawn (i.e. the morning prayer).
Verily, the recitation of the Qur’ân in the early dawn is ever witnessed
(attended by the angels in charge of mankind of the day and the night). And Verily, As-Salât (the prayer) is enjoined on the
believers at fixed hours.
It
was authentically reported on the authority of Buraydah (may Allah be
pleased with him) that a man asked about the times of Salah where the Prophet
(peace be upon him) told him: Offer Salah with us for these
two (days)." When the sun disappeared (beyond the meridian), he ordered
Bilal to call the Adhan (call to prayer), then he ordered him to pronounce the
Iqamah (call to start the prayer) for the Zhuhr (Noon) Salah. He ordered him to
call the Iqamah for the `Asr (Afternoon) Salah when the sun was still high,
white, and clear. Then, he ordered him to call the Iqamah for the Maghrib
(Sunset) Salah when the sun had set. Then, he ordered him to call the Iqamah
for the `Isha' (Night) Salah
when
the twilight had disappeared. Then he ordered him to call the Iqamah for the
Fajr (Dawn) Salah when the dawn had appeared. On the second day, he (peace be
upon him) told him (Bilal) to delay the Zhuhr Prayer until the extreme heat had
passed and he delayed it for a long while. He offered the `Asr Salah when the
sun was high, delaying it beyond the time he had previously offered it. He
offered the Maghrib Salah before the twilight had disappeared, and he offered
the `Isha' Salah when one third of the night had passed; and he offered the
Fajr Salah when it was bright. Then, he (peace be upon him) said: "Where
is the person asking about the time of the Salah?" The man said:
"Here I am, O Messenger of Allah." The Prophet (peace be upon him)
said: "The times of your Salahs are between what you have seen. (Related by Al-Bukhari
and Muslim)
It is
also narrated from `Abdullah ibn `Amr ibn Al-`As that the Prophet
(peace be upon him) said: The time for Zhuhr is when the
sun passes its zenith and the shadow of a man is equal in length to him, so
long as `Asr has not come. The time of `Asr is as long as the sun has not turned
yellow. The time for Maghrib is as long as the twilight has not yet
disappeared. The time for `Isha' is until halfway through the night. The time
for Fajr is from dawn, as long as the sun has not yet risen. When the sun
rises, then refrain from offering Salah, for it rises between the horns of
Satan. (Related
by Muslim in his Sahih) There are other Hadiths which define in word and deed
the times for the five daily Salahs, without making any distinction between the
length or shortness of daytime so long as the times of Salah can be determined
by the signs explained by the Messenger of Allah (peace be upon him).
This
is related to determining the times of Salah. With regard to the times for Sawm
of Ramadan, those who are Mukallafs (people meeting the conditions to be held
legally accountable for their actions) must refrain from eating, drinking, and
everything else that breaks the Sawm on every day of the month from the break
of dawn till sunset in their country, so long as the day can be distinguished
from the night in their country, and the total hours of day and night are
twenty four hours. In this way, it will be permissible for them to eat, drink,
have sexual intercourse, and the like only during their night, even if it is
short. The Shari`ah (Islamic law) is applied to all people in all countries.
Allah (Exalted be He) says: ...and eat and drink until the
white thread (light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Saum (fast) till the nightfall. If a person is unable to fast the whole
day because it is too long, or because he knows from signs, by experience, or
on the advice of a trustworthy skilled doctor, or he thinks it most likely that
Sawm will cause him to die, become severely ill, make his sickness worse, or
will slow down his recovery from sickness, then he should break his Sawm and
make up for the missed days during any month. Allah (Exalted be He) says: So whoever of you sights (the crescent on the first night
of) the month (of Ramadan i.e. is present at his home), he must observe Saum
(fasts) that month, and whoever is ill or on a journey, the same number [of
days which one did not observe Saum (fasts) must be made up] from other days. He (Exalted be He) also says: Allâh burdens not a person beyond his scope. And ...and He has not laid upon you in religion any
hardship
Secondly: The person who lives in a
land where the sun does not set during the summer and the sun does not rise
during the winter, or he lives in a land where the day lasts for sixth months
and the night lasts for six months for example, should offer the five daily Salahs
during each twenty four hours, and he should try to work out their times, based
on the closest land to him where the times of the five daily Salahs are
distinct from one another, because of what is said in the Hadith about Isra'
(Night Journey) and Mi`raj (Ascension to Heaven) that Allah (Exalted be He)
prescribed upon this Ummah (nation based upon one creed) fifty Salahs every day
and night, then the Prophet (peace be upon him) kept asking his Lord to reduce
them until He said: O Muhammad, they are five
Salahs everyday and night. However, every Salah is doubled ten times, so they
are fifty Salahs (i.e. in reward). It was narrated that Talhah ibn
`Ubaydullah (may Allah be pleased with him) said: A man from among the
people of Najd with disheveled hair came to the Messenger of Allah (peace
be upon him) and we could hear his voice but we could not understand what he
was saying, until he drew close to the Messenger of Allah (peace be upon him)
where we knew that he was asking about Islam. The Messenger of Allah (peace be
upon him) said: You have to offer Salahs
perfectly five times in a day and night (24 hours). The man asked: "Is
there any more Salahs? Allah's Messenger (peace be upon him) replied: "No,
but you can offer supererogatory Salahs.
It
was authentically reported on the authority of Anas ibn Malik (may
Allah be pleased with him) that he said: We were forbidden to ask the Messenger of Allah
(peace be upon him) about anything (useless), so we used to like it when an
intelligent Bedouin would come and ask him a question and we hear him. A
Bedouin once came and said: "O Muhammad, your messenger came to us and
said that you claim that Allah sent you." He said: "He spoke the
truth."... To his saying that the man said: “And your messenger claimed
that we have to offer five Salahs each day and night.” He (the Prophet, peace
be upon him) said: “He spoke the truth.” The man said, “By the One Who sent
you, has Allah enjoined that upon you?” He said, “Yes."
Furthermore,
it is authentically reported that the Prophet (peace be upon him) told his
Companions about Al-Masih-ul-Dajjal where they said: How long will he stay on earth? He said: “Forty days: a day
like a year, a day like a month, a day like a week, and the rest of the days like your days.” We said: O Messenger of Allah, on
that day which is like a year, will the Salahs of one day be sufficient for us?
He said: “No. Work out the time (for Salah). He did not regard that day that will be
like a year as being a single day in which five Salahs would be sufficient.
Rather, he prescribed observing five daily Salahs every twenty-four hours, and
he commanded them to offer them at their due times based on the times on an
ordinary day in their country. So, the Muslims in the country who asked about
how to define the times for Salahs should work out their times according to the
closest country to them in which night is distinct from day, and the times for
the five daily Salahs may be known by their Shar`y (Islamically lawful) signs
in the closest country in every twenty-four hours.
Similarly,
they have to observe the Sawm of Ramadan, and they should work out the
beginning and end of Ramadan, and the times to start and end Sawm every day,
and the time of dawn and sunset every day in the closest country to them where
night is distinct from daytime and the total of night and daytime is
twenty-four hours. This is because of the Hadith of the Prophet (peace be upon
him) about Al-Masih-ul-Dajjal that we have quoted above, in which he told his
Companions how to work out the times of Salah. There is no difference in this
case between Sawm and Salah.
May
Allah grant us success. May peace and blessings be upon our Prophet Muhammad,
his family, and Companions.
===============================================
Penjelasan lain dari ustadz Ahmad Sarwat, Lc. tentang hal yang serupa bisa dilihat di:
http://www.rumahfiqih.com/x.php?id=1171327357&=orang-eskimo-dan-hukum-puasa.htmhttp://www.rumahfiqih.com/x.php?id=1158567820&=adakah-keringanan-berpuasa-di-musim-dingin.htm
Saya copas dibawah ini isinya:
Orang Eskimo dan Hukum Puasa
Assalamualikum pak ustad, yang ingin saya tanyakan tentang hukum universal puasa terhadap semua umat di bumi Allah, bagaimana dengan orang eskimo, di sana musim datang dengan gejala alam yang lain, seperti ada terang terus sepanjang musim panas dan gelap terus sepanjang musim dingin, padahal hukum puasa aturannya berdasarkan terbit dan tenggelamnya matahari.
Karena Islam tidak hanya untuk penduduk yang ada di sekitar kathulistiwa dengan musim yang hampir sama sepanjang tahun, tapi Islam untuk semua umat di dunia ini.
Karena Islam tidak hanya untuk penduduk yang ada di sekitar kathulistiwa dengan musim yang hampir sama sepanjang tahun, tapi Islam untuk semua umat di dunia ini.
Makasih
Jawaban :Assalamu 'alaikum warahmatullahi wabarakatuh,Buat orang yang tinggal di kutub utara atau selatan, secara geografis mereka akan mengalami beberapa 'keajaiban' alam. Terutama terkait dengan waktu terbit dan terbenam matahari. Padahal, waktu-waktu shalat sangat ditentukan dengan terbit dan terbenamnya matahari. 1. Kemungkinan Pertama: Ada wilayah yang pada bulan-bulan tertentu mengalami siang selama 24 jam dalam sehari. Dan sebaliknya, pada bulan-bulan tertentu akanmengalami sebaliknya, yaitu mengalami malam selama 24 jam dalam sehari. Dalam kondisi ini, masalah jadwal puasa -dan juga shalat- disesuaikan dengan jadwal puasa dan shalat wilayah yang terdekat dengannya di mana masih ada pergantian siang dan malam setiap harinya. 2. Kemungkinan Kedua Ada wilayah yang pada bulan teretntu tidak mengalami hilangnya mega merah (syafaqul ahmar) sampai datangnya waktu shubuh. Sehingga tidak bisa dibedakan antara mega merah saat maghrib dengan mega merah saat shubuh. Dalam kondisi ini, maka yang dilakukan adalah menyesuaikan waktu shalat `isya`nya saja dengan waktu di wilayah lain yang terdekat yang masih mengalami hilannya mega merah maghrib. Begitu juga waktu untuk imsak puasa (mulai start puasa), disesuaikan dengan wilayah yang terdekat yang masih mengalami hilangnya mega merah maghrib dan masih bisa membedakan antara dua mega itu. 3. Kemungkinan Ketiga: Ada wilayah yang masih mengalami pergantian malam dan siang dalam satu hari, meski panjangnya siang sangat singkat sekali atau sebaliknya. Dalam kondisi ini, maka waktu puasa dan juga shalat tetap sesuai dengan aturan baku dalam syariat Islam. Puasa tetap dimulai sejak masuk waktu shubuh meski baru jam 02.00 dinihari. Dan waktu berbuka tetap pada saat matahari tenggelam meski waktu sudah menunjukkan pukul 22.00 malam. Makan minumlah hingga terang bagimu benang putih dari benang hitam, yaitu fajar. Kemudian sempurnakanlah puasa itu sampai malam, janganlah kamu campuri mereka itu, sedang kamu beri'tikaf dalam masjid... (QS. Al-Baqarah: 187). Sedangkan bila berdasarkan pengalaman berpuasa selama lebih dari 19 jam itu menimbulkan madharat, kelemahan dan membawa kepada penyakit di mana hal itu dikuatkan juga dengan keterangan dokter yang amanah, maka dibolehkan untuk tidak puasa. Namun dengan kewajiban menggantinya di hari lain. Dalam hal ini berlaku hukum orang yang tidak mampu atau orang yang sakit, di mana Allah memberikan rukhshah atau keringan kepada mereka. "Bulan Ramadhan, bulan yang di dalamnya diturunkan Al-Qur'an sebagai petunjuk bagi manusia dan penjelasan-penjelasan mengenai petunjuk itu dan pembeda. Karena itu, barangsiapa di antara kamu hadir di bulan itu, maka hendaklah ia berpuasa pada bulan itu, dan barangsiapa sakit atau dalam perjalanan, maka, sebanyak hari yang ditinggalkannya itu, pada hari-hari yang lain. Allah menghendaki kemudahan bagimu, dan tidak menghendaki kesukaran bagimu. Dan hendaklah kamu mencukupkan bilangannya dan hendaklah kamu mengagungkan Allah atas petunjuk-Nya yang diberikan kepadamu, supaya kamu bersyukur." (QS. Al-Baqarah: 185). Penjelasan seperti ini bisa kita dapat dari fatwa Majelis Majma` Al-Fiqh Al-Islami pada jalsah ketiga hari Kamis 10 Rabiul Akhir 1402 H betepatan dengan tanggal 4 Pebruari 1982 M. Selain itu kita juga bisa merujuk kepada ketetapn dari Hai`ah Kibarul Ulama di Makkah al-Mukarramah Saudi Arabia nomor 61 pada tanggal 12 Rabiul Akhir 1398 H. Namun ada juga pendapat yang tidak setuju dengan apa yang telah ditetapkan oleh dua lembaga fiqih dunia itu. Di antaranya apa yang dikemukakan oleh Syeikh Dr. Mushthafa Az-Zarqo rahimahullah. Alasannya, apabila perbedaan siang dan malam itu sangat mencolok di mana malam hanya terjadi sekitar 30 menit atau sebaliknya, di mana siang hanya terjadi hanya 15 menit misalnya, mungkinkah pendapat itu relevan? Terbayangkah seseorang melakukan puasa di musim panas dari terbit fajar hingga terbenam matahari selama 23 jam 45 menit. Atau sebaliknya di musim dingin, dia berpuasa hanya selama 15 menit? Karena itu pendapat yang lain mengatakan bahwa di wilayah yang mengalami pergantian siang malan yang ekstrim seperti ini, maka pendapat lain mengatakan: a. Mengikuti Waktu HIJAZ Jadwal puasa dan shalatnya mengikuti jadwal yang ada di hijaz (Makkah, Madinah dan sekitarnya). Karena wilayah ini dianggap tempat terbit dan muncul Islam sejak pertama kali. Lalu diambil waktu siang yang paling lama di wilayah itu untuk dijadikan patokan mereka yang ada di qutub utara dan selatan. b. Mengikuti Waktu Negara Islam terdekat Pendapat lain mengatakan bahwa jadwal puasa dan shalat orang-orang di kutub mengikuti waktu di wilayah negara Islam yang terdekat. Di mana di negeri ini bertahta Sultan/ Khalifah muslim. Namun kedua pendapat di atas masing-masing memiliki kelebihan dan kelemahan. Karena keduanya adalah hasil ijtihad para ulama. Wallahu a'lam bishshawab, wassalamu 'alaikum warahmatullahi wabarakatuh, Ahmad Sarwat, Lc Adakah Keringanan Berpuasa di Musim Dingin?
Assalamualaikum Pak Ustadz,
Saya sekarang sedang berada di AS, pak ustadz. Ini pertama kalinya saya akan menghadapi bulan suci Ramadhan di luar Indonesia. Untuk saat ini saya bekerja di mana ritme kerjanya menurut saya bisa untuk berpuasa dengan lancar (karena kerjanya indoor/dalam ruangan). Tetapi menurut rencana saya akan pindah kerja di luar ruangan/*outdoor di mana menurut estimasi puasa di sini akan dilalui dalam musim dingin/ salju. Dan saya berniat sekali untuk bisa berpuasa sebulan penuh nantinya.Yang jadi pertanyaan saya: 1. Bagaimana jika nantinya dalam menjalankan ibadah puasa di tengah jalan saya tidak kuat, mengingat kerjanya tidak ada libur dan dalam musim dingin/salju, apakah saya harus membayar dam/denda atau cukup mengganti saja di lain hari setelah habis masa Ramadhan? 2. Apakah sholat saya bisa saya gabung nantinya contohnya: Zhuhur dengan Azhar.Mengingat kerjanya cukup berat dan susah untuk mengatur waktu sholat. Terimakasih atas jawabannya Pak Ustadz Wa'alaikumsalam wr. wb.
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Sebagai pembanding, bisa dibaca juga artikel "Hukum Puasa Di Negara Yang Waktu Siangnya Lebih Panjang Atau Lebih Pendek Atau Tidak Ada Siang Malam" di:
ReplyDeletehttp://almanhaj.or.id/content/2498/slash/0/hukum-puasa-di-negara-yang-waktu-siangnya-lebih-panjang-atau-lebih-pendek-atau-tidak-ada-siang-malam/